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Natural Obligations
To Believe the
^ Principles of Religion^
AND
Divine Re veLxITion;
In XVI Sermons,
Preached in the
Church of St. Mary le Bow^ London^
In the Years 1717 and 1718.
At the LECTURE founded by
The Honourable
Robert Boyle, Efq^
By JOHN LENG, D.D. Redor of
Bed'mgton^ and Chaplain in Ordinary
to His Majefty.
LONDON:
Printed by W. B. for Robert Knaplock,
at the Bijhop's Head in St. Paul's Church-
yard, Mdccxix,
TO THE
Right Honourable
RICHARD.
Earl of Burlington ;
The Right Reverend Fathers in God,
Charles, Lord Bi/hop of Novmch,
Edmund, Lord Bifhop of Lincoln,
Samuel, Lord Biffjop of Carlile,
And
Whjte, LordB'iJhop ^/Peterborough,
TRUSTEES,
Appointed by the Mofl: Reverend Father in
God, Thomas, late Lord Archbilhop of
Canterbury^ the laft fqrviving Truftee
Named
By The Houjourable
Robert Boyle ^ Efq$
Thefe Sermons are moft
humbly dedicate^
it'i3**i'***i*****i*********************''\******
THE
CONTENTS
OF THE
XVI SERMONS.
SERMON I, II.
pag.
HAT implied in the Text, as fpoken to
Believers, 2
Confide rations proper to he offered, to thofe
who do not yet believe, %
Trohable Caufes of Infidelity , other than want of Evi-
dence, - 6
'Negligence arifing from vitious VraUiee, 8
A 3 Vices
The CONTENTS.
Vices rf the Mind, as Pride, Affe Nation of Singula-
rity, Sec. - 10
The fame ohferved by Plato, 1 1
hdiftinguifloing Averfion to Superflitian, 14
This condemned by Plutarch, 1 6
More tinreafonable now than under Ueathenfm, 1 7
That we cannot alt reafonably , without endeavour-
ing to be Jatisfied about the Principles of Religion^
Unbelief criminal, where there are fufficient Reafons
for believing, 29
Ohjetfion of pretended free-thinkers confidered, 3 5
What true freedom 0} thinking is, 3 ^
]\fot inconfiflent with being rejponfible for the ufe of
it, 3P
XJnreafonable to perjuade others againfl the Principles
of Religion, for him who is not himfelf convinced
that they are falfe, 41
fewfo convinced, by the ConfeJJton of Lucretius, 4 3
XJnreafonable, in rejped of God, 45;
0} Men, 46
let 7nore unreafonable to make them the SubjeU of
Ridicule, 50
Tleafor this fort of Ridicule confidered^ 5 1
Cafe of Socntes, 5*3
Sincerity recommended in the Search of Truth, 58
SERMON
The CONTENTS.
SERMON III, IV, V.
Inftances of faith propofed by the Apofile^ 61-66
Mere belief of a Godj without a Frovidence, «5 ground
of Religion, 6-j
No perfe^ Morality , where the firfl Principles of
Religion are not entertained^ -75
Not even between Man and Man, y^
All human Atlions depend upon belief, g o
Moral Anions much more, 81
This agreeable to the Sentiments of Mankind^ 84
Morality mufi refpeQ God {fuppoftng his Exiftence)
as well as Man, S6
VouTidation of the Law of Nature, laid in the relation
of Man to God, 87
All orderly Societies of Men have ever profefl the
firft Principles of Religion^ 94
This fhewn from Teftimony ofbefl Autbors, $6
And the Tra^ice of all confiderable Nations, I o3
Modes of Idolatry, not Principles oj Religion, brought
out of E^yipt, 109
Providence and a future State, believed by others be-
fides the Vulgar, 1 1 ?
Solomon no Infidel, i ^4
Olde^ Wilojophers not againft a future State, 1 1 7.
A '4- ^'''^"
The CONTENTS.
pag-
Univerfdl Confent^ m the firji Principles of Religion ,
not from Human Art or Contrivance, 1 26
The Sufpicion of this, without foundation in point of
hiftory, 130
Or ancient Tradition , as appears from Ariitotle ,
Andfrom?hto, 1^6
Ancient Heathen Theology, 141
Vhyfiology, orYhilofophy, 143
Y.^'^txm^ fabulous Antiquaries , 147
The fame Sufpicion abfurd, in way of Re af on and Ar-
gument, 149
SERMON VI, VII, VIII.
Occafion of the Words, \6o
What is ajjerted in them, 165
Yrom whence the general Belief of a God may pro-
ceed, 1 5^
F/>/? Ground of it, common Inflru^ion , conveyed
' downfro?n the beginning^ 169
This probable from fever al Jnf\ antes of ancient Tra-
dition, in Opinion and Praffice, i-j\
Confirmed by U/ages of a Civil IVature, 180
Second Ground of univerfal Belief of God, from the
Yrame of Mans Mind, 182
This Belief owned to be natural by Epicureans 185
Ohjellions to this confidered, 18^
Third
The CONTENTS.
pag»
Third Ground of Belief, vi/ible Effe^s, 194.
Obfervation of Ariftotle, ' i^ij
frame of the World, a general Argument for the Be-
ing of God, 195
Magnitude or Extent of the Creation^ 202
Tsfumber and Variety of Creatures, 204
Exquifite Minutenefs of Farts, 20$
Beauty and Regularity of every Species, 207
Harmonious Correfpondence of each part of 'Nature to
other, 209
Curious Structure of Animals, and their fever alVarts,
212
formation of the fever al Organs ofSenfation, 217
Obfervation of Ariftotle, 218
ofYYmY, 219
— -/)/ yW^-. Hobbes, 220
Vrovifwnfor all the Senfes of Animals, ^ 221
AUn diftinguifhed from the refi, 222
Obje^ion ^Epicureans and others, in refpe^l to Man,
unreafonable, 230
Subordination of Creatures, 254
Outvoard StruHure of Man, 235
The ufe of Speech peculiar, 238
Mind and Reafon of Man related tofomething above
him, 240
Powers of the Mind, free-Will, 242
Wifdom, 244
Goodnefs, 247
Other
The CONTENTS.
pag.
Other properties pf an Human Mind, 250
Abufe of the Word Nature, 25?
SERMON IX.
Alfurdity ofrejeUing Final Cau/es, 7$ 2
Wifdom, Fower and Goodnefs, not the rejult of Mat-
ter and Motion^ 26%
\AIifurdHypotbefis of Epkums, 267
Eternal SucceJJion abfurd, 268
Ariftotle' J Opinion , 269
Sufficient Means of knowing God, snakes it inexcufa-
ble to difown him, 275
Vlea inhehalf of free-thinkers confidered, 275;
'$^0 DefeU in the Goodnefs of God, If he fuffer thofe
to be miferahle who difown his Beings Sec. 281
I
SERMON X, XI, XII.
Meaning of the Words, 289
Belief of God and Frovidence, an Obligation to en-
quire whether he has juade any Revelation, 292
Goodnefs, ^uflice and Truth, effential to the Divine
Nature, 295
The fame for kind, though not for degree, in all Ra-
tional Beings, 296
^eafon
The CONTENTS.
Reafon of the fame kind in all, 298
foundation of the Law of Nature, according to Tully,
299
God Will govern Rational Beings, according to Moral
Verfetlions, 504
from hence our Obligation to enquire about his Will,
307
Generality of Men failed in this, 311
An Exhortation to Sincerity in this Enquiry, 514
A PaJJage in the Charatoiltics cenfured, 315
A ferious Enquirer will find reafon to Relieve Reve-
lation a thing probable, ' 3 24
Kot impjfible in the Nature of the thing, 3 2*6
Not incredible, 330
Men generally perfuaded offome Revelation, 332
This pretended to by Numa, Lycurgus, Minos, Sec.
334
Remark <?f Strabo, 337
Moles and the Patriarchs, 340
%\Xd}d<Ss Account of VioX^, 341
Revelation, not unnecejjary, 344
Surprizing Corruption of Human Nature, 345
Not to he cured by Vhilofophy, 348
Vhilofophers not fujjiciently qualified, 3J0
"^'—mofi deficient in Matters of Religion, ^$6
Stoics, 358
Academics, 361
Epicureans, 3^2
FbilO'
The CONTENTS.
pag-
Vhilofophers ovoned their want of Revelation, 965
fallacy ofthofe who think Revelationtinnecejfary^ 371
Every Mans Duty, to endeavour to dijiinguijh true
Revelation Jrom pretended^ 377
SER M ON XIII, XIV.
Occafion of the Text confidered, 383
Things propofed to be confideredj in relation to Mi-
racles, 386
A Miracle, what, 387
. An Ejfeti obvious to Senfe, 388
Exceeding all known Hu??kin Tower, 389
Tet not necejjarily an EffeU of the immediate Fovper of
God alone, 3 90
A Sign of fome thing, 395
Miracles pojjible, 396
Capable of proof, as other Ya^s, 399
How to be difiinguifhcd, 402
By their Greatnefs, 404
'Number, and different kinds, 406
Tong Continuance , ib.
Tendency to Good, 407
Thing to be proved by Miracles muJI be worthy of God,
409
What Connexion between Divine Miracles , and a D/*
vine Commiffion, 415
Vera-
The CONTENTS.
pag.
Veracity of God ^ a neceffary Attribute^ 415
The natural Argument of the Man horn blind, 418
Obje^ion from afuppofed Cafe confidered, 421
An Injlance of culpable Credulity in the old Vrophet^
424-
This applied, 425
Miracles and Doctrine not proved in 4 Circle, 428
Advantagious difference of Divine and Human Tefii-
mony, 43 X
Ancient Miracles^ how far an Evidence of the DoUrine
of Scripture^ 432
Scripture, a Record both of Miracles and Do^rine^
Better attefled than any ancient Human Hijiory,
437
Collateral Evidence to it, 441
SERMON XV.
Succejfive fuhjequent Evidences to Chrifiianity ^
447
Wonderful manner of its Propagation, more than Hu-
man, 448
¥reed from fufpicion of hnpojlure, 450
Want of otitvoard Means in the Apojlles, an Argument
that their Succefs was from God, 4 5: 5
Marvellous Effelis of the Chriflian DoSrine in the
Lives of Chrifians, 4.')6
Methods
The CONTENTS.
pag.
Methois of Heathen Vhilofophers to oppofe it, 461
Their falfe Stories of Miracles, 469
Their Fretences tofomething more than the Gojpei,
^66
Could not bear up againft fhe Light of Human ,
467
Objeflion from the Vrogrejs of Mahometanifm con-
Jidered, 468
AccompHJhment oj Vrophejies delivered by Chrift and,
hisApoJIles, 469
As to the Apoftles Treatment and Succefs, 470
Deftru^ion of JetuMem, 471
Difperfion of the Jews, 472
Jews nor fuffered to return, 47?
Vrogrejs of Chrijiianity , and State of the Chrift ian
Church, 474
SERMON XVI.
Occafion of John'j Difciples coming to Chrift, 47.9
His Reply to their Meftage, 480
prejudices to the f erf on of our Saviour conjidered.
His tnean andfujfering State, 484
Uis dying, and yet promifing life to others, 488
The hignity of his ?erfon, 489
'Divine Goodnefs and fuftice reconciled, 490
Unity of two Natures, 492
Obj-e-
The CONTENTS.
Obje^iion to the Time of his Appearance,
. to theP/ace^
Prejudices againjl his Do^lrine^
Thought too plain nndfimple,
Toofublime and myfterious.
Deficient in fome Points of Morality ,
Precepts of it too fever e^
"Notfo effectual as it ought to be.
The Conclufion,
ib.
504
5:09
511
ERRJT'J,
Page IT, at the bottom, for Pleafure read k.
24, for Religion. And r. Religion, and.
36, at the bottom, for/, i. r/*. 170.
55, for avay r. any.
69, for ahfur'd r. ah fur d.
ib. at the bottom, for imhcillate,x, imlicillitatf.
91, for-(^/'r/74tii x. April the iK
II J, for r^eir r. /^erf.
176, for (CMTH^ r. ioU/TOlg,
193, for judicio r.judicia.
267, lor iv. r. ix.
SERMON I.
Preached January the 7''' 17;^.
A4-'^44^'^4'44'4'4*''f 4^'^4^4^4^4'4''*^4''^4'4^4'4^4^4^''^4'4^4^4^'*^44''!^4''^
Heb. iii. 12.
"Take heed^ brethren^ leji there he tn any
of you an evil heart of unbeliefs in
departing from the Iwtng God,
Hese words of the Apoflle are
Ipokcn to fuch as were at that
time fuppofed to be believers of
the Chriftian Dodrine , at leaft
in fuch a degree as, in fbme mea-
furc, to acknowledge it to be from God, and
to be well perfuadcd of the truth of its firfl
principles ; though feme of them perhaps not
fufficiently inftruded, as yet, in all the con-
B iequences
»
1 SERMON I.
fequences of thofe principles, or in all thefe^
veral branches of Chriftian faith and pradice :
And they contain a general exhortation to
beware of fallii>g back into a (tare of infideli-
ty, or of di'-believing and renouncing that
Gofpel dodtrine which they had once enter-
tained, and upon which, as a foundation, he
intended to build thole farther Dodrines which
were neceflary to render the Chriftian Infti-
tution compleat.
The expreflions here made ufe of, are luch
as plainly imply the the feveral following Par-
ticulars.
I. That Infidelity of the Chriftian Dod:rine,
when plainly propofed to us, is in a great
mealiire voluntary, and therefore chargeable
to mens own account : for elle it would be
unreafonable to give fuch a caution to beware
of it.
II. That it proceeds from a vitious difpofi-
tion of mind and afFedtions : it has not its o-
riginal in the head or underftanding , but in
the heart, being called an evil heart of tin-
belief.
III. That it is a revolting from that natural
duty which we owe to God, the author of
our life and being, a departing from the Liv-
ing God; and therefore, 4. That
SERMON I. 3
4. That men by falling into fuch Infidelity
may be highly culpable before God , and, as
fiich, may be juftiy puniihable by him for che
perverfe ule of thofe iaculties, and means
of employing, them which he has beftowed up-
on them.
I need not add , that the caution it felf fup-
pofes, that men who have once been believers
may for want of care and attention , and of
living according to their belief^ relapfe into a
(late of Infidelity, either partial or toral; they
may be fo hardened by the deceitfulnefs of
Jin, as by degrees to fet themfelves againfl:
that Truth which they have formerly admit-
ted. And therefore, if I were now to ipeak
only to thofe who do at preient believe the
Golpel, and own their belief of it ; and who
do, upon that account, take thefe words of
the Apoftle to be the diredijn or caution of
God Almighty by his infpired Minifter, I
migh' fpeak very ulefully to the foremention-
ed particulars, as a Warning to all Chridians
to hold fafl the profejjlon of their faith , and
iliew how much we are ail concerned in this
Apoftolical advice ; led by negleding to make
a proper ufe of that Dodlrine which God hath
revealed to us for the diredion of our lives,
B i and
4 SERMON I.
and by fuffcring cur lulls and paiTions to pre-
vail over our rcaion and confideraticn , we
iliould firft put away a good Conibience, and
by that means be tempted, or wrought upon,
to make Ihipvvreck of our Faith.
But fmce I am now fuppofed to direct my
dilcourfe to fuch as pretend not yet to be per-
fuaded6f the truth or importance of rheChri-
ftian ReHgron, and to fuch as are diffident of
the principles of all Reh'gion, or at lead are
wilHng to difpute themfelves into a disbelief of
it, or fuch great uncertainty about it, as makes
them utterly unconcerned whether it be true
or falfe ; I mufl: not, to luch men, ufe thefe
words of the Text in an Authorative manner,
nor urge them any farther than as a piece of
prudent advice, which is not allowed by them
to have any more weight in it, than what may
be made plain and evident from the Reafon
and nature of the thing.
And upon this foundation I lliall at this
time apply my felf to fuch as deny, or difpute
againft the common principles of Religion ,
and think it a very innocent and indifferent
matter, either to believe them, or not believe
them, as it (liall happen, as having refpe(5t on-
ly to their prefent convenience, and not con-
cerned about any future conlequences ; and
ihall
S'ERMON I. 5
fliall endeavour to pefuade tliem from com-
mon Rcafon, that it "is their duty not to be
unconcerned in the cafe, but to give the ar-
guments that have been , or may be offered
in behalf of the principles of Rehgion, a fair,
and ferious, and impartial hearing and exami-
nation. And in order to this, I defire that
they would, without prejudice, confider the
following particulars.
I. That there may be other probable caufes
of Infidelity often afligned bcfides want of evi-
dence ; even when this is pretended as an ex-
cuie for it.
II. That the principles of Religion are of
that high nature, and univerfal concernment
to mankind, that we cannot anfwer it to our
own reafon to be unconcerned about them;
and therefore that we muft, as rational crea-
tures, endeavour to be fatisfied about them.
III. That if we have fufficient reafon to be-
lieve the great principles of Religion ; fuch as
the Being of a God, and a Providence, and a
Future ftate, ^c. our unbelief will not cxcufe
us from a crime in the fight of God.
IV. That it is unreafonable for any man to
endeavour to perfuade others out of the prin-
ciples of Religion, till he himfelf is firft evi-
B 3 dently
6 SERMON I.
dently convinced that they are falfe, and dif-
advantagious to mankind.
V. That it isftill more unreafonable to make
them the fubjedt of raillery and ridicule.
I. That there may be other probable caufes
of Infidelity often affignedjbefides want of evi-
dence, even when this is pretended as an ex-
cufe for it. Though fuch as do not believe
are very ready to charge all believers with
unreafonable creduHty, and to excufe their
own unbeHcf with this pretence, that they
have not lufficient evidence to convince them ;
yet this may be norhing elfe but a general de-
iire which all men have to juftify their own
condud:, and remove the blame from thcm-
felves. They declare indeed, that they are
ready to think freely upon all fubjedts, and
willing, as they fay, to iubmit to realon ; but
then the reafon ought, in their opinion, to be
liich as to command their afTcnt, {^o plain and
clear that it cannot be denied. But that the
principles of Religion carry no fuch forcible
evidence with them. For if they did , who
could deny his affcnt to them ? and if they do
not, what harm can there be in refuHng it ?
This is their way of arguing. And indeed if
there were no voluntary indiipofition in any
man
SERMON I. 7
man which could hinder him from difccrning
a plain reafon when propofed ro him, there
would be feme force in rhe argument. But
if there may be corrupt incHnarions, paffions
or prejudices, which bhud mens underftand-
ing, and keep ihem from affentin^ to fome
truths, which appear plain and evident to
thofe who are free and unprejudiced , then
their argument has no force; and we cannot
judge of rhe ftrength or weaknefs of that Evi-
dence which is offered for any truth , mere-
ly fiom the effedl which it has upon thole to
whom it is offered.
They that disbelieve the great Truths of
Religion muft needs own, that thole who do
believe them, believe upon infuflicient argu-
ments, or elfe they would be felf condemned
for not believing; and therefore they muft al-
fo own, that as much of the belief as has no
competent argument to flipporc it, muft be
founded upon fome wrong diipofition of the
perfon believing; that is, he has fome preju-
dice, paftion or afFed:ion, which inclines him
to believe that argument good which in it lelf
is not fo, even though he himfelf is nor, for the
time, aware of any fuch undue prejudice. Now
certainly if Credulity may arife from inch a
biafs. Incredulity may alio proceed from ano-
B 4 ther
8 SERMON I.
ther biafs. For we fee plainly in other cafes,
that the very fame arguments propofed in the
fame light to different men, even of the fame
natural abilities, (hall have very different ef-
fe(5ts, and that which entirely convinces one,
ihall not in the leaft move another, though
ilippofed to be of equal underftanding. And yet
both fides are unwilling to own any defed: or
prejudice in themfelves, and chufe rather to
blame the argument icfeli^ or the underfland-
ings of other people who apprehend the argu-
ment differently from what themfelves do.
And as it is in other cafes, fo it is in Re-
ligion, the arguments * for the truth of it
may be very good and conclufivc, but fome
men may be indilpofed for the receiving of
them. As for inflance,
I. Some men are fo far immerfed in the
things of this life, in the purfuits of riches
or pleafures, or the like, that they will not
be at the pains to confider whether there
be any force in fuch arguments as relate to
the Being of a God and a future flate, or
no; and fo content themfelves with being
ignorant or indifferent about them. Others,
by indulging their lulls and paffions, conrradt
a ftupidity towards things of an higher na-
ture, or by too eafily entertaining fuch pre-
judices
SERMON I. 9
judices as favour their corrupt incliuations*
appetites or humours, grow unwilhng to ad-
rait of any thing that contradid:s them: They
would be glad to have things fo as bed fuits
their own preient vitious defires, and there-
fore they are not fmcere in their love of
Truth, but are defirous that Truth fliould be
jufl: what they love, and therefore they readi-
Jy embrace any argument or objection which
they think makes for them. They like not to
retain God in their knowledge^ becaufe their
practice is difagreeable to his nature. Every
vitious inclination which a man is refolved
to purfue, is a ftrong biafs upon his mind,
either towards Infidehty, or at lead towards
fuch corrupt notions of the nature of God as
infenfibly lead men to it.
Wehaveavery nlain inftance of this in that
old Epicurean notion of a God, as of a Being
happy indeed and eternal, but whofe happi-
nefs confiftcd altogether in doing nothing, and
being concerned for nothing. For they who
placed the utmoft of humane happinefs in eafe
and indolence, and the pleafure of felf-gra-
tification, were eafily drawn to believe the
fame of the divine happinefs ; and from thence
to conclude, that there could not be any Pro-
vidence of God which concerned itfelf with
the
lo SERMON I.
the affairs of the world ; for all fuch concern
would deftroy its own eafe and refl, and con-
fequently its happinefs. For it was a maxim
with them, Niji quiettim nihil heatum\ and
again, as Velleius in Tully cxprefles their com-
mon fentiment, which, it's plain, had its
original from their own love of eafe and
lazinefs of temper, Nos autem beat am vi-
tam in animi fecuritate, & in omnium vaca-
tione munerum pontmus.
X. As for thofe who are not fo much under
the power of their bodily appetites or paf-
fions, bur that they can fee the grofs defor-
mity of them, and how much they debafe
human nature when men are led by them,
and are therefore aihamed of fuch a brutal
life as vifibly fmks them below the ufe of
human Reafon ; yet even thefe men may have
inward vices of the mind, which without a
finccre and honcft attention to the fecret
workings of their own hearts, may produce
as perverle efFedts in their reafonings, and
more incurable. For Infidelity may often
arife from pride and felf- conceit, which dif-
pofes men of parts and learning to an affe-
d:ation of fmgularrty and a defire of feeming
wifer than other people, by maintaining pa-
radoxes and contradiding all opinions that
are
SERMON I. II
are vulgarly received, for that very reafbn
becjufe they are fo; And they that are of a
lighter and vainer temper, and value them-
felves upon an appearance ot wit in conver-
fation, proceed fometimes to ridicule and laugh
at things of the highefl nature, inftead of
arguing foberly about them. That men's in-
dulging this kind of temper in themfelves
has been a temptation to them to embrace
Arheiflical opinions in other polire ages and
countries befides our own, is plain from what
'Tlato obferved long ago, who when, in one
of his Dialogues, he brings in Ciinias dilput-
ing againft Arheifiii from the common topicks
of the beauty and harmony of the univerfe,
the regular motions of the heavenly bodies,
and the common notions of mankind, in which
all nations Greeks and Barbarians agreed
concerning a God and a Providence, makes
an Athenian ftranger reply to him, That he
was afraid there were a fet of ill men in
the world who would defpife and laugh at
fuch old and common arguments. It may be,
fays he, that you who live here, remote from
the city, may imagine that intemperance in
pleafure and Jenfual litji is the only caufe of
fuch impiety ; but there is another ground of
pleafure
' Lib. lo. de Legil/us, {. 886.
12 SERMON I.
iff befides this^ and that " is a certain grievous,
ignorance pretending to the great eft 'uui/dom.
flato knew that at Athens^ the feat of wit
and learning, there were fome great pretenders
to Philofophy, who maintained atheiftical
opinions upon a formed hypothejis contrary
to the antient dodrine, and fome no doubt
fet themfelves up for wits upon that account,
not that they really had any fuperiority of
uuderftanding above thofe that went before,
but becaufe they afred:ed fomething that might
diflinguilli them from the reft of the world,
if it was only in point of novelty. We fee
that in other cafes befidcs Religion, this tem-
per often leads men to a fpirit of contradiction,
in the gratifying of which men may fail into
very foul miftakes and abiiirdicies themfelves,
while they imagine themfelves to be only ex-
pofmg and ridiculing the follies and abfurdities
of other people. And that the fame temper
may miflead men in refped: of the principles
of Religion, is more than probable from the
manner of writing which thofe men general-
ly purfue, who appear forw^ardeft in the caufe
of infidelity. There does not often feem to be
in them fo great a concern for truth, as a defire
I. 10, p. 888. ed. Serrani.
of
SERMON I. 13
of flicwing their own parts : uor are they ever
fo forward in laying down any confiftent
fcheme of principles of their own, as in con-
tradi6ling the moft commonly received prin-
ciples of others. They feem deflrous of being
taken for men of deeper reach than their
neighbours, that are not to be impofed upon
by vulgar opinion?, but can fpy the vveaknefs
or failure of thofe arguments which to others,
that are more modeft, have always appeared
very convincing. A certain lelf- confidence,
mix'd with a contempt of other men's under-
(landing, is very apt to betray men into a
wrong uie of their reafon, and to make thera
(Irike into odd and fingular ways of thinking,
only becaufe they are new and contrary to
that which others have chofen upon much
better confideration ; and we fee that there is
nothing fo abfurd but what if once ftarted will
find fomeprofelytes for a while, if it be only
for the novelty of it.
It has been thought by fome, That the chief
reafon why all men afTent to the truth of
Mathematical demonftrations, when plainly
propoled to them, is becaufe none of thole
truths interfere with the intetefts, paffions
or inclinations of any man : becaufe if they
did, men concerned would find fome pretence
to
i
14 S ERMON I.
to evade the force of them. I will nor affirm
that this is the only reafon of fuch univcrfal
affent to Geometrical conclufions; but the
fuppofai however evidently allows, that fome
truths,which in their own nature are capable of
fufficient proof, may be disbelieved or rejected
through prejudice, or prepofleffion of tnte-
reft or pafllon, or lome partial or vitious dif-
poftrion of mind in thofe to whom the proof
is offered. It is certain, that what men do
not like, they are very unwilling to under-
ftand, though they will not eafily be brought
to own this for the reafon, but will always
find out fome colour or other to avoid the
fufpicion of fuch partiality.
But befides thefe perfonal indifpofitions of
mind, which may give a ftrong byafs towards
Infidelity, there is one thing farther which
appears to have great influence over fome
men's reafoning, even in the firft principles of
Religion, and that is
3 . An inconftderate and indiftinguifliing aver-
fion to Superftition, which evil they think can
never be effedlually cured, but by deftroying
the very foundation of Religion itl'elf. It is a
very common pra(Stice, in many inftances, for
thofe that are grown weary of the folly and
mifchief of one extream, prelently and with-
out
SERMON I. 15
out confideration to betake themfelves to the
oppofite, as if that were the only remedy,
which yet in the end proves as bad or worfe
perhaps than the difeafe itfelf.
It is evident, from thofe high encomiums
that the difciples and followers of Eficurus
give their mailer, for his forming an hypothe-
Jis which would free them from fuperllition,
that they were greatly biaffed by this prin-
ciple, or elfe they could not fo eafily have
fallen in with ^o abfurd an hypothefis^ who
were many of them ocherwife men oi better
parts and more learning than Epiciirm hira-
lelf appears to have been. But the world be-
ing then greatly overrun with fuperllition,
which often pafs 'din common under the Name
of Religion, they would not be at the pains
to examine throughly the merits of each and
make a jull diltind:ion. A man can hardly
forbear thinking that thofe, who make fuch
horrible outcries of the heavy yoke of fuper-
(lirion, even while they feem to include all
reverence for a Deity under that name, had
been fome time or other of their lives great-
ly under the power of this evil, or that rhey
had formerly been taught to worlliip fome
cruel D^raon, which had left luch dreadful
imprelTions upon their imagination, as to make
them
i6 SERMON I.
them afraid of the thoughts of any invifible
Being ; and defirous to be perfuaded, upon any
terms, that there is no fuch thing : at leaft one
cannot eafily imagine, that thofe men ever
had any juil or true notion of a God, the
mod excellent and lovely of all Beings, who
can fb eafily confound Religion and Superfti-
tion, as to think, that one of them can-
not be admitted or difcarded without the other.
To be under the power of fuperftition is, no
doubt, a very wretched flate, and expofes
men both to much wickednefs and mifery, if
the mind be infeded with it to any great de-
gree : but it has its original not from Religion
or a true feiife of God, but from a falfe and
perverfe opinion of the Deity, or from taking
{bmething elle for God which is not fo. But
it is a very uncomfortable cure for this twW to
endeavour to banifli the belief of the true
God out of our minds. This way, in the
Opinion of '^ Thttarch (in his Treatife of Su-
perftitton) is like unwarily avoiding robbers,
or
x-QyifMHi e^bcrcii htui; ^0 enoi (p&jyoirei tjj* dHi>iou4/^otix»
it ftirtf KHMvlw T))» ^utri^HXi, Plutarch, weoi Sesa-fSxtju. in fine.
SERMON I. 17
or wild Beads, or Fire, by running withoCit
confideration inro a By-way full of gulfs and
precipices. And yet he reJls us that there were
fiich men as took this extravagant courfe, and
to avoid Supcrfticion fell into obflinate Athe-
ifm, wholly pafTing over Religion which lies
in the middle between thefe extreams. And I
am afraid there are {till fuch as fplit upon the
fame rock upon the lame occafion. '^ But I
cannot lay, that this pieience can juftly have
the lame force with it, or plead the fame Ex-
cufe now, that it might do under Heathen Su-
perflition. For when there was very little
true Knowledge of God among them, and
much lefs any thing in all their woriliip that
could plainly fignify the Unity and pcrfedion
of the Divine Nature, but very much tomif^
lead them to Polytheifm and Idolatry, fo that
C the
^ See the note upon Mijcellaneous Refiedmns, p. 65. zvhert
lue are told, " That if, from the Exlerience of man^i gr'ifs
" delufions of a fuptrflitious kind, thU fear begins to turn, 'tis
" natural for it to run, ivith equal violence a contrary way.
" The extream paffton for relipvm ohjedJs pajfes into an aver-
*' fion : and a certain borror and dread of impofture caufes as
•' great a diflurhance as evenjjnpofiure itfelf had done before.
** In fuch a fituation at this, the mind may be eafily blinded :
*• as well in one refpeHl as in the other. 'Tii plain both thefe
" d'forders carry fomething luith them zvhich difcoi:ers us to
*' be in fome manner bcfide our reafon, and out of the right
" nfe of judim^nt and ttnderflanding.
i8 SERMON I.
the greateft part of their Religion was the
mere vvorfliip of Devils; it was much more
difficult to fpy the Truth through liich a veil
of Darknefs. But now when jufter notions
of the Divine PerfecStions and Attributes are
fet before us, as it is more culpable to fall into
fuch abfurd Superftition, fo it is more inexcu-
fable to make the weaknefs and folly of fu-
perftitious people a pretence for throwing ofF
all Religion.
Thus I have endeavoured to flievv, that
there may be other grounds of men's Infide-
lity, befidesvvant of evidence, in the principles
of Religion : And I have infifted the longer
upon this, becaufe whatever men may pretend,
I am afraid they generally take up the conclu-
fion, before they have thoroughly examined
the premifles : that is, upon fome prejudice in
themfelves, or fome offence which they have
taken at the weaknefs and folly of others, in
the matter of Religion, they begin to doubt
whether there be any truth at all in the matter,
and then they hunt for arguments and obje-
dions to improve that doubting into a formed
disbelief or fettled infidelity.
ir. I proceed, in the next place, to confider
that the Principles of Religion are of that high
nature, and univcrfal concernment to mankind,
that
SERMON I. 19
that we cannot anfwer it to our own reafbn,
to be unconcerned about them ; and therefore
as Rational creatures ought to endeavour to be
latisficd about them. It cannot be a matter
of indifference to us, to know whether they
be true or falfe, without betraying very great
folly and indilcretion. I do not as yet argue
from that vaft difference in our pradicai con-
dud:, which ought to be the reafonable con-
fequence of beheving thofe principles true, in
relpcd: of what it may be fuppofmg them al-
together falfe, as fuch condud: may arife from
the confideration of what we may expedl
from the hand of God, fuppofmg him to be
what even natural Religion teaches us, for
this I Ihall have occafion to mention * after-
wards. But I fpeak now of that ufe which we
ought to make of our Reafon and Underftand-
ing, fuppofmg us left to our own condud:, and
as yet knowing nothing of any fuperior Law
to oblige or dired: us ; And even in this cafe.
It feems to be very reafonable, that every
creature ihould make the beft ufe of its own
powers and faculties that it can, let thofe
powers and faculties come from whence they
will, from Chance orDefign ; and both to era-
ploy and improve them in the beft manner
e X they
* ice Herm. ^,
20 SERMON I.
they are able to their own welbeing. And
moft other creature^ do this, as far as we can
judge, where there is nor any other force to
hinder them. Now if men have Realon and
Undeiftanding and a power of freely applying
them to, and cxercifing them upon, difTerent
Subjects, feme of which apparently tend more
than ochers to the improving thofe faculties,
and of rtndring the bell and moft valuable part
of our nature more perfect and complear ; if
we are in the leail confcious of our abilities,
to chule how we will apply them, we cannot
do our felves right without fuch appHcation;
that is, If it be in our power to chufe how
we will employ our Rea/on and Thought^ yet
if we will not employ it upon what is proper
to our nature, as reajonable creatures^ we
are then certainly culpable in making a wrong
■ufe of our powers ; we are guilty to our felves
and cannot be faid to have done our befl.
But if it Hiould be alledged, that we have
indeed no fuch power at all, but that all our
reafonings, and the application of our thoughts
this w^ay or that way, are the mere effed: ot
Matter and Motion cafually working. upon us,
and that there is nothing voluntary in us, or
any other Being whatfoever ; then I confefs
men cannot well be charged with either help-
ing
SERMON I. 21
ing or hindring their own rcafonings ; and ic
would be in vain to go about to periiia ie them
to think or reafon about any thing oi their
own accord, or to tell them that they ought
to take other methods of thuiking than they
do ; fince they have not any thoughts or rea-
fbnings at their own command. But yet how-
ever, they ought not to be angry with us, or
take it amiis, if we do advile them, becaufe
upon liich a iuppofition, vvc can no more help
doing this , than they can help doing the o-
ther : That is, neither the one nor the other
can think, orreaion, oradvife, orbeadviicd, or
take any thing well or ill otherwifethan juft as
they do ; and at this rate all Difcourfe and Rca-
foning whatever would be no more than the
winds blowing, or waves beating one againfl:
another. And when men once come to this
degree of ablurdity, and will flick to it, I can-
not (cc how it is pofTiblc to apply any cure to
them from reafon and argument. And yet to
this abfurdity they mud come in the end, who
will not allow any Principle in the world jdi~
flin6t from Matter and Motion ; for a tranl-
verlc declination of Atoms is no npore Free-
will, or a power of chufing and refuflng, than
Itheir perpendicular delcent.
C 3 But
22 SERMON I.
But let it be allowed, that we have any
power over our own actions, and can chufe
which way we will apply our thoughts and
reafonings, and determine our lelves to this
or that fubjed:; if we are capable of any free
ufe of the underjtanding^ in endeavouring to
find out the ?neaning of any fro^ojition what-
fieverj in confidering the nature of the Evi-
dence for and againji it^ and in judging of it
according to the feeming force or weak-
nefs of the Evidence^ as thofe, who are plea-
fed to call themfelves Free-thinkers, ought to
grant, fince they make it the very Definition
of Free-thinking , which they claim as their
right; then if we would adllike men, that can
ufe this power, we ought to confider our own
fituation in the world, what rank and order
we (land in, and wh'at relation we bear to o-
ther Beings. The firft and mod natural thought
ihould be how we came hither, and from
whence wx had thofe powers and faculties of
mind which we have, or think we have. And
fmcc we may be very certain, that we did not
make cur felves, or bring our felves into this
part of the world , or chufe this rank of Be-
ings in which we are placed; whether we be
plealed or diipleafed with being what we arc,
It is very reafonable for us to confider, whe-
ther
SERMON I. 23
ther we have any power to continue our felves
in this condition, if we hke it, or to alter and
amend it, if we Hke it not. And if we alfo
find that we have not any fuch abiHty as this
abfolutely at our command, we ought then to
enquire farther, whether there be without us
any other fuperior Power, which may be any
way concerned with us, or for us, from whom
we may exped: or hope for aflift^nce, upon
apphcation to it. And until we have made
luch enquiry, we cannot be faid to have Ihewn
any juft concern for our own being, and confe-
quently have not adted reafonably towards
our felves, if we have the power of making
iuch enquiry, and negledt to put it in pradtice.
Nay, farther, Suppofe that we have not of
our felves gone this reafonable way to work
at firf!:, but our thoughts have been carried a-r
way at random to other matters of lefs mo-
ment, without confidering what was a proper
employment for them ; yet if only fome of
our fellow-creatures have told us accidentally,
that they believe, or have heard, that there is
fome luch luperior Being as exercifes a power
over us ; or fuppofe we our felves have had
fome cafual fuggeflions about it in our own
mind ; or upon viewing the things without us,
fhould at any time have been apt to fufped:,
C 4 that
24 SERMON L
that fome intelligent Being, befides mankind ,
and more power .ul than man,might be concern-
ed in it ; (and furely there is no man, that e-
ver arrived to the ufe of reafon and dilcretion,
but what muft, onetime or orher, have had
as much notice of the Being of a God, as this
comes to, prefented to his thoughts.) I lay,
fuppofmg this, no man can excufe himfelf to
his own reafoD , that w^ould never in earned
examine, whether fuch inclination, fuggeftion
or fufpicion had any ground or foundation:
there being no cxercife of the mind more pro-
per, becauie there is nothing in which a man's
felf, and whatever belongs to his well-being,
as a reafonable creature, is more immediately
concerned than this. All other Ipeculations
are foreign to us in refped: of this ; but this
concerns our Mvcs molt intimately ; and there-
fore, how much foever we may pity thofe,
who, being fenfible of the nature and tenden-
cy of the great Principles of Religion, Ajid
how much it imports mankind to be well af-
fured whether they be true or no, do therefore
labour feriouily to find out the truth, but by
entering into a wrong method of enquiry,
cannot as yet arrive at any fatisfadlion about
it, but are full of doubts and fcruples, which
they endeavour to have cleared up by the bed
iufor-
SERMON L 25
information they can procure : Yet for thofe
who wilhngly chufe to employ themfelves
upon any other enquiry that comes in their
way, rather than this ; not becaufe they are al-
ready fatisfied about this , but becaufe they
care not whether ever they be, and therefore
are as indifferent and unconcerned, about
knowing whether there be a God or a future
State of their own Souls, as they are whether
the Moon or other Planers be inhabited ; one
can hardly tell how to bear iuch a proceeding,
without indignation at io great an abufe of
their realon ; and a man had need to have all
the compaffion which the Chriftian Religion
teaches us, to be earnelily concerned for thole-
who can even boafl: of their being fo wilfully
unconcerned for themlelves.
The remaining confiderarions (which will
farther enforce this) I Ihall referve to the next
opportunity.
Now unto the King eternal^ immortal^
tnvtfible , the only wife God, be ho-
nour and glory , for ever and ever.
iAmen.
lis" \
SERMON
SERMON 11.
Preached February the 4'^' 17;*.
JK $ $ <; $ iK ^K iK rV. "iH rK •!■ fK •:• $ $ •!• •!• •!{ %' >:• •!• •!• •%' -K $ $ $ S* •!; $ •;• •{;
Heb. iii. 12.
Take heed J brethren ^ lejl there be in any
of you an evil heart of unbeliefs in
departing from the living God,
N my former difcourfe, upon this
fnbjcd:, I propo fed to apply my
felf chiefly to fuch as deny or dif-
pute againfl the common Princi-
ples of Religion, not only Chriftian but Natu-
ral, and luch as think it a very innocent or
indifferent matter, either to believe them or
not believe them, as it iliall happen, as
having refped only to their prefent conveni-
ence, and not thinking themielves concerned
about
'tis/I,
28 SERMON II.
about any future conlequcnces : And my de-
figii was ro endeavour to periuade them from
common reafon, that it is their duty not to
be unconcerned in the cafe, and let the mat-
ter go at random, without troubhng their
heads about it, but to give the arguments that
have been, or may be offered in behalf of the
principles of Religion, a fair, ferious and im-
partial hearing and examination : And in or-
der to this, I defired that the following parti-
culars might be confidered without prejudice.
I. That there may be other probable caufes
of Infidelity often afTigned, befides want of
evidence, for the matter propofed to be be-
heved, even when this is pretended as an ex-
cufe for it; becaufe it is evident, that in all
other cafes men's interefts, pafTions, or other
indifpofitions, will prevent them from feeing
the force of an argument, which is in its own
nature very good, and fufficieut to convince
another man, that is not fo indifpofed.
II. That the principles of Religion are of
that high nature and univerfal concernment to
mankind, that we cannot anfwer it to our
ow^n Reafon to be unconcerned about them ;
and therefore that we mufl, as rational crea-
tures, endeavour to be well fatisfied one way
or
SERMON IT. 29
or other about them. To find oat the truth
in this cafe is the mod proper employment of
our realbn and under (landing.
III. That if we have fufficient reafon to be-
heve the great principles of Reh'gion ; fuch as
the Being of a God, and a Providence, and a
future State, &c. our unbelief will not excuie
us from being criminal in the fight of God.
IV. That it is unrcafonable for any man to
endeavour to perluade others out of the prin-
ciples of Religion, till he himfelf is firfl: evi-
dently convinced that they are falie, and dif-
advantdgious to mankind.
V. That it is dill more unreafonablc to make
them the liibjed; of raillery and ridicule.
The two firft of thefe are what I have al-
ready fpoken to, and iliall now proceed to
the third, viz.
III. That if we have fufficient reafon to
believe the great principles of Religion, luch
as the Being of a God and a Providence, and
a future flare after this life, &c. Our unbelief
will not excufe us from being criminal in the
fight of God. I have already fliewn, that we
are indeed culpable to our lelves and incxcu-
fable to our owp reafon, if we make no en-
quiry
30 SERMON II.
quiry into thofe things in which our own flare
and condition is fb nearly concerned : and we
adt againft our nature, as we are reafonable
beings, when we are unconcerned about them.
The thing that I would now confider is, whe-
ther if we have fufficient arguments laid before
us, to prove the Being and Attributes of God,
provided we make anhoneft and impartial ufe of
our own reafon and underftanding, we may not
be obliged at our own peril to attend to them.
That is, luppofing God to be the fovereign
Governor of the world, and to rake notice of
all the adions and difpofitionsof men, and to
have given them laws, either naturally arifing
from the conftitution of things, or revealed
from himfeii-^ and to have fet up a (landing
proof of fuch his being ; whether all rational
creatures, that are capable of knowing hirr,
be not under fuch a natural obligation to take
notice of him, that they may be juftly made to
fuffer, i. e. may be puniftied for their negledl
of it. And this I think may be confident
with the highefl: reafon ; and disbelief may be
criminal, where the motives to believe are fuffi-
cient to convince any honed mind, and fuch
as no man can be ignorant of without fome
previous fault of his own will, and the things
offered to our belief fuch as every man mufl
necef-
SERMON 11. 31
necefTarily own himfelf to be concerned in.
St. Taul fpeaking of the Gentile world
who had revoked from the true knowledsie of
God, and become vain in their imaginations
and rcafonings about him, haviug laid down
this as a principle, that, That which may be
known of God is manifefl among them^ for
God hath jhewed it unto them ; for the in-
*vifible things of him, from the creation of
the world are clearly feen^ being tinder flood
by the things that are made^ even his eternal
Tower andGodhead : Concludes from thence,
that they were without excufe, becaufe that
when they knew God, \. e. had fuch evident
natural means of knowing him, they glorified
him not as God, neither were thankful, 8cc.
I do not here urge this palTage of St. Taul, as
of an infpired writer, by way of Authority to
decide the point in hand : but I produce it on-
ly as an argument from reafon and the nature
of the thing, which carries its own weight
along with it, abftradcd from any fuperior au-
thority ; and the plain fenfe of the argument
is this, That if God hath fliewed fufficient
evidence of his own Being and Power, unro all
, mcu'.from the frame of things, they are with-
out cxcufewho take no notice of him, nor ac-
knowledge any dependence upon him ; and
con-
32 SERMON 11.
Gonfequently, if he be a Jaw-giver and a judge
(as has been univerfally allowed by thoie who
own'd him, as the maker and governor of the
world) he muft make a difference between
thofe who ad" in conformity to the nature of
things, freely owning their natural (late of
fubjedion to him, and thofe who renounce
fuch order of fubjcdlion : and he may deal
with thole men as offenders, who difown his
Authority by bringing his Being into queflion.
Ado of unbelief being indeed no other (in this
cafe) than ads of wilful difobedience, w here the
evidences of his Being are fb plain, that it muft
be the fault of the Will and not of the Under-
ftanding, if we be not moved by them ; af?eded
ignorance will be no cxcufc in fuch a cafe, where
the means of iniormation are io obvious.
It is well known, that there have been
Ibme of late years among us, who have
publickly fet themfelves to weaken the
force of this argument, by infmuating, that
if a man iliould be fuppoled to incur any pe-
nalty from the hand of God for want of any
belief, though it were even that of his own
Being, it would be a great diminution to that
entire Freedom of thinking, which they pre-
tend God has made the natural right of every
man, and which it cannot be confiftent
with
4
SERMON 11. 33
with his goodnefs thus to abridge. And they
farther tell us that ^ a man may poffefs his Soul
in peace ^ as having an expe^attOTi of eiijoy-
ing all the good things ':sjhich God can bc-
ftow , and no fear of any future mifery , or
evil, from his hands ; and the very 'ji'orfi of
his fate can only be^ that he is pleufantly
deceived. Now if thele patrons oi Free-think-
ing (as they defire to be called) would keep
honeftly to their own definition of Free-think-
ing, and mean no more by it than only ^ the
life of the underftanding^ in endeavouring to
find ont the meaning of any fropofition isuhat-
foever, in conjidering the nature of the evi-
dence for and again fl it, and in judgifig of it
according to the feeming force or vueaknefs
of the evidence ; I know no man of undcr-
flanding and integrity that could judly oppofe
fuch freedom. For it will readily be granted
by all, that "^ wen zzho ttfe their tin derfi an dings,
mufi have more fenfe than they vuho ufe them
not : for they are improved by ufe and appli-
cation, as other faculties are : and I haVe before
obfcrved, that we are under a natural obliga*
tion, even to our own reafon, to make the
bcfl: ule and improvement of them that we
D can.
^ V. Free-thinhin^, p. 38. '' /•• 5- '^ P- !-'-•
34 SERMON II.
can. But if inftead of defendifjg men's right
to ufe their underftjndings; under the name of
Free think'uigj they areplealed to call any odd
or extravagant opinion Free thinkings pro-
vided it be bur contrary to thofe which are
commonly received ; a man mufl: ufe his un-
derllanding very untowardly, that can believe
this confident with the definition. For if, as
theie authors feem to allow (whether fmcerely
or not I will not now examine) '^ The know-
ledge of fome truths be requtred of us by
God; and if the' knowledge of others be ufe"
fulto fociety^ then certainly the holding at alf
adventures, and without any lerious examina-
tion, affertions contradictory to fuch truths or
inconfiilent with them, cannot be any inltance
of {\ic\i free-t hinking as we have a right to,
but either want of thinking or an abufe of it.
I am very ready to acknowledge, that God
has never obliged us to know or believe any
truth, but what he has given us fome previous
means of knowings or iufficient ground of
believing : but then on the other hand he may
certainly, without any 'impeachment of his'
goodnefs, oblige us to ufe thofe means honeft-
ly, and require a fmcere love of truth from us.
He may, in order to our own happinels, forbid
pride
^ Paz. 6.
S E R M O N II. 35
pride and felf-conceit, and afFecStacions of An-
gularity ; and enjoin us to lay afide malice and
envy, and to fee that no undue prejudice or
partiality mix themfelves in our fearches of
truth. He that allows us to reafbn freely,
may certainly command us to reafon juilly
and attend to proper and competent arguments
to prove any truth which he requires us to
know, and to be moved by rational induce-
ments to believe. And in what way foever he
condefcends to teach us, we ought to be rea-
dy to be informed. Now thefe authors grant
that '^ to be informed confifts in being fnadeto
think juftly and truly of thiJtgs ; and to be
obliged to this in the application of our rea-
fon, is no more contrary to the free ule of
our underftanding, than obliging us to the
practice of virtue and morality is to the free-
dom of our wills. To think freely in the
finding out any truth requires, not that we
lliould think or judge of in juft what we piealc,
but that we illould confider impartially the
nature of the evidence for and againft it ; and
when we have all the light we can procure,
then to be determined by fuperior evidence.
But to contradict a truth, without enquiring
D 2 into
- ■ ■ 1 «. II ' ■ — • — —
« pdg. 15,
3^ SERMON II.
into ir, only becaufe it is vulgarly received^
when to a confidering man there is good evi-
dence for it, is not free-thinking but bondage
of thought. For a man's reafoning may be as
much bound and his thinking as much biafled
by taking a prejudice againft any thing, as for
it; and he thinks juft as freely, that takes all
current opinions for true, as he that takes
them all for falfe ; that is indeed neither the
one nor the other. In truths which are capable
of fuflicicnt proof, either Moral or Mathema-
tical, he ought not to be accounted a Free-
thinker who at the firft appearance boldly
denies them before he has confidered the evi-
dence. For inflance, Suppofe any man not
entered in Mathematicks, upon viewing a great
variety of Triangles and other figures, ihould
take a fancy to deny that the three angles of
any triangle are equal to two right angles^
or to the three angles of any other triangle^
becaufe he will not give himfelf the trouble of
confidering the demonftration, fuch a pradice
would hardly be called freedom of realbning,
but want of it. When M\:.Hbbbes, *who is
alledged for an inflance of Free-thinking, pre-
tended with great confidence to have demon-
ftrated the quadrature of a circle, thofp who
had
* lb. f. I.
SERMON 11. 57
had thought more freely and were better able
to judge of the matter, thought that his faftus
and lelf conceit had hindred his thinlyng from
being fo free and impartial in the cafe as it
ought to have been, though he thought fit to
write Contra fafltim profcjforum Geometric-
He whofe thoughts are juftefl, and nioft ac-
cording to the nature of things, is the true!]:
Free-thinker^ and it is not the open profef-
fion of every wild and incoherent fancy which
comes into a man's head, that is fit to deno-
minate him luch. For Thinking, even according
to their own definition, implies Realoning but
the affirming any propofirion without jud
ground or the denying any propofuioq at a
venture without examining, or the refqfing
fuch affent as the nature ot the evidence re-
quires, is not Reafoning, and therefore not
Thinking, much lefs free-thinking according to
the definition. For, according to thele au-
thors, ^ What is a reflraint of free- thinking
on any fubje£i, but fime^juhat which hinders
me from thinking on that fnbje6i ? 'Tis no
matter therefore whether the hindrance be
from without or from within, provided I am
hindred. But I believe the greateft and mofl
infuperable hindrances to feedom of thinking
D 3 and
38 SERMON II.
and reafoning, are fuch as men put themfelves
under, by indulging their pride or. their palTi-
ons, their pleafure or their floth. Free-think-
ing (as thefe Authors allows) requires great
diligence and amplication of mind-, and he
that af plies himfelf to it^ muft, by that ha-
bit ^ expel all thofe vicious difpojitions and
fajfions^ by which every man out of aEiion is
tojfed and governed', therefore they that will
not be at the pains firfl: to free themfelves
from all thofe vicious difpofirions, which hin-
der them from being impartial and fuicere iri
their fearches of truth, do in vain arrogate to
themfelves the fpecious title o^ Free-thinkers ;
which indeed would be aTitle of honour, if it
were applied to none but thofe who truly de-
ferve it, by a free and ingenuous ufe of their
reafon in the finding out of truth, and honeft-
Jy fubmitting to it when found. But when it
is applied to thofe who have no other pre-
tence to it, except the affuming a liberty of
denying the plained truths^ and reducing all
reafon to downright fcepticifm; wc cannot
but then think the name has loft much of its
reputation by being fb mifapplied.
True liberty of adion does not confifl: in
doing
S Paz. Ill
SERMON 11. 39
doing what we pleale without any controul,
but in being free from all outward force, to
govern our lelves by the law of realon ; and
he is no more free rhat is the flave of his own
paffions,. than he that is under iiibjed:ion to
the mere will of another man. So freedom
of thinking does not confifl: in an ability to
difTent from the principles of reafon, but ia
being fuperior to all thofe prejudices, either
from our {ehes or others, which hinder us
from afl'enting to them. If therefore God hath
given us fuch a liberty, he may, with the
higheft reafon, make us re/ponfible to himlelf
for the ufe of it : and to fuppofe that we are
io refponfible is not to deny this freedom, but
to affert it ; becaufe if we had it not we could
not be anfvverable for the abufe of it. Now
upon this foundation, we are not only allow-
ed, but obliged, to enquire into the grounds
of Religion, and bring them to a fair and im-
partial examination : and the reafon why God
Almighty may juftly condemn us for our in-
fideliry is, becaufe, if we ufe this freedom ho-
neftly, we cannot fail of feeing fiifficient rea-
fon to convince us. Whatever evil confequen-
ces therefore are threarned to thofe that will
not believe, they are not defigned to hinder
our freedom of enquiry into the grounds of
D 4 our
40 SERMON II.
our belief, but to excite our diligence , and
fecure our integrity, in enquiring. If the evi-
dence of a fopreme Being that governs the;
world, and fome other firft principles of Re-
ligion , be Inch as will not force it felf upon
us without our own attention, that there may
be fomething voluntar}^ in our faith ; but yet
be fuch as cannot, without a manifeft wilful
mifufe of our undcrftanding , be withflood
when attended to,it muft be an evil heart of
unbelief xh^t dcpSLVtsfrom the living God. And
the natural confequeuces of luch departure
may be very miferable ; and what they will
be we may with moll certainty learn from
himfelf Upon this principle the Chriftian Re-
ligion, though it condemns thole that wilfully
refufe to hearken to it, yet, confcious of its
own truth and fmcerity, it freely offers it felf
to the llridtell: Icrutiny, and commands us t6
p'ove all things in order to hold faji that
which is good: which two are no ways incon-
fiflent with one another. For where an im-
partial enquiry will ncceffarily lead us to the
acknowledgmeni: of a fundamental truth, there
the owning of that truth may as juftly be the
iubjcdt: of a command, as the fmcere ufe of
the means leading to it ; and God may punifli
she perveifenefs of our wills in one cafe, as
well as the other, I Ihall
SERMON 11. 41
I fhall not at prefent urge this point any
farther , becaufe I may have occafion ^' here-
after to fay fomething upon the Hke argu-
ment; when I come to Ihew that we may he
under a natural obligation to the beUef of a
God, and may make our felves uncapable of
receiving any good from him by a denial of
his Being.
Therefore I proceed now in the next place
to confider;
IV. That it is unreafonable for any man to
endeavour to perfuade others out of the prin-
ciples of Religion , till he himfelf is firft evi-
dently convinced that they are falfe, and dil^
advantageous to mankind. I do not hereby
mean that a man, who has any real doubts or
fcruples in his mind concerning the validity of
any argument, even for the principal points of
Religion, ihould not have liberty fairly to
propole his doubts to fuch as have ability to
judge of them, in order to have the matter
freely debated, and thereby fet in the cleared
light : for this may be part of a juft and ne-
ceflary inquiry towards the full fatisfad:ion of
^ man's own mind. And I am well perfuaded,
that
^ See Serm, the p'^.
42 SERMON 11.
that fuch an ingenuous liberty would never do
any harm to true Religion, which is never a-
fraid of a fair and impartial trial. And there-
fore I am not now begging quarter for the
principles of Rehgion, as if I were afraid that
thefe men had fo.ne unanfwerable arguments
which, if known, would quite deftroy thofe
principles : but my meaning is, that no man
can pretend a right, without breaking in upon
thehberties of other people, to go about open-
ly to perfuade others to that, of which he
himlelf is not folly perfuaded. And if this
were granted , I believe that thofe who dif^
pute in favour of Atheiftical principles would
be reduced to a fmall number. For however
odd and fingular fbme men may love to appear,
in their reafbnings with others ; yet if we could
come at their fecret thoughts of the matter at
all their different hours, I do nor queflion but
we ihould find, that they have many fecret mif-
givings in their minds upon their own profefl ar-
guments; however they may outwardly feem
to bear up againfi: fuch inward doubts or fears.
The Epicurean poet himfelf fairly owns this,
when he tells us, that ' though there are fome
men
» Nam quod fsepe homines raorbos magis effe tiinendos,
Infamemq; ferunt viram quam tartara led,
Et
SERMON 11. 43
men who openly frofefs not to be afraid of
future ptnifhment fo much as of a fit of fie k-
nefis, as knowing the Soul to be mortal^ and
needing no farther argument to prove it ; yet
it may be obferved-, that this is all rather
pretence and affe^ation^ than any real per^
fuafion from the truth of the thing. For let
the fame men be banijhed from human fociety
for any crime-, and they pre fently become the
mofl miferable creatures^ and fall to the moft
abjeB fuperftition. In times of adverfity
men's minds are mofl fenfibly affected towards
Religion : in fuch times therefore a matCs
real fentiments are to be known , when the
inmoft truth will break out , and he can no
longer perfonate what he really is not.
This
Et fe itire animi naiu.am langmnis efle,
Ne: prorfum quidquam nollrse rationis egere ;
Hinc licet advortas nnimura magis omnia laudis,
Aut etiam vetiti (fi fcrt ita forte voluntas)
Jadtari cauf^i, quam quod res ipfa probetur;
Extorres iidem patria, longeq; fiigati
Ccnfpertu ex hominum tosdati crimine turpi.
Omnibus aerumnis adfefti deniq; vivunt;
Et quocunq^; tarn en mileri venere, parentant,
Et nigras mactant pecudes Z< manibu' divis
Inferias ir.ittunt; mulioq; in rebus acerbis
Acriiis advortunt animos ad Relligionem,
Quo magis in dubiis hominem fpedare periclis
Convenit, advorfifq; in rebus nofcere quid fir.
Nam verae voces turn demum pedore ab imo
Ejiciuntur; & eripitur perfona, manet res.
Lmret. lib. 3. 'fi. ^i.
44 SERMON II.
This free confeflion, from one whofe pro-
fed defign it was to deftroy entirely all belief
of a Providence, plainly iliews, that there are
very ftrong propenflons in human nature to
the belief of invifible powers, and of a future
account, which cannot eafily be deftroyed ;
and which therefore have a deeper foundation
in the nature of things than iorae men are
willing to own : and though men drive to
root them out at fome feafons , and in fbme
companies ; yet at other times they cannot
prevent their fpringing up again m their own
icinds. And indeed* we plainly find,* that
mod of thofe very men who defignedly iht
themfelves to overthrow the force of all other
men's arguments, for the being of a God and
his Providence; yet when they themfelves
come to reafon in earned about it, of their
own accord, they generally bring themfelves
lo own it in effetSt, upon Ibme principle or o-
rher of their own edablilhing, which perhaps
in reality has not ib much weight in ir, as thofe
wiiich they defpife becaufe they are common.
This ihewS, that though their pride and lelf-
conceit make them willing to decry the rea-
sonings of all other men , yet they are no
ways inwardly fatisfied with the contrary con-
clufioD. They can of themfelves fee the ab-
furdity
SERMON II. 45
furdity of denying the Exiftence of fuch a Be-
ing, though they quarrel with the premifes
upon which any other men endeavour to prove
it. Now this proceeding is what may be jufl-
\y complained of, that men Ihould go about
by all ways to weaken the belief of that in
others, which they themfelves, at the bottom,
either own to be true, or at lead are not ful-
ly fansfied of the contrary. This would hard-
ly be thought fair and equal dealing in any
other cafe; and much lels ihould it be fo in
this, which is of the utmoft concern to all
men. It is an unreafonable practice in refped:
of God Almighty, fiippollng him to be; and
in refpedl of men, iuppofmg them to believe
his Being. For,
I. Suppofe it be true, that there is a God
and a Providence, and that thefe men are not
fo hardy, as to pretend abfolutcly to demon-
Arate the contrary ; it may be that he is fiich
a govcrnour of the world as is with all a King
or magiftrate, a Lawgiver, and judge of men's
adtions, as the generality of men do, in fome
refpec!! or other, own him to be. Now if I
go about to weaken men's belief of his Being,
or to argue againft it, what am I doing all the
while but ieducing them, as much as I can,
from that natural allegiance which they think
they
4^ SERMON 11.
they owe him ? I am certainly dellroying
his Title, if I am either making his Being un-
certain, or perfuading men that he has no
ftich relation to them, or concern for them.
Snppofing then it were not yet known, what
puniiliment he would inflid: upon fuch fedu-
cers, yet certainly they could not but of
themfelves think it reafonable, thathe fhould
treat them in a different manner from his
faithful fubjeds. Though hisgoodnefs be in-
finite, as no doubt it is, yet it cannot but
look upon fuch men as criminal; and the
greater his goodnels is, the more criminal it
is to abufe it , and to withdraw others from
it. This makes it an unreafonable pradice in
iefpcd of God Almighty. But,
2. In relped of men, who are fuppofed to
believe his Being, it is unreafonable, becaufe
iinlefs we are very fure that they are under a
delufion, and that we can certainly bettet
their condition by undeceiving them, we ad
very unkindly and uncharitably towards them,
in trying to perfuade them that they are de-
ceived in an opinion or belief of that Beings
on which they think their chief happinefs de^
pends.
A certain author, who is not generally
thought to have any prejudice or partiality in
favour
S E R M O N II. 47
favour of revealed Religion, owns, ^ It ism-
^ojfible that any but an tU-natured man can
'•ju'ijh agamfl th% Being of a God^ for this is
wijh'ing againft thepiblhk^ and even againji
one's own private good too , if rightly un-
derftood : Now cert -.inly, what cannot be
wilh'd againft without great ill-nature towards
mankind, cannot be attempted to be difpro-
Ved with any good natured defign towards
fuch as really believe it. For if it really be
an happinefs to mankind that there is a God,
the prefent fenfe of that happinefs mufl, in a
great meafure, depend upon their knowing or
believing that there is one. Upon which ac-
count I cannot but wonder at another fay-
ing * of the fame author, which feems to
contradid: the former. That, as Religion
ftands amongft us, there are a great many
good people^ who would have lefs fear in be-
ing expofed, (to forlorn nature and a father-
Icls world) and would ue eajter perhaps in their
minds if they were ajpired they had only mere
Chance to truft to. For no body trembles to
think there Jhould be no God., but rather that
there Jhould be one. But certainly every good
man would tremble to think he had been thus
deceived
^ Letter of Enthnfiafm, />. 35. * Pag. 40.
48 SERMON li;
deceived in all his expecftations. This thought
would be more terrible to him, than the prd-
Ipedt of lofing the kindeft ayd bed parent in
the world in the moft helplefs condition ; for
do what he will he can never be iecurc againft
any kind of mifery, where Chance alone go-
verns all things. So that a rational creature
cannot be eafy under the apprehenfion of be-
ing lb expofed any way, but by thinking as
little as poffible of his own circumflances,
that is, by diverting himfelf of reafon and
thought. But under the condud: of an infi-
nitely wife, and good and powerful Being, he
may be lure that no real harm can befal him
without his own fault. And therefore if a
man were even fully perfuaded in his own
mind, that there is no God, yet fo long as he
knows, that the belief of him is what all good
men may take comfort in, it would be a very
fpiteful and ill-natured thing to endeavour to
rob them of this comfort, without propofing
ibmething better and more certain. But when
he can pretend to no fuch full perluafion him-
felf, but only to be doubtful or fceptical in
the matter, to attempt the fame thing is into-
lerable. They who are weak enough to ima-
gine, that the principles of Religion have no
real foundation, but were at firft invented by
wile
SERMON II. 49
wife men for the good government of the
world and ro keep tnankind in order, are there-
by obhged to acknowledge their ufefulnefs ro
the well-being of humane fociety. And there-
fore, even upon their own fuppofition, it would
be unreafonable for them to weaken the force
of thofe principles, if they confulted either
the good of others or themidves, uniefs
they could propofe Ibme other method which
would evidently have a more univerfal good
effed:. It would certainly be their wilefl: way
to keep this fecret to themfelves, if they were
lure they had it; but when they arenotfure,
it is both fooliili and malicious to pretend to
perfuade others that they have it. And upon
the whole I cannot but think it a reafonable
caution, which Tully puts into the mouth of
Balbus the Stoic^ in the conclufioa of his ar-
gument for Providence, that ^ it is an evil and
impious cuftom to difpite againft the Being
of a God, whether it be done in earneji or
only in pretence and affeB.ation.
This leads me to confider in the laft place,
V. That it is (till more unreafonable to
make thefe principles of Religion the fubjed;
E of
' Mala enim & impia confuetudo eft contra Deos diipu-
tandi, five ex animo id fit, five fimulate. De Kat. Dsor,
in fine.
50 SERMON II.
of raillery and ridicule. For whatever may
be pretended by thofe who fometimes difpute
againft Rehgion, that rhey do it to excite o-
thers to the more vi;j;orous defence of it, and
to clear up any arguments that may be d6ubt-
ful or oblcure : Nothing of this kind can be
alledged in favour of jelling upon it or ridi-
cuhng it ; becaule this is treating it as not fit
to be ferioufly confidcred. For no man of
fenfe ever treats that with ridicule which he
does not either think contemptible, or defiga
to make Co. Wherever the life or eftate, or,
very great interefl: of any man is concerned,
a man of an ordinary capacity will naturally
fay, fuch a thing is no Jeflmg matter. Now
certainly, the Being of a God and a future
Judgment, and the like, are things of vaftly
more moment to thofe who believe them,
than the greateft worldly intereft can be, and
this even they,that pretend nottobehevethem
cannot but know ; and therefore if they had
no other realbn to reftrain them, yet even De-
cency and relpedt to the common fentiments
of mankind iliould make them forbear fuch
unleafonable jelling.
I know there are fome that think it a plau-
fible plea which is offered in excule of this
Pra-
SERMON II. 51
Pradicc, when it faid that '" " R'tdknle is
" the proper ttft of what is f-.rious, bccaufe
" a fubjed: rhat will not bear raillery is :uf-
" picious, juH: as a jeft that will not bear a leri-
*■ ous examination is falfe wit ; and that
" which can be Ihewn only in a certain li^hr,
" is quedionable. Truth 'tis fuppoled may
" bear all hght«, and one of thole principal
" lights or natural Mediums, by which things
" are to be viewed, in order to athorouohre-
" cognition, is ridicu'e it Icli, or that manner
" of proo by which we difcern whatever is
" liable to juft raillery in any lubjcd:. From
hence they would infinuatc, " that true Reli-
" gion can never fuffer by this method, though
" impoliure may. That ridicule, if it be
" wrong placed, will recoil upon itfclf,- and
" be its own CorrecStor in the end, and To it
" may without any harm be freely left to take
" its courfe. " And as an inflance of this it
is alledged, that •" the divtneft man that had
appeared ever in the heatheji world was, in
the height of witty times andhy the wit tie ft of
all Toets^ moft abomitiahly ridiculed in a
whole Comedy writ and a^ed on purfofe
E X But
m Vli. EJJ'a^ on the Freedotn of zv'tt and humour y^. Oi^ S^C.
f Letter concern'mg EnthuliAfm, ^, jr.
K2 SERMON II.
But fo far was this from finking his reputa-
tion^ or fuppr effing his Thilofophy^ that they
both increafed the more for it ; and he ap-
parently grew to be more the envy of other
Teaches. He was not only contented to be
ridiculed^ but, that he might help the Toet
as much as pofjible, he Prefented himfelf o-
penly in the Theatre, that his real figure
(which was no advantagious one) might be
compared with that which the witty ^oet
had brought as his reprefentative on the
Stage. Such was his good humour. Nor
could there be in the world a greater tefti-
mony of the invincible goodnefs of the man ,
or a greater demonflration that there was no
hnfofture either in his character or opinions.
This is thought a fpecious p!ea for the free-
dom of this kind of wit upon all fubjeds.
But now granting, that Truth irielf cannot
fuffer by fuch ulage, for what is true cannot
be made falTc by being ridicul'd, yet certain-
ly it may lofe very much of that good effed:
which ic might orherwile have upon the minds
of men, by being thus treated.
Thole vyith whom we are now arguing will
readily allow, that all Men are not competent
Judges of wit, nor can at the firO: appearance,
without examinarior, diftinguiili between what
is
SERMON II. $3
is ridiculed and what really deferves to be lb.
And therefore, though a man by unfealbnable
jefting upon a wrong fubjedt, may in tlie end
make himfcif truly ridiculous, yet to thole
who cannot prefently difcernthe falfe wit, the
fubjed: itfelf in the mean time appears con-
temptible, and much mifchief may be done
before the proper cure can be applied. And
of this the cale of Socrates, now alledged,
and the pernicious effcd: this kind of wit had>
in bringing him unjuftly to death, is a very
plain inftance. For whenthofe who defigned
his mine durft not attempt it in the way of a
publick accufation, becaufe of the great e-
fteem which men of virtue and underftanding
had for him, till they had firft prepared the
populace to bear it, they hired ° Ariftophanes
to ufe all his wit to expofe him upon the
Scage in a Comedy, after the mod ludicrous
manner ; which he vyas the more eafily induced
to do, becaufe Socrates (though a perfon of
as much true wit and good humour as any
man of his age, yet) had always expreffed a
great averfion to that fcurrilous and illiberal
fort of wit, for which Artftophanes valued him-
felf. And thus when they had, by means of
E 3 the
o Vd. iSliani Var. Hift. I z. ca^. 13.
54 SERMON 11.
the Poet, made the Philoiopher and his dodlrine
the objed: of fcorn and conrempt, among rhe
deluded people, they could then luccefsfully
profecute their villanous intentions againfl him„
I grant indeed, that alter wards, when the
people came to themfelves, they dearly re-
pented of this delufion : and that this ulagein
P the eitd proved the htgheft advantage to that
charaBer and do Brine ^ ijvhich having flood
the proof were found fo folid and juft. But
what is this to rhe purpofe ? Is this practice
the more commendable, becaufe Truth and
fincerity will be able to ftand the Ihock of it ?
Is a malicious piece of wit, or a falfe accula-
tion, ever the more innocent, becaufe the in-
tegrity and reputation of him who is thus at-
tacked will after tryal lliiiie the brighter ? What
ibme of thofe who look upon tHemfelves as
the only polite writers may think, I cannot
tell ; but a man of plain and ordinary under-
Handing mull needs take this for a very odd
way of defending what they call the Free-
dom of wit and hnmonr upon all fubjeBs ;
cipecially by one who had before told uj?, "" He
"never heard that the antient Heathens were
fo well advifcd in their ill ptirpoje of fiip-
prejfmg
V Lettsr ccncernmg Enthufiafm, J^. 32., 'J ib. p. 2.9.
SERMON IL 55
fr effing the Chriftian Religion in its fir Ji rifiy
as to make ufi at any time of this (Bayfle-
me-'jufair) method: But he is perfuaded of
this^ that had the truth of the Gofpel been
any way fnrmountahky they would have bid
mtich fairer for the filencing it^ if they had
chofe to bring our primitive founders upon
the ft age in a pleafanter way than that of
bear skins and pitch-barrels \ and he is apt
to think, that if the Jews had tried their
wit and malice this way ag^ainft our Saviour
and his Apoftles, they might poffibly have
done our Religion more harm than by all
their other ways of fever ity.
This it feems is allowed ro be the mofl pro-
bable way of doing mifchief to Religion, but
the tryal of it is recommende J, becaufe Truth
will in the end be fiiperior to it. And whe-
ther any other wicked method oi abufing or
fupprefiing truth may not be defended upoa
the fame principle, That great is Truth and
will prevail, I may leave to any man's
confideration. However, that we may not
wrong this Author, it muftbeowned, that he
fomerimcs fpeaks of treating Religion with
good manners, and ' tells us, he writes in de-
E 4 fence
*■ £j(/<»y on the Freedom of wit and humour, t>- 7 5, l6.
56 SERMON II.
fence only of that fort of freedom which is
taken among gentlemen and friends^ who
^ know one another ^erfeBly well\ and though
as to what paffes in feleB company ^ where
friends meet knowingly^ and with that very
defi^n of exercifing their wit and looking
freely into all fubjeBs^ he fees no pretence
for any one to be offended at the way of rail-
lery and humour^ which is the very life of
fiich converfatioit\ yet he owns thot to Jfart
queftions^ or manage debates which offend
the pub lick ear^ is to be wanting in that re-
fpeB which is due to common fociety^ and
that fitch fibieCis Jhould either not be treated
at all in public k^ or tn fuch a manner as to
occaflon no fcandal or diflurbance ; that the
fublick is not on any account to be laughed
at^ to its face, and that the lovers of man-
kind refpe6i and honour conventions and fb-
cieties of men^ more than this comes to.
Now it would be lome happinefs, if thefe
witty Gentlemc^n would be pcrfuaded to con-
tain themfelves within fuch bounds. But that I
am afraid will be very difficult, fince if the
plea before mentioned, in defence of Ridicule,
have any weight in it, it will certainly carry
them much farther. And indeed, we feldom
find any of thofe, who think they have abun-
dance
SERMON II. 57
dance of vvir, fit to be exercifed on all iub-
jeds, but they are very impatient of having
it confined to fo narrow a compais. It would
be almoft as ealy to perluade lome men, that
they want wit, as to prelcriberhemfuch limits
in the ule of it. The truth is, though one
would think it but a very reafonable requefl,
that men fliould forbear making a jeft of any
ferious argument, efpecially in matters of great
moment, till chey have by fair reafbning Hievvn
it to be ablhrd or ridiculous; yet generally
fpeaking, thefe bold fort of Jefters take the
contrary method ; they make ufe of fcofling
and ridicule as a crutch to fupply their defedt
of true arguments, or as a cover to keep their
falfe ones from being lerioufly examined. But
to conclude this matter, if men would really
adt according to the principles of reafbn, or
the rules of decency, or a juft concern even
for their own reputation among confiderate
men, they would not venture to treat the
principles of Religion in a manner fb unbe-
coming the nature of the thing, and fo high-
ly ofTenfive to all that believe it ; and above
all, for any thing they can know to the con-
trary, fo infinitely dangerous to themfelves
in the ifTue, if it be really true. And fuch I
hope
58 SERMON III.
hope it will appear to all impartial enquirers
afrer truth, when it comes to be fairly exa-
mined.
And thus I have gone through thofe feveral
confiderations which I propoied at firft, not
as a proof of the truth and certainty of the
principles of Religion, but as a pfep-trative
tcv ards the fincere and impartial weighing
and examining of them. For J am fuliy per-
luaded, if this could but be obtained, iniide-
' lity might foon be convinced of its own weak-
nefs, fmce the ftrength of it lies not io muc{i
in real argument as in unreafonable prejudice.
The fumm therefore of what I would ear-
neflly recommend, to all thofe who defire to
find the truth in matters of Raligion, is Sin-
cerity of heart. Let them ferioufly and ho-
neftly examine their own hearts in the firft
place, before they offer to judge of the evi-
dence; whether there be not in them any
latent prejudice againft: Religion, any fecret
wifli or defire that it may not be true, be-
caufe of its croffing fome favourite paffion or
vitious inclination, which they would wil-
lingly puriiie without controul ; whether there
- ■ be
SERMON 11. 59
be nothing of inward pride or felfconceir,
which makes them afFe(i an opinion, becaufe
it is lingular or new, or rejedl one becaule it
is old or vulgar ; and whether they have not
taken unreafbnable offence at all Religion, be-
caufe of the abufes that have been made of
ir, and to avoid one extreme, have without
con fi deration run into another : Becaufe any
of thcfc, or the like prejudices, will certainly
indifpoie rhem towards the fmcere fearch of
truth ; and will make both the arguments and
objedtions appear very different from what
they really are.
Purity of heart is the furefl way to fee God,
even in this fcnfe of feeing him.
And that there may not be found in any of
u'^ an evil heart of unbelief in departing
from the living God^ may that Supreme Being
grant unto us AU.
SERMON
SERMON III
Preached March the 4'^ 17 17.
Heb. xi. 6,
But without Faith it is impoffible to
pleafe God : For he that cometh to
Gody muji believe that he is, and
that he is a rewarder of them that
ddigently feek him,
H E great deflgn of the Apoftle
in this whole Chapter, is to iet
forth the nature and efFcds of
Fa'tth^ which, as we are told in
the firft vcrfe, is the Jttbjtance of things hoped
fovy the evidence of things not Jeeuy i.e. it is
a firm
62 SERMON III.
a firm perfuafion of mind concerning the trutit
of (braething future, which we hope for, and
exped; will hereafter come to pafs : and a
conviction of the real exiftence offome things,
which are either in their own nature invifible
to bodily eyes, or which, at leaft to us,
cannot acprefent befeen, became they are at a
diftance in refped: of place or of time, paft or
future. And by this, he fays, the elders ob-
tained a good report : .That is, by virtue of
This belief of an invifible principle, and a per-
fuafion of the reality of things not fubjed: to
fenfe , thofe who lived in the earlier ages of
the world, behaved themfelves fo towards the
Supreme Being, and towards their fellow- crea-
tures, with whom they converfed, that their
names were thought fit to be tranfmitted to po-
fterity for their piety and virtue, in that Reve-
lation which God was afterwards pleafed to
make of his will : and therefore the inftances,
that are mod particularly infilled on, are of
thofe who lived before any written Revelati-
on, and were governed by thefe firft and natu-
ral principles of Religion ; though by keeping
to them, they had fometimes particular difco-
veriesof the will of God vouchfafed to them,
in this Chapter therefore we have, as it were,
the firft elements of Religious faith laid down
and
SERMON III 6^
and excmplifiec!, in the practice and behavi-
our of rholc vvht'.fe liv.es were influenced by it.
The firfl inftance which he gives of Fairh,
is a general behef of the Creation of the world,
by which we underhand or conceiv^e in our
minds that by the fole power and command
of a liiprcme Being, whom we call God , the
world it (elf, and all that belongs to it was at
firfl: brought into being, fo that the things
which are now (een were made, but not out
of things which did appear; that which had
no being by an Almighty power began to be.
The manner in which this was done, was in
its own nature invifible to human fight, other
things being firfl brought into being before
mankind exifled ; and iz is impofiiblc to have
it now reprefcnted over again to us. But
however, from what we do fee, or from fome
other reafonings about our own exillence, or
othcrwife, we do believe an invifible Maker
and Governour of the world. Through faith
"jL'e tinder ft and^ that the worlds were fra?ned
by the wordofGody fo that things which are
feen were not made of things which do ap-
pear.
The next inflance of Faith, is a belief
of God's having a regard to the adions of
men, and their behaviour both towards him
and
6^ SERMON III.
and towards one another, according to the
difference of which he has a different refped:
towards them, and their intended worihip of
him ; as in the cafe o^ Abel and Ca'in^ one of
which, by reafon of this behef, offered a la-
crifice more acceptable to God than the other.
By faith Abel offered unto God a more excel-
lent facr'tfice than Cain, by which he obtain-
ed witnefs that he was righteous^ God tefti-
fying of his giff^ •' ^f^d by it^ he being dead
yet Jpeaketh^ i. e. his blood crying lor ven-
geance or recompence for the lofs of life, to
God, who had accepted his gifts, and declared
him righteous, teaches us to believe, that not-
withflanding he vvaS unjuftly flain , and his
wicked brother furvived, yet God will make a
difference between the innocent fufferer and
the guilty murderer. His approbation or dil^
approbation ihall not be in vain, though we
do notprelently fee the effects of them ; which
dodrine the cafe oiAbel does as it were preach
to all future generations.
The third inftance of Faith here given, is a
belief of fome Reward to be received from the
hand of God in another life, for our obedience
to him in this, and our living according to his
will, by what means foever it be raanifeffed
unto us ; as in the cafe oiEfwchj who, though
he
SERMON III. 6^
he knew that righteous ^i^e/ was murdered by
his wicked brother, notwithftacding God's te-
flifying of his works that he approved them,
yet was not tempted to think worle of Pro-
vidence for all that, nor difcouraged from a
religious obedience ; becauie he was fully per-
fuaded, that however it might fucceed with
him in this life, yet God would certainly take
care of him, and make it up to him in the
next. And according to this faith fo it happen-
ed to him, in a molt remarkable manner, fuffi-
cient to convince all that knew it, of the cer-
tainty of that life' which he believed. By faith
Enoch was tranjlated that he Jhould not fee
death , and was not founds [ any more upon
earth] becaufe God had tranf.ated him : for
before his tranflation he had this teftimony^
that he pleafed God. And With refped: to
the two foregoing inflances, though more
particularly, as it iliould feem, to the latter
of them, the Apoflle adds the oblervarion in
the Text : But without faith it is impofjl-
hie to ^leafe God. i. e, without believing
thefirfl: principles of Religion, it is impoffibie
that any man fliould be capable of receiv-
ing fuch tefiimony from God, as either Enoch
or Abel had done : For he that cometh to
God, miift believe that he is, and that he is
F a re
66 SERMON III.
a rewarder oft hem that diligently fee k him^ i.e.
He that makes any religious addrefTes to a fu-
preme Deing,or propofes to have any intercourle
with him, or thinks that he (lands in any re-
lation to him, fo as to be capable of receiving
any thing from him, muft necefTarily believe
the exiflence of fuch a Being, and that he ihall
be the better for making iuch application to
him. But this he can have no great ground
to hope for, unlefs he be perfuaded that this
fupreme Being, or God, takes care of human
affairs, and obferves human adions, and will,
fome way or other, reward thofe that behave
themfelveswell, either in this life or another;
and if he plainly fee, that good men are not
always rewarded in this life, he will from
hence be induced to believe, that there is ano-
ther life after this intended for them. And
though he be not as yet perfectly acquainted
with the manner how this fhall be, yet he can
fafely trufl to that wifdom, and power, and
goodneis, which he is perfuaded belongs to
him, who is the Maker and Governour of all
things.
That the belief of God's exiftence is necef^
farily fuppofcd in all thofe, who willingly, and
ex animOy fliew any. fort of veneration or re-
fpe(5t towards fuch a Being, is a thing fo felf-
evident.
SERMON III. 61
evident, that no man can ever lerioufly go a-
bout to deny it. Even Epicurus himfelf,
though he denied all Providence, yet was for-
ced to own fome fort of Excellent and Happy
Beings, whom he called Gods, that he might
have fome pretence for complying with the
outward exprefTions of veneration and wor-
iliip, ufed among thofe with whom he My^d ;
though he founded the decency or fitnefs of
this veneration, ^ only upon the Excellency of
the nature of Gods above men, and not upon
any concern that they had, or could have, for
mankind upon his principle.
But they who go no farther than this can-
not, in any jufl: lenfe , be laid to come unto
Godj they cannot, confidently with their hy-
pothejis, either ask any thing of him, or ex-
ped any thing from him, u hile they believe
him not to be concerned for mankind. And
therefore TuUy makes even Cotta the Acade-
mic, (whofe province it was, not to own the
fame certainty or alTurance in rhofe mat-
ters, which the other i'eds of Philofophcrs did)
yet plainly to condemn this hypothefis, as the
F ^ ruin
» Nee metuimuseos, quos intelligimusnec fibi fiogere u'-
1am moleftiam, riec alteri quaerere : Et pie fandeq; colimus
naturam excellentem atque prasftantem,— /dy^ Velieius inbc
half of the Epicurean worjhip, in TuUy De N. D. lib. i.ca^.zo.
6S SERMON III.
ruin of all Piety and Religion ; ^ " For why,
fays he, '^ fliould the Gods be worlliipped by
" men, if they are fo far from having any
" care or concern for them, that they con-
*^ tioue in a ftate of perfedt inadivity ? The
** excellence of their nature , is vainly pre-
" tended as a reaibn, why a wife man fliould
*' flievv them reverence ; for what excellence
" can there be in that nature, which is entire-
" ly taken up in the pleaiure of felf enjoy-
" ment, and neither does, nor has done, nor
" ever will do, any thing elfe ? What piety
" can be due to that Being from whom yoa
*' can receive nothing ? or how can any re-
<' gard at all be due to that which has no me-
" rit in it ? Piety ( or Religion ) is looked
" upon as judice towards God; but what
" right can there be whereon to found juftice,
" if there be no manner of common tie or re-
" lation
b Quid ell: enim cur Deos ab hominibus colcndos dicas ?
dun Dii non modo homines non cohnt, fed omnino nihil
Gurent, nihil agant. At eft eorum eximia quaedam prxftanfq;
R?.tura ; ut ea deheat ipfa per fe ad colendum cHcere fapi-
entein. An quicquam exlmium poteft efTe in ea natura quae
fua voluptate laetans* nihil nee adtura fit unquam, neq; agat,
iTeq; egerit ? Qux porrb pietas ei debetur, a quo nihil ac-
cef)eris ? Ant quid omnino, cujus nullum meritum fit, eide-
beri poieft? Ert enim pietas juuitia adverfumDeos; cum qur-
bus quid poteft nobis efie juris, ciim homini nulla cum Deo
eommunltas ? De Nat. Deer. L i. cap. 41,
SERMON III. 69
^ larion between God and Man ?" *= And he
farther argues, that Epkiirtts^ by removing
from his notion of a Deity , all Favour and
good-will to mankind, as things arifing from
weaknefs and imperfedion, had plainly root-
ed out the very foundation of Religion , by
deftroying that, which is the pecuhar chara-
d:er of the befl and mod excellent nature,
viz,. Goodnefs and Beneficence. And he
judges with good reafon, that Tofidomns was
not miftaken in his opinion of Epicurus^
when he thought him to be at the bottom a
Real Atheifl ; though in words he outward-
ly owned the being of a God, to avoid the
publick odium : for otherwife he could not
think him {q weak, as really to beheve things
fo abfur'd and inconfiflent of the Divine na-
ture. And therefore he concludes after this
manner, ^ If there could be any fuch God,
F 3 (as
^ Epicurus vero ex animis hominum extraxit radicitus re-
ligionem, ciim Diis immortalibus & gratiam & opem fullulir.
Cum enim optiraam & praeftantiffimara naturam Dei dicat
effe, negat idem eflTein Deo gratiam, tollit id quoJ maximc
proprium ell optimx praeilantiffimaeq; naturae. Quid enim me-
lius; autquid prceftantius bonitate & beneficentia .'' ib.cap^-i,.
^ Si maxime talis eft Deus , ut nulU gratia, nulla homi-
num caritate teneatur, valeat. Quid enira dicam, propitius
fit? ElTe enim propitius poteft nemini: quoniam, ut dicitis,
oranis in imbeciilate eft 6c gratia oc caritas. ;^. 44. in fine.
70 SERMON III.
(as Epicurus imagined) without kindnefs or
good will towards men^ I would take my fi-
lial farewell of him : For why Jhould I beg
his grace or favour ? for he cannot be kind
or gracious to any , Jince^ in the opinion of
yott Epicureans, all kindnefs and good-will
is founded in weaknefs, and want of felf-
Jiifficiency.
This then ought to be look'd upon as a-
greable to the common reafon of mankind ,
that a periiiafion or behef, not only of the
Being of a God, but alio of his univerlal pro-
vidence and concern for mankind ; and con-
fequently an expedation , that he will fome
way or ether reward men for their obedience
to his will, is a necefTary foundation of Re-
h'gion. This is the fumm of what is intend-
ed in the w' ords of the Text, without faith
it is impoffible to pleafe God ; for he that
Cometh to God^ muft believe that he is^ and
that he is a rewarder of them that diligent-
ly feek him. And upon this Faich the Apo-
Itle grounds all the worthy adions of thole
excellent perfons, who lived in the fiifl ageS
of the world ; and whofe virtues were fo emi-
nent, as to be remember'd with honour to fu-
ture generations.
But becaufe there are Ibme who think Re-
ligion
SERMON III. 71
Jigion and Morality to be things fo diftindl in
nature, that they may be feparated in fad; and
therefore though they allow that no man can
be a Religious man, without believing fome re-
ligious principle (befidcs the meer not deny-
ing the Exiftence of a God) yet as to all hu-
man duties, arifing from them as men, where-
in they think the (iimm of all morality con-
fifts, they would perfuade us, that they may
be well enough preferved and iecured without
any fuch belief; and confequently that no
Moral principle can oblige a man to the belief
of a God and Providence. It may be matter
of {peculation or curiofity, in which a think-
ing man may employ himfelf if he pieafes ;
as he may in the confideration of the morion
or quiefcence of the earth, or fome fhano-
mena in the heavenly bodies yet more remote
from him. But as to the virtue or neceflity
of believing any invifible principle, they pre-
tend to fee none. I defign therefore in my
difcourfes upon this fubjed:, to fet fome of
the arguments for the Being of a God and Pro-
vidence, ^c, in fuch a light as may not only
iliew the truth and certainty of the thing, but
our Natural obligation likewife to the belief
of it, as we are Reafonable creatures : by
which it will appear, that we cannot perform
F 4 all
72 SERMON III.
ail thofe duties, which are incumbent on us
as we are men, without refped: had to fome-
thing above or beyond our own nature, and
confequently that Atheifm and Infidehty are
inconfiftent with any fure and lading moral
principles, which can univerfally affed: man-
kind. And the method I defmn to take fliall
be this.
I. I fliall endeavour to lliew that, accord-
ing to the general Sentiments of mankind,
there cannot be any perfed: morahty expeded
where there is no belief of the firft principles
of Religion.
II. That therefore all Societies of men, that
have ever fubfifted in any order in the world,
have always profefs'd the belief of God's Ex-
iftence, and at lead of forae kind of Provi-
dence, and fome expedation of divine Re-
wards and Punifliments.
III. That this belief or univerfal confent
did not arife from any art, or contrivance, or
compad of men, in order to keep one an^
other in awe ; but was really antecedent to it/
md built upon a more univerfal principle.
IV. This will lead me to confider upon
what foundation this general belief or per-
fuafion is built. {Of this fee Sermon VI.)
I. lihall
SERMON III. 73
I. I fhall endeavour to fliew, that accord-
ing to the general fentiments of mankind,
there cannot be any perfect morality exped:ed,
where there is no belief of the firft principles
of Religion. When Abimelech^ the king of
Gerar^ expoftulated with Abraham for con-
ceahng from him that Sarah was his wife,
whereby he was in danger of being brought
into a fnare, and doing what would by no
means have been agreeable to the rules of hof-
pitalicy, and asked him, ^ What faweji thou^
that thou hafl done this thing ? Abraham
gives him this Reafon for it : Becaufe 1 thought
Jurely, the fear of God is not in this place^
and they will flay me for my wife's fake. Be-
ing newly come a flranger into the country,
and not knowing what ienle of a Deity pre-
vailed among them, he knew not what Ibrt
of treatment he might expect. For he rea-
foned with himfelf, that if there were no awe
of Religion among them, there could be no
llifficicnt rcftraint from doing any a6t of in-
juftice or cruelty, where it would tend to a
prefent gratification of rheir appetites, or paf-
fions; unlels there werefomefuperior outward
force to deter them from it, which he was
fenfible
^■1 II l« l»M !"■ ■■ ■■■■ ■ !■ ■■IWIil, [■■■■■» ■■■■■■> 11 I !■
« G;n. zo. lo, ii.
74 SERMON III
fenfible he wanted. And in this way of rea-
fbning Abraham was by no means fingular.
Even Abimekch himfelf feems to have been
latisfied with the conclufion, if the premises
had been true as Abraham fulpedted. For
indeed the gencrahty of mankind have ever
realbned after the lame manner in this cafe.
And therefore TuUy when he argues, that
thofe who deny the Providence of God and
his concern for mankind, do neceffarily de-
ftroy all the grounds of Religion, adds alfb,
,^that if the fenfe of Tiety and Religion be
taken away^ the greateft dtfiurbance andcon^
fiijion in human life 'would necejfarily fol-
low. And though he is feidom given to be
very pofitive, yet he plainly intimates his o-
pinion, ° that if Tiety towards God was re-
moved^ there would be an end of all Fidelity^
and of the bonds of all human- fbciety, and
even of Juftice itfelf the fumm of all vir-
tues. And in this he fpeaks his own fenfe of
the matter, and not merely that o any par-
ticular fed of Phiiofophers. And according-
ly
i — -Quibus fublatis, perturbaiio vitse fequitur & magna
confufio.
g — Atque hand fcio, an pietate adveifus Deos fublata,
fides etiam & focietas humani generis, & una excellentillima
Tirtus jullitia tollatur.
Lib. I. de N, Dear, in proosmio. ^
SERMON III. 75
ly in fad: it has always been found, that in
thofe places where there has been little fenfc
of God and Religion, or where the notions
of Religion have been greatly debafed and
corrupted, fo as to have little ef^edl upon the
minds of men in their moral condudf, there
the manners of men have been always mofl:
brurifli and inhuman. And on the contrary,
where men have had the jufteft and mofl live-
ly lenfe of a Deity and a Providence, there
all moral virtues between man and man have
flouriflied, the mofl worthy and generous
actions have been performed, and the manners
of men been ever mod human and civilized.
I own indeed, that men's notions of Religion
it felf may be fo much depraved and perverted,
by the craft of fome, and the weaknefs of
others, as to become the occafion of much
mifchief And Superftition may fb far pre-
vail over fome, as even to overwhelm the
common principles of Morality in divers in-
flances. And on the other hand there may
poffibly be found, now and then, a particular
man of fo fingularly good a natural dilpofi-
ticn, as to behave himfelf with decency in
all the common offices of human life, with-
out any previous refleding upon the obliga-
tions of Religion, and whofe pradlice is there-
fore
16 SERMON III.
fore better than his principles. But now, as it
would, in the firfl cafe, be very unreafonable
to charge thofe evils upon Religion, which
are occafioned purely by the corruption of
it, and which if it were truly and fuicercly
prad:iied, it would intirely prevent: So in
the fecond cafe, to form a general Argu-
ment o^ the ufclefTnefs or uncertainty of Re-
ligious Principles, from fome Ungle inftances,
which happen but very rarely, would be e-
qually abfurd and unreafonable. For what if
a man now and then be found better than his
principles ? Is this any commendation of
thofe principles, which, ifpurfued, would make
him much worfe than nature has made him ? We
are not to feek for truth in the uncertain and
variable practices of men, but in plain and
neceflary deductions from the nature of things,
and fuch as the generality of men ufing their
realbn, when they are under no prejudice,
will naturally make. And in hke manner,
we can by no means conclude, that the prin-
ciples of Atheifm are either capable of pro-
ducing , or even confident with , a perfecSt
Morality, only becaufe it may happen, that a
man, who by chance embraces them, may
poffibly be fober and temperate, and may ex-
ercife the outward adts of juftice or benefi-
ceilce,
SERMON III. 77
cencc, gratitude or friendfliip in fome parti-
cular inftances.
The queflion then is not, Whether a par-
ticular thoughtful man may not fee the natu-
ral ficncls and propriety of a great ma-
ny moral adions, and accordingly pradtile
them, abftradedly from all other confidera-
tions, and without reflecting upon any future
confequences , as the reward or puniihmenc
of them; nor Whether fome men may nor
hold inconfiftent principles, which, if duly
attended to, in their confequences would ria-
turally deftroy one another : But the queflion
is. Whether, if the minds of men were not
generally influenced by the apprehenfion of
fomething diftind: from this principle of meer
fitncls and congruity of adions xo the nature
of things ; that is, of fome Being upon whom
the exiltence of things themfelves, and con-
fequently their natures and the congruity of
one to another, depends, not by chance but
wife dcfign, it could ever be pofTible for the
generality of mankind to have any iuch firm
notions of moral good and evil, as to keep
awake what we call natural Confcience in
them, and fill them with hopes or fears ac-
cording to the tenor of their adions. My
meaning is, that, without the belief of a Su-
preme
78 SERMON III.
preme Intelligent Being, upon whom the na-
ture of things depends, and who has a power
of exacting from all free Agents a conformity
of their adtions to that law of nature which
he has eftablifh'd, and who will fbm,e way or
other take cognizance of them; fuch a law,
foppofed to arife merely from the fitnefs of
things, would have but very little influence:
it would be as ineffedual to the greateft part
of mankind , as a human law without any
Sandtion annexed, or the apprehenfionof any
Magiftrate to put it in execution. It is poflible
that Ibme men may have that benevolence to
fociety, and that generous Icufe of publick
good, as to be a law unto themfelves, and of
their own accord may do what the bed human
law would direcSt them to. But what is this
to the bulk of mankind ? And even this can-
not be expeded where the notions of a Deity
are excluded. We are to take human nature
as it generally is, and to confider what fort
of belief or perliia^on has the greateft and
moft univerfal influence over it. And if we
do this, wefhall find, that Infidelit)^ in rhefirft
principles of Religion is utterly inconfiftent
with a perfed Morality, and that upon thefe
two accounts.
I. Becaufe
SERMON III. 7^
I. Bccaufe, if there be no belief of a God
and a Providence, nor any expedation of fu-
ture rewards and punifliments from any invf-
fible Being, there cannot, in the common fenfe
of mankind, be any liifficient bond of morality
between man and man.
X. Becaufe if there be really a God that
has any concern with us, or for us, a com-
plcat morahty mufl neccfTarily have refped: to
him, as well as to our intercourle with one
another.
I. Becaufe if there be no belief of a God
and a Providence, nor any expedation of Hi-
ture rewards and punilhments from any invi-
fible Being, there cannot, in the common
fenfe of mankind , be any luilicient bond of
morality between man and man.
If indeed the adions of men weredireded
only by fenfe or inftind, as the adions of
brutes are, and had no dependence upon any
invifible principle in the mind, morality would
then be nothing elfe but living according to
that natural inftind, nor would any kind of
faith or belief be neceflary to fuch adions.
But this is not the morality of men endued
with underflanding and freedom of will ; nor
is it what gives them fuch a confcicnce of
theic own adigns, as to raife any fatisfidioa
or
8o SERMON III.
or dilpleafiire with themfelves for what they
have done, afrer the ad:ions are over. For
that is a thing of a much higher nature ,
which requires reafon , and refledion , and
fome apphcation of mind, both to things paft
and future, as well as prefent ; and conlequcnt-
ly muft fuppofe a belief of fomething invifi-
ble, upon which we are moved to adion in
a human or reafbnable way, and a compa-
ring of our actions, with fome antecedent rule
or law, for the tranlgrefTion of which we in-
wardly judge our felves accountable to fome
fuperior Being, who is fome way or other as
confcious of what we do, as v/e our felves are.
And to this purpofe let it be obferved ;
I. That all human actions, which are not
merely animal, depend upon a belief or per-
fuafion or fomething future or invifible, which
gives the firfl motion to them : that is, men
never defignedly undertake any thing confide-
table, but they exped: either to acquire fome-
thing good and ufeful from it, or to avoid fome-
thing evil which would othervvife enfue. Thus
men plant and fow upon a behef of future
fruit ; they work, and trade to remote coun-
tries which they have never feen, not only
upon a belief, that there are are fuch countries,
but alfo that they fhali receive fome advan-
tage
SERMON III. 8i
rage by their pains and hazard : All which
things are future , and none of them capable
of a ftricSt demonftration. And though this
confidcration may feem not to have any great
relation to the belief of a Providence; yet,
if we take the matter right , w^e cannot but
obferve, that even thefe probabilities of the
future conicquences of human adiions, by
which men are excited to perform this or
that, have more or lefs weight with chem, as
men are more or lels periiiaded of an over-
ruling power that keeps the world in a con-
ftanc order. For the more Chance rules, the
lefs can any profpecSt of the future be de-
pended on ; and the more uncertain the pro-
fpedt, the lefs is the inducement to adt up-
on It. But ;
X. Moral adiions do depend flill more upon
the acknowledgment of principles, remoie
from fcnfe, and fuperior to chance: and our
obligation in conlcience to tlfe (teady perfor-
mance of fuch actions, mufl: be founded upoa
the belief of an intelligent Legiflaror, who is
alfo an infpedtor of our behaviour. For lee
virtue be defined after what manner youpleafe,
let it be the love of order ^ Harmony or Pro-
portion of mind ; let it be a Living agreably
to the perfcdion of nature, or ading for the
G good
82 SERMON III
good of the whole Human fpecies, of which
we are but a part : Call it by what fine names
foever, (which perhaps are lefs intelligible thaa
the thing it lelf without fuch defining ) yet
flill the quedion returns, who conltituced this
order of things ? who firft made this harmony
or proportion ? or who is the author of this
nature ? ^ For he muft be the ultimate Legi-
flator ; and this Law of nature, this rule of
morality, muft be his Will, though not arbi-
trary and mutable, but direded by his fupieme
reafbn ; whether it be made known to us by
the obfervation of that natural order of things
which he has eftabliilied, and from whence,
by reafoning, we gather the fitnefs and decen-
cy of every moral adion ; or whether it be
dilcovered to us by any more immediate di-
recScion or revelation from himfelf And if
there be not an opinion or perfuafion , that
this Supreme Being is a witnels of human life,
and
S Hanc igitur video fapientiffimorum fuilTe fententiam,
legem neq; horainum ingeniis excogitatam, neq; fcitum al'/-
quod effe populorum , fed aeternum quiddain quod univer-
furn mundum regcret, imperandi prohibendiq; fapientia. Ita
principem legem il'.am & ultimam, mentem efle dicebant
omnia ratione aut cogentis aut vetantis Dei. Cic. de legib.
lib. z. And again,
l.ex vera atq; princeps apta ad jubendum &: ad vetanduir,
latio eft ledia fummi Jovis. ib.
SERMON III. 83
and confcious of what we do , even in our
mod lecret receffes, it is hard to conceivTi how
our own confciences lliould be af?ed:ed with
fhame and regret , though men applaud us,
when we do ill ; or with pleaiure and latisfa-
(flion , though we incur the cenfure of a mi-
ftaken world, when we do well, Thefe effedts
of confcience, iiippofc in us a belief of the in-
timate and Cendant prefence of one, whofe
favour or difpleafure is more to be regarded
than any outward confidcrarion whatever.
FroLn whence it will follow, that whatever o-
pinion lets men loofe from the redraint of
their own confcienceS) will make their judice^
fidelity, gratitude, and all other moral virtues,
refpe(5ting their fellow creatures, very precari-
ous; and therefore an avowed infidelity in
the fird principles of Religion, mud needs be
very dedrudive of that morahty, which re-
gards our intercourle with one another.
An Author not fufpecSted of partiality in
the cafe, has freely owned this truth , when
he tells us, that ^ " where the Theidical be-
" lief is entire and perfedt, there mud be a
«' deddy opinion of the fuperintendency of a
^' Supreme Being, a witncfs and fpedrator of
G X " human
*> Enquiry co'aerninj Virtue, pa^ 5
84 SERMON III.
*' human life, and confcious of all that is felt
'' or ailed in the univerfe ; fo that in the per-
" fed:eft recefs, or deepefl: lohtude, there
^' muft be one ftill prefum'd remaining with
'' us whofe prclcnce fingly muft be of more
" moment than that of the moft auguft affem-
" bly on earth. In fuch a prelence as this,
" 'tis impofhble, but as the lliame of guilty
" actions mud be the greateft of any, fbmuft
" the honour be of well doing, even un-
" dertheunjuftcenfureof a world. And in this
« cafe, 'tis very apparent how far conducing
" a perfedt Theifm mufl: be to virtue, and how
'' great deficiency there is in Atheifm."
And that this is agreable to the natural
and common fentiments of mankind, is plain
from hence , that in all ages and nations of
the v/orld, an Oath, or appeal to the Deity has
been look'dupon as the ftrongeft lecurity, both
of veracity in afferting, and fidelity in promi-
fmg, that one man could freely give another.
Now this cuftom of demanding or offering an
oath could never have obtain'd, without an
antecedent opinion deeply rooted in the minds
of men, That the belief of a Deity, and
the fenfe of his being a witnefs and Judge of
our aftions, was one of the ilrongeft engage-
ments to adt juftiy and honeftly by one ano-
ther.
SERMON III. 85
ther. Nay, farther, The very abule of this
principle by wicked men, and the making hy-
pocritical pretences to Rehgion, or offering an
oath for confirmation, in order to deceive
others the more fecurely, is an evident proof
of mens natural opinion , that the flrnngeft
obligation to human virtue, or moral hone-
fty, is founded in a fmccre belief of the firft
principles of Religion. And that this opinion
is not adventitious or contrived by cunning
men, and fo inftilled into others, to keep them
in awe ; I fhall have a proper occafion to ob-
ferve more at large hereafter.
*Tis a fatal thing, both to Religion and
Morality, to diftinguiHi Co far between them
as to imagine, that either of them can be
pcrfcdt without the other. For as we have
all the reafon in the world to fufpedl the fm-
ceriry of that man's profcffions of Religion ,
who is willingly deficient in moral honefty ; fo
he that openly declares himfelf to be under no
reflraint of confciencc from the belief of any
invifible principle, muft excufe us, if we doubt
whether his integrity may in all cafes be fafe-
ly depended on. He that believes the prin-
ciples of Religion , has all the other engage-
ments to virtue that an Infidel can pretend to,
and alfo that which is looked upon as ^nore
G 3 binding
8^ SERMON III.
binding than all the reft over and above : and
what reafon then can I have to be fecure of
his virtue or morality, who owns himlclf to
be under fewer obligations to pradife it thaa
other men ? Upon thefe conflderations there-
fore , if Morality were limited to our behavi-
our towards men only , even that could not
be Efficiently fecured upon the principles of
Atheifm. But thofe principles will be farther
deficient likewife upon another account ; and
that is,
z. Becaufe if there really be a God that has
an-y concern with us, or for u*^, a compleat
morality muft necefTarily have refped: to him,
as well as to our intercourfe with one another.
This is what cannot reafonably be denied, un-
lefs there iliould be any who think, becaufe
God is a Spirit, and invifible, that therefore
men , who are clothed with body , have no
means of fliewing him any houonr or reve-
rence, or of adling or doing any thing that
can have relation to fuch a fuper- eminent Be-
ing. But if there be any fuch perfons, they
have a very mean opinion of a human mind,
and a very odd notion of the morality of hu-
man adionSj which depends upon the inter-
nal difpofitions of the mind, of which outward
adions are only an external fign, and that noc
SERMON III. 87
always certain or infallible. Bur if we are ca-
pable of knowing or believing any thing of
God, as a fupreme mind governing the world,
we are alfo capable of inwardly owning this,
and confequently of giving him an inward ado-
ration and worlhip in our own minds. We may
exercife affections of Faith, or truft, and af-
fiance in him ; of Love , and reverence, and
obedience towards him. Thefe are natural in-
ward ad:s of Piety and Religion, due to an
infinitely powerful, wife and beneficent Be-
ing, who has given us underflanding, and will,
and powers of adding: in which communica-
ble Attributes, an human mind is related to
the divine Being. If therefore, morality can-
not be compleat and perfed:, without a<3:ing
fuitably and becomingly, to every relation ia
which we fland to any Beings, and efpecially
rational Beings, that are known to us; the very
chief part of it mud be in proper ad:s of Piety
and Religion to the firfl Being, from whom we
derive our reafbn it feif. Upon this account
Tls^Z/y, in ftating the law of nature , which is
the rule of moral adions, and from whence all
other laws ought to be deduced, ' juftly lays
G 4 the
• Ei\ igitur, quoniam nihil eft ratione melius, eaq; & in ho-
mine & in Deo, prima homini cum Deo rationis focictas, c^c.
I>£le^.l.i. Jam
88 SERMON III.
the foundation of ir, in that original relation
or fociety which is between God and man.
^ And he makes the acknowledgment of a
God, and a Providence over human affairs, and
the different regards which that providence has
to the good or evil ad:ions of men, to be the
firft principles, which every member of fociety
ought to be fully perfuaded of; as may be feen
at large, in his books /^e Legibtis.
And in this he agrees not only with TlatOy
and with other wife men that had gone before
him, in writing upon thisfubjed:, but with
the common fentiments of mankind, expreffed
in the general practice of all civilized nations.
I need not be particular in infilling upon this,
which may in fome meafure appear from what
has already been fuggefted, in this difcourfe ;
and
Jam verb virtus eadem in nomine ac Deo eft, neq; ullo a-
lio ingenio praeterea. Eft autem virtus nihil aliud quam in
fe perfedi & ad fumraum perduda natura. Eft igitur homi-
ni cum Deo fimilitudo. Quod ciim ita fit, quas tandem po-
teft efle propior certiorve cognatio ? ibid.
k Sit igitur hoc jam a principio perfuafum civibus domi-
nos efle omnium rerum ac moderatores Deos, eaq; quae ge-
rantur eorum geri judicio ac nuraine, eofdemq; optime de
genere hominum mer-jri, &qualis quifq; fit, quid agat, quid
in fe admiitat, qua mente, qua pietate religiones colat, in-
tueri, piorumq; & impiorum habere rationem : his enim
rebus imbutse mentes, baud fane abhorrebunt ab utili, & a
vera fententia. Be Legg. lib. 2.
SERMON III. 89
and which will farther appear, from the con-
sideration of what I ihall offer under the next
head ; wherein I am to Ihew,
II. That all Societies of men, that have
ever fubfifted in any tolerable order in the
world, have profefTed the belief of God's ex-
iflcnce, and at lead of fbme kind of Provi-
dence, and an expecStation of divine rewards
and punilhments.
Of which I defign to fpeak, with God's al^
finance, the next opportunity.
SERMON
SERMON IV.
Preached ^pril the 4''' 17 17.
^•««««'«t«**«««««!K««»!««*««!8!««S!'K !«»!«!«!«
Heb. xi. (5.
But without Faith it isimpojjlhle to pie a fe
God • for he that cometh to God mufl
believe that he is^ and that he is a
Re warder of them that ddigently
feek him.
H E iumm of what is primarily in^
tended in thefe words, as I ob-
ferved in my lad Difcourfe, is this.
That a perluafion, or belief, not
pnly of the Being of a God, but alfo of his
vmi-
52 SERMON IV.
nniverfal Providence and Concern for mankind,
and confequently, an expeilation that he will
Ibme way or other reward men for their obe-
dience to his Will, is a neceffary foundation
of Religion. And upon this faith, or belief,
the Apoftle grounds all the great and worthy
anions of thofe excellent perfons mentioned
in this Chapter, who lived in the firft ages of
the world, divers of them before any general
written Revelation of the will of God toman-
kind, vvhcle piety and virtue were remem-
bred with honour to future generations, and
thought fit to be recorded, as examples to o-
thers, in thofe writings which God defigned
as a lading inftrudtion to all thofe unto whom
he vouchfafed to reveal his will in that man-
ner. Now though it will hardly be denied,
that thefe firfl; principles of Religion are ab-
Iblutely neceffary to all voluntary ads of re-
h'gious Worfhip, llridly fo called ; that is, to
invocation and adoration of the Deity, and
to ail hope and expedtation of any benefit
from fuchWoriliipof him; yet, becaufe there
are Ibme who think, or pretend at leaft, thar
Religion and Morality are things fo difliind in
themfelves, that they may be feparated from
each other in pradice, and that humane vir-
tue may fubfift apart and entire without piety
towards
SERMON IV. 93
toward*? God , therefore in ipeaking to this
fubjed:, 1 propofed to iliew, that we cannot
perform all thole duties which are incumbent
on u?, as we are men, without relped: had to
fomething above or beyond our own nature ;
that is, fome fuperior Being. cllabHihing fuch
an order and connediion of things , from
whence the Law of nature, which obliges man-
kind to fuch and fuch adtions, does refult :
and confequently that Atheifln, or Infidelity
of the firfl: principles of Religion, is inconfift-
ent with any fure and lading moral principles,
that can univerfally afRd: or oblige mankind.
And in order to this I defigncd to purfue this
method.
I. To ihew, that according to the general
fentiments of mankind, there cannot be any
perfed: Morality expcd:ed, where there is no
belief of the firfl: principles of Religion.
II. That therefore all focieties of men,
that have ever rubfifted in the world, in any
tolerable order, have always profef^^d the be-
lief of God's Exiftence, and ar leaft of fome
kind of Providence, and an expecftation of di-
vine Rewards and PuniJliments.
III. That this belief, or univerlal conicnr,
did not arife from any Art, or contrivance, or
compact;
5>4 SERMON IV.
compadt of men, in order to keep one anothef
in awe, but was really antecedent to it, and
built upon a more univerlal principle.
The firfl; of thefe I have already fpoken to,
and Ihewn the general lenfe of mankind about
it, in my laft Difcourfe ; which will farther
appear by confidering what I am now to Ipeak
to, viz.
II. That all focieties of men, which have
ever fubfiiled in the world, in any tolerable
order, have always profefs'd a belief of God's
Exiftence, and at leail of fome kind of Pro-
vidence, and an expectation of divine Rewards
and Punilhments.
I exprefs this matter in thefe general terms
at prefent, becaufe I would avoid any needlefs
cavils, that might be raifed againft fome parts
of that evidence which I iliall bring for the
proof of it, if I were to exprels it in terms
implying an abfolute and particular Provi-
dence, or fuch perfect Rewards and Puniili-
ments in another life as is generally under-
ftood among Chriftians. For it is fufficient to
my prefent purpofe, to fliew a general agree-
ment of mankind, in the belief of that which
is the foundation of Religion ; though both
their notions, as to the nature of God and
the
SERMON IV. 95
the extent of his Providence, and their pra-
d:ices as to religious Worlhip, and their opi-
nions about a future State were exceeding dif-
ferent, and when compared, even inconfiflenC
with one another. And I mention Societies
of men fubfifting in fome tolerable order, be-
caufe it cannot be denied, that there have, ia
divers ages and divers countries, been particu-
lar men that have profefs'd their disbelief of
God's Exiftence, others that have been doubt-
ful about it, befides thole that have been fiif^
ped:cd ; though they have never been fo many
as to form any regular fociety, nor had they
any common principles , upon which they
could well unite into fociety. This being
premifed, I fhall now proceed to llievv.
The univerfality of this perfuafion, or be-
lief of the Being of God andfbme fort of Fu-
ture ftate. And I join thefe two together,
not that we are to look for the fame explicit
acknowledgment of the latter as of the former
every where, there being not the fame occa-
fion always to make it appear in the outward
practice of Religion, or the open profejffion
of it, and it requires fome what a longer de-
dudtion of realoning to prove it ; but becaule
the two have a near affinity to one another,
and may, 1 hope, be both proved to have an
original
96 SERMON IV.
original foundation in nature, and to be parts
of the natural Creed of mankind. Now to
lliew this univerfaiity, I ihall
I. Produce the tefliraony of fbme authors
of the beft credit ; and then,
i. Shew how agreeable this is to what we
find to have been pradifed in all coniidcrable
nations of which we have any hiftory.
I. Produce the tcftimony of fbme authors
of the beft credit, and fuch who have not
raihly and by chance, but upon the moft
mature confideration, aflerted it. And I iliall
begin with TttUy ; becaufe he, having written
feveral Treatiles upon the lubjed:, had occa-
fion to enquire very carefully into the matter.
And we find by his Books, that he had very
diligently examined all the opinio ns, that were
of any note, of thofe that went before him,
both as to the nature of God, aad the nature
of the human Soul, And though he is not
ulually very pofitive in delivering his own o-
pinion (as profelling himfelf of the AcademtJ
Sed;) yet in the points now before us, he has
done it very clearly. As to the common
conient of mankind, he has alTerted it in many
places ; both where he Ipeaks his own fenfe in
bis
SERMON IV. ^ St
his own perfbn, and where he introduces dif-
ferent SecSts of Philofophers Ipeaking their
fenfe: So that we may conclude it to have
been a point generally allowed in all former
times down to his own age. Where he fpeaks
in his own perfon, he tells us, ' That of fi
many kinds of animals as there are in the
world, there is none except man that has
any knowledge of God; but of mankind there
is no nation, either fo barbarous or favage^
but that they know they ought to have fome
God, though they know not what kind of
God is moft proper to be owned. Again,
^ This is look'd tipon, fays he, as a very jirong
argument for our belief of the Exiftence of
Gods, that there is no nation fo wild, no man
of fo Jtrange a make,, as not to have his mind
tin^ured with fome belief of the Gods. Many
H have
» Itaque ex tot generibus nullum eft animal praeter ho-
tninem quod habeat notiviam aliquam Dei : de iplifque ho-
minibus nulla gens eft, neque tam iramanfueta, neque tarn
fera, quae non, etiamft ignoret qualem habere Deum deceat,
tamen habendum fciat. Tie Leg. I. i. i8.
t* Ut porro firmiffimum hoc aff'erri videtur cur Deos efle
credamus, quod nulla gens tam fera, nemo omnium tam lit
immanis, cujus mentem non imbuerit Deorum opinio;
multi de Diis prava fentiunt : id enim vitiofo more eifici
folet : Omnes tamen efle vim & naturam Divinam arbitran-
tur. Tufc. Bifp. I, I. cap. i^,'
58 SERMON IV.
have perverfe and odd opinions of them^ for
this is wont to happen from vitious cufiont^
but yet all do think that there is fome 'Divine
^ower and Nature. And it is to be ob-
ferved, that he is in that difcourfe treating of
the future Exiftencc of the foul of man, which
he puts Hkevvife upon the fame foot of gene-
ral Belief, and therefore calls natural. "" I can,
(ays he, bring very good authorities for this
opinion (of a future State) and fuchas ought
in all cafes y and are generally wont to weigh
very much: and the fir ji is, the fen fe of all
Antiquity ; which, the nearer it was to the
beginning of things and to the firfl Divine
Offspring, might probably have the better
means of feeing what was true. One thing
then which was perfectly inbred in thefe an-
cient people, was, that there was fome fen fe
after death, and that man was not utterly
extinguijhed by departing out of this life.
And
c Audoribus quidem ad iftam fententiam (quam vis ob-
tineri) uti optimis poiTumus: quod in omnibus caufis & de-
bet & folet valere plurimum : & primum quidem omni
antiquitate : quce, quo propiiis aberat ab ortu & divina pro-
genie hoc melius ea fortafle quae erant vera cernebat : itaque
unum iilud erat infitum prifcis illis , quos cafcos appellat
Ennius, effe in raorte fenlura, neque exceflu vitae fic deleri
hominem ut funditus iateriret, vc. Tttfc difp. /. i. c. li.
SERMON IV. ^^
And again, in the fame Book, he tells us, ^ As
we do by nature believe there are Godsy
but by Re a fin know what kind of beings they
ate ; fi we are ferfuaded^ that fiuls continue
after death, from the general confent of all
nations: but what J> lace they abide in, and
what their nature is, we mujt learn from
Reafon.
I am not yet (Iridtly confidering what was
Tully's own Opinion, either of the Nature of
the Soul or the Being of God ; but from what
I have cited out of him, I think it evidently
appears, that he was fully perlliaded, that both
the Being of God and a future State were ge-
nerally believed in the moft antient times and
among all Ibrts of people.
In his Books i)e Naturd ^eorum^ the
fame thing is alTerted by the feveral Seds of
Philofophers, in whole name he {peaks. Under
the perfon of Balbm the Stoic^ it is made ^
ftrong argument for the certainty of a Divine
Being, ^ Becaufe if men had not a clear and
H 2 evi^
^ Sed ut Deos efTenatuia opinamur, qualefque fintratiunc
cognofcimus; fie permanere animos arbitramur confenfu
nationum omniam : qua in fcde maneant qualefque fint, ra-
tione difcendiim eft. %b. cap. i6.
^ Quod nifi cognitum comprehenfumque animis ha-
beremus, non tarn ftabilis opinio permaneret, nee confirma-
f.9Vit
loo SERMON IV.
evident perception of the truth of it in their
Minds, the belief of it would not have con-
tinued fb conflant, nor have been confirmed
by length of time, and gained fitch ground
throughout all ages and generations of men.
And he again concludes, ^ That this is the
conftant opinion of all men in all nations : for
the fenfe of God's Exijience, is as it were
innate or ingraven upon the minds of all
men.
As for the Epicureans, it is plain, it would
have been moft confiftent with their loypothe-
fis of no Providence or future (late, if they
could alfo have had any colour for entirely
denying the being of any God ; and yet it
feems they were fenfible, that the belief of it
was fo univerfal, that they would not offer to
contradict it, but roundly fall in with it, and
s magnify Epicurus for being the firft that
from
retur diuturnitate temporis, nee una cum feculis aetatibufque
hominum inveteiare potuiifet. De Nat. Dear. I. II. 7.
f Itaque inter omnes omnium gentium fententia conflat.
Omnibus enim innatum eft & in animo quafiinfculptum,enc
Deos. il.
g Ea qui confideret, q'uiim inconfulte ac temere dicantur
Venerari Epicurum, & in eorum ipforum nuraero de quibus
haec qu3eftio eft habere debeat ; folus enim vidit primum effe
Deos quod in omnium animis eorum notionem impreflifTet
ipfa natura: qux eft enim gens, aut quod genus hominum,
quod
SERMON IV. loi
from thence took the hint to make a natural
impre/Iion or idea the foundation of it : for fo
Tully^ under the perfon oiVelleius^ reprelents
their opinion ; For what nation is there, or
what race of men that have not, without
any teaching, fome anticipation of Gods in
their mind ? which Epicurus calls 'Sr^oXyiipig^
that is, an antecedent information of the thing
in the mind, without which nothing can be
under floods or enquired, or difcourfed upon,"'"
For fince this opinion is not founded upon any
inftitution, or cuftom, or law, and yet every
fingle man firmly agrees in it, it muji necef-
farily be underjiood, that there are Qods^
becaufe we have an implanted, or rather in-
nate knowledge of them : Now what the na-
ture of all men agrees in muJi be true, there-
we fnuji own, that there are Gods. This is
his way of arguing.
H 3 Now
qudd non habeat fine dodtrina anticipationem quondam Deo-
rym ? Quam appellat -sr^Uv^^iv Epicure, id eft, anteceptanj
animo rei quandam informationem, line qua nee intelligi
quicquam, nee quaeri, nee difputari poffit. — Cum enim
non inftituto aliquo, aut more, aut lege fit opinio conftituta,
maneatque ad unum omnium firma confenlio ; intelligi ne-
cefte eft eft"e Deos, quoniam infitas eorum vel potiiis innatas
cognitiones habemus. De quo autem omnium natura con-
fentlt id verum elTe necefle eft. EiTe igitur Deos confiten-
dura eft. De N, D. lib, i.
J02 SERMON IV.
Now what does Cotta the Academic^ who
was to fay the moft he could againft every
man*s opinion, reply to all this ? Why truly,
as much as the calb will bear, and as much,
in effed:, as has been faid upon the fubjecSt
ever fmce. For firfl-, he allows the Being of
God, but is not fatisfied with the Epicurean
manner of proving it ; then he thinks the ar-
gument itfelf of univerfality, in the manner
that Velleim propofed ir, is not true. For he
fuppofes, ^ that there may be divers natrons
(but he offers to name none of them) fo very
brtittjJo and void of all humanity^ as not td
have any notion or fufpicion of the Being of
a God. Then he mentions particular perion?,
as exceptions to this general opinion, fuch as
'DiagoraSj commonly called the Atheift^ and
Theodorus, and the famous Sophift Trotago-
ras^ who was baniihed out of the territories
of Athens and had his books burnt, for wri-
ting in the beginning of one of them, That
he was not able to fay, whether there were
any Gods or no. And from this ufage he lup-
poles, ' that others of the fame fentiments
might
^ Equidem arbitror multas effe genres, fie immanitate
efFeratas, ot apud eas nulla fufpicio Deorum fit.
» Ex quo equidfni exiftimo tardiores ad hanc fententiam
profitendam multos effe facflos, quippe cum posnam ne dubi-
tatio quidem efFugere potuifiet.
SERMON IV. 103
might be made more Jhy of declaring their
opinions openly^ /luce they faw that only the
doubting of it could not efcape Mnptinijhed.
And farther he imagines, that all facrilegious,
impious and perjur'd perfons do really not be-
lieve any God at all.
This is the fumm of what he alledges a-
gainft the univerfality of the belief of God's
Exiftence : and though it may have fome force
in it againft the notion of the Epicureans^
who laid the whole proof, for the Being of
God upon that natural anticipation or innate
idea of him, which they fuppofed every fingle
man had, and not upon any confiderarion of
the vifible efFed:s of Providence, or any ori-
ginal tradition from the firft parents of man-
kind ; yet as to what concerns the common
notion of univerfal confent, as it was main-
tained by others, it is no arguirjent againft it.
For what if now and then a man, af?ed:ing
fmgularity and defpifing all common opioions,
ihall argue againft the Exiftence of God ? Or,
what if fome clannsof monftroufly brutifh peo-
ple, that are funk below the teft of the hu-
man fpecies, and have very little, befides an
human lliape, even in other refpedls, which
can evidence their having common human
Reafon, fliould not difcover any fign bf Re-
H 4 ^'S^on
104 SERMON IV.
ligion among them ? Is this a fufficient ex-
ception to the generahty of mankind ufing
their reafon ahke in other matters ? Do we not
allow, that mankind generally take themfelves
to be creatures naturally made for fociety,
though there be fome that avoid all human
converfation in faft, or fome that out of an
itch of maintaining fomething contrary to the
reft of the world, will needs affirm, that the
natural ftace of man is a ftate of war ? And
therefore Cotta, as much an Academic as he
pretended to be, does in efFcd: give up this
point, and tells us, ^ That as far as the o-
ther feBs of Thtlofophers agreed in it, he
would not meddle with the argument , Jince al-
7noft every one, and himfelf in jparticular^
owned the Being of Gods,
I have been the more particular in taking
notice of the accounts which we have in the
writings of Tttlly as to this matter, for a rea-
Ion which I fliall have occafion to mention
by and by. And I iliall therefore be more
brief as to the reft who lived before him, who
all Jpeak of thcfe opinions, as wiiat had gene-
rally
^ Qiice communia funt vobis cuin ca^tciis philofophis non
sKtingam,* ut hoc ipfum : placer cnim ojnnibus feiCj mihique.
•jinri-nis, Decs f iic.
SERMON IV. 105
rally prevailed before their o\vn age, time out
of mind. And (bme give their reafons, how-
it came to be fo, which they would never
have done, if they had not verily thought
the thing true in fadt. ^-Tlato, for inftance,
makes the general confent of all men, Greeks
and Barbarians, in the belief of a God, one
argument for the certainty of the thing. And
both for this, and for the Soul's Immortahty
and Future Rewards andPuniihmenrs, which
are things he often treats of, he frequently
hints at the general opinion of former ages.
And that Socrates, his great mafter, did ufe to
argue from the fame topic, appears not only
from Tlato's dodtrine, which was principally
derived from him, but alio from that difcourfe
which Xenophon tells us, he himfelf heard
from Socrates's his own mouth, in a conver-
fation with one Ariftodemus, a pretender to
Infidelity at that time ; in which, among o-
ther excellent arguments for a God and a Pro-
vidence taking particular care of mankind, he
has this remarkable paffage, ^ T^o you think,
fays
' De legg. I. 10. p. 886.
trtvii IV xj KXicuq srotHv, (i jtti; SuuXTo) iicruv ■ «.^ etvS-^iWTrys £|ct-
ar«T<«jnf»y? toi sr«eiT«6 jc^oioy b^tTr^v ait uA^k^tu ; a'p^ '°^^-'> •"■'
\
lo^ SERMON IV.
fays he, the Gods would have made this op't-
moH, That they are able to reward and pM-
ftijhy fo ftatural to mankind^ if they were
not able to it ? Or that all men could have
been deceived for all agesy and never yet
have perceived it ? ©^ you not obferve, that
the moft ancient cities and nations among
mankind have ever been moft religious^ and
the moft prudent ages ftoewn the great eft re-
gard to. the Gods ? AriftotlC'i who is by
fome thought not to have been over- favour-
able to Religion, tells us, " That all men have
an opinion of the Gods^ and all men ajjign
the higheft place to the T)ivine Nature, both
Barbarians and Greeks^ whoever believe the
Being of Gods, And the author of the book
'De Mundo, (who is by fome thought not
to be Ariftotle, yet certainly an author of
great antiquity, even of the age of Ariftotle
himfclf, if his dedicating his Book to A-
lexander can be any Proof of itj) affirms.
That
Tat zroXvyj^vmncttd «J trt>(pura,ru. T <x.t6^6)7rUm, ■sroXdi fC cStij
Xenop. (x,Tiro(M. lib. I. ca^. 4.
T UyttlTCCTOI TO) ©«i5t» TOTTOV UTToS'lOOXTl t^ QeCff^d'Ot fC e^^.'/JVESj
'ie-ciirto fivcn vof^i^STt ©£»5. De Ccdo. I. I. cap. 3.
SERMON IV. 107
That ° there is a very antient way of reafon-
mg, or difiourfe, and fuch as all men receive
from their forefathers^ That all things are
from God, and confift or are confiituted by
God, and that no nature is of itfelf fiifjicient
if defiitute of bis ^refervation. It would
be endlcfs, and is by no means neceffary, to
produce all the tcftiraonies that might be had
to this purpofe out of Greek and Latin wri-
ters, who all follow one another, efpeciaily
thofe that lived in the rimes after thofe which I
have already mentioned. I (hall only mention
that remarkable one oi MaximusTyrius ^ in
his difcourfe of. What the nature of God is ac-
cording to Plato. About the nature of God,
he tells us, men were infinitely divided, and
every man fpeaks according to his own ap-
prehenfions, p But, fays he, info great fir if e^
confufion and difagreement of opinions, you
may
«,vTri xx6' istvrlw civTcc^Kiji i^y)f/.aOH<rx trs ix, Tura s-uTtiolx^.
cap-. 6.
P *£v roo-^TCft 5 TiroXcy.cti >c) s-otj-M «J ^|gs^Aiv*« cvet "iotg «»,
«v 73'cc<rri y»i cu.o<puvo't vo^jlov x^ Xtyoi., "on ©£05 Hi ■ZFetyTUfi Qx-
9-tMui, }^ sruTyi^, f^ ©£oi cto^^o; ©£W TS-uid;/; <rtMX»)(^oiiT£i <S>eoj.
io8 SERMON IV.
may obferve one law, or d'tfcourfe, whereht
all agree all the world over, viz. That there
is one God, the King and Father of all, and
many Gods, the offspring of this God and
partakers of his government. This the Greek
fays, and this the Barbarian fays, he that
dwells upon the continent, and- he that lives
by the fea, both the wife and the unwife.
Thus much therefore for teftimony.
2. Lee it be coiifidered, how agreeable this
is to what we find to have been prad:ifed in
all confiderable Nations, of which we have a-
ny good hiflory ; for the general pracSlice of
a nation, for a long time together, is the lu-
refl indication of what is the prevaih'ng opi-
nion upon which fuch prad;ice is founded-
Now" I believe we may challenge all the hi-
flories in the world, of any credit, to name a-
ny civih'zed people, where there was not al-
ways fome form or other of Religious worfliip,
Ibme publick place or other, either Temple,
or Grove, or Mountain, or Altar, ufed and
appointed for the performance of it. As to
the particular kinds ofldolatry which prevailed
ui ievcral nations, there may perhaps be fome
account given how, and by whom, they were
rirft. introduced. But there is no ground in the
world to afTert, that becaufe there was a time
when
SERMON IV. lo^
when fuch a particular corruption of Religi-
on firH came in among a people, therefore
there was alfo a time, when fuch a people had
no Religion at all among them. A man may
as well afTert, that, becaufe there was a time
when men had not found out the way of
fo wing corn, or cultivating vines, for making
of bread and wine, or becaufe there may be yet
fome uncultivated corners of the world, where
it is not yet done, therefore there was alfo a
time when all men generally did, and a place
where fome men now, do live without eating
or drinking. "^ Orpheus is fuppofed by fome
to have firft brought Religion into Gr^^^^ out
of Egypt J whither he went to learn it. But
had they then no Religion at all in Greece
before his time? Yes, certainly ; though they
had not that particular kind of Idolatry, or
thofe rites and ceremonies which he brought
among them. What new model he brought,
or the time when , is very uncertain ; bur
what'?*/<«^<? thinks is very probable, that the
firft inhabitants of Greece did worfhipthe Sun,
Moon, Earth, Stars and Heaven , asvifible
Deities, as many of the Barbarous nations dill
did in his time, and they called them S-m from
S Diodorus Sic. lib. i. ^ In Cratylo, p. 397.
no SERMON IV.
5-«v, becaufe of their fwifc motion : and thougH
this be fomewhat different, yet, if we make
allowance for time, it is not inConfiftent with
what ^Herodotus tell us. That the ancient
^Pelafgi, who were the firfl inhabitants of
Greece before the Hellens came among them^
facrificed all kinds of things, and made pray-
ers to the Gods ; but that they had no particu-
lar names or lurnames for their Gods , only
they called them in general ^im^ from r/-
^;7jLfct or ^mcu , becaufe they ftit and kept eve-
ry thing, and every countrey, in order : But
that long after this, they learn'd out of Egypt
the names of other Gods. As to the general
behefof a future (late, that prevailing cuftom
of deifying excellent men after their death 3
which obtained very early , and was very far
fpread in the world, is a convincing proof of
it, and is accordingly made ufe of by ' Tully^
and other good Authors, for that purpofe.
There are indeed thofe, who call thelmmor-
•tality J
h^tv] uvTioiV ti y) UKr.Kiea-xt k(J. Oini 'j zr^iravof/.ccTccv o-^£«4
yofieci eip(,av' eVw^is j) ^c^^a tro^.y cuX6oi]'3)^ i7rv6at% cm t?? At-
yii/itTii tcTTijffifytt TX Hyo/^ec^ T Bern it^ui. Herod, lib. %<
cap. 51.. ' Cic. Tufc. Vifp. I.
SERMON IV. m
tality of the Soul an Invention of the Egypti-
ans ^ and make Herodotus their voucher fot
it ; and from thence would infer, that other
nations knew nothing of ii^ till travellers
brought it from thence.
Now if, indeed, the Egyptians had been
fo much older than all the refl of mankind
as they pretended to be , then this opinion
might well have been firfl among them, be-
caufe we fiippofe it to have been as old as
mankind ; but otherwife they had it not before
others, nor were the Invenrers of it: nor do
the -words o'i Herodotus imply fo much; for
what he fays is this, " The Egyptians are the
jirft that fay the foul of man^ is immortal ^
but that after the body is defiroyed^ it paffes
into another animal \ and that when it has
gone through all land and fe a- animals , and
fowls of the airy then it enters into the body
of a man again , and this round of migrati-
on i^ performed in three thoufand years '^ and
there
" ' ' ' ' " " ■ ' - I — ■ ■■
cMH ytytdjAiioi i<rdvi']cu ' iTrtxt ij ■sj-fg/if AC>] ■saLiisn ret ^effTtuci 1^
*!/»«»• r '2!fe<f«A>;cr<y 5 eu/rij yi-ii6iu £» j^ij^iXUtn irsTf T»^a»
'tm >ioy<o HTt ot t&>i<iav iX>^'i!^x/]oy c'l "fc wgjTfgjn 01 '^vTi(;^> «»?
i^iCf> iuvTMf Ee>7« ' T iyv t^iiui t« tstiux^ is ypci<p«t. Euterp.
at). X^I.
112 SERMON IV.
there have been fome Greeks , both former-
ly and of later years , who have pretended
to this opinion^ vuhofe names I know but will
not fet down.
Now let the Egyptians have the cre-
dit of this invention of Tranfmigration , if
they pleafe, and let Pythagoras bring his do-
(Strine of it from thence into Greece ^ yet the
belief of a future (late was both in Greece and
other countries, long before his time ; for not
only ^herecydes profeffed this opinion, whole
fcholar Tythagoras was before he went into
Egypt ; but Horner^ who lived fome ages be-
fore him, fuppofes it to have been a well known
opinion in all countries, or ^X^t he could
not have grafted fo many beautiful fidions up-
on it as he has done. Herodotus alfb tells us,
that the Get^^ the valiantefl: and honeflefl: a-
mong the Thracians, believed the Soul's im-
inortaHty, andfaid, when they died they went
to the God, orAct<//.^v. Zamolxis"^^ (whoisia
fome Copies called XoiKjjbo^ig^ and whom fome
of the Gcta called TiQiKuliy ;) whom Ibme
Greeks, out of vanity for their own nation,
would make to have been fervant to Pytha-
goras^ and from him to have carried this opi-
nion
"*> Mclpom. cap. 94, c^ 9J.
SERMON IV. 113
nion among thefe Thracians: But this, Hero-
dotus teJls us, he did not believe, becaufehe
thought this Zamolxis, whoever he was, man
or daemon, lived long before the time of Ty-
thagoras.
The Greeks were very vain , as well as the
Egyptians, and {o would fain pretend to the
honour of difcovering every thing that once
came into credit : but we can by no means
allow ii in thefe original Opinions; though
they may have had the firfl open profefTors
of Atheifm among them, as the Egyfti-
ans have had the invention of the grolTeft
forts of fuperflition. For according to jElian^
^ the wifdom of the barbarous nations^ i. e.
ihofe that were not Greeks y is highly to be
commended upon this account ^ that none of
them ever fell to Athetfm^ or called the Be-
ing of God, or a Providence ^ that takes care
ofusy in queftion.
Well, but fbme will needs have it, that the
belief of a Providence and a Future State, be-
longed only to the ignorant vulgar, and that
no philofophers or wile men believed them.
I And
varia Hijlor, lib, Z. caf. 31,
114- SERMON IV.
And the Author of the T>iJcourfe of Free-
thinking aflerts, that Solomon himfelf denied
the Immortality of the Soul, and argued for
the Eternity of the World, and againft a Fu-
ture State, in the book o{ Ecclefiaftes : and
he pretends to vindicate his want of know-
ledge^ as he calls it, in this important point,
by obferving, ^ " That the Immortality of the
" Soul was no where plain in the Old Tejia-
" meut, was denied by the Saddncees^ the
<' mod philofophical part of the Jewijh nati-
" on, and of whom their magiftrates princi-
'' pally confided; was thought doubtful by
*' mod Sed:s .of the Grecian philofophers ,
'' and denied by the Stoicks, the mod religi-
*' ous Sed: of them all; had never, accord-
'^ ing to Cicero, been afferted in writing by
" any Greek Author extant in his time, be-
" fore Therecydes of the ifland Syrus, and
^^ was fird taught by the Egyptians , or ac-
" cording to our learned Sir John Alarjham,
" was the mod noble invention. No won-
" der therefore ( fays he ) if Solomon realbn
" like the learned men of his own countrey,
" and the more learned philofophers of the
" neighbouring nations." As to the Old Te-
Jtamentj
y Pag. 151, C?' 151.
SERMON IV. 115
ftamenty I think it may be proved beyond ex-
ception, that the Patriarchs believed a Future
State, and adted upon that belief; fo that
the thing is rather taken as an allowed prin-
ciple of natural Religion, than offered to be
formally proved by the firfl: revelation ; which
is a plainer evidence of its being anciently be-
lieved, than any explicit declaration of the
truth of it would be. As for the Egyptian
Invention I have mentioned it already ; and as
to the Saddiicees^ they were very far from
being the mofl philofophical part of the 'Jew-
ijh nation, as he would have them ; for Jofe*
phusy who knew them well, reprefents them
quite orherwile : but let them be as philofo-
phical a Se6t as they will, there were none of
them in Solomon's time , for him to reafoa
like ; though their might be fenfual people, as
there are in all ages, that have but little re-
gard for another life, (fuch as they afterwards
were,) againft whofe practices Solomon often
argues. Nor have we any account extant, of
any learned Philofophers in the neighbouring
nations, except what are mention'd, in Holy
writ, as far inferior to Solomon in wildom.
Men of learning were very few, among the
Greeks efpecially, at that time ; and if there
were any, we have none of their writings to
I X know
n6 SERMON IV.
know what their opinion was , or how they
argued againft another life. For Solomon is at
lead as old as Homer y who is the firft heathen
Author, whofe genuine works are come down
to us ; and he was certainly acquainted with
the dodrine of a Future State, and took it to
be generally believed, though he do not fpeak
of it in a philofophical manner, or argue for
it from the nature of the Soul, as Thales af-
terwards did ^ But the truth is , the great
dcfign oi Solomon in that book, out of which
this Author pretends to make him argue againft
a Future State, is to eftabliili the certainty of
a Future Judgment, which he not only men-
tions in feveral parts of it , to keep up the
fenfe of it in mens minds as they go along in it,
but has made this the conclufion of the whole
matter: '"'Fear God and keef his command-
ments , for this u the whole of man : For
God Jhall bring every work into judgment ^
with every fecret things whether it be good^
or whether it be evil. Now can any man of
a common capacity j who reads this, beheve
that Solomon denied a Future State ? And if
this Author could, either ignorantly or wil-
fully, give fb grofs a raifreprefentation , of
* Vide Plutarch, de Placit. Philof. lib. 4. f/?/, z.
» Cha^. IX. y. 13, 14.
what
SERMON IV. 117
what every Englijh reader may fo eafily dif-
cover him in , we ought not to be lurprized,
if he have (Irangely perverted the fenle of o-
ther writers, which do not lie fb much in the
way of every common reader.
As to the opinion of Philolbphers, which
he would perfuade us to have been gene-
rally againft a Future State, 71?^//y has, in
divers places of his writings, told us, that the
ancienteft of them, and all the wifeft and bed,
did hold the Immortality of the Soul ; and
that the contrary was but a novel opinion a-
mongthem. ^ I cannot ^ fays he, by any means
come into their ofinion^ who have of late
times begun to reafon^ that the foul dies with
the body^ and that there is an end of all at
death ; the authority of the ancients is of
much more value with me. And by ancients
he means thofe that had philofophized upon
the fubjed, as appears by the oppofition to
thofe, who lately begun to philofophize other-
wife; and by his adding over and above, as
diftind arguments to perfuade him to the fame
thing, the pradice of the o\A Romans, the
I 3 dodrine
*» Neque enim aflentior iis qui hsec nuper diflerere coc-
perunt, cum corporibus fimul animos interire, atque omnia
morte deleri. Plus apud me antiquorum auftoritas valet.
Qlc. in Ldio,
ii8 SERMON IV.
dodrine and fame of the Pythagoreans^ who
lived in part oi Italy, and the conftant opini-
on oi Socrates, who was, in the judgment of
Apollo y the wifeft of men, *" and ijuho did not
fay fometimes one thing and fometimes ano-
ther in this point, as in many others, but al-
ways ajferted the fame^ that the fouls of
men were divine , and returned to heaven
when they departed out of the body. This
indeed he fays in the perfon of Lalius ; but
in the beginning of the book , or dedication
of it to Atticus, he allows all that is laid to
be his own fenfe of the matter; as he does
like wife what he delivers in the book de Se-
neilute, under the perfon of Cato Major ; and
in, that he tells us, he was brought to this
belief not only from reafon and dijputation,
but from the fame alfo and authority of the
greateft philofophers. And towards the end
of that book, he calls thofe that reafoned o-
ihervvife, meaning the followers of Epicurus,
in way of contempt , ^ petty Thilofophers,
And
'^ Qui non turn hoc, turn illud ut in plerifque, fed idem
dicebat femper, animos hominum efie divinos, iifque, cum e
corpore excefliffent, reditum in coelura patere. ib.
^ Nee me foliim ratio ac difputatio irapulit ut ita crede-
rem, fed nobilitas etiam fummorumphilofophorum^audq-
ritas. Cato Maj, cap. 21.
^' - [\ .'Quidam minuti philofophi. cap. uh.
SERMON IV. 119
And the very fame fentiments are expreffed in
all Iiis writings, where he delivers his opinion
in his own perfon , and treats upon this fub-
jed: very largely, and from the fame topicks
as he makes his Cato Major and Lalhis do.
It is obvious to any one, that reads his wri-
tings, what an high efleem he every where
expreffes for the judgment oi Socrates^ in mo-
ral and religious matters, and how high a va-
lue he every where fers upon the writings of
Vlato^ more than upon other authors; and
fince their opinion is ib well known, it would
be a ftrong prefumption what were the fenti-
ments oi fully alfo, if we had nothing elfe to
judge by ; efpecially, confidering what a mean
opinion he every where expreffes, of the un-
derftanding oi Epic iir its in matters of Philolb-
phy, both Natural and Moral ; and how little
of common learning he fiippofes him to have
had. But he has not left us to guefs at his o-
pinion from fuch inferences, but has given us,
as I have obferved, plain declarations of it.
The realbn why I take the more notice of
this, as well as of what I obferved out of him
before, is, becaufe the fore-mentioned author
(p. 1^6. J has very unfairly reprelented the
lenfe of this excellent writer ; infmuating as
if he had denied the Immortality of the SouJ,
I 4 ev^n
I20 SERMON IV.
even in that very book of Tufculan ^eftU
ons^ one great part of which is defignedly
written to prove it, and the proof of which
he immediately goes upon, after thofe words
which this author has fo manifeftly perverted,
and upon which he has taken occafion unjuft-
ly to charge others , for impofmg upon the
world, in dehvering the feofe oiTully, Which
charge might fairly be retorted upon himfelf
in divers inflances, [and particularly in that
character which he makes Ttilly give of E^i-
curus^ p. 130.] if there were now any occa*
{ion to do it. I mud confels, when I fee al-
moft all the writers which this author has ci-
ted (which are not a few for fo fmali a com-
pafs) fo grievoufly perverted, which could not
happen either by chance or mere ignorance, I
cannot but have a very fufpicious opinion of
that morality , which thefe efpoufers of the
caufe of Infidelity pretend to, fmce they have
fo little regard to Truth or common fincerity
in defending it.
But to return ; if the general current of the
ancient Philofophers had not greatly favoured
the doctrine of a Future State, as it would be
very unlikely , that fb judicious a writer as
Ttilly-, lliould condemn the contrary for a no-
yel and unphilofophical dodrine, lb it would
' ' have
SERMON IV. 121
have been the fooliflieft thing in the world,
for the followers of Epicurus to have mag-
nified their mafter fo much, for being the in-
ventor of a New dodrine, which, as they fup-
pofed, would efFed:ually free men from all fear
or fufpicion of what was to come hereafter, be-
caule he afTcrted, and pretended to have found
out, upon philofophical principles, the Mor-
tality of the Soul as well as the body. It would
have been much more to their purpofe, to
have lliewnthat the ancient philofophers were
of the fame opinion, if they had really been
fo, bccaufe the concurrence of more wife mea
in fo important a point, would have added
more weight to it; even though they had al-
lowed Ep'tcuriis the honour of reducing thele
fcatterred principles into a new Syftem.
But perhaps the followers of Epicurus y^ct^
pot much more acquainted with the opinions
of the more ancient philofophers, than their
mafier was, who pretended that he was felf-
taught, and had been beholding to no body
for his learning ; which , as Tully obferves,
might very eafiiy be believed from the mean-
iiefs of it. (T)e Nat. T>. lib. i.)
However, though we may allow them to
have been no great fearchers into Antiquity,
yet it feems not likely , that they fliould all
fo
122 SERMON IV.
fo generally applaud him for the Founder of
this dodrrine, if there had not been feme co-
lour for it. If there had either been any form-
ed fe<5t of philofophers , or any confiderable
number of men famous for their learning, who
had exprefly denied all future exiftence of the
Soul, it is hardly pofTible that all his follow-
ers, and efpecially fuch as Lucretius, could
have been fo ignorant as not to have heard
of it.
It cannot indeed be denied, that the anci-
ent philofophers had very different opinions
one from another , about the nature and leat
of the Soul, and likewile about the extent of
its duration. For according to Tully^ ^ They
that hold the fe far at ion of the foul and body
at deaths do fome of them think the foul to
be immediately diffi fated, fome hold it to con-
tinue for a long time, others for ever^ i. e.
they did not all hold it to be eternal , or ab-
folutely immortal, who yet held its future
exiftence in a feparate ftate after the body.
Neither need it be denied, that fome of their
opinions were fuch, as being ftricStly purftied
through all their confequeuces, would be
found very different from , and even , in-
confiftent
f Qui difcedere aiiimum cenfent, alii ftatim diffipari, alii
diu manere, alii Temper. Tufcul. lib, i . cap. 9,
SERMON IV. 123
confiftent with that immortahty, which the
clear revelation of the Gofpel has made
more fully known to us. For as the primitive
dod:rine or tradition concerning either the
Nature of God, or the Soul of Man, grew dai-
ly more and more corrupted, through a gene-
ral vicious practice, lb thofe growing corrupti-
ons did very much obfcure the reaibnings,
even of thofe of the befl underllanding, and ren-
der them liable to much uncertainty, when they
came to particular explications, of what they
were in the general perfuaded of from traditi-
on. They did not fufficiently diftinguiih be-
tween the nature of body and Ipirit, when
they firfl: begun to philofophize about them.
And from hence we find that fome, who for
certain held the Soul's Immortality, yet are
faid to have thought it only a finer Ibrt of
matter : And the opinions of others concern-
ing the feat or chief refidence of the Ibul in
the body, have been fometimes miftakcn for
their opinion of its nature or fiibflance, parti-
cularly Emfedocks^ is by s Tully faid to have
thought the foul to be cordi fitjfuftim fangHt-
nem ; yet, from what Tltitarch lays, it is e-
vident, he meant this only for the feat of the
foul,
i TufcG^usft. lib. I. ca^.C). pint, de I'l.acttii Philof. iih. j\,
f^p. J.
I
124 SERMON IV.
foul, and not the foul it felf. However, if
we confult the remains of what is come down
to us, of the moft eminent philofbphers among
the ancients , we may fee that a Providence
and a Future State , was what the wifefl and
moft virtuous of them always held, and with-
out which they could not tell how to folve
the appearances, either of the natural or mo-
ral world.
I fhall not now produce any particular paf
fages out of the ancient writers to this pur-
pofe, becaufe I Ihall have occafion to alledge
fome of them hereafter, when I come tolhew,
that this Behef, or univerlal Conlent, concern-
ing fome Ibrt of Divine Providence, and Ibme
kind of Future Stare, did not arife at firft
from any Art, or contrivance, or compadt of
men , in order to keep one another in awe ;
but was really antecedent to it, and built upon
a more univerfal Principle : of which, with
God's afliftance, I defign to fpeak the next
opportunity.
SERMON
SERMON V.
Preached May the 6'^ 17 17.
Heb. xi. 6,
But without Faith it is tmpojjible to pie a fe
God: For he that comet h to Godmuji
believe that he is, and that he is a
rewarder of them that diligently feek
him.
Have already, from thefe words,
taken occafion to ihew, in my two
laft Difcourfes, .
I. That, according to the general fenti-
meuts of mankind, there cannot be any per-
fed
JaT'
126 SERMON V.
fedi morality expeded, where there is no be*
lief of the firft principles of Religion.
II. That therefore all focieties of men, that
have ever fubfiftcd in the world in any toler-
able order, have always profeft the belief of
God's Exiftence, and at lead of fome kind of
providence over men, and an expedtation of
Ibme Divine Rewards and Puniiliments.
I Ihall now proceed to confider the third
thing, viz.
III. That thisbelief or univerfal confent did
not arifefrom any Art, or contrivance, or com-
pad: of men, in order to keep one another in
awe, but was really antecedent to it, and
built upon a more univerfal principle. My
meaning is, that the firft principles of Reli-
gion were not an human invention, but were
know^n and acknowledged by mankind, before
defigning men pretended to make any fecular
or political ufe of them. The lliewing of this
will be an anfvver to that objection, with
which fome men think they can do great exe-
cution againft all Religion, when they call it
^r left craft and contrivance of artificial men, •
who have deceived all the reft of the world, ex-
cept themfelves, and fome few others of great
cau-
SERMON V. 121
caution and deep penetration, who fcorn to
be impofed upon, and are therefore refolved
to aflert their own freedom, in believing no-
thing. Now though in this and the lafl: age
there have been divers perfons , who have
mightily pleafed themfelves in drefling up their
own Scepticijm, or inclination to Infidehty af-
ter this manner, yet the objedion itfelf is by
no means new. Nor indeed can it be expect-
ed, that any new difcovery lliould be made of
any real objedtion, which can af!e<St the firfl:
principles of Religion, after they have flood
the tryal of fo many thoufand years, notwith-
ftanding the great inclination which fome per-
fons, in almofl: every age, have Ihewn to dif-
card them. New turns of wit againfl: fome
particular modes of Religion may be offered,
and old objedtions may be new modelled, fb
as to ftartle, or unfettle for a time, the minds
of weak and unexperienced men, who have
not heard of them before ; yet when they
come to be ftrip'd of their new drels, they
appear to be at the bottom nothing but what
has been faid many times before, and found
upon examination very infufficient. And
thus as to this objed:ion now before us, it is
well known, th^t, in feveral ages of the world,
men
128 SERMON V.
men that have bore ill-will to Religion, as
being very uneafy under the reftraints of it ,
and have therefore been defirous of promoting
and encouraging Atheiftical principles, have
offered liich fuggeftions as this againft the
truth of all Religion, vi^. That the firft no-
tions of it were introduced into the world by
crafty men, who impofed them upon the ig-
norance and credulity of rude and barbarous
people, in order to keep them under govern-
ment, by the fear of invifible beings ; and con-
trived an order of men, whom they let into
the fecret, whofe intereft it iliould be to fup-
port and encourage fuch a belief, and that by
this means it has been propagated from one
generation to another. The mod plaufible
pretence for this fuggeftion, is taken from
hence, that a great many things, which, upon
due examination, appear to have been cheat
and impofture, have yet for a long time been
current in the world, as part of Religion, and
pafs'd as fuch without contradid:ion : and from
hence they venture to infinuate, that the very
foundation of Religion itfelf is of the fame
kind, i e. a mere humane contrivance. And
they know very well, that if any confiderable
number of men could be brought heartily to
en-
SERMON V. 129
entertain fuch a fufpicion, * it would great-
ly weaken the credit of all Religion, and bring
an odium upon all who profcfs it, as being ei-
ther impoled upon themfclves, or in a confe-
deracy to impofe upon others.
Now though I am fully perfuaded, that
nor half of thofe who make this infinuarion^
do really believe it to be true, becaule we find^
that in other parts of their arguir.g, they are
often forced to admit iome things that are ut-
terly inconfifteht with fuch a belief; yet be-
caufe luch infinuarions, though they be known
to be mere calumny, by thofe that ufe them,
may do much mifchief, by filling the mirids
of weak and unwary people with doubts and
fcruples ; therefore it is fit that the matter
illould be fet in a clear light, and the weak-
nefs of fuch fuggeftions ihewn anew, though
it have ofccri been done before; fince the fug-
geftions themfelves are frequently renewed,
with an intent at leaft to difparage Religiod
and weaken men's concern for it.
The method which I now intend to take^
K in
3 Quid ? ii qui dixerunt totam de Diis immortalibus opi-
rionem fidlam effe ab hominibus fapientibus reip. caufa, ut
quos ratio non poflTet, eos ad officium Religio duceret, nonne
omnem religioncm funditusfuftulerunt .'' Cotta apid Cic. di
Kat. Deor. lib. I. cnp. 47,,
130 SERMON V.
in lliewing the weaknels and folly of this pre-
tence againfl: the truth of the principles of Re-
ligion, fhail be this,
I. To confiderit in the way of Fad, where-
by it will appear to be without any ground
or foundation in point of Hiftory.
II. In the way of Reafbn and argument, to
iliew the abiurdity of fuch a fuppofuion.
I. To confider it in the way of Fad, where-
by it will appear, to be without any ground
or foundation in point of hiftory. They that
pretend to give an account, how the gene-
rality of mankind came to be poiTers'd with
fo remarkable an opinion, as that of the Be-
ing of a God all at once, if it had no ante-
cedent foundation in nature, nor were ever
known among them before, flioulJ, one would
think, in reafbn be concerned, to a/Iign fbme
time and place for fo extraordinary an event,
to give it at leaft fome colour of probability.
Far if there ever was a time, when all man-
kind was entirely without any notion of a
God, or Providence, and had always before
continued fo, but yet all at once, either by
confent or corapulfion, were brought to agree
in the belief of his Being, fo great a revolu-
tion
SERMON V. 131
tion could not eafily have been forgotten, but
that fome footfteps of it mull: remain, and
fomc memorial of it be preferved in fome part
of the world by fome means or other. It is
indeed fuppofed to have been brought about
before there was any learning or hiftory, when
people were all very rude and ignorant, and
eafy to be impofed upon by their governors ;
but then thofe governors muft at the lame time
be fuppoled to have been men of very extra-
ordinary parts and great llibtilty indeed, who
could with fo great dexterity bring fuch a won-
derful change to pafs, without being taken no-
tice of; there muft have been fuch a prodi-
gious difproportion between the capacities of
the governors and their people, as has never
been known in any age or country fmce. But
not to infill too rigoroufly upon fuch fcruples,
which yet muft require a great degree of cre-
dulity to get over ; let us confider, what pre-
tence they have from antiquity for fuppofing
fuch a fad: ; and though they cannot aflign the
exadt time, when fuch a general belief firft
began, yet at leaft they ought to pitch upon
fome time antecedent to it, when there was
no fuch belief, or elfe they ought not to blame
us for thinking it to be as old as mankind.
It would indeed be unrealbnablc to exped:,
K z that
132 SERMON V.
that they iliould bring us any authentick writ-
ten Hiftory, of a time which may be fuppo-
fed to have been fo long before writing was
invented; but at leaft there iliould be fome
traditional relations of it preferved in fome
parts of the world, like the (lory of Tieiica^
lion's, Deluge, which tradition Ihould in time
come to be taken notice of in hiftory, as fbon
as hiftory begins to appear. But now they
can alledge nothing like this in the firft begin-
nings of hiftory, but the further we go back-
wards into antiquity, the ftronger the tradi-
tion runs againft this fiiggeftion. We may in-
deed trace up fome particular kinds of Idola-
try to their firft original, and we may alfo
come up to a time when Idols began to be
woriliip'd inftead of God; but to a time when
men owned or believed no God at all we can-
not come. We may go back, for inftance,
to the Deification of Hercules or Bacchus ,
or the reft of thofe imaginary Deities, whoi
were once mortal men, and whole worfliip
therefore had a beginning from men ; but the
higher we go beyond this, the nearer we fliall
come to the original notion of the true God,
the maker of heaven and earth.
And to this purpofe, it is a very remarkable
obfervation which Ar'tfiatle makes concern.
SERMON V. 133
ing this very kind of anrienC tradition, ^ That
there are thefe Godsy lays he, and that the
T)eity contains (or cncompaffes) all nature^
are notions that have been delivered down
by primitive and antient meUy and left to
foftertty wrafd up in the drefs of Fable •
btit that other things have been fabuloufly
addedy to perfuade the multitude ^ and for the
benefit of Law and publick utility. For
thus they fay^ for inftance, that thefe Gods
are of human Jhape, and are like fome other
animals^ and divers other things confequent
upon thefe opinions^or agreable to them \from
which if a man Jhould feparate, and take
only that which was fir ft or original, name-
ly. That they thought Gods were the firft be-
K 3 ingSy
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T sr^uTuv fVi Too-irev ij.itTv <p»n^» f*.ciov. -^riji' Meta^hyf,
lib, A Ke(p, r,. in fine..
134 SERMON V.
ings, he might well think it divinely Jpoken,
and that perhaps every art or fiience, being
often found out as far as pojfible^ and lofl
again, thefe their opinions have been pre-
ferved, as reliques to this time. The opinion
then of our forefathers, and that which comes
from the firji men, is only fo far evident to us.
This paffage deferves to be the more taken
notice of, becaufe Ariftotle had as great an
infight into the nature of human pohcy , as
moft men, and is as little fulped:ed of credu-
lity, in matters of Religion ; and in this place
he makes as much allowance for human in-
vention, as the cafe will bear; and yet he
plainly makes a great difference between the
truth of things delivered, and that fabulous
drefs, in which it was conveyed down to po-
fterity ; and likewife puts a manifeft diftincSbi-
on, between the true original tradition, or be-
lief of a Deity, and thofe other conceits, which
were fiiperadded to it by human invention,
for fome publick convenience , or better go-
verning the people, which might be altered
and changed , in different ages and places ,
while the fundamental tradition continued the
fame. He had before, in this Treatife, with
a great deal of metaphyfical realbnino;, alTert-
cd
SERMON V. 135
cd a firft, Eternal, adtive principle, as the Effi-
cient caulb of all things; •" condemning thofc
phiiofophcrs as very weak reafoners, who of-
fered to phiiofophize about the nature of
things, without taking in this firft principle;
and commending ^ Anaxagoras, for making
mind ox undcrftanding the caufe of the world,
and of all order in it : though he blames him
for fome other parts of his Philofbphy, ^ and
particularly for introducing this mind^ only
out of neceflity for making the world, and
when he was at a pinch , for want of other
caufes; fmce he w^as, in other matters, lb
willing to allcdge any other caufe rather than
mind. From hence it feems , in Arifiotle's
opinion, that Anaxagoras ought to have at-
tributed more to this fame y^?, or mind, in
other parts of his philofbphy, than he was
wont to do. Ariftotle himfclf, by confider-
ing the nature of mind, and of a firft mo-
K 4 ver.
■^ Niv ei t;; hxuv tivcc*, xaGxTreo c* to7? t^aeK; yl ci ty, <pir^
T ouriov K. i KOTtm >C T? rcc^-ai^ ■z^(C(r>iCy oiof vy'^<vv iipecvi} 'sraj**
ei^-iif^'ey fHrm T yoym. Metaph. I. I. cap. 3.
Kj or»i X7rc^y,9-ri dice ri\t' etirixv £| «*«yx«5 in, ti'te eAk^ uurov.
By 3 Tvii K^oti ■srxv^ fJLxThei ch'tix^ t y/vo^^'wv ij k^v. ih,
ijap. 4.
1^6 SERMON V.
ver, and caufe of motion, concludes, that
^ God ii the mo ft excellent , eternal Being ;
fi that I'tfe^ and continual eternal exifience
belongs to God; for this is the notion of God,
And it is to this one firfl: Mover, who is him-
felf immoveable, and indivifible , and un-
changeable , the firft being and caufe of all
things, that he applies the meaning of the
true original tradition before-mentioned, when
ftripped of all human addition, and fable or
aliegoryo For certain therefore , he did noc
believe that the acknowledgment oi" the Being
of one ilipreme God, was any human or po-
litical invention. What opinion Tlato before
him had of this matter, is evident from the
whole tenour of his writings ; the great de-
sign of which , is to ellablifli the firfl: princi-
ples of Religion and Morality, the Being and
Providence of God, the natural and eternal
diftind:ion of Good and Evil, the Immortali-
ty of the Soul, and a State of future Rewards
and Puniihments; and he obferves how much
happier the firfl: ages of the world were, and
how much more innocent and virtuous, when
the firm belief of thefc principles of Religion
did
* — ^cc/Lch ^ T ©tov HVM l^aev MiS'to}/ ag-iff'ov. wre ^eati >^ Mav
2i. 7.
SERMON V. 137
did more univerfally prevail among them.
And upon this ^ he inftances in the time of
Rhadamanthus^ the mod ancient legiflator a-
mong the Cretans^ according to old tradition^
who had a ready and expeditious way of ad-
miniftring juftice, and determining all contro-
verfies, by the interpofition of an oath , or
appeal to God ; for he knew that the men of
that time were all efFed:ual!y convinced of the
Being of a God, and the wifdom and juftice of
his nature. But (fays he) in thele later times,
when men are degenerated, and their princi-
ples fo corrupted, that fome disbelieve the ve-
ry Being of God, others imagine there is no
Providence at all over human affairs, and a
much greater number, are perfuaded, that the
Gods may be appeafed with fome little outward
ferviccs, or facrifices, and be flattered, fb as not
to puniili them, though they commit the great-
eft a(2:s of fraud or villany ; other kind of laws,
and other forms of judicature, are now become
neceffary to reftrain thoie, whom confcience,
and the fcnfe of a Deity, do not perfuade;
which in thofe primitive times of Religion,
and fimplicity of manners , were the great
guard of virtue in the age of Rbadamanthns.
Such
^ V'ui, Plat, de Le^g. lib, 12. p. 948.
138 SERMON V.
Such refledtions as thefe, iliew how far this
philofopher was from thinking, that in facSt
there had ever been formerly a time, when
itien were without all fenfe of Rehgion ; and,
on the contrary, how much flronger and
clearer, he thought the ienfe of Rehgion to
have been in former ages, as they approached
nearer to the beginning of the world. For he
luppofes, that the firft men came from God,
and knew their own original, and therefore he
tells us, in refped: ro this primitive tradition,
s That we ought to give credit to thofe who
were, as they faid^ the firft offspring of the
Gods, fince they fiirely knew their own pro-
genitors. It is therefore impojfible to disbe-
lieve the children of the Gods , though they
do not fpeak in the way offtrici and abfolute
demonftration ; but according to general law
or cuftom, we ought to believe them, as pro-
f effing to declare only things which peculiar-
ly belonged to themfelves , and with which
they were particularly acquainted. It may
indeed be objeded to this paffage, that Tla-
to applies it to thofe which were vulgarly re-
puted Gods in his own time, according to
the fabulous Heathen genealogies of them,
for
e In TimAO. p. 40. Ed. Serrani.
SERMON V. 139
for which he allows, that no certain argument,
or neceffary demonftration , could be given ,
befides this tradition ; and that therefore he
ufes this only in compliance with law and
cuftom, and to fcreen himfelf from harm,
while he did not, in his heart, believe thofe
vulgarly reputed Gods to be really fuch. Now
admitting that he applies this argument of tra-
dition to a wrong objecSt in this inftance, and
feemingly defends the reigning fupcrflirion and
polytheifm of his own time by it : yet from
the ufe which he makes of it, to lead men to
the firft Creator of all things, whom he im-
mediately after brings in , giving inflrudlion
to thefe created Deities, how they fliould pro-
ceed, according to the powers he had given
them, in producing other inferior rational Be-
ings ; It is evident, that he thought the Ori-
ginal belief of mankind, came gradually, by
fome means or other , from the Father and
maker of all things. For it is to be obfervcd,
that he makes two forts of created Gods ; one
in comphance with the then prevailing Theo-
logy, which took the Heaven and the Earth,
the Sun and Stars, for vifible Gods, as fup~
pofmg them to be animated ; the other fort,
was of thofe ^cdfxovsg which were not vifiblc,
but could, when they pleafed, make themfelves
known
HO SERMON V.
known to us ; of whom, he fays, '' That to
give an account of their generation was above
human skill, but we ougrht to beheve the molt
ancient tradition , which came from them-
lelves, as it follows in the paflagc which I
mentioned before : and a little after, he calls
the former fort , thofe which ' apparently
move about \ or, according to Tuliys tranfla-
tion, "^ qui moventur palamque fe oftendunt\
and the other, thofe which floew them fe Ives
only in fuch a meafure as they pie afe, i.e. qui
eatemts nobis declarantur quoad ipfi volunt.
Now if we do but allow, that by thefe creat-
edGods^ who were invifible^ but had a power
of manifefiing themfelves , in fuch meafure
as they p leafed^ Tlato meant fiich kind of
Beings as we call Angels^ we may then fee a far-
ther glimpfe of original Truth Ihining through
this dark tradition, and conveying down to
us, not only the notion of one fupreme God,
but of thefe his firfl: minifters, which are,
even in Scripture language, called the Sons
of God.
It
" — Tflf -zife* Qsai o/T^Toiv «^ yYJ)HjTa)i et^yj^d^x (pia-iMq t^erta
1 — 0(re< re zreQ^TrohHcrt (petvi^e^i, t^ aVa/ p»ivovj Kxiexrw eit
* I» hfs hook de Univerfo.
SERMON V. 141
It is ro be obfervcd, that the firft men of
Letters, of whom we have any account in
Heathen Antiquity, were mch as they called
Theologers^ that is , Poets or others , who
treated of matters relating to the Gods and
their worfhip, and who fometimes gave an ac-
count of the original of things in a religious
way, upon the ground, as it fhould feem, of
anticnt traditionary do6trine ; which being by
degrees corrupted according to the Poets fan-
cy, and many Fables introduced into it ; Ibme
by w ay of allegory dilguifing the truth, and
others, in compliance with growing Superfti-
tion, adding human paflions and vices to the
notion of the Gods they woriliip'd; it came
to pafs in time, that thcfe Fables, being fet ofF
in a pleafing manner by the Poets, became
the occafion of fuch infinite error in the ^W'
pcrflrudure, that the foundation of truth was
overwhelmed and almoft quite loft by it. Some
men therefore being weary of this way, ftruck
into another method, and begun to offer at
giving an account of the original of things in
a 'Phyjio logical way. But here they were
greatly confounded : for the wifeft of them
plainly faw, ^ that there was no proceeding in
this
^ See Ar.Jlctdls Meta^hyf. I, i. cap. 3.
1+2 SERMON V.
this way , without admitting an Intelhgent
principle and firft caufe of all things. Though
fome, that were conceited of their own parrs,
fancied they could folve every thing by mat-
ter and motion, even without a firft mover,
yet in this they got but little credit among
confidering men. The vanity and uncertain-
ty of phyfiological fpeculations, and the great
difficulty of coming to any certain and ufe-
ful conclufion that way, made Socrates turn
his thoughts to moral and practical Philofb-
phy, as the proper bufmeis of men : and this
he faw could not lubfin: without a firm belief
of the Being and Providence of a God and
of a Future State, and without thefe princi-
ples he knew there was no proceeding to any
fatisfa6tion, either in the Theological or Phy-
fiological way. Upon his foundation ^lato,
who was his Scholar, built all his Philofophy,
but yet taking in all the hght that former
wile men could afford him: and fo he was
curious to fearch into all the traditions of for-
mer times, and to confider what reliques of
antient truth were hid under the dilguife of
poetical Theology, as well as the opinions of
thofe who fought to find it in the way of
Reafon and Philofophy. And he could not
in either of thefe ways find any ground for
Atheifm
SERMON V. 14.3
Atheifm, or fufpicion that the principles of
Religion were a cheat.
Though 'Tlato be one of the oldcu of thofe
Philofophers, whofe writings are come down
to us in any great degree entire, yet we do
not want fevcral inftances of the feutiments
of fuch Philofophers as lived before bim ; who,
though they had no great opinion of the
prevailing Superftitions of their own times,
which were eftablifh'd both by Law and Cul-
rom, yet made both the Being of God and the
future State of the Sou), not only an Article
of their Creed, but a principle of their Phi-
lofophy.
Anaxagoras^ whom I mentioned before,
got the iiirname of i/5f, Mind or IntelleSi^
not only from his great skill and underftand-
ing in natural Philolbphy, but from his conflant
aflcrting, that not Chance or Necejjity^ blip
an eternal Mind produced and ordered all
things^ as ^ Tlutarch and others inform us.
Thales before him is reckoned one of the
firft, who attained to any great skill in natu-
ral Philolbphy or Phyfiology, and is by ™^W-
Jtotle called, The 'Prince or Founder of this
fort
— ' — —— ..— <r u— —
' Plutarch, in vita Pericl'a.
Arijlot. Meta^h. lib, i. cap. 3.
144- SERMON V.
fort of^h'ilofophy. And he is generally reck=-
oned the firft in order of the lontc Clals. And
it is well known, that as he fuppofed " JVater
to have been the firft matter out of which all
other things were made-t fo he affirmed, that
God was that eternal Mind which formed
all things, out of it ; And that God knew
not only the a6lions, but the thoughts and
intentions of all men *. And it is related as
one of his remarkable Apophthegms, ° That
God is the mo ft ant tent of all Beings^ becaufe
without any beginnings and the world the
moft beautiful^ as being the workmanft^i^ of
God. And his opinion of the Immortality of
the Soul was ib much taken notice of, that
he is by fbme faid to have been the firft that
taught it, as Diogenes Laertim informs us ;
which is not fo to be underftood, as if he
had been thought the firft that believed a Fu-
ture State, for the contrary to that appears
from all the Poets who lived before him ; but
only that he was one of the firft among the
Greeks that maintained its Immortality upon
phi-
n ThaUs enim M'defius qui primus de talibus rebus quseii-
vit, Aquam dixit elle initium rerum : Deum autem, earn
mentem quce ex aqua cunfta fingeret. Cic. de N. D. lib. i.e. lo.
* vide, Diog. Laert. in z/ita Thaletis.
?re»W« Y^ Gsb. Laertiw in vita.
SERMON V. 145
philofbphical principles. And tlie like may
befaid for Therecydesy who lived much about
the fame age ; for he is alio by ibme faid to
have been p the firji^ of whom we have any
'Written account ^ that faid the Souls of meti
were eternal. And iti thi^ fenfe Ttdly takes
it, for he fays, there were as he believes ma-
ny others of the fame opinion before Phere^
cydes : But their written Memoirs in the
philofophical way, it feems, went no highet
than his age. And this is agreeable to the o-
pinion oiTuUy^ concerning the belief of thole
who hved long before the beginning of the
philofophical age, in this very cafe ; 'J They^
lays he^ who had not yet learn' d any thing
of natural 'Thilofophyj which begun not to
be cultivated till tnany years after ^ had d
full perfuaflon of fb much as they le^rn'd
from the admonitions of nature., though they
knew not the reafons and caufes of things.
I need not mention the opinion of Tythd-
gorasi who is laid to have been his leholar,'
L and
P Itaque credo etiam alios tot feculis, fed quod liferis
exflet, Pherecydes Syrt:fi primus dixit, Animos hominum effe
fcrripiternos. Tufc Onsji. I. i. cAp. 16.
*: Qui nondum ea, quoe multis poft annis tradari ccepif-
fent; f)hylTca didiciffent, tantum fibi perfuafetant quantnin
natura admonente cosnoverant : rationes & caufas reruin
lion tcnebant. Clc. Tufc. g^. HI/, i. cap. 13.
14^ SERMON V.
and who was the head of the Italic Order of
Philofophers, for his dodrine is fufficiently
known. Now it appears, from the beginning
of thefe two orders or fucceffions of Philolb-
phy, ixomThales and Tythagoras, that how
much ioever the firfl: Philofophers among the
Greeks might be weary of thofe poetical fi-
ctions, which had been brought into the Re-
ligion of their forefathers, yet they had no
fufpicion, that the principles upon which Re-
ligion itielf was founded had been an human
invention : and much lefs can they be flifpecSt-
ed of coming in for any fliare of fuch inven-
tion, fmce moft of them were fo far from be-
ing partial tov/ards fuch principles any far-
ther than the evident force of truth perliiaded
them, that fome pretenders to Philofophy
immediately after Thales, as Anaxtmajider^
'Democritusj Leucifpus^ were the fiift that
attempted to fow the feeds of Atheifm in their
Phyfiology, which yet did not grow up to
any formed principle till fome time after, nor
were they ever able to produce fuch a tole-
rable lyftem, as to give men of fenfe any (a-
tisfad:ion, without admitting an Intelligent
principle, which they would fain have a-
voided. |
As for thofe furmifes which are raifed from!
paffagesf
SERMON V. 147
pafTagcs pick'd up oat of T^todortts Siculus,
Lucian ^ Ammlanus Marcellinusy or other
later Authors, about the original of Religion
in Egyp, as if the firft principles of it had
been invented there, what I have faid in my
former Difcourfe, is fufficient to fliew the uri-
reafonablenefs of them. And indeed fucli
furmifes would never have been thought oii
if there had been any probability of finding
another time when Religion did firfl begin,
bcfidcs the firfl: beginning of mankind. Buc
the Egyptians pretending to fuch an incre-
dible antiquity of Government above other
nations, might fafely claim the invention of
every thing : and admitting their Chronology,
no body could difprove them. And they
were ready enough to impolc their own fables
upon the reft of the world that would believe
them.
Herodotus {Euterpe, cap. i^^.) acquaints
us, that they pretended to ih^w him a fuc-
cefTion of Kings of human race for above ten
thoufand years together, down from the time
of Or lis (who was the laft of the Gods than
perfonally reigned among them) toSethosthc
Prieft of Vulcan., in whofe reign the army of*
the Affyrians under Sennacharib w^as wonder-
fully dcftroyed ; and they told him> that id
L % thssc
148 SERMON V.
that long trad: of time the Sun had fo altCfed
his courfe, as to have twice rilen in the Weft
and fet in the Eaft, contrary to what it now
does, and yet that Egypt had continued all
the while the fame. And now are not fuch
prodigious Antiquaries very fit to give an ac-
count of the original of RcHgion ; who be-
fore this long race of men had a fucceflTion of
Gods reigning among them for I do not know
how many ages together ? However if any
are willing to allow Religion to be fo very
old, we are well content ; becaufe then we are
fure they can never prOve its beginning to
have been fmce Egypt was firft inhabited.
Upon the whole therefore, confidering that
neither time nor place can be affigned to give
any reafonable ground for fuppofmg, that the
firft principles of Religion w^ere any human
contrivance, we might without farther argu-
ment conclude, that they were from the be-
ginning, and that, as Tully fays, "" It was not
any conference^ compa^ , or agreement of
men that made them, nor vjas the perfnajion
or
■" Omnes tamen t.'^t vim & naturam divinam arbi-
trantur. Ncc verb id collocutiohominum aiu conlenfus effi-
cit : non inftitutis opinio eft confirmata, non legibus. Omni i
autem in ve confenfio omnium gentium lex naturiae putanda ;
eft. C'tc. Tufc. lib. I. Clip. 13.
SERMON V. 149
or belief of them, founded or eftabltjhed in
Injiitution or Law^ but that the confent of
all nations in them is to he efteem^dthe Law
of Nature. However, becaufe fome men,
who would fain have fbme colour or pretence
to be Infidels, are refolved to fafped; every
thing that relates to Religion, efpecially if it
have the countenance of Law or Authority
on its fide, and would therefore infinuate, that
although all monuments of thofe antient times,
when they Hippofe men were without all ap-
prehenfions of Religion, be dcflroyed, yet
cpnfidering the advantage which Politicians
make of ir, to keep men in awe, they may
be fufpedred to have had a great hand in de-
(Iroying them, the better to keep this fecret
of Government from being ever examined in-
to, after they had once luckily bit upon it :
And fo Religion might be all art and contri-
vance at firft, though no particular account can
now be given of it. I Ihall therefore en-
endeavour,
1. To fliew very briefly the abfurdity of
I'uch a fuppofition in the way of Reafbn and
argument. And to this purpofe let it be con-
fidcrcd,
L 3 I. That
150 SERMON V.
T. That in order to favour fuch a fufpicion
of the original of Religion, we mull: like wife
fuppofe, that this projed: was begun when
mtti were all confined within a fmall part of
the world, that is, when they were either all
under one Governmentj or when all the go-
vernors of the world dwelt fo near together,
as to be in fir id: agreement and clofe corre-
fpondence with one another, fo that all fee-
ins, the common advantage of it, took care
ro come into the defign all at once, -and to
rranfmit it as a great arcanum to future gene-
rations. Now this fuppofition will go near
to deilroy the very end for which it '\s> made,
for it will naturally lead men to think, that
mankind might fpring all at firflfrom one com-
mon Parent, and fo to admit, that the Scrip-
ture-Account of the firft peopling of the
world may be very probable; and this will
quite ruine the hypothefis of thofc, who think
that the -earth has been inhabited by mankind
from eternity. And as for thofe that allow
the prefent frame, at lead, of the v.^orld to
hat^e Isad a beginning, they mufl put this great
fiippofed change of men's opinions about it fb
verv near that besinnino;, as to leave no means
pf difcovery, whether ever there was any
fuch change or no ; unlefs they could prove it
im-
SERMON V. 151
impofTible, that the firft men, and (bme few
Generations that fncceeded them, ihould have
any notion of God at all ; which can never
be done, except they can by fome demonftra-
tive argument, firft prove the Being of God
and his difcovering of himfelf to mankind im-
poffible. Now 'tis very abfurd, to make a
fuppofuion, which can never be granted till
we have firft granted that which is defigned
to be proved by it.
1. Let it be confidered, that it is a mucb
more difficult thing to plant a new principle
or perluafion in a whole people, when it has
no previous foundation, but is dired:ly con-
trary to all their former apprehenfions, than
it is to make a political ufe of a general per-
luafion that already prevails among them ; the
latter may be done with eafe and by infenfible
degrees, but the former can hardly be attemp-
ted without great oppofition. And however
force may over-rule men's outward profeftion
for a time, yet it cannot fb eafily change
their inward Icntiments. For that is a thing
not to be effected in one generation. And
befides, to enable the moft powerful Monarch
to bring fuch a great dcfign about, he muft
either have a confidcrable number, that do
L 4 really
152 SERMON V.
really already believe the truth of what he
defigps to eftablifh by their affiflance, and
theii the iuppofition, that all the truth of Re-
ligion depends upon fuch eflabiiiliment, is de-
ftroyed ; or elfe he muft really have a number
of people, that adt againfl their own certain
knowledge, to eftablilli a principle of Con-
fcience forbidding all fuch acting, which i^
ftiU a great abfurdity. And as for this Mo-
narch or Ruler himfelf, he nuifl: either really
have believed the principles which he deflgned
to introduce among his people, and then we
are to feek for an higher original of it ; or
he muft not have believed it, but known it to
be a cheat, and then how caine he to venture
upon an experiment which might in the end
really turn againft him, when people faw that
he intended to impofe upon them ? Which
they would do, if he did not in all things a6t
as one that did really believe himfelf Well,
but to help out this difficulty and make peo-
ple willing to be impofed upon, there are ibme
(as Mr. Hobhes and others upon the princi-
ples of Lucretius) that have advanced an ad-
ditional hypotbefis^ which is this, viz,. That
there are naturally in mankind fome feeds of
Religion^ that is, fome peculiar qualities in
|he very frame of their nature, which eafily
difpofe
SERMON V. 153
difpofe them to Religion ; fuch as, an Inqui-
fitivenefs, or defire of knowing the caufes of
all things, joined with an Ignorance ofthofe
caufes, or inability to find them out ; an Anxi-
ety, orendlefsfear, about things future, arifing
from the like ignorance of nature ; and there-
fore a Sufpe6ling of fome power invifible,
though they know not what ; and a Defire, if
pofljble, to prevent future and unforefeen evils.
And from hence they iuppofe, that cunning
men, knowing the wcaknefTes of human na-
ture, and taking advantage of this general ig-
norance and fear, and pretending to Ihew them
a fliort way of iblving all their difficulties, by
having recourfe to an invifible and eternal
caufe unknown, which is able to do every
thing , they might with eafe cultivate thele
feeds of Religion into fettled Principles ; and
the people would readily come into this delu*
fion, for which they were already prepared by
nature: and that when both authority and
cuftom had confirmed it, and one generation
had propagated it down to another, who
would then difpute the truth of it ? But now,
how plaufible Ibever this may fecm, yet it
greatly fails in the very firft principle, in lup-
pofing a natural fear in all men, without any
natural ground or foundation ; and yet, at the
fame
154 SERMON V.
lame time, a natural defire of knowing the
ground or eaufe of that fear. It feems allow-
ed, that natural reaibn teaches men to enquire
for a Gauib of every thing, (as fuppofing, that
riothins: is without ia caufe) and not to. reft
fatisfied in fuch enquiry, rill they come to a
iirft caufe, from whence they can go no far-
ther : And it is granted by thefe men , that
all men have, and always had, a fear of fome
invifibie Being, \Hobbes Lev'tath. l.i.cap.Yi?^
and that they were very ready to clofe with
the opinion of thofe, who firft told them, that
the prime objed: of this fear, was God, the
jfirft caufe of all things: Thisinferrs, that the
fear of a Deity is very natural, and, in fome
degree, coeval with the firft conftitution of
things. For what reafon then Ihould the truth
of that caufe be rejected, which gives thebeft
account of this univerfal effc(51: ? But why do
thefe men infiit fo much upon fear? and make
that the main reafon of mens {o eafily affent-
ing to the principles of Religion ? Have not
men hopes as well as fears ? and why are not
chefe taken into the account ? Are not thof^
Attributes, which are the foundation of hope,
as efTential to the notion of a Deity, as thole
which create fear ? It may be they were un-
willing to mention hope , becaufe this would
'be
SERMON V. 155
be a ballance for fear, and Co would fpoil this
Hyporhefis, of fear alone being the occafion
of mens fb eafily entertaining the notion of a
Deity : or it may be rather, that their defiga
is only to reprelent thole attributes of the
Deity, which ihould make ill men as unwil-
ling as poffibie to believe his Being : or that a
propenfion to Atheiim arifes from luch a
gloomy fpirit as is void of all hope from a
wife and good Beirig. However, I cannot
but oblerve by the way, that Atheiftical men,
in owning this univerfal fearfulnels of man-
kind, do in effed: give judgment againfl them-
felves, and dilcover, that they are forced to
entertain fbme apprehenfion of a Deity whe-
ther they will or no. And though they will
not endeavour to make themfelves fit to look
upon him as the objedt of adoration and
praifc, of love, and hope, and obedience, as
being the author of all good to mankind ; yet
they cannot help confldering of him, as the
objedt of fear and dread, as being the foun-
tain of all power, and it may be of juftice
too, For that is what makes them fo lufpi-
cious of evil from him. However from hence
it may likewife be confidered.
3. That as all wicked men, who are defir-
ous to continue fuch without any controul
from
1S6 SERMON V.
from their own Ccnicicnces, have a ftrong
inclination to difcard the thoughts and appre-
henfions of a Deiry, becaufe they have made
it their intereft, that there fhould be none ; fo
no doubt men of this temper would always
have made great oppofition to the introducing
of ftich a belief among men, as would cer-
tainly give themfelves great uneafmcfs, if there
had not been fuch a foundation in nature for
it, as they could not wholly deftroy. Nor
would wicked men fly to the practice of
ftrange and monftrous Superftitions, as a re-
fuge againfl: the uneafmefs of their own mind?,
under the lenfe of a Deity, if the imprefHons
of it, and the evidence for it w^ere not too
ftrong to be overcome. For I doubt not but
many fuch men really wiili that there were
no God, and would be glad to deliver them-
felves from the thoughts of him if they could;
But they find the fenfe of his Exiftcnce plant-
ed fo deep in human nature, that while they
retain the ufe of their reaibn, they can never
entirely root it up; which ihewstheunrealbn-
ablenefs of fuppofmgit to be of mere human
planting : Since, as ^ 7^/a(o long ago obfer-
ved, though there be divers, that in the heat
of their youth, or otherwile, endeavour to
periiiade
<" vide Platomm de Legg. lib. lo. tag. 888.
SERMON V. 1^7
fierfuadc themfelvcs thar there is no God, ydt
very few could ever hold out long in this per-
liiafion.
It might alfo be obfcrved, That if the prin-
ciples of Religion had been firft introduced
into the world merely by State- pohcy, the
Politicians and Governors of the world ihould
be likely to have known fomething of it, at
leafl lb much as to have been lels fubjed: to
thofe anxieties of Confcience, which the de-
ipifing of fuch principles, or living in oppo-
flrionto them, generally creates ; whereas we
find on the contrary, that in all ages the
greatefl: of men, who have had nothing to
fear from human power, have been as much
afraid, by the lecret terrors of Religion, and
have undergone as great agonies of mind as
the meanell of mortals ; which iliews their
natural apprehenfion of a Power and Juflice
fuperior to them, even though they are un-
willing to confefs it.
But to conclude. The manner in which the
Chriftian Religion was firft planted in the
world, is an evident dcmonftration againft
this fuppofirion of Policy. For it muft be
owned, that all human power and authority-
were againft the admiffion of it for fome ages,
and yet it prevailed againft all their oppofi-
tion.
158 SERMON V.
tion. And it feems, as if God Almighty, by
taking this method of propagating the Chri-
flian Dod:rine, had defigned for ever to filence
this objedtion againft thofe firft principles of
Religion, upon which the Chriftian is built.
But this confideration will come more pro-
perly to be fpoken to upon another occafion.
Now to the King Eternal, Immortal^ In-
vijible, the only wife God^ be all ho-
nour and glory for ever and ever ^
Amen.
SERMON
k^.
Vveached S'epteml^er the i'^ 17 1/.
Rom. i. 19, 10, 21.
Becatife that which may be known of
God is manifefl m them^ for God
hath floe wed tt unto them :
For the tnvtftble things of htm^ from the
creation of the world ^ are clearly
feen y being tinder flood by the things
that are made, even his eternal Pow-
er and Godhead 'y fo that they are
without excufe :
Becaiffe that when they knew God, they
glort^
i6o SERMON VI.
glorified htm not as God ^ neither
were tbankftd^ «Scc.
mAwk
T is not nece/fary, to my prefent
undertaking, that I fhould give
an account, either of the main
dcfign of the Apoftle in this Epi-
ftle, (which is principally to iliew the necef-
fity, which both Jews and Gentiles were un-
der, of embracing the Gofpel of Chrift, in or-
der to their j unification before God) or of the
particular relation, which the words of the
Text bear to fuch a general defign ; becaufe I
intend only to make ufe of them, as defcrib-
ing that knowledge of God, which the Apo-
ftle affirms , that no realbnable and confide-
rate man can eafily mifs of; fnice from the
beginning of the world, God has always given
men fufficient evidence of his own exiftence,
(b as to render thofe men inexcufable, who
would not glorify him as God, nor be thank-
ful to him as their Creator and preicrver.
However, it may be obfervcd, that the
words are laid down as a realon foi" that Al-
fertion, which goes immediately before them,
That, in the Gojpel, The wrath of God Is re-
vealed from Heaven^ againft all ttngodl'mejs
and unrtghteoiifnefs of men , who hold the
Truth
SERMON VI i^i
Truth in unrighteoufnefs. ThcApoftle hadjud
before teftified his great rcadinefs to preach
the Gofpel to the Romans^ as well as to all
orhers ; owning, that he was by no means
afhamed of ir, how much foever feme con-
ceited men might defpife the plainnels and
fimplicity of ir, as well as the outward mean-
nefs with which it appeared in the world ; be-
caufe he was fully convinced, that it was the
po'-jver of God unto falvation.) to every one
that believed it ^ boch Jew and Gentile.
And that which makes this do(3:riue of the
Gofpel, when fmcerely believed, and heartily
embraced, fo powerful a means of Salvation,
he declares to be this, That therein the righ-
teoufnefs of God is revealed from faith to
faith, i. e. That method w^hich God hath ta-
ken to juifify penitent Tinners hyJefusChriJiy
is now more clearly difcovered , than it was
formerly under the Old Teftament , one de-
gree of faith being added to another, accord-
ing as the revelation it lelf, containing mo-
tives of perfuafion , is improved ; though it
was faith in God , and not the exad: out-
ward obfervance of a written law, which
could render men righteous, or acceptable
in the fight of God , even under that former
more oblcure declaration of his will: for
M by
i62 SERMON VI.
* by works can no flejh be juft'tfied^ in that
all have Jinned. But the juft Jhall live by
Faith. But then farther, that which both
iliews the neceffity of fuch a juftification by
Chrift, and proves the doctrine of the Gofpel,
to be fo powerful a means of bringing men to
repentance, and thereby to falvation, is that
clear Revelation, which is therein made from
heaven , of the wrath of God fully declared
againji all luigodlinefs , and unrighteoufnefs
of men, whether Jews or Gentiles, who hold
the Truth in unrighteoufnefs. And that fuch
a declaration of God's difpleafure, agaipft all
impenitent finners, is juft and reafonable, ap-
pears from hence ; that God hath always com- j
municated fb much natural knowledge of his '
own Being to mankind, as to render them
inexculable for not glorifying him as God,
their maker and benefad:or, in the feveral du-
ties or offices of natural Religion and Morali-
ty, in which they had been ^o grievoufly de-
ficient. Even the Gentiles had light enough
offered them, if they would have attended ta
it, to condemn their abominable pracSlice,
though they chofe darknefs rather than lights
becaufe their works were evil. Becaufe that
which
* Viie R«m. 3. zor
SERMON VI. 163
which may be known of God is manifeji a^
mong them , for God hath /hewed it unto
them : For the invijible things of him from
the creation of the world are clearly feen^ be-
ing underftocd by the things that are 7nade^
even his eternal 'Power and Godhead^ f that
they are without excnfe : Becaufe that when
they knew God, they glorified him not as
God, neither were thankful.
In rhcle words there at-e two things evident-
ly afferted by the Apoftle, both of them di-
rectly contrary ro thole pretences, with which
Athcitlical men endeavour to skreen them-
felves trom all the terrors of Religion.
One is That God has, from the beginning
of the world, given lufficient manifeftarions
of his own eternal Power and Godhead to
mankind by his works, or by what he has
plainly done, and daily does in the world.
The other is, That men having fuch evi-
dent means of knowing God, if ihey either
difbwn or take no notice of his Being ; if
they neither glorify him as God, nor liiew a-
Qy gratitude towards him, they become utter-
ly inexcufable ; and will thereby certainly fall
ander his jull indignation, for their negle<!^ of
bim.
164. SERMON VI.
The firft of tbefe AlTertions is what I fhall
at prefent take notice of. For having alrea-
dy, in my former dilcourfes, endeavoured to
ihew ;
I. That according to the general fenriments
of mankind, there cannot be any perfedl mo-
rality expecSted , where there i"^ no belief of
the firft principles of Religion: And,
II. That therefore all focieties of men,
which have ever fubfiftcd in any order in the
world , have always profefled the beHef of
God's exiftence, and at leaft of fbme kind of
providence, and fbme expcdlation of divine
rewards and punifliments : And,
III. That this belief, or univerfal confent,
did dot arife from any art, or contrivance, or
compad; of men, in order to keep one another
in awe ; but was really antecedent to any fuch
luppofed contrivance, and built upon a more
univerfal Principle;
I Ihall now, according to my intended me-
thod, proceed;
IV. To confider, upon what foundation this
general belief or perfuafion, of which I have
hitherto
SERMON VI. 1^5
hitherto fpoken, is builr, or from what ori-
ginal it proceeds. Which I iliall take occafion
to do from thefe words of St. ^aul.
The queftion now before us is, What fuffi-
cient caufe there can be adigned for fb uni-
verfai an effed: ? And the Apoftle fays ,
that what is or may be known ofGody isma-
n'tfeft among men , becaufe God hath Jhewed
it unto them ; intimating thereby , That the
univcrfai notice which mankind hath of a Dei-
ty, is made unto them by God himfelf ; ^nd
the way by which he conveys to them this
notice, of his own Being and Power, and o-
ther know able Attributes, is by his Works.
For the mvifiblc things of him, even his eter-
nal T^owir and Godhead^ from the creation
of the worlds are clearly difcovered^ being
under (food by the things that are made. It is
not very material to determine, whether the
words , from the creation of the world, be
here to be underflood for the work of crea-
tion, from whence they might coiled: the
power of God the Creator; or to fignify the
time of the creation, when man was firfl: made ;
the power of God being to be known by all
men, from that time, by his works , or by the
things that are made and preferved by him.
M 5 f^r
i66 SERMON V.
For, take the words in either of thefe fenles,
the afTe'tion contained under rhem will come
to much the iame, and fignifies, that God,
by his works of creation ar.d providence, both
ordinary atid exrraordinay, harh afforded unto
a'! men, ever fince the world began, liifficicnt
•means of being convinced ot his erernal Power
and Godhe.id : In the ju;'gment therefore of
the Apoftle, that univerial perfuafion of man-
kind, concerning God's exiftence, is from
God hiraielf^, an(i therefore proves his Being.
But the name of an ApoflJe, is of no autho-
rity, to perkiade thoie men who dilown all.
revealed Reiigign; and therefore we muil
view this argument in another light, and con-
sider the Truth contained in it, only in the
way of natural reaibn and difcourle. And in
order tb this, let us examine the leveralways
by which {6 general a perluafion can realona-
bly be fuppofed to have prevailed iu all ages,
as this concerning the Being of God is known
to have done; and we Ihail find, that they
all confpire manifcftly to prove the truth and
certainty of the thing lo generally believed.
For that all forts of men, io diilanc from each
other , both in time and place, fo different
in manners and cuftoms , lo diiagreeing in their
fentiments and opinions about all other mat-
ters,
SERMON VI. i6i
ters, and fo oppofirc in their intercfts, fliould
thus conftantly concur in one fundamental opi-
nion ; upon which, notwithflanding they have
raiied fuch contradidory fuperftrudures, muft
neceffarily prove, that they ^11 have it from
fome common original, antecedent in nature
to all the notions or opinions in which they
differ.
Now the feveral ways, by, which this uni-
verfality of belief can be fufficiently account-
ed for, may be reduced to thefe three that
I. This general concurrence in the acknow-
ledgment ot a Deit) , may proceed from fome
cprnmon Inftrud:ion conveyed down from one
to another, from the very beginning of man-
kind; and by that means derived into the fe-
-veral ages and nations of men. Or,
X. It may, in ibme meafure, arife from the
natural Frame or n^ake of every man's micd ;
difpofuig him clearly ro apprehend the truth
and certainty of it, upon the firft propofmg.
Or,
3. It may be difcoverpd as a plain and ne-
cefTary Conclufion, deducible, by common
princip'es of reafon, from what is obvious to
the fenle, and experience of every confide-
ratc man, who. will but attend to thofe effecSts
M 4 of
1^8 SERMON VI.
of power, wifdom and goodnefs, which daily
prefent themfelves to him.
It is not neceffary to aflign any one of thefe
three grounds of perfiiafion, exclnfively of the
reft, for this univerfal confent of mankind, in
the matter of which we are now fpeaking ;
becaufe we may be fully farisfied, that each
of them have their Ihare, either in producing,
or continuing, or confirming, this general be-
lief among men ; and each of them duly, con-
fidered, is a ftrong evidence for the truth of
what is intended to be proved by them. Nei-
ther do they at all interfere with one another ;
for though, according to men's different ways
of reafoning, one of them may appear more
convincing to one man, and another to ano-
ther, according as different men turn their at-
tention more to one than to another; yet the
aflerting of one, does not in the leaft weaken
the force of the other!
The Apoftle here' in the Text, feems prin-
cipally to infift upon the laft ground of belief,
VIZ. That of natural reafoning from the ma-
nifeft works of God ; becaufe he is fpeaking
of thole, who profeffing themfelves wife, or
affliming the name ofphilolbphers, yet be-
came fools , in this pracStice of abominable I-
dolatry, as well as the uore ignorant vulgar :
they
SERMON VI. 169
they became vain in their imaginations or rea-
fonings, while they worlliipp'd the creature;
which, if they had reafoned juflly and care-
fully, would rather have led them to the ac-
knowledgment and adoration of the Creator ;
or would have kept up that original notion of
God, which the lefs inquifirive part of man-
kind had, for a long time, delivered down
from one to another. But yet, by this reaibn-
ing from the works of God, he does by no
means intend to fet afide, but rather confirms
all the other ways, whereby the knowledge
of God is conveyed to mankind. And there-
fore we may confider each ot them feparate-
Jy : And,
I. If we fuppole this general concurrence,
in the acknowledgment ot a Deity , to have
proceeded from fome common InrtrucStion or
inftitution at firft, and fo to have been con-
veyed down, from one age to another, by
tradition : This will neceffarily lead us to the
firft original of mankind ; and io make it high-
ly credible, that they all, at firft, fprungfrom
one common-ftock. For, as '' I have former-
ly obferved , no particular age or nation can
be aftigned, fmce mankind was far Ipread over
the
^ See Serm the iv. and v.
I70 SERMON VI.
the e?u"th, for the beginning of fuch a tradici-
OA» which has been fliewn to be much older
than all the particular pretenders to it : and
therefore, the very firft men, muft have been
(bme way or other inftrudted in it. And who
can reafonably be fuppofed to be their mafter
or inftru<5ter, but God himfelf ; who firft gave
them, their being, and who might, by Ibme
difcovery of himfelf to them, Ibewthem, that
to him they ow*d their being ? It is not un-
reafonable to luppofe, that God might make
a very plain and particular revelation of him-
felf at firfl, which, while men attended to,
they could not eafily miftake : or even fup-
pofing them to have had, but the fame degree
of realbn and underflanding, that men, who
jire come to years of difcretion, now have,
they could nor eafily be either ignorant of, or
unconcerned about, their own original ; it be-
ing the mod natural enquiry, that men new-
ly come into being can be iuppofed to make.
Nor is it likely, that they Ihould impute
their being to a falle caufe, when the true
one was (o very near them ; they being but
the very firfk remove from it : and when they
faw their own offspring, they would, no
doubt, be careful to tell them the fame truth :
for it cannot well be conceived, that the firft
parents
SERMON VI. 171
parents of mankind, when they were Co late-
ly brought into being,, iliould defignedly go
about to put a cheat upon all their pofterity,
concerning their own original.
And this gives a reafonable account, how
this general perfuafion of the Being of God,
the maker of all things, might be propagated
through all generations and countries. And
that it really was fo , there are divers very
confiderable arguments to perfuade us ; which,
though they be not each of them, when taken
feparately, liifficient to filence all the obje-
d:ions of fuch men as are difpofed to cavil ;
yet, when they are impartially compared to-
gether, they will abundantly latisfy any rea-
fonable and unprejudiced man. And,
I. It is obfervable, that before the arifingof
the feveral Seds of contending Philolbphers,
it was a general tradition , that the world it
felf was made by God. This is evident from
all the ancient Poers, who have faid any thing
about the original of things, either defignedly
at large, or only by way of Epifode ; as is
well known to all that read their writings.
And by the manner in which the Poets, that
are now extant, introduce their Theology,
we may fee, that it was the traditional do-
<5trine of Poets yet more ancient. And there
is
172 SERMON VI.
is no doubt but that the firft Poets and Philo-
fophers too, fct up upon the (lock of Tradi-
tion, though, as the world grew older, they
found out different ways of embelliihing, and
by that means of gradually corrupting the an-
cient doctrine. And as the practice of the
world grew on by degrees to more kinds of
Idolatry, fb the original tradition grew daily
more and more debafed : but yet fo that fomc
lines of primitive truth were preferved under
all thefe difguifes. *" Ariftotle owns , that all
the ancients believed the world was made,
though they differed much about the manner
of its produdion. And indeed, when they
begun to philofophize about it, and to defers
the ancient tradition, they w^ere greatly divi-
ded in their opinions. And the love of dif-
puration and the defire of faying Ibmething
new, and different from others, led them flill
into greater diverficy of opinion : But flill
the moft confiderate of them law a necefTity
of admitting an infinire Mind for the firft
A(5tive caufe of all things. And ^ Ar'tftotle
AfTerts, that they who affirmed in former
times, that Mind or Underftanding was the
caufi
"^ Arifiot, de Coelo. lib. i. cap. lo.
^ Arijiot. Metnyo. lib. I. cap. 3.
SERMON VI. 175
caufe of the world and of all order, fpoke
like men awake and in their fenfesy among
Juch as talk'd at random. For that all things
came together by Chance, or that the prelent
Frame of the world hath been from eternity,
or without caufe, were, in comparifon, very
novel as well as unreafonable Dodrines, and
the mainrainers of each could eafily fee the
abfurdity of the other.
i. As to the manner in which the world
was produced, there are fome reliqucs of old
tradition icattcred up and down anciently iii
moft countries, though drefs'd up in the guile
of Fable and' Allegory, fuitablc to the genius
of particular times or nations. Hence the
ftories ol the ancient Chaos, of Night being
the mother of 'Day, or darknefs preceding
light: ^ of Water being the jfirft material
principle our of which God made ail things,
which was the dod:rine of Thales., but not his
own invention : For though Arijiotle endea-
vours to make him the firft broacher of this
opinion, and to fliew from wha: confidera-
tions he might be led into it, yet he grants,
that
« Aquam dixit (Thales) efle initium rerum : Deum autem
earn Mentem quae ex aqua cundta fingeret. Cic. de Nat.
Dear. I. i. (aj>. lo.
174- SERMON VI.
that " ^ there were fome who affirmed, that thef
*' mod ancient men, long before that genera-
*« tion, and even the very firfl: Theologers had
" the fame notion about the original of Nature,
« making Oceanus and Tethys the fathers of
" Generation. And Water^ that is, Styx in
*' the Poets language, the Oath of the Gods,
*' as being the moft honourable, becaufe moft
" ancient." So that after all he is forced to
own, that he cannot be certain, but that this
opinion mightbe much older than Thales.
3. That mankind iprung all originally from
one common ftock, was an opinion generally
received : and that the firll: of mankind re-
ceived life, and Ibul, and utiderfiauding im-
mediately from God, and was made in the
image of God, and the like, are notions which
occur very frequently as a common doctrine
among ancient authors. And upon this foun-
dation St. Taul does not fcruple to argue even
with the Athenian Philofophers, and to con-
demn the common practice of Idolatry by it.
8 God that made the world and all things
therein^ and hath made of one blood alt
nations
Ghv, &C. Metaph. lib. l. cap, i.
S A£ls 17. Z4.
I
SERMON VL 175
nations of men ^ for to dwell on all the face
of the earth, and hath determined the times
before appoint edy and the bounds of their
habit at iony. that they jhoiild fee k the Lor d^ if
haply they might feel after him and find him ^
though he be not far from every one of us :
for in him w^ livey and move, and have our
being,, as certain alfo of your own^oets have
faid, For we are his offsprings for which
reafoii, we ought not to thtnk^ that the T^eity
is like gold, or filver, or fl one graven by
human art. All thefe are much beloXv the
nature of Man, and much morel below the
nature of him whois the original of all things,
and of whom Man is but the image and oK-
fpring. This was a dodrine of which they
could not but have fome knowledge before,
though Jefus and the Re furred ton were
things new and ftrange to them.
4. This is farther confirmed by the gene-
ral practice of almoft all nations, of deducing
their firft original from ibme God, to whom
they gavelpecial honour. For it being a cur-
rent tradition among them all, that mankind
was from God ; and they themfelves being by
length of time and want of Letters, become
ignorant of the manner and circumflances of
their own firft planting in fuch a particular
country,
il6 SERMON VI.
country, were apt to fancy ibmething like the
original of mankind to belong particularly to
themfelves, and to alcribe it to fome particu-
lar God, after that kind of Idolatry had taken
place in the world : jufl: as later nations have
taken a fancy to derive their original from
Trojansy or Ibme other people, which they
think very ancient in Hiftory ; after they have
loft the true account of their own real an-
ceftors. Again,
5. It is evident, that, as all men generally
believed one Supreme God, the firft Maker
and Father of all things, whom the Poets call
^ The Father of Gods and Men ; fo they were
univerfally perfuaded, that under him, and a-
bove mankind, were divers other degrees of
intermediate Beings, to which they gave the
name of Gods^ who were under the govern-
ment of the Supreme King of the univerfe.
As Artflotle fays, ^ All men are perjuaded,
that thefe Gods are under Kingly Govern-
ment^ becaufe many of themfelves now, and
others anciently were fo governed. And as
men
- I I - - - M
" Tlccritg civa^uv rt ©t^iv re.
* KflM rSi QeHi 3 J^/gi t^to ztrxv^ei; 0»!r) Qxrt^-djet^ art >^ «J-
Totf o( (A- £TJ »^ VMt/, o« 5 -TB si^^ociov i€xa-t^^oyrc ' eiaxre^ 3 >^
rtt etS'ti ieu/rfii oL^oft-oi^o-m at oitB^MTrot' uru f^ ryj Ci'yj T &eeiy.
Arift, Polit, I, I . cap. i . in fine.
I
J
SERMON VI. 177
men are wont to afcribe to themfelvcs a like-
nefs to the Gods, as in their image, fo aifo
in their manner of living. And that the(c
inferior Gods derived their being and all their
power from the Supreme God, and that they
were his MeiTengers (or Angels) and chat
fome of them did frequently appear to and
converfe with men upon ipecial occafions,
and that God had divers ways of communi-
cating his Will by them, and that they did
from hira frequently communicate the know-
ledge of future Events to men, are general o-
pinions, fo obvious to any one that reads the
ancient heathen writers, that rhey need not
be infiiied on. And yet it is hardly conceiv-
able how fuch opinions fliouid fo univerfally
pofTefs mankind, if the ground of them had
not been evidently ilicvvn to the firft men, and
fo from them derived dowq by tradirion ; for
it is certain, that they were generally believed,
even when there were hardly any real preient
fad:s to fupport the credit of them.
6. That mankind was originally in a more
innocent and more happy ftate than now it is :
And that the Souls of men (hall live in a Fu-
ture State: That good men Ihall be happy
and wicked men miierable : That mankind 2i\\,
excepting a very few, were- once dcHroyed-by
N a de-
n8 SERMON VI.
a deluge of water, for their great wickedneis:
And that the earth ihall at laft be deftroyed
by a conflagration: With divers other opi-
nions of like nature, not eafily drawn from
any obfervation obvious to fenfe, which are
frequently to be met withal as vulgar opinions
in the writings of the Ancients, may well be
afcribed to the fame caufe, rather than to any
reafonings of men ; becaufe it is plain, that
when length of time, and the mixture of
fable and idle Superftition, had fo detaced the
Simplicity of the primitive tradition about di-
vers of them, that the belief of them begun
to be worn out, the Philolbphers, who pre-
tended to afTert them upon grounds of reafon,
were able to make but few converts. For
though the grounds they went upon were
good in themfelves, yet, being above vulgar
apprehenfions, they had but little efFedt, either
in lupporting or retrieving the ancient do-
d;rine.
7. Laftly, there are feveral pradtical Infti-
tutions relating to Religious worlhip, and de-
figned to keep up the fcnfe of God and his
Providence, both general and particular, in the
minds of men, which have generally prevail-
ed in the world, liich as, the offering of Sacri-
fices, both propitiatojiy and euchariftical ; the
offering
SERMON VI. 17^
offering of firft-fruits and ty thes ; the fetting
apart of particular, perfons to minifter in things
pertaining to God, the appointing of Fefti-
vals, making of vows, invocating the Deity
in folemn appeals or oaths, and confulting
him by Oracles , in cafes of doubt and diffi-
culty.
Thefe and divers other general ufages, feme
of which cannot be accounted for by natural
light, prevailing as much as if they had been
the refult of Nature and Reafon (and fome
perhaps much more than if they had been on-
ly fuch) do plainly imply, that there was at
firft fome one common original from whence
they were derived. And though long trad: of
time, and tranfplanting into divers countries^
leparate or contrary interefts of different fa-
milies or contending nations, men's aptnefs
to miftake one another, the love of novelty
and change, the particular dcfigns of crafty
men, and many other reafons muft needs have
greatly altered and corrupted the firft inftitu-
tion, or moft primitive dodrine of Religion
and the worfliip of God ; yet ftill there were
fuch vifible remains of it fcattered up and
down in every nation, as, being compared
with one another, would evidently difcover,
that they all at firft fprung from one cora-
N 2. mon
i8o SERMON VI.
mon roor, and that mankind in the beginning
was inftrudted by one common mafter.
This matter might be in fome mealure con-
firmed by divers ufsges, cuftoms and opinions
of a civil, and others of an indifferent na-
ture, which have generally obtained in raofl:
nations of the world, and yet have either but
very little or no foundation in nature, befides
ancient and univerfal pradice, or tacit agree-
ment to follow what was once begun. Of
this kind, fome have taken notice of the man-
ner of counting by decades; which though it
have a raanifeft convenience, making it fit to
be continued and farther improved, yet it
may be doubted, whether there be any thing
in nature leading diredtly to it, fmce other
ways have alfo been traditionally followed,
though not fo univerfally : The general agree-
ment in the ancient number and order, and,
n^ar upon, in the fame names of Letters : The
compofition of Days into Weeks or Hebdo-
mads, of which the reafon, fetch'd from the
feven Planets, feems to be an invention of I-
dolat ers, long after the thing it felf was fettled
in pradtice , but the true reafon of it loft :
Some circumftances relating to Marriage and
Affinity, and to Funerals, and a decent in-
terrment, and the like, which I fliall not in-
fill
SERMON VI. i8i
fill: upon. I iliall but jud mention one thing
more of this kind, of which I think neither
any account can be given from the nature of
the thing, nor any inftance to contradid: the
univerfality of its prevailing, and that is> The
relpedt or preference given to the Right hand
above the Left, which as there can be no la-
risfad:ory reafon given for it, befidcs the ufage
of the firfl men, fo there being neither inre-
refl nor convenience to induce men to change
it, I make no queftion but it will always con-
tinue.
Now the refult of all that I have faid, un-
der this head, of one original Inftrudtion, de-
rived into the feveral ages and nations of men
by tradition, is this. That though all tradi-
tion, by length of time and depravation of
manners, be liable to great variation and cor-
ruption, yet where there appears fomethingin
it that has always continued in fubftaoce the
fame, notwithflanding all the mixtures and
additions which time and the corrupt man-
ners of men have made to it, thee we may
juftly fiippofe, that the firfl: foundai ion of it,
which has fo continued, was laid in truth :
and applying this to the fundamental prin-
ciples of Religion, we may well conclude
them to be true. And this ground both Tlato
N 3 i^n^
i82 SERMON VI.
and Ttilly^ and other eminent Heathen Au-
thors frequently infill upon. But then if fome
of the things above-mentioned be ^compared
with the firft records of our Religion, which
juftly pretend to be the moft ancient wri-
tings in the world, the argument will re-
ceive much greater ftrength. And it has ac-
cordingly been largely treated of to very good
purpole by divers excellent Authors, and par-
jL'icularly by Bifliop Sttll'mgfleet in his Or'igines
Sacra. I proceed now to mention,
II. The fecond way by which this univer-
fal belief of the firfl principles of Religion,
and more elpecially of the Being of God, may
in fome meafure arife, and that is from the
natural Frame and make of man's Mind, dif-
pofmg him clearly to apprehend the truth and
certainty of it upon the firfl: propofmg. I do
not here intend to enter into the controverfy
about innate Idea's, or whether our Idea of
God be innate. Only I mufl: obferve, that
there are fome truths fo very obvious to the
Mind of man, upon his firft turning his thoughts
towards them, that he cannot, without vio-
lence to his own mind, refufe his affent to
them. And thefe coming fo readily to be
embraced by all men, without any previous
reafon-
SERMON VI. 183
reafoning's, or any obfervable dcdudbions of
one conclufion from another, in the way of
argument, have made fome men beheve them
innate. And that the notion of God is of the
fame kind with thole other truths, which are
thus fancied by fome to be originally in the
mind, we have the plain confeffion of that
Se6t of Philofophers, who would very wil-
lingly have argued againft any Being of God
at all, if they Could, I mean the dilciples of
Ejpictirus ; whofe argument is thus reprefen-
ted by Tully, in the perfbn of Velle'ms^ (as I
formerly obierved Sermon the IV.) Tbatfmce
this opinion is founded not upon any injiitu^
tion^ or cuftom^ or law^ andyet all to a man
agree in it : We muft ofnecejjity believe that
there are Gods^ becaufe we have implanted^
or rather innate notions of them. And what
the nature of all men agrees in muji necejfa-
rily be true : The Exijfence of God mufi
therefore be acknowledged.
I will not undertake entirely to vindicate
this argument, in the manner eipecially as the
Epicureans made ufe of it. All that 1 would
infer from it, is this, That the thing was fb
obvious to their minds, that they could not
well either avoid or deny it ; and they knew
not well how to account for it othervvile
N 4 than
i84 SERMON VL
than by fuppofing ir innate. But now, though
we do not luppoie the notion of God to be
innate, in this ftrid: fenfe, yet if every man
be naturally difpofed to receive it, as foon as
it is propofed to his underftanding, if it break
in upon his mind as foon as he comes to the
exercife of his Realon, hke light to the eyes
as ibon as they are open and capable of ad-
mirtinpf it, ^ as fome ancient Authors have ex-
preis'd the nature of ir, then it may juftly be
called Natural to the mind of man. And that
it really is fo, we have this plain evidence,
that it is hi fadt, more dii?icult for a man to
divefl himfelf wholly of this belief, and to
fubdue all the appreheofions of ir, than it is
to conquer any other of thofe common in-
clinations or averfions which no man fcruples
to call natural.
There arc two things, I know, which are
by fome thought to be confiderable objecStions
againfl: this notion of God's Exigence being fo
natural or evident to the mind of man as is
pretended. One is, That there are in the
world fome nations of men, x^hich have nc
notion of God or Religion at all. And the
other
^ OvT6) ^^^.TtSijO/joi rxi '■pv^oti; ■argjj dure, uaare^ e'tfieu
■sr^i TB (pai Tx QxtTTunec. Julian. Or at. 7. ad Heraclmm.
^ag. 209.
SERMON VI. 185
other is, the great wickednefs of fo many men,
who live fo dire(5tly contrary to all fenie of
God, that they cannot be conceived to have
any natural perfuafionof his Being. Butnow
I think neither of thefe objedions, if fairly
confidered, are of any great moment. For,
I. If we fliould grant that there are fbme
clans of men, as the Hottentots for inftance,
or fome fuch like people, who are {o far lunk
into brutality, that there appears little or no
fign, of any notion of a God or Religion a-
mong them, how will this prove, that the no-
tion of God is not natural to a reafonable
mind? fmce it is evident, that they are as
void of all other reafonable notions , which
men feldom fcruple to call natural in this
lenfe; and it would be hard to make fuch
creatures the ftandard of human nature, who
have fo very little of it, befides fomething of
the outward form. But as httle fcrvice as the
granting or fuppofing this want of all figns of
Religion, in fome people, will do, towards
proving the notion of a God not to be natu-
ral to mankind ; yet there is no occafion to
grant even this ; becaufe , by the mod exad:
accounts taken from thofe who lived upon th^
fpot with thefe Hottentots^ and had beft op-
portunity of knowing their cuftoms, they do
fome-
iS6 SERMON VI.
fometimes pray to a Being that dwells above,
and offer facrifice of milk, and the bed chinas
they have , with eyes lifted up to heaven.
And even thole Travellers, who had nor io
long opportunity of obfervingthus much a-
mong them., yet allow, that they have fonre
iliew of religious rejoycing at the New and
Full Moon. Now theie people are by all al-
lowed to be the mod degenerate of the hu-
man fpecies, and to have fnrvived the com-
mon inflhiEis of Humanity : [t^^^ OvingnonV
Voyage to Surat, p. 490.] And therefore, as
to what fbme have affirmed of feveral other
people in different corners oi America, that
have been without any notion or belief of a
God, we have flill lels reafon to give any
credit to it. Thofe who make fuch relations
concerning them , having either been their
mortal enemies, who have faid the very worft
things they could think of, to excule their
own inhuman cruelty towards them ; or elfe
mere flrangers among them, utterly ignorant
both of their language and cuftoms, and not
very inquifitive into any thing befides their
Gold, or other treafure, but what appeared at
flrfl: : and fuch perfons not finding any figns
of luch Religion or Superftition, as themfelves
had been ufed to , prefently concluded they
had
SERMON VL 187
had none. And Ihould fuch fort, either of pre-
judiced or incurious travellers, come intofome
parts , of even the beft Countries of Europe^
where they underftood as little, and did not
happen to fee any of their Religious worlhip,
they might, perhaps, be apt to make the ve-
ry lame relation of them.
But it is certain, that both the firft difcover-
ers of thofe places, who went with lefs pre-
judice, and the mod underftanding perfons
fmce, who have been converfant among them,
and examined them mod narrowly, do agree,
that they all own a God , or fupreme good
Being, though they have very different noti-
ons of his perfedtions , and of the manner
of worfhipping him; and that moll of them
alfo believe a Future State, in which the
conditions of good and bad men will be very
different *.
-L. As to the wickednefs of fuch numbers of
men in all countries, who hve in contradi<3:i-
on to any firm and certain belief of a God ,
which is urged as an argument, that the no-
tion of him is not fo natural as is pretended,
I think
* Ste this matter made out from good authority by hifloop
^ciilingfleet, in the neiv part of his Oi:ig. S&ci: book.i. chap.i.
m- 73-
i88 SERMON VI.
I think it may be truly replied, that mens thus
holding the Truth in unrighceoufoefs, is rarher
an evidence, that Ibme notion of that Truth
is natural. For if they, whofe practice makes
it their intereft, that there lliould be no God ;•
and who are forced to labour hard, to ihut
their eyes againfl; all the confequences or be-
lieving, can yet feldom be able to bring them-
ielves to hold out in denying him ; 'tis a fign
the light ftrikes ftrong upon them, even while
they feek to iliut it out : The notion is fo
natural that they cannot get rid of it, but that
it will be returning upon them , let them do
what they can to prevent it ; in fo much, that
they find out the moll: abfurd ways of corrupt-
ing the natural notion of God by liiperftiti-
on, becaule they cannot quite difcard it ; and
yet are unwilling to part with the plealurcs
of /in, as they ought, if they would purfue
thejuft confequences of it. I cannot, indeed,
call thefe men properly Believers in a religi-
ous icnfe, but they are certainly in the num-
ber of thofe, who profels to know God,
though in works they <leny him : And they
Ihew how difficult it is to oppofe, and how
extravagant and unreafonable to deny, a truth,
which our own nature will every day remind
us of It is like going againfl a natural inftin(St,
which
SERMON VI. 189
which to all other creatures is efteemed a cer-
tain guide. And if we would be led by this
judgment of narure, which theconfent of all
ages has, in effed:, vouched to be iuch, we
need not fear miftiking, if we determine man
to be naturally a Religious, as well as Realb-
nable Creature.
SERMON
iggszgasaisas^gg«!^^^'3s»r;gyv«3Eoa»5■^te
SERMON' VIL
VveCichcd Offoi^er the 7^'^ 17 17.
Rom. i. 19, 20, 21.
Becar/fe that which may he known of
God IS inamfefl m them^ for God
hath [hewed it unto them:
For the tnvtfible things of him^ from the
creation of the zvorld , are ^ clearly
feen , being under flood by the things
that are made^ even his eternal Pow-
er and Godhead '^ fo that they are
w'lthout exciife :
Becaufe that zvhen they knew Gody they
'llori'
152 SERMON VII.
glorified htm not as God ^ neither
were thankful^ Sec.
jHere are, as I hinted in my Jaft
Dilcourfe, Two things evidently
afferted by the Apoftie, in theie
words, which are both of them
diredly contrary to thofe pretences, with
which Atheiftical men endeavour to skreen
themfelves from the terrors of Rehgion :
One is, That God has, from the beginning
of the world, given fufficient manifefiations
of his own eternal ^Power and Godhead to
mankind y by his works , or by what he has
plainly done, and jlill continues to do, in the
world :
The other is, That men having fnjficient
means of knowing God, if they either difown,
or take no notice of his Being ; if they nei-
ther glorify him as God, nor jhew any grati-
tude towards Joim, they become thereby utter-
ly inexcu fable , and will therefore certainly
fall under his jufi indignation^ for their neg-
le5f of him.
The firft of thefe AfTertions is what I am
now upon ; and have, in Ibme part , before
Ipoken to ; in iliewing, upon what founda-
tion the general belief or perluafion of the Be-
ing
SERMON VII. 193
ing of God is builr, or from what original it
proceeds.
Two grounds of this I have already con-
fidered, viz.
I. Some common Inftrudtion at the firft,
conveyed down from one to another, from
the very beginning of mankind, and by that
means derived into the feveral ages and nati-
ons of men : And,
II. The natural Frame or make of every
man's mind, difpofing him clearly to appre-
hend the truth and certainty of it, upon the
firfl: propofing. And from thefe two, mipar-
tially confidered, I hope it will appear, that
ib univerlal a confent of mankind, ought not
to be defpifcd, as a thing ill grounded; but
that we may juftly reckon it, (as Tfi/Zy calls
it,) ' ^ Law of nature : Not an uncertain
opinion founded upon fidtion, but one of thofe
judgments or determinations of nature ^ which
cannot be deftroyed, but confirmed, by length
of time and obibrvation of the nature of things.
I proceed therefore to the
O III. Third
=" Cic. Tufc. I. cap. 13.
b Opinionum cominenta dclet dies, naturae judicio confir-
mat. Balb. apud Cic de N. D. I. z. cap. 1.
1,94 SERMON VIL
-■ III. Third ground cf this univerfal perfiia-
fion of rhe Bcin^ of God, viz. The common
principle of Reafon deducing this, as a plain
and necefTary conlequence or conciufion, from
the obfervation of thofe vifible Effects of pow-
er, wifdom and goodnefs, which are obvious
to every confiderateman, who will but attend
to them. I do not fuppoie, that this is the
way by which the generality of men firft come
to their notion of a Deity, for that is certain-
ly to be attributed rather to the two forego-
ing grounds. But that which confirms and
improves this notion, in thole that are alrea-
dy prepoifefied with it by tradition, or the
namral working of their own mind, that which
which gives them entire farisfa<51:ion about the
truth and certainty of it, when any doubts a-
rife about thofc former imprefTions, is the fe-
rious confideration of the mighty works of
providence, which they cannot help obferving
\v\\zn they turn their eyes towards the vifible
world. To thispurpole, Tnlly y in the per-
fon o^ BalbtiSy commends an obfervation of
■Ariftotles % which is to rhis effedt : Suppofe^
fays he, tbet^e 'were fome men who had air-
ways
c Pixclare ergo Aridoteles, li ellent, inquit qui Tub terra
fcmper habitaviirent, CT-t. Vtdc Cicer. de Nat. Deor. lib. 2.
SERMON VII. 195
"ways lived under ground, though in conveni-,
ent arid nohle apartments , finely adorned ^
lUnd fiirni/hedwith all fitch accommodations^
as tend to make the life of man eafy in fuch
a condition ; but yet had never at any time
come from under the earth, but had only
heard of a IDeity, or divine Tower, by re-
port : Now fuppofe that thefe fame fubter^
raneous men fhould fome time after , by the
opening of the earth, come out of their hid-
den regions^ into this habitable world, and
be furprized with a clear view of the earthy
and the fea, and the heavens, and flootUd ob*
ferve the vafinefs of the clouds, and the force
of winds ; and feeing the fun, fhould confl-
der its magnitude, fplcndour, and prodigioti^
influence ; how it makes day, by diffufing its
light through the whole heaven : And when
the night fhades the earth, imagine them to
behold, the whole heaven adorned with fiars
of different magnitude, and the various pha-
fes of the moon, and to obferve^ the co7ifiant^
regular , and perpetual motion , of all the
heavenly bodies : when they have feen and
confidered all thefe things, they would un^
doubt edly conclude^ that there is a T^eity^ and
that all thefe great and flupendous things
are his workmanfl?ip. Thus, in the opinioa
Ox of
196 SERMON VII.
oiAriJiotle, this would be a very natural way
of arguing. And he is by no means fingular in
his judgment of the matter ; fince all other y«
even heathen, writers, both before and after
him, who have in earned endeavoured to per-
fuade men of the being of a God and a Provi-
dence, have ever look'd upon this as a very
convincing argument : And Tully particular-
ly, from whom we have the forementioned
palTage oi Arijiotle^ is very copious upon this
iubjcSt, where he defignedly treats of it, in
the perfon of a Stok^ and thinks that ^ Thi-
lofophers , what rude apprehenfions foever
they yn'ight have upon the the fir fi im^erfeB
*v tew of the world, yet when they come to
obferve the determinate and uniform moti-
ons of it, and how all are governed by fiated
laws, in unchangeable order, and conjiant
regularity , ought to underfiand, that there
is not. only fo?ne underftanding inhabitant in
this heavenly and divine fabric k, but alfo a
Ruler,
^ —Sic philofophi dcbuerunt fi forte eos primus afpedus
jtiundi contLubaverar, poflea cum vidilTent motus ejus fini-
tos &: oequabiles, omniaque ratis ordinibus moderata, im-
mutabilique coiiftantia, intelligere ineffe aliquem non folum
habitatorem in hac coelelli ac divina Domo, fed etiam redo-
:em moderatorem & tanquam architedum tanti operis, tan-
lique muneris. Ck. de Nat. D. I, z, cap. 35.
SERMON VII. 1^7
Ruler ^ Governoiir, and Ar chit e6t^ f^ffi great
and admirable a work. And he fays, that
they are lo far from being worthy of the cha-
ra6ter of philolbphers, ^ x\\2iX. they do not de-
ferve the name ofmen^ (or rational creatures)
"Jijho , when they fee the conftant motion of
the heavens^ and the eft ablijhed order of the
ftars , and all things fo correfponding withy
and depending upon^ each other ^ in fuch an
admirable harmony , Jhonld yet deny that
there is reafon and wife defign in them ; or
footdd imagine that fuch great things were
7nade by chance ^ which jhew a wifdom fo
'vaftly fuperior to all that we can exert in
the difcoveyy of them. And in divers other
places of his writings, where he mentions this
occafionally , as his own argument, he infifts
upon ir, as what no man of common fcnfe can
realbnably contradid:^. And indeed, when the
O 3 queftion
« Quis eniin hunc hominem dixerit, qui, ciim ta:n certos
co3li motiis, tarn ratos aftrorum ordines, tamquc omnia inter
fe connexa & apta viderit, neget in liis uUam die raiionein;
eaque cafu fieri dicat, qu£e quanto confilio geiantur, nullo
confilio afFequi polTumiis, ih. cap. 3S.
^ Quid eft enim verius qiiam neminem effc oportere tain
ftultc arrogantem, ut in fe mentem & rationem putetinefle,
in coclo mundoque non putet ? aut ea, qucc vix fumma in-
genii ratione comprehendat, nulla ratione moveri putet ?
/i^. z. de Lcgg.
198 SERMON VII.
queftion is, whether all things exift, in fuch
a manner as they do, by mere chance, or by
virtue of a Inperintending Mind, infinitely
wife, and good, and powerful, the proper
way of determining it , is to appeal xo the
things themfelves, and to fee what charadters
of wifdom , goodnefs and power , they evi-
dently bear; and if the more curioufly we
fearch into them, and the more attentively
we obferve them, we find thefe marks and fig-
natures (till more and clearer in every one of
them, it mud needs fo much the more weaken
all our fufpicions of chance having any hand
in them, and fo much more confirm our be-
lief or opinion of a wife, and good, and pow-
erful Being, prefiding over theui, and dire<51:-
ing all their motions. ^ When we iee any fine
piece of movement , as a Iphere or a clock ,
or any other curious machine , we make no
icruple to fay , that it is the work of Reafon
and Art, though we fee not the Artift : and
when we behold the admirable motions of the
heavenly bodies 3 of which all. other move-
ments are but a faint copy ; and confider ,
with what regularity and uniformity their con-
ftant
g An cum machinatione quadam moveri aliquid videmus,
ut fphaeram, ut horas, ut alia pcrmulta ; non dubitamus
quin ilia opera fmt rationisi ciim autem impetum coeli, &c.
Cic. de N. D. lib, z. c. 38.
SERMON VII. 19^
ftant revolutions are performed , through lb
many ages, without any miftake or failure,
without any diforder or impediment to each
other, notvvithdanding their vafl: bulk , and
prodigious fwifrnefs ; can we doubt, whether
they be contrived, governed and direded, by
a mofl excellent and divine Realon ? And as
this will naturally excite our admiration of
that Supreme Being, whofe power and wif-
dom manages all things; fo, in realon, it
ought to create in us the highcft veneration
for him and the ftrongeft fenfe of gratitude
towards him , when, we are made parta-
kers of fo much good from thefe works of
his. It is therefore with good rcafon, that
the Apoftle ( here in the text ) lays fo great
ftrefs upon this Argument from the fraiiic of
the world; and declares thofe men, in the
mere light of nature, inexcufablc, who, ha-
ving fuch means of knowing God, yet did
not glorify him as God , nor Ihewcd them-
felves thankful to him ; becaufe , by their
own confcdion , every part of the Creation,
proclaims a wifdom and power in its Author,
io much above all poffible produdlions of
chance, that it infinitely exceeds, even the
mofl: exalted human underfl:anding, perfcdiy
o comprehend it. And by the like confcH]-
O 4 ouf,
200 SERMON VII.
on, ^ all the parts of the world are fo well
C07tjiHiited^ that they could neither be more
convenient for ufe y nor more beaut if til for
Jhew^ than they are. And therefore fbme
of them have owned, ' that he ought not to
be counted for a man^ who is not moved to
gratitude-, by the beautiful order ofthejiars,
by the p leafing viciffitude of day and night ,
by the grateftl mixture and contemner at ion
of the feafons^ and by all thofe things which
are fo bountifully produced for our ufe and
benefit. So that this argument, drawn from
the order of the world, and the feveral parts
of it, does, to the common appiehenfion of
mankind, not merely prove the Being of a
God, but likewife lliews, what kind of Being
he is, by dcmonflrating thefe his principal
Attributes of power, wifdom and goodncfs,
which are the foundation of all natural Reli-
gion ; the want or abufe of which, the Apoftle
fo feverely charges upon the Heathen world
in
h —Quod fi omnes mundi partes ita conftitutae funt ut
neque ad ufum raeliores potuerint effe, neque ad fpeciem piil-
chriores, videamus utrum ea fortuita lint, &c. C;V, de Nat. D.
I. -L. caf,. 34.
' Quern verb aftrorum ordines, quern dierum nodimnq;
viciffitudines, quem menfium temperatio, quemque ea quae
gignuntur nobis ad fruendum, non gratum efiecogant, hunc
hominem omnino nuraerare qui decet ? Cic de Legg. I. 2.
SERMON VII. 20I
in this chapter. And the due improvement
of this Argument, is a proper employment for
the minds of all fpeculativc men, who are in-
quifitive into the works of Nature, which are
a fubjedt that will never be exhaufted, but
the more they are learched into , the greater
matter they will always gradually afford for
admiration and praife, of the infinite perfecti-
ons of their Author.
But becaufe my intended method will not
allow me to purfue this Argument at large,
through all the feveral branches of it, there
being no part of the Creation which does not,
when viewed in a proper light, afford ample
matter for the proof and iliuftration of a Di-
vine wifdom prefiding over it : and becauie
there are already, many excellent treatifes up-
on this fubjed, made by perlbns of great abi-
lity in natural and experimental knowledge,
which, no doubt, will be conftantly encreaf-
ing; I iliall, at prefcnt, chule to mention on-
ly ibme fiich general confiderations, as may
be mod eafily applied to thole obfervations,
which almoft any man of common capacity,
with a moderate attention , may make fpr
himfelf
Now if we confider, either the flupend-
ous Magnitude and extent of the whole Crea-
tion :
202 SERMON VII.
tion ; or the prodigious Number and variety
of creatures contained in it ; or the exqui-
fite Minutenefs of the feveral parts of which
they confift; or the Beauty, order and regu-
larity, of every diitind; fpecies ; or the Har-
monious correipondence of each part of na-
ture to the other, even in the inanimate part
of the world ; or if we contemplate the Cu-
rious ftrudure of fo many vaftly different
forts of animals, and how exactly they are
all fitted to their feveral flates and conditi-
ons of life, and what provifion is made for
the prefervation and continuance of their le-
veral kinds : or , laftly, if we confider Man,
the principal inhabitant of this vifible part of
the world, which falls moft within our no-
tice, we fliall evidently perceive fiich mani-
fcft tokens of infinite power, wildom and
goodnefs, as cannot be afcribed to any thing
but a Providence, or mind, infinitely perfect
in all thefe Attributes.
I. If we confider the amazing Magnitude
and extent of the whole Creation, it gives us
a notion of power incomprehenfible, in the
produdion and prefervation of it. We can-
not lay indeed, that the creation is, properly
and ftridly fpeaking, infinite, or without all
poflible bounds, but only that the limits of it
are
SERMON VIL 203
are to us, or perhaps to any created mind,
unfearchable. Its extent is beyond all the
power of fight which we have or can have
from the alTiftance of the bed Telefcopes.
The diftance from the Earth to the Sun is
prodigioufly greater than perhaps any man,
who is not fomething acquainted with Aftro-
nomical Speculations, would eafily conceive \
And yet, how vaft foever this diftance is, it
is very inconfiderable in comparifon of the
diftance from the fix'd Stars, which are vifible
to our naked eye ; and yet more fb in com-
parilbn of thoie which are fo remote as not to
be feen without the beft glaffes : and how ma-
ny niore there may be, which by reafon of
their vaftly greater diftance are invifible, we
cannot guefs, though we have rcaibn to be-
lieve them to be an inconceivable number.
And thefe being all fuppofed like Suns, to fo
many feveral lyftems of other Planets attend-
ing them, muft require llich an immenle Ipace,
for their leveral revolutions, without inter-
fering with one another, as is almoft beyond
all human conception to imagine. And then
2 . If we confider the prodigious Number
and
k Being according to the mojl exa£l calculatio7i,z\6oc) femi-
diameters of the Earth, i. e, ahove 86 Millions of Englift*
Miles. 86,051,398. Dahim' s Jjiro-Theoloiy.
204- SERMON Vll.
and Variety of creatures contained in this im-
meufe fpace, it ihevvs a wifdom and contri-
vance equal to that infinite power which pro-
duced them. If we view oniy this Earth, with
which we are befl: acquainted, as having the
nearefl: means of knowing it, which is but a
point, as it were, in comparifbn of the Uni-
verfe, what an amazing variety does it afford
us ? Under the earth , how many kinds of
foffils, ftones, gems, minerals, metals ? Up-
on the furface, what an incredible number of
vegetables, trees, plants, ilirubs, grafTcs, with
their fevcral diftind: feeds, leaves, flowers and
fruits ? Upon the Earth, in the Water, and in
the Air, how many thoufand forts, or tribes,
of Animals of different bulk and figure, beads,
reptjls, birds and infeds ? And if the various
kinds are fo many, how numberleis are the
individuals of each kind ? It might alfo be
obferved, that there is a wonderful variety a-
inong the individuals themfelves of the fame
fpecies. Even in feveral nations of mankind
only there is luch an incredible diverfity, as
to colour, ftature, language, and the like, as
made even ^ Tliny himfelf fay, that the
power
' Naturae vero rerum vis atque majelhs in omnibus mo-
niventis fide caret ; li quis modb partes ejus ac non totani
compledatur Ammo. Plm. Nat. Hijl. lib. 7. cap. i.
SERMON VII. 205
^O'-jjer and majefiy of nature^ in every par-
ticular inflanccy is beyond all belief to a man
that conjlders only fome parts^ and has not
a view of the whole in his mind. And a
little after, he inftanccs in that "^ inimitable
variety in the faces of men, of which not
one of fo many thoufands is fo like another
as not to be cafily diftinguilh'd. If we ex-
rend our views and thoughts farther, andcon-
fider, that the number of fix'd Stars, Special-
ly fmce the improvement of Telefcopes, is
not fo much as pretended to be gueffed at ;
and that the Planets about them may be re-
plenillied with creatures, both animate and
inanimate, as different in kind, as they are
diflant in place, from thofe with which we
are acquainted, is very probable ; and there
may be as many more kinds of them, and
as m.any more individuals of each kind as the
places they are lodged in will contain : What
an aftonilliing multiphcation of their numbers
and variety will this then amount to ? 'Tis
here the excels of power and wildom, fo in-
finitely beyond our capacity, and not the
want
"> Jam in facie vultiique iioilro, ciim fmt decern, aut
piiilo pluia membra, nuIK\s duas in tot millibus hominum
indifcretns eftig'es exiilere : quod ars nulla in paucis niimcio
pia.;let aftcut.uuio.
2o6 SERMON VII.
want of it, which dazzles our underftanding;
as the exceflive light of the fun bhnds our
eyes. But
3. On the other hand, if we pry into the
cxquifice Minutenefs of the feveral parts of
which each diftind: creature, either animate or
inanimate, is corapoled, this will ftill heigh-
ten our admiration of the infinite skill of the
Artificer, who framed them. There are mil-
lions of entire and perfed: animals, endued
with hfe and morion, fb very fmall, that they
cannot eafily be difcerned by the naked eye;
which yet, by the help of Microfcopes, arc
dilcovered to have their feveral organical parts
as curioufly framed, and fitted to their feveral
motions and ules, as thole of a much larger
fize: and how fui-prizingly fmall mud thofe
parts be, fmgly taken, when a compounded
body, made up offo great a number, is hard-
ly big enough to be vifible ? The like may
be faid for the fine texture of the minute
parts of larger animals, and even of plants
and all other diftind: kinds of vegetables, of
which the fitH ftamma are fo fmall, as to be
imperceptible to our unafTifted fcnfcs. And
even the more fimple and leemingly lels com-
pounded bodies, of how infinitely fmall par-
ticles do they confift ? Who can by his fenfes
difcover
SERMON VII. 207
difcovcr the figure of the conftitucnt parts of
fluids, which yet are not ib clofcly united,
but that there is much vacuity between them ?
Who can difcern the texture of the parts of
Water, which makes it fo difficult to be com-
preffcd by any human force ? Or, who ever
iaw the figure of the particles of air or wind ?
which though comprefTible, yet how great is
their force of refiftance ? So that the m'mima
natune are as much beyond our capacities to
difcover, as the magnitude of the Univerie.
What an infinite Wifdom then muft it be, how
intenfe, as well as extenfive, which at once
lb intimately reaches, and ^o accurately ma-
nages both thele extremes ? For,
4. If we confider the Beauty, order and re-
gularity of every diftin<3: fpecies of things ,
the accuracy of the Divine Artificer will ftili
farther appear. Though the number of his
works be fo incomprehenfibly great, and their,
kinds fo various, yet each of them fiugly is
direded, performed and finifhed, with as much
skill and exadnefs, as if it were the only thing
attended to. Every one of the particulars is
wrought with more art and curiofity than any
human Artift, though he were to fpcnd all
his time and pains upon it, can attain to imi-
tate. What our bldTed Saviour fays of the
flowers
2o8 SERMON VII.
flowers of the field, that even Solomon in all
his glory was not arrayed like one of thefe^
is no hyperbolical expreflion. The moft cu-
rious polilliiog, gilding or painting of human
art, cannot vye with that of fome fmall in-
fers, feeds and flowers. An excellent Au-
thor, well skilled in thefe matters, has told
us, that " the objervations which have been
made in thefe latter times ^ by the help of
the Microfcope , difcover a vaft differ e7ice
between natttral and artificial things. What-
ever is natural and beheld through that^ ap- -
pears exqnifitely formed and adorned with
all imaginable elegancy and beauty. There ,
are fitch illimitable gildings and embroide-
ries in the fmalk ft feeds of plants^ but efpe-
dally in the parts of anitnals.^ in the head
or eye of a fmall fly \ fiich accuracy^ order
and Jymmetry in the frame of the moft mi-
nute creatures, a loufe , for example, or a
mite, as no yuan were able to conceive with-
out feeing of them. Whereas the moft cu-
rious works of art , the ftoarpeft , fineft ,
needle doth appear as a blunt rough bar of
iron coming from the furnace or the forge.
The moft accurate engravings, or embojfments
feem
n 3^. Wilkins of Nar. Rel, lib. i. ch, 6.
SERMON VII. 20;^
feem Jiich rtide, bungling^ deformed works\
as if they had been done by a jnattock or a
tro'-^el. So vaft a difference is there be-
twixt the skill , of Nature and the rttdenefs
and imperfe^ion of ^rt. Nor is the order,
regularicy and propbrtio'n, conftantly obfcr-
ved in the feveral parrs of the viiible creation,
lefs to be admired than the beauty and ele-
gance of each of them. That ib many de-
grees of creatures, animate and inanimate,
ihould be always conftantly kept in their pro-
per rank, fo that they appear to be the fame
through all generations, notwithftanding eve-
ry thing is in Ibme fort of perpetual motion,
is utterly repugnant to the nature of Chance;
and miift argue a wife DirecStor, that orders
all things in number, weight and meafure.
Again, • . , .. . '
f. The Harmonious Cbrreipondence of
each part of Nature to other, ihews a com-
prehenfive VVifdom, that has one entire view
of all things at once, liich a skill as has no
occafion to mend or new model one part of
its work, to make it fit for another; but
which makes both great and fmall parrs an-
fwer one another io exadtly, that notwith-
ftanding all the multifarious motions, and di-
rections of motion, in the world, there is no'
P difordcj:
2IO SERMON Vil.
diforder or didurbance created thereby in the
whole; but every parr, and every motion of
that part, is as well preferved, as if all the
reft had been particularly defigned for that on-
ly. And though we can never be able to
difcover all the ules and defigns, for which
every particular part of the creation was made
or to which it ferves ; yet from what we can
dilcover, we may realbnably conclude^ that
every part has its ufe in the whole, and that
every thing is wifely fuited to fome excellent
purpofe or other, though we cannot find it
out. An unskilful man, that tranfiently looks
upon fome curious engine, confifting of many
fine parts and intricate motions of great va-
riety 5 cannot readily difcern to what ufe e-
very particular wheel or pin ferves ; yet if he
fees the general ufe of the whole, he would
be efteemed a fool indeed, if he ihould im-
mediately conclude, that this or that part had
no ufe at all, becaufe he could not prefently
difcover to what end it ferved. So for us to
pretend, to know all the ufes for which ever«
particular part of the creation was made, or
to which it may be applied, is great arrogance^
proceeding from want of experience : to
think they were defigned for no ule, is a
weaknefs eafily confuted by thofe wjio have
more',
SERMON VII. 211
more skill : and to deny that things were de-
figned for thofe ufes^ to which we fee them
always conftantly anfweri is as manifeftly un-
reafonable, and argues very narrow concep-
tions of the Divine Knowledge and De/iga;
as if he could not intend things for the ufes
we do know, becauic he defigned them for
more than we know: for this muft be the
refuk of their reafonings, who forbid us to
take notice of, or enquire after, final Caufes,
But many relations and correfpondences of
things we can evidently fee, being more near-
ly concerned in them^ and confequently may
know fome of their obvious and man ifefl ufes
for which they were made. As for inflianceji
We can perceive a manifeft firncfs in the or-
gans of fenfation, of every animal, to thole
objects with which it has occafion to con-
verie, and to the medium^ through which it
is to perceive them, in fuch a manner as con-
duces moft to its prefervation. Thus the eye,
and vifible obje^fs, and light y by which thofe
bbjecSbs are feen, have fuch a mutual refped:
to each other, that, \^ any one were want-
ing, the other would be imperfcd; or ufelels.
And the like may be faid of the ear and
founds^ and the undulation of air by which
thole founds are conveyed. And lb for the
P % other
2 12 SERMON VII.
other fcnfes and their rcfpcdlive objecSts. And
thus in every part of nature which we hive
any tolerable acquaintance withal ; even froai
the vail heavenly bodies, as the Sun, Moon
and Planets, do\^n to the fmallefl: inre(51: upon
Our earth, we may obferve one thing luited
to another, with the mofl: exad: congruity:
So that we may fay , All Nature is but one
mighty work of one Almight)^ and All-wife
Archited:.
But then that there is a Goodncfs, as well
as wildom and power, Ihewn in the forma-
tion of all things, does more evidently ap-
pear from the Animal and Rational Part of
the world, from thole things which, being
endued with fenfation, are thereby capable of
pleafur^ and farisfa6tion ; as all the creatures,
which have animal life, are in fome degree :
for they all rejoyce in and are well pieafed
with their being. And therefore,-
6. If we contemplate the curious ftrud:ure
of fo many different fpecics of Animals, and
obierve how exadtly they are all fitted in their
very outward make and figure, as well as in-
ward difpofitions and inftin6ls, to their fcve-
ral refped:ive ftates and conditions of life ;
and what fuitable provifion is made for their
fatisfadion, as well as for the prefervation,
conri-
SERMON VII. 213
continuance and propagation of their feveral
kinds, we cannot cafily forbear to admire the
Bounty as wci! as Wiidom of Providence ap-
pearing therein. I do not here dcflgn to en-
ter upon an exadt defcriprionj either of the
various kinds of Animals, or the particular
ftrudure of all the feveral p^rts of any one
animal, or fo much as to flievv the exquifitq
formation of any particular parr, mqch lei's
all the Ibvcral ufes to which fuch parts arc
made to ferve : Such particular defcriptions of
things require a long difcourfe, and are much
better apprehended by ocular infpedtion, thaa
by any difcourfe whatever which can be made
without it. I can only hint at a few pf thofe
things which are obvious and ealy rp be ob-
ferved, but not to be accounted for without
a iupcrintending Providence. Such, for in-
(lance, is the diftinc^tion of Sexes in all Ani-
mals (that being the means by which the fpe-
cics is continued) and the due proportion of
Xhe nuipbersofeach fex to the other, which has
been conflantly kept from the begiitning. This
quite deftroys all fuppofition of Ipontaneous,
or a^quivocal generation, even in IciTcr Ani-
mals, and (hews the ablurdity of imagining,
that any real animal, and elpecially mankind,
could ever be produced by Chance, or a ca-
P 3 fual
214 -SERMON VII.
fual motion and conconrfe of atoms of which
they confifl. For not to infill: upon the ex-
quifite formation of all the internal as well as
external parts of each Animal, in which we
cannot oblcrve any thing either fuperfluousor
deficient; how is it poffible, if they had
fprung up out of the earth like muflirooms,
that fo nice a proportion of Sexes fliould be
kept in their firfl produdbion, and that they
fliould by natural inilin6l know, that they
were mutually defigned for each other, and
that the fucceeding generations were to be pro-
duced in a way io very different from the
firft ? Such again is the mighty care which
Animals have of their young, both to feed
and defend them, till they are able to ihifc for
themfelves ; The ftrange different natural in-
llincSts of various creatures, and yet, in all of
the fame fpecies, conflantjy the fame; each
Animal knowing and providing its proper food
and fhunning what is improper : The natural
ienfe which every creature has of its own
proper weapon of defence, and the way of
ufing it without teaching, as well as of the
enemies it is to fecure itfelf ngainft : The won-
derful fagacity, diligence and application of
fome crea' ures : The admirable art and con-
trivance of fome, even very fmall animals, in
forming
I
SERMON VII. 215
forming their own places of habitation or fe-
Gurity with the greateft exadtnefs. Thefe
things llievv, that though they do not diredl
themfelves, yet they are diredled by a con-
ftant and unerring wifdom. Again, if we
confider the convenient ftrud:ure and apt dif-
pofition of the feveral parts of the different
kinds of creatures, as Beads, Birds and Fiflies,
how they are fitted to their feveral Elements,
and the ways of living in them; fo that how
/different fbever their bulk or figure be, yet
"we cannot fay, but that each of them is moll:
conveniently adapted to its own region, and
to the procuring that food which it is to live
upon, and to the providing that fecurity and
defence which is moft proper for it ; this is
an inftance of wildom and forefight condant-
ly fuiting proper means to their reiJDCcStive
ends.
To ufe the words of an excellent Author
(Dr. BarrowJ upon this occafion : " Thus
" much is palpably manifeft, that each of
" thele fo many curious organs was defigned
f' and fitted on purpofe to that chief uie or
" operation we fee it to perform; This of
^' them, to continue the kind, that to preferve
*? the mdivtduum : This to dilcern what is
P ^ " neceffary
216 SEPvMON VII.
^' neceffary, convenient or pWafant to the
*' creature, or what is dangerous, ofTenfive, or
" deftruftive thereto, that to purioe or em-
^' brace, to dccHnc or Ihun it: This to en-
*' joy what is procured of good, that to rc-
" move what is hurtful or ulelels, or to guard
*' from raifchief or injury. That each one
*' is furniHied with apt inftruments fuitable to
*' its particular needs, appetites, capacities, (la-
" tions, is mod apparent. Whence could all this
*^ proceed ? Whence came all thcfe parts to
*' be fo failiioned and fuited, all of them (6
** ncce/Tary, or fo convenient, that none, with-
" out the imperfedion and the prejudice of
*^ the creature, fome noi: without its deftru-
*' (Stion, can be \vanti02; ? Who iliaped and
" tempered thofe hidden fubtle fprings of hie,
'^ fenfe, imagination, memory, paffion ? Who
" imprefled on them a motion fo regular and
" fo durable, which through fo tmany years,
" among fo many adverfe contingencies af-
'■' failing it, is yet lo fteadily maintained?
" Can this proceed from giddy Chance or
« blind NecefTity ? " And again, " All
" that gr.ice and beauty, which fo delights
"our fenfe beholding it, all that correipoa-
^^ dence and fymmetry which fo fatisfics our
' " mind
SERMON VII. 217
" mind confidcring it, all that virtue and e-
*' ncrgy extending ro performances fo great
*' and admirable, mud they be alcribed to
" caufcs of no worth , and fuppofed done to
*' no purpoie ?
I might firthcr take notice more particu-
larly of the exquifite formation and difpofi-
tion of the feveral organs of fcnlation, as the
eye, the ear, and the reft, and with what
wonderful contrivance and nicety they are
adapted in every creature , to their proper
budncfs and manner of life : And though
they are fo ctirious and of fo fine a ftrudlurc,
yet how well they are guarded againft any
thing that may hurt or annoy them. But I
forbear to infifl: upon theie things, both be-
taufe they have been often handled j in di-
ftind: Treatifes upon them , to more advan-
tage ; and becaule the whole animal oecono-
my is fo apparently the work of wildom and
deilgn, that hardly any one has been wxll
acquainted with it, though in other refped:s
not very forward in owning any fentiments
of Religion, but has yet, by the irre-
fiftible evidence of the thing, been brought
to confefs a wife contrivance in it ; as ^ri-
ftotle, ^lifiyy Galen and others, among the
ancients ; and divers others of later times.
2i8 SERMON VII.
° Arijlotle not only conftantly affirms it as
an axiom, that Nature [and fometimes thvic
God and Nature] does nothing in vain, or
without reafon and dcfign ; and that all natu-
ral things P are done for fome end ; and that
^ Nature always does the befl that ispodible,
in as conftant a manner as Art : ib that if
there be any evidence of defign in things arti-
ficial, there is the fame in things natural, the
end and means in each being manifeftly fuited
to one another : but in the introdudlion to
hisTreatife, of the parts of Animals^ he af-
ferts, ' that there is more of defign and beau-
ty (or good) in the works ofnattire^ than in
the works of art : and indeed, he every where
lays great ftrefs upon final caufes, which of
necefTity fnppofe a wife Agent : ^ This, he
fays,
o 'o T ©£05 }^ v! <pva-Hi iioti (j.u,tIuj sroiisTt^, Arifi. de caclo.
lib, I. cap. 4. 'H ^e tpVTii Qitv dXoyaq ii^i (jloltIm^ -sroiH. ib.
lib. 1 . cap. 1 1 .
^ ttcx.u, Ts. Lib. 3. De Anima. cap. 12..
9 *£< «v T« yj^ Ti-^iluu 'tiiy-at, ra, dvjXo^oTi 1^ r» k^ <pvo-ty, 0-
Tas I's-Egjs ar£9? rx v^re^. Jirift. Phyfic. lib. z. cap.%. where
he has much more to this purpofe, very zvell worth obferving.
*■ Ml5/!^oy ^' sV* TV s 'ivey,x >^ to xaAsv cv tojj -^ <pv<reai<i B^yoii,
^ cv roii 4 T£%v;)?. De partib. Anitn. lib. r. cap. i.
^ M.xXirct 5 ^«V£gjv iVi T l^mui T x>^ay, a, aVf rexy» *'''£
^ITr.crxv'jx
SERMON VII. 219
fays, is manifeji in thofe animals^ isjhich
work neither by art^ nor enquiry^ or learn-
ings nor upon deliberation: 'which makes
fome doubt ^ whether it be not by a mind or
underftandirig, that fpiders and other infeBs
work'^ but if we proceed a little fart her ^
there is the fame appearance of final caufes,
or a tendency towards an end^ or dcfign^ e-
vejt in plants ; as that the leaves are made
for the covering of the fruit. Sec.
•^ ^liny in mod cafes goes upon Epicurean
principles; and llievvs no fuch fenfe of the
fundamental principles of Religion, 2,s Arifto-
tie does, and yet even he cannot forbear a(f
miring the wonderful Art and Contrivance of
nature, even in the fraallefl: animals; and he
inftances particularly in the body of a gnat ,
which yet, he truly owns, is not the leaft of
any
.*! Tht u^eu i^ya^oira* oi re x^^veu y^ oi in.v^f^>tx,ei Ki Tec Tticio-
T», kJ f^'.KO^V d' ifTO) -w^'iOlllt >^ OV Tolc, (^VToli (pXifSTOli TO. VVU/pS"
^vTa yifvof^evx wg^? t» tsA^, «ia» rcc Ov^x itixx t?'? x.kpv2.
TKe?rt)f, Z^C. tpVTiK. XK^cCT. lie. 2. cap. o,
t ---Nufquam alibi fpedatiore natura: rerun; artificio. Pli».
H. Nat. I. xi. cap. 1,2.
In his tarn parvis tamque nullis quze ratio, quanta vis,
quam inextricabilis perfeftio ? Ubi tot fenfiis coJlocavit in
culice, & funt alia didu minora, &cc. Plm. ib.
---Cum rerum natura nufquam magis quam in minimis to-
ta fir.
220 SERMON VII.
any, the exquifire formation of which he de-
jcribes with wonderful elegance.
Galen in his book T)e ufu Tartium^ hath
fuch remarkable obfcrvations to this purpofe,
that moft of thofc, who have treated upon
this fubje^t, have taken notice of them, as
being full of exprcffions, acknowledging not
only a wonderful wifdom and power, but
goodneis alfo, manif:ll: in the contrivance of
the Animal ftrudture : Even ^ Mr. Hobbes him-
felf, who is never fufpedted of having too ele- •
Vated or noble thoughts of Providence, yet
confefles, that thofe who throughly confider
all the curioufly contrived organs of genera-
tion and nutrition, and can think they were
not ordered and defigned to their feveral ends
and offices by an underftanding mind , ought
to be look'd on , as perfons void of all mind
and underftanding themfelves.
Now as curious as all this Animal (Irudlure
is, and as capable as it is of receiving grate-
ful fenfations, by the excjuifite make of fo
many different organs, fo there is a like varie-
ty of provifion made iti nature, to latisfy eve-
ry one of them, in a way fuitablc to its capa-
city ; inafmuch as all the inanimate part of the
▼ Hobbes De Homme, cap. i.
Creation
SERMON VII. 221
Creation, is fitted to minifler to the prefcrva-
rion, iatistadlion and delight, of the animate;
there being no living creature fb contempti-
ble, but what has ample provifion made for
it. Even all the fenles of Animals have pro-
vifion made for their grateful entertainment,
and to all fuch diflances as thoic fenles will
reach. Can the eye be gratified with feeing,
and is there not provided an infinite variety
of colours and figures, of leaves, flowers and
fruits, of great beauty and delight fo be fcen,
and Light, a pleafant medium, to fee them by ?
And to man^ efpecially, the heavenly bodies,
at a prodigious diftance, aflbrd a very enter-
raining prolpedt. And is there not a proper
provifion made like wile for the ear, in that in-
finite variety of founds, with which nature a-
bounds ? And fo for all the fenfes, to Ibme or
other of which, almofi: every thing is contrived
to minifter Ibmething of comfort and delight.
And on the contrary, how few are the things,
and how eafily avoided, that are greatly un-
grateful to any one of them ? no more than
what may feem defigned on purpofe , to let
o(f thoie that are grateful to more advantage,
and to give us a more lenfible relifli of them.
*' So many, fb plain, and fb exadly congru-
" ous, (fays the forenamcd Author) are the
« rela-
222 SERMON Vli
" relations of things here about us to each
<' other, which furely could not otherwife
" come, than from one admirable Wifdom
*' and Power , confpiring thus to adapt and
'' conned: them together ; as alfo from an e-
" qual Goodnefs, declared in all thefe things,
" being fquared fo fitly for mutual benefit and
" convenience."
Methinks, when a man confiders this feri-
oully, (and it well becomes every man to con-
fider it) he can hardly forbear breaking out
in language like that of the Pfalmift, "^ O
Lord^ how manifold are thy works ? in wif-
dom haft thou made them all, the earth is full
of thy riches^ &c.
7. Laftly, If we confider Man, the princi-
pal inhabitant of this lower world, with whom
we have mod opportunity of being acquaint-
ed, our notions of thefe Attributes of God
muft needs be more ftrongly imprefTed upon
us ; the evidence for them being, as it were,
brought home to our lelves. And whatever
has been hitherto hinted at^ either of the cu-
rious (Irudture of the bodies of other animals,-
or of the provifion made to preferve and fup-
port them, or to pleafe and gratify their natu-
ral
>^ Pfal. 104. f, 1'4,.
SERMON VII. 253
ral fcnfarions, is ycc more eminently to be
bbibrvcd in man, to whom Providence has
been bountiful in an higher degree, as having
manifcflly defigncd hira for nobler purpofcs:
and has accordingly diftinguiflied him in figure
from the reft of the creatures, all of which he
has, in fome mcafurc, made fubfervient to
him : In fo much, that even '' Tliny himfelf
owns, that nature feems to have produced
all other things for his fake ; though he com-
plains at the fame time, as many other Athe-
iftical perfbns have both before and faice
done, of her being a cruel Step-mother to
him, in that he is not fo immediately provide
ed, with the conveniences of food and cloth-
ing of his own, as other creatures are. But
this complaint is both ungrateful and abfurd ;
^tis as if a prince or a governor of a city
ihould complain, that he has not time to drels
his ow'n meat, or make his own ilioes. 'Tis
indeed true, that man is not by nature fo im-
mediately, and without his own induftry, pro-
vided with food and clothing of his own, as
fome other creatures are : but this is no ^t~
fed: in the goodnefs of Providence towards
him; becaule he has Reafon given hira, tofup-
p|y
X l^incipium jure tilbuetur homini, cujus ciusa videtur
cun«f\a alia genuilFe natura. ?l\n' N. Hijl. l.i.in froxm'to.
224 SERMON VII.
ply himfelf iiiiiich a way as he likes bed, and
ability to make a more ample uie of all things,
than the reft of the creatures can ; io that he
has a power, of making almoft every thing
in nature minider to his neceflity, conveni-
ence or delight. For how plentifully is he
provided, both from the earth, the air and the
fea, with great variety, for the iuppprt even
of his animal life ? Many of the creatures,
which are much greater, and Wronger, and
fwifter than he, yet own a plain lubmi/Tion
to him ; io that he can ufe rhem both to eaie
his own labour, and iatisfy his neceffity, and
to furniih him with many kinds of pleafurc
arid delight. Of this I might fay much more,
to fliew what a convenient reference all this
part of the creation has to man : by which I
do not mean, that nothing has any other de-
figned ufe, but what man makes of it: for it
would be a diminution to the infinite wifdora
of Pi'ovidence, to fuppofc that vv^e fee all the
uies to which every thing is defigned ; but that
things are contrived, with as much wifdom
and goodnefs towards man, and as aptly luit-
ed to him , as if he had been the creature
principally defigned to be taken care of: and
nothing can hinder us from thinking fo, but
man's unworrhinefs of iuch infinite care and
goodnefs towards him. But
SERMON VII. 225
But I intend not fo much to confider Man,
in relped: of his Body and outward Conditi-
on, whereby he is related to the material
world, as in relpe<5l of his Mind and Reafon^
by which he is made capable of judging about
the reft of the Creation , and refleding upon
himfclf And of this, together with the ufes
that ought to be made, both of this and the
foregoing Confiderarions, I intend to fpeak
farther in my nejtt Difeourfe,
Q. SERMON
SERMON VIII.
Preached November the 4''' 17 17.
■A- «|t ^t (^ il* ^ tj* i^ ^^ 4^ '^ *^ ■'f 4^ 4^ 4'' 4^ ^^ '^ 4^ ^ *^ ■'^ ■'f *^ ^ ''f ■'^ 4'' ^ ■'f ■'f 4^ 4^
Rom. i. 19, 20, II.
"Becaufe that which may he known of
Qod IS maniftfl m ihcmy for God
hath fhewed it unto them:
For the hwtfible things of him, from the
creation of the world ^ are clearly
feen ^ being under flood by the things
that are made ^ even his eternal Pow^
er and Godhead -^ fo that they are^
without excufe :
Becaufe that ivhen they knew God^ they
228 SERMON VIIL
glorified him not as God ^ neither
were thankful^ Sec.
JN my lad Difcourle upon this Sub-
jed:, I propofed to confider, that
which I laid down as rhc Third
fe^MiJ ground of the univerfal behef of
the Being of a God and a Providence , in all
ages and nations, viz. The common princi-
ples of Reafon deducing this perfuafi^r;, as a
plain and neceffary confequence or conclufi-
on, from the oblervation of rhofe vifibie ef-
fed:s of Power, Wifdom and Goodnefs, in the
frame of the world, which are obvious to eve-
ry confidcrate man. For though this, as I
then obferved, be not the thing, from which
the generality of mankind draw their firft no-
tions of a Deity, yet it is certainly that, by
which, when they come to the more free and
exrenfive ufe of their reafon, thofe notions are-
both mod evidently confirmed, and moft ufe-
fully improved, in them. For which reafon,
the Apoftle, here in the Text, fcems chiefly
to point at this as an unexceptionable ground
of Pvcligion, common to all men; being what
e/en the Gentile philofophers tbemlelves, who
f lioufly enquired into the nature of things,
bad frequently infifled on as good evidence ;
aad
SERMON VIII. 225
and therefore could not reafonably rcfufe, to
admit the juft and neceffary confequenccs
which might be drawn from it.
Some manifefl: inftanccs of an incomprehen-
fible Power, Wifdom and Goodncis, exerting
it felf in all the works of nature, I have alrea-
dy touched upon , though but briefly ; be-
caufe, confidering the immenfe variety of the
fubjed", which has been more copioufly hand-
led by others, both ancients and moderns, my
defigned method would allow me, only to
point at fuch apparent tokens of an Almighty^
IntelHgent, and Beneficent Being, prcfiJing
over all things, as no man of common under-
ftandiug, with any tolerable degree of diligence
or obfervation, can eafily avoid taking notice
of: Such as the amazing magnitude of the
whole Creation ; the prodigious number and
variety of Creatures contained in this immenfe
fpacc; the exquifite minutenefs of the leveral
parts, of which each diflincjt creature, either ani-
mate or inanimate, is compofed ; the beauty,
order and regularity of every difl;in(5t fpecies of
things ; the harmonious correlpondcnce cf
each part of nature to other ; and more par-
ticularly, the curious ftru(5ture of lb many dif-
ferent fpecies of animals ; the exquifite for-
mation of their parts, and the nice adapting
0.3 oi
230 SERMON VIII.
of them to their feveral ufes; fo that there is
nothing either of faperfluity or defed:, but
every thing properly tending to the prefer-
vation , continuance and propagation of the
feveral kinds, through all generations ; with a
fuitable provifion tor all their natural wants
and defires, fo that they can and do all rejoyce
in their beings ; which fliews a goodnefs an-
fvverable to the power and wifdom of the Au-
thor of their being. I was in the lad place,
Gonfidering Man, the principal inhabitant pf
this lower part of the world, with whom we
have the beil opportunity of being moft inti-
mately acquainted; and in whom, if we were
to confider only the vifiblc relation which he
flands in to this material world about hira,
"we mieht fee an infinite wifdom and eoodnels
continually taking care of him: So that, not-
vvithftanding the ancientobjed:ion ofthe£/i-
cureans and others, that he is neither fed, nor
clothed, nor armed^ by nature, in the fame
ready manner that fome other creatures are ;
yet he has abundantly more , and better ufe
of all thefe conveniences, than thofe very
creatures which are born with them ; and by
virtue of his natural realbn and luperiority o-
ver the other creatures, can eafily fupply
himfeif, by their means, with whatever he
vvants^
SERMON VIII 231
wants, in great abundance. Is not the labour
of building, and fowing, and planting, and ail
other manual operations, in which we are alio
greatly fcrvcd, and much of our pains eafed,
by the other creatures, abundantly recompen-
fed by a more commodious way of dwelling,
and a more plentiful variety of food and cloth-
ing, procured for us, in a way fiiitablc to our
fuperiority over thofe creatures ; and by the
exercife of thofe powers, in which by nature
we do excel them. So that what complaints
fbever , fome rafli and unthinking men may
make, of the difadvantages mankind ly under,
compared with other creatures, yet, I believe,
no man in his wits would deliberately change
his condition with any of thofe brutes, whole
happincfs he would Ibmcrimes be thought ib
much to envy. A man that ferioufly and im-
partially confiders this matter, would wonder
to find, that fo ftupid, as well as ungrateful a
complaint, could ever proceed from men, in
other refped:s of good difccrnment, fuch as
Tlhiy and Ibme others. I mention ^ //';/)' par-
ticularly, becaufe (both by his works, and by
the account which his nephew gives of him,
//^. 3. ej?iji. 5.) he appears to have been a
man very ftudious, and of great induQry, and
not much addided to any mere fcnfual plpa-
Q^ 4 lure ;
232 SERMON VIII.
furc; and by confequence, one who might
have known how to diftinguifli better, be-
tween the value of thofe rational entertain-
ments, which are by nature fo eminently pro-
vided for man above other creatures, and thole
conveniences of mere animal life; which
though brutes have without their own care ,
yet every man may have, in more abundance,
by the exercife of fuch a care , as is rather
pleafant than uneafy to his reafon; which
makes fuch a complaint the more unaccounta-
ble in him, if it were not, that where men quit
the fenfe of Providence, their reafon alfo of-
ten forfakes them. But as for thole who are
fa far funk into brutality, that they have
no notion of any human happinels, but what
confifts, either in the mere gratification of
their outward lenles, or a perfed: inad:ivity ;
fuch a complaint frdm them is, I confels, the
iels to be wondered at. A perfed: idlenefs
feems to be the darling principle of the Epi-
cureans ^ upon which they deny all provi-
dence, becaufe, according to theifi, no being
can be happy that has any thing to do ' . But
zsTully, in the perfon oiCotta^ juftly ob-
ferves,
» Nifi quietum nihil beatum Aniy Nos autem bea-
♦am vuam in animi lecuritate & in omnium vacatione mu-
nerum
SERMON VIII. 233
ferves, fuch kind of argument ^ not only de-
Jiroys the activity of the divine nature, but
PS the ready way to make men idle, and good
for nothing ^. And unlels it be upon this Idle
principle, no man can juftly complain , that
nature has made better provifion for other
creatures than Ihe has for man, even in relpe(3:
of the mere animal life.
But my defign was not fo much to confider
man, in relped: of his bodily conveniences,
and that outward condition, whereby he is
related to the material world, as in reiped: of
his mind and reafon; whereby he isjnad^^ ca-
pable of judging about the reft of the Creati-
on, and of reflecting upon himiejf and his
own actions , and confidering what his own
nature is in its bcfl: capacity, and whether
there be any powers above him, to which he
may be likewiie related. However, by the
way, it may not be improper to take notice
of two or three obfervations, which arife from
that Rank or order which man bears in the
world, in refpedt of other creatures.
r. That
neruni ponimus. Ctc.de N.D lih.i. cap. zo. And again, cap. 3^.
Profedto Epicurus, quaii pucri dclicati, niliil ci^lTatione me-
lius exiftimat.
•» Hxc oratio non modo Deos fpoliat motu &: adlione
divina, led etiam homines inertes efficit, il quidem agens ali-
quid, ne Deus quidem efle beatus potcft. ib. cap. 37.
234- SERMON VIII.
I. That there is a manifeft fubordination of
one thing to another, or different degrees of
perfe6lion in the feveral ranks of creatures one
above another, till we come to mankind:
from whence men have been taught, by the
mere light of nature, to conclude, that there
is fomething in man more excellent and valu-
able than in them, which gives him a natural
dominion over them ; and iignifies, that they
were made for his ufe, and defigned to ferve
him. This is not merely a notion of the Stoics^
though they infift much upon it , as may be
feen from Ttilly and other writers ; but is, be-
fore them, laid down by y^ri/^/'/^ % as an al-
lowed principle, that Tlants 'were made for
Animals^ and the other Animals for the fake
of Man^ the tame ones both for tife and food,
the wild ones ^ if not all yet, at leaf the
greatefi part of them, for food and clothing,
md other conveniences : and that therefore,
if
ftfV)) ■sri«c-<», uarreo k^ t •zs-^utujj yevio-iv iiu6vi , tiTu >c tiXh-
tavHO-t.- ilj-f ouo.'«5 onXtv OTi i^ ysvofiLivoii olyireav, rei re
(pvra, T l^ium '(vex.f.v dyou, t^ to. tix^oc, ^ojct T ^vS^anraiv y^v,^t' toi
fiiirc «T«>.£? weiH jitijTf f^xTiu/, dvcify-diov t' d.y6^d>TFwi (v(*.a eajrtc
■zrictTet zs-i^cujKiVM r pvTtv. Arijlot, Pol'it, lib. I. cap. 8,
SERMON VIII. 235
if nature makes nothing imferfeB^ [or with-
out an end] nor in vam, then Jhe muji have
made all thcfe things for men.
X. It is obferved, that there is fbmcthing in
the very outward flruiture of man, which ve-
ry remarkably diftinguiilies him from the o-
ther creatures below him ; and which, in the
apprchenfion of fome perfons of great judg-
ment and penetration, denotes his being chief-
ly designed for the excrcife of his realbn and
underllanding ; towards which, his ere6t po-
flure of Body gives him a particular advan-
tage. Upon which account, Ariftotle himfelf
takes notice, x\\2X.^ of all animals^ man alone
is of an upright pofture , becaufe his nature
and e fence is di'Jtne : and the izjork or bu fi-
ne fs of that which is mofl divine^ is under-
ffanding and thinking ; but this work could
not be fo eafily performed^ if there were a
great bulk of body placed above ( or incum-
bent upon) the leat of rcaibn and thinking,
for weight makes the mind, and the common-
feat offenfe or perception^ to be hardly mov-
ed.
Ki'tu'lov TFotei T 2.l^io!:ii t^ T xotylvj Mo^-yjo-iv. AriJiOt. dc
partib. Animal. I: 4. cap. 10.
23^ SERMON VIIL
ed^ or to perform its funcflions with greater
difficulty. I will not be anfwerable for the
exadt Philofbphy of this reafon of Ariftotle's ;
but however, it fhews his opinion, that the
foul of man, or that part of him which rea-
fons, and underftands, and thinks, is not mere
body or matter, but fomething which moves
and ad:uates the body to fuch a degree, and
which is therefore of more value than the bo-
dy, becaufe for the ufe and convenience of it
the body it felf was made of fuch a particular
figure and fituation of parts. Divers others
of the ancients, (as ^ Balbus the Stoic in Tully
exprefTes their fenfe) think the figure of the
body thus dcfigned, that by a more commo-
dious viewing the Heavens, men might more
readily attain to the knowledge of God ; be-
caule men were not made merely to dwell up-
on the earth, but from thence to be Ipedtators
of things above and in the Heavens, a fight
which
^ Qui (Deus) primum eos humo excitatos, celfos &
retftos conftituit, ut Deorum cognitionem, caelum intucnres,
capere poflent. Sunt enim e terra homines non ut incola
atquehabitatores, fed quail ipedatores fuperarum rerum atqu©
caeleftium, quarum fpedaculum ad nullum aliud genus ani-
jnantium pertinet. Ck. de N. D. lib. z. cap. 56.
Pronaque cum fpedlant animalia caetera terram,
Os homini fublime dedit caelumque tueri,
Juffit fic credos ad fidera tpUere vultus, erf. Ovid.
SERMON VIIL 237
which no other kind of animals is concerned
wichil. Indeed, as to this reafon, it muft be
owned, that if the mere abihty to view the
Heavens, by the natural fituation of the eye,
were all that is intended, there could not be
much inferred from it, to the advantage of
man above all other creatures, becaule there
are many of them , whofe eyes are made as
much, or more, to look upward, as thofe of
man. But the pofuion of the eye in the head
is not the only thing to be confidered , but
the natural elevation of the head, above all
the reft of the Body, whereby this ability to
look upwards at pleafure, as well as any other
way, is rcndcr'd more advantagious to man
than to any other creature. This is that
which makes the argument good, and in this
general fenfe I prefiime their exprefTions ought
to be taken. And therefore Socrates in
Xenophofiy^ very juftly, as wxll as religioufly,
makes it an inftance of the care of Provi-
dence, that, among many other advantages,
it hath given man this ere^ pojlure^ to enable
him
asre«« ^iwx^, J^ ret V7rf^6cv (A.ot,^oy 6eoi^, >^ 5}T7*y n.ax.»-<r{ic6eii.
Xtnoph. (tVe/ttyjjjk,.^ lib, I. cap. 4. $. xr.
r
238 SERMON VIII.
him to fee further before him^ and better to
*uie,w the things above ^ and to be lefsfubje^i
to injury: To which we may add, that ic
enables him to ufe his hands to many excel-
lent purpofes, both of animal and rational
life, which he could not do if he had only
feet inftead of them.
3. It may be farther obferved, that, of all
vifible creatures, mankind alone has the bene-
fit of Speech, or the power of comm.unica-
ting his thoughts by articulate founds, framed
and modelled according to his own difcretion.
Other creatures have tongues, which ferve
them for the fame animal ufes that the tongue
of man ferves him for s. But this ufe of the
tongue they have not, nor any other ability
of making figniflcant founds, except only in
fo low a degree as merely to fignify iome
preffing natural appetite, or prefent pafllon of
joy or grief^ refulting from immediate fenfa-
tion of pleafure or pain. But in man, the
Tongue and other organs of Ipeech, befldes
their other ufes in animal life, are evidently
defigued for the communication of reafon and
thought
Xeno^h . il. §. 11.
SERMON VIII. 23^
thought from one man to another, and io
have a plain reference to an higher principle
within, which is entirely diftind from mere
animal life.
From thefe oblervations, and divers others
of like fort, which might be added if it w^ere
necefTary, which are frequently to be met
with even in Heathen writers, I think we may
very fairly draw this conclufion. That the
fame wifdom, power and goodneis, which is
fo manifeft in the vifible world, does likcwife
extend itfelf to things invifible ; or that our
Souls or minds, and whatever other luperior
Beings there may be, are not leis the produ-
ction of fome wife, and good, and powerful
Being, than our bodies and the bodies of o-
ther animals, or the things of an inferior de-
gree. For fmce there is in nature a manifeft
and regular fubordination of one thing to an-
other, or a gradual progreflion from things
perfed:ly inanimate to things that have vege-
tative life, and from thence to animals of dif-
ferent degrees of excellence, and from them
to man ; and fmce there is in man an evident
relation of his outward or bodily fabrick, to
the ufe of fomething in him which realbns,
and reflects and ufes the body, to many pur-
pofcs, as. its inftrument, and iliews its own
Being
4
240 SERMON VIII
Being by performing vifible effeds upon the
body, though itfelf be invifible ; and fince all
thefe feveral ranks of things tend upwards^
and each of them, as it vvcrcj point at fome-
thing above them, to which they own a fub-
jecStion, at lead in point of -excellence ; it is
but reafonable from thence to fuppofe, that
man, which is of this compound nature, made
up of fomething vifible and fbmething invi-
fible, is, in relped of his Mind and Reafon,
as much related to fomething above him, as
he is, in refpcd" of his Body, related to the
creatures below him. And confequcntly,
whatever Being is the fountain or original of
all that power, wifdom and goodnels which
we admire in the world, it is a Being much
more refembling the Soul or thinking parr,
than the body or pafTive part of Man. All
material things maniteftiy dilciaim any intel-
ligence or thought of their own. They are
ad:ed indeed and moved in a wife and regular
manner, by defign and to fome purpole, but
they do not ad: or move themfelves. Man
has a power of ad:ing or moving himlelf and
other things about him, to a certain degree
and he perceives or is confcious that he has it.
But yet withal he is confcious, that he him-
lelf did not exift from eternity, and fo could
not
SERMON VIII. 241
iiot always have this power : And therefore
he perceives, that he depends upon Ibme o-
ther caufe for his Being, which did exift be-
fore him. And thus whatever perfections or
powers there are in the mind of man^ they
were made or caufcd by a Being yet more
perfed:, becaule antecedent to man and capable
of communicating fuch powers and perfe-
iSions as are in man, which man by experi-
ence knows in himfclf he cannot communicate
to any other being. And from hence by ne-
ceffary reafoning we may conclude, that the
firft caufe of all perfedion muft neceifarily be
Eternal or Self exiflent, that is, it neither had
nor podibly could have any fuperior or ante-
cedent caule of its being.
But fmce this Self exiftent Being is (as I (aid
before) much more refembled by the foul or
invifible part of man, than by any thing out-
ward or lenfible, its attributes or perfedtions
will be more fully reprefented, and better un-
derftood, by being compared with the corre-
fpondent powers or perfections in the mind
of man. Let us therefore briefly confider
the human Mind or foul, with refped: to thofe
attributes of Power, wifdom and goodnefs, the
perfection of which we attribute to the Su-
preme Being. And we ihall find in man not
R merely
242 SERMON VIII
merely the effeds of them, luch as are diT-
cernible in all the parts of Nature, as I have
before fhewn, but likewife fome image or re-
femblance of the attributes themfelves, or a
capacity in the mind of man to exercife them
in a limited degree. Thus for fnftance. The
Mind or Soul of man has a power of adiua-
ting the body, though not feen or felt in it ;
of moving or not moving all or any part of
it at plealure ; of determining its motion this
•way or that way, without being firft moved
or impelled by any outw^ard force, that is, a
power of beginning motion of itfelf, which
is indeed a true and real power, and fuch as
matter is not capable of; a power of willing,
chufing or adling freely, or without being
adtcd uponby any external agent. I know, that
thofc men who are unwilling to allow the Be-
ing of any God, but the Univcrfe, or any
jpiritual fubftance, or any thing dillin^l: from
matter and motion, do likewile of conlc-
quence deny this power of beginning motion,
or what in other words is called Freewill, to
be in man ; becaufe they lay there is always
Ibme caufe or other, which antecedently de-
termines him to chufe and ad this w^ay or
that way : And by this they think a man is
as necelfarily moved to ad;, as a Clock to
ftrike.
Sermon vm. 24.3
ftrikci though it may be by a longer chain of
caufes, one depending upon another, lb that
the impulfive caule cannot be lo immediately
fecn. But here in this way of realbning they
always either beg the queftion, that is, would
firft have us take it for granted, that there is
no other Being in the world but matter dif-
ferently modified, which never adts but as it:
is ad:ed upon, or elih they confound a Moral
motive, or rational ground of a man's ading^
with a 'P/j^y7(r^?/ efficient caufe : So that an
abdradcd rcafon inducing, and a bodily im-
pulle forcing us to this or that, are with them
taken for the fame thing, though they ard
things as entirely diftindt as found and colour ;
and one would think, that , as Dr. Bar^
row exDreffes it, No man is finely fi dull^
that he camiot perceive a huge difference be-
tween being dragged by a violent hand, and
drawn to a^ion by a Jtrong reafon ; although
it may puzzle him to exp-efs that difference,
I might add a great deal more concerning this
felf moving, or feif determining power in the
mind of man , which yet perhaps would be
better underftood by a man's carefully con-
fulting the operations of his own mind. But
this matter has of late been let in lb clear a
R X lights
244 SERMON VIII.
light, by an excellent perfon,'' that I think
there is no occafion at prelent for enlarging
upon it.
z. As to Wifclom in the mind of man, we
may obferve fever al excellent inftances. I
need not mention fenfation or perception^
which are but the firft necefTary inlets to
knowledge, or rudiments of it, caufed by the
intervention of our outward fenles, and which
perhaps are not peculiar to man. But we
may take notice of fuch abilities as thefe
which follow ; Its power of refledting upon
itfelfand its own idea's, as well as upon things
without itfelf ; its comparing, realbning and
judging of things pad, prefent and future ; its
eonfidering and fuiting ends to means, and
adling always with fome defign or view of
good, real or apparent : The power of in-
venting and contriving, improving and per-
fecting many noble arts and fciences, by eon-
fidering the nature of feveral caules and their
effects, and the dependencies of one thing,
upon another ; the quicknefs of its thought
and its power of reprefenting to itfelf, in an
inflant, things at the greatefl: diftance, as if
they were prefent, without the trouble of lo-
cal
^ Ses Dr. Clarke'^ Letters to Mr. Leibnitz.
SERMON VIII. 245
cal motion ; the power of forming to itfelf
abftraded notions of things, and as it were
creating lubjeds of thought, which have no
other actual exiftence but in itfelf, and judg-
ing of their agreement or difagreement with
one another, and thereby of producing many
ufeful truths. Thefe and many others are the
properties of an Human Mind, which fhew
it to be an inteUigent being of a nature quite
difTerent from that of matter, however modi-
fied ; which made fome of the moft fagacious
Heathen Philofophers 'judge it to be T^ivine^
or of the fame Nature with God himfeli^ and
therefore Eternal alio.
3. As to Goodnefs, though it mufl be con-
fefs'd, that the traces of it are not always {o
vifible, as we could wifli ; the true reafon of
which failure is belt learn'd from Divine Re«.
velation, yet there are not wanting fuch
marks even of that, where ill cuftom, and ill
example, and want of due culture hath not
R 3 quite
i Itaque quicquid eft illud, qqod fentit, quod fapir, quod
vult, quod viget, caelefte & divinum eft, ob eamque rem
aeternura fit neceife eft. Nee vero Deus ipfe, qui intelligi-
tur a nobis, alio modo intelligi poteft, nifi mens foluta qu^r
dam & libera, fegregata ab omni concretione moitali, om-
nia fentiens & raovens, ipfaque prsedita motu fempiterno,
Cic.Tufc, lib, I. cap, zf.
$4^ SERMON VIII.
quite deflroyed them, asfhew, that it does ori-
ginally belong to the mind of man ; fo that a
man mafl be monilroufly depraved indeed,
that has loft all fenfe of doing good. There
are hardly any ib bad as not inwardly to ap-
prove of the exercife of Juftice, Benignity,
Gratitude and Sincerity, and to abhor all
acts of Injuftice, Cruelty, Ingratitude and
Bafenefs. We lliould not call the generous
propenfton of doing kindnefs to others by
the nameof //?^;?M/^i{)', if luch an inclination
did not originally belong to Human Nature ;
nor could all men be fp generally prone to
diftafte and think amifs of all effed:s of pure
felfifhnefs in others, if a friendly or foetal
principle were nor natural. And here I can-
not but obferve, that molt of thofe preten-
ders to Philofophy, whether ancient or mo-
dern, who have excluded a wife and good
Providence out of their fchemc, have alfo
given the worft character that can be of hu-r
man nature, making mere felf-enjoymcnt and
Fear the only principles of human virtue.
^That Epciints and his followers made rh
chief
^ Quippe qui (Epicurtis) teftificetur ne intelligere qui-
dem [<i polTc ubi TiC, autqwid fit uliuai bonum, prccrer jliud,
quod
SERMON VIII. 247
chief good or ultimate end of human happl-
nels to confift in PJeafurc, and that plealure
to arife, either from mere bodily fenfations^
or from reficdion upon fuch lenlations, is
well known to all that are acquainted with
the writings of the Ancients. And that this
opinion reduces Man very near to the level
of a brute, is evident at the firft fight to any
one that confidcrs it : and the maintainers of
it are not much concerned to deny this con--
fcquence. [But they that would fee this o-
pinion and its conlequenccs examined and
confuted at large, may find their fatisfidion
in Tullys fecondbook de F'lmbus^ where the
matter is fet in a very clear light.] And as for
that other principle of the fame Scdl, that ^^//
k'lndnefs and good-will arifes from weaknefs,
it has of later days been copied,by thofe who
make the natural ftate of man a flate of war
(in which every man is an enemy to all o-
thers) and all peaceable and kind offices the
R 4 effe(5t
quod cibo aut potione & aurium deleclatione, & oblcccna
volupt;<te capiitur. C'tc. de Finih. I. 2. cap. 3.
— Eft autem ate femper dictum, nee gaudere quemquam
nifi prop'-er corpus, nee dolere. fL cap. 30. Neg^s .mimi
' ullum effe g?.udium quod non refeiatur ad corpu?, ib.
1 Omnis in imbecillitate eft & g'aiia &: c-uitas,
De Nat. Bear. I. I. cap. ult.
248 SERMON VIII.
effed: only of fear, arifing from a fenfe of our
own weaknefs and inability to fubdue all o-
thers. But though this may indeed be a re-
prefentation of thefe men's own corrupted
temper; yet if it were not a very falfe ac-
count of Human nature in general, the world
would be in a much worfe condition than it
is. For, thanks to the Author of our na-
ture, there are in theie very men fome fuch
natural propenfions to fociety as overthrow
their afTumed principle, and ihew, that man
is naturally a foetal ammal. Upon which
account, befides the confideiation of the fore-
mentioned excellencies, in the mind of man,
fmgly taken, by which in forae Ibrt he re-
fembles the Supreme Being, we may alfo ob-
ferve, how the joint exercife of them pro-
duces many noble and beneficial effeds in the
world, in fome kind relembling thofe of Pro-
vidence, though in degree infinitely below
them. From hence come all thole • conveni-
encies of human life, the procuring and im-
proving of which makes io great a part of
the bufinefs of men, both in their private and
focial ftate ; fiach as building, planting, tilling,
inventing new and ufeful arts of all kinds, ex-
ercifing Trade and Commerce, forming defigns,
and making laws and rules for their more hap-
py
SERMON VIII. 249
py living in fociety , feeking out means of
making their communication and intercourfe
with others more extenfive , and exercifmg a
fort of care and providence, not only over
their own Species, but even over many of the
Brute creatures alio. Now from whence is it,
but from an original fenfe of Goodnefs in the
mind of man , that men dire(5t their natural
portion of Wildom and Power to fuch benefi-
cial purpofes ? and that their own confciences
reproach them, for every wilful deviation
from what appears to be jufl and right ; that
is, for every deliberate acftion which is greatly
contrary to, or inconfident with, the natural
good of mankind, though it may for the pre-
fenr gratify their mere animal pafiions or fen-
fations ? Corporeal impreflions alone could
never produce fuch fentiments of remorfe for
ading contrary to reafbn , or of fatisfadtion
for ad:ing according to it ; bur would very of-
ten produce the contrary, if not controlled by
fuperior Thought and Confideration, which
is able to correct the prefent impulfes of mat-
ter upon us : So that reafon and thought is
of a nature very diftindt from that of Matter
and Motion, and fuperiour to it.
To this purpofe I might farther oblerve di-
vers other properties in the mind of man ;
which.
250 SERMON VIII.
which , though they are not ib much images
of the divine perfedions of a fupreme Being,
jas endeavours of attaining fomething Hke them ;
yet they do tacidy imply our natural appre-
henfions of fuch a fupreme Being, to whom
luch perfections do neceffarily belong. Of
kind, for inftance, is, The perpetually grow-
ing defne of knowledge, and that of all kinds,
.as far as polTible. The eye is not fatisfied with
feeing^ nor the ear with hearing ; nor does
the mind, which is exercifcd in the fearch of
Truth, ever think it has proceeded far enough,
but is always (Iriying to enlarge its views, and
make new additions to its (lock of knowledge.
In like manner^ its perpetual enquiry afrer
Happinefs, or Good, is without all bounds,
and cannot be fatisfied with any thing lels than
infinite. It is always aipiring after ibmething
higher and nobler, than what at prefent it en-
joys. Whatever methods it takes to procure
them, yet it is always, in its nature, rending
towards foaie farther real or imaginary degrees
of happinefs. Thus alfo it is conftantly aiming
at, and as it were, reaching forward towards Im-
mortality ; and therefore naturally endeavour-
ing fome way or other to attain it. It finds
in its nature an utter abhorrence of not being
at all, (b that it chufes an imaginary exiftence
rather
SERMON VIII. 251
rarhcr than none, endeavouring always, by
fome means or other, to furvive this life, if
it be but in fame, and the memory of others.
This natural defire or inftintft, even Epicurus
himfelf could not but follow, though it were
a conrradid:ion to his own principles '", when
by his Will, he appointed a day to be annual-
ly kept by his followers, in commemoration
of himfelf and Metrodorus. This inftindl is
by Tidly " more juftly called, a natural pre^
fage of a Future ft ate ^ with which he ob-
ferves, all the greatefl: and bcft minds are mofl:
firmly poffefTed. Nov/ the fore-menrioned
powers or perfections, abilities or inflin<5ts,
naturally in the mind of man, do indeed, to
a confiderate man, argue a cloie dependence
upon a fuperior Being, in nature, infinitely a-
bove any fenfible object, from whom rhefe
pcrfed:ions are derived, and whole nature they
do refemble. For feeing the fame pcrfed:ions
exercifed in the world in an infinite degree,
which it felf exercifes in a fmaller compals and
a lower
"> 0/r^«/^e Tally de Finibu3, lib. x. cab. 31. AndT>\o-
genes Laertius, in the life of Epicurus.
" Inb^ret in mentibus quali feculorum cjuoddam
augurium futurorum ; idquc in maximi? ingeiiiis Jiltillimifq;
animis & exdllit raaximc U apparet faalhine. Tufcal. Difp.
I. i. C. If.
252 SERMON VIII.
a lower degree, how can it do otherwife than
conclude, that there is an Infinite mind, to
whom all thefe perfed:ions originally belong ?
And thus is the Mind of man naturally led to
the acknowledgment of a God, from refleding
upon it felf
I know not how far fuch confiderations as
thefe, may move thole men who think of no-
thing but matter and motion ; and are re-
folved to fetch the principles of all things from
thence. But I am periiiaded, that if men would
ferioufly confider things as they are, without
refolving firft from whence they will have
them come, they would more eafily fee from
what caufe or principle they do really come ;
and would not alcribe efFeds, in which fuch
wonderful Wifdom, Power and Goodnefs, do
manifeftly appear, to caufes fo infinitely below
the efFeds themfelves.
Now the refult of what I have faid, both in
this and my former Difcourfe, upon this third
Ground of univerfal perfuafion of the Being of
God , is this. The manifeft inftances of in-
conceivable Wifdom , Power and Goodnefs,
conftantly difplayed in the frame and prefer-
vation of the world ; and , in fome meafure,
as it were , exemplified in the Mind of man,
couldlaot proceed, either from chance or ne-
celTity ;
SERMON VIII. 253
cefTity ; that is, from any cafual concourfe of
the minute parts of matter impelling one ano-
ther, without any directing caufe ; and there-
fore mufl: argue an Intelligent Being, fuperior
to all thefe effeds, to whom all thefe perfed:i-
ons do originally belong.
That confiderate and thinking men did
thus, by reafon and arguing from efFed:s to a
Firft caufe, eflablifh their belief of the Being
of a God and a Providence, ( the exiftence
whereof they had perhaps generally been
fomething acquainted withal, by tradition,
before they begun to realbn about it) is a
matter of fad:, to which the writings of all
ages give teftimony. And that their Argu-
ment was true and concluding cannot be deny-
ed, but by (uppofmg fomething, that implies
fomemanifeft abfurdity or conrradid:ion ; fiich
as, that things may be without any lufficient
caufcs of their being. Indeed to keep this ab-
furdity from appearing, men who deny Pro-
vidence would fain make ufe of the woid °iV^-
ture , as a fufRcient Iblution for every thing.
P But this is a word of a very ambiguous and
indeterminate fignification, till we firft know
whac
o See Velleius in Tully, dc Nat. D. lib. i. ca/.zo.
V See TuIIv de Nat. D, lih.-h. cap. 51.
254- SERMON VIII
what principle he goes upon that ufes it. Fof
it has one meaning with an Epicurean^ and
another with a Sto'tc^ and another in another
Sed of Philofophy. Tlato"^ obferves, that
forae Pretenders ro Philofophy in his time, in-
troduced Atheillical opinions, by making iW-
tare and Chance, antecedent and fuperior to
Art and Defign, fuppofing that both the forir
Elements or Matter, and the Form of the Uni-
verfe, the Heavenly Bodies, Plants and Ani-
mals, and all other things, were made only by
a Fortuitous mixture of contrary Qualities ',
that they were not the EffeB of any IN-
TELLIGENT MINT> or GO'D 3 or of
ART and T>ESIGN, but of NATVRE
and CHANCE-, but that ART and T>E'
SIGN arofe out of them afterwards. And
where he proceeds to difcourfe farther of this
opi-
q vide PlatoneiTi de Repuh. I. x. pag. 889.
>^ TV/C^i^i '"'* 5 "'l^'x-^^'^i^'^ riyjUM, &C.
*■ K«r ■sruv^oe. otitotx rri T Ivxvritov k^xth y^ tv^cU/j £| «v«y.
x«? a-uocKe^xS-}}, tcujtti f^ x.xtx txvtx area yey£m]x.6vct4 T re
h^xvov «Aov }^ Tirxtrx o-Troa-x kxt i^xiov ' 7^ t^iix ao !^ Qvtx ^vf^-
"TexttXy M^ut -STXTm c^ T«rwv 'j^of^iav' «' JsJgi vyv (^etT/v) tide
2^^ rivx &ioi, QSi ;^, Tiy^iljj ■ x>i^x, 0 Xtya>^{j, plrti >^ 'H'/CV'
SERMON VIII. 255
opinion, he fays, that ' whoever affirms this^
muft Juppofe , that Fire , and Water , and
Earthy and Air ^ were the fir ft of all Be-
ings^ and muft call thefe by the Na7ne of
NATURE, and fay that SOVL ( or the
principle of Life and Thought ) aro/e from
them, and was fiibfeqiierit to them. And then
going on to confute this Opinion, by flievv-
ing, that the operations o{ Alind, Thinking,
Underflanding, Wiihng, ^c. are antecedcnc
to being Hard or Soft, Light or Heavy ^ and
the hke properties of matter : He oblerves,
that ^ they make a wrong nfe of the word
NATURE, who apply it to the firft Ori-
ginal prodti^ion of things , when they put
^MATTER or BOTiT in the firft place.
But that if they would allow SOUL or
MIND to be older than MATTER or
BODT, they might then be allowed to fay,
that fuch things are fo or fo by Nature, but
otherwife it is wrong to fay fo.
Thus,
^ iLti^uu^jH "fi 0 Xiyav rouJTci, uTv^ y^ vSu^ sC yloj t^ ecepce,
^ OvK. o^dui ^^TDi bijAav^ /.f'ywv ylvSTii t 'Z^C* f'* "sr^SiTX '
(ra iJ o-a'uxTx riSixri ix ■sr^aiTcs) « jj' (pavuVeJ) "^^Z^ ■st^utm, it
arv^ tide xr.P., "yv^ii 3' ci ■srpcaroii y^yyVKfojj'if, JJjf^*" o^j6otxt»
>\iyt)tr «» «y«< ^g.0ea^»r6ii, on <pvo-H Tou-T ecB-' ' i^Tai f va»T«6 •
«** 'Vv^t/J Tii tTn^fi'^r, w«£s-«y?f'^-;4v bvx* trui^xr^, »7l.Mi ^ tiax~
fiNi. ib. /aj. 891.
4
25^ SERMON VIII.
Thus, when an incelhgent and adive Pro-
vidence, antecedent and fuperior to matter and
motion, is excluded, Nature can fignify no-
thing but the ftate in which things are, with-
out any confideration of what caufes them to
be ; fo that it is only the name of a train of
EfiFecSts following one another, and not ofa-
ny real Agent. And to this fenfe all the Athe-
iftical Hypothefes of Nature , will at laft be
reduced. Sometimes by Nature^ is meant an
acStive principle, and then it either fignifies the
fupreme Being, and firft Caufe of all things^
defcribed by another name , intimating, not
only his power, but his method of adting ;
or elfe it fignifies an inferior Agent, made
by the Supreme, to actuate the world under
him in a dated method ; Which is what fome
underfland by the An'ima mund't. And in ei-
ther of thefe fenfes , it implies, either imme-
diately or ultimately, a wife and intelligent
Providence ordering all things. But when a-
ny thing elfe is meant by ir, 'tis only puzzling
the Caule to alcribe any real power to it.
Now fetting afide the ufe of this ambiguous
word, from which men are apt to confound
caufes and efTeds without diftind:ion ; they
who deny a free, adtive, wife and good Pro-
vidence governing the world, as the firft Caufe
of
4
SERMON VIII. 257
of all thefe effects of which we have been
fpeaking, mud, in the conclufion, be re-
duced to affert , either , that there is really
no, fuch thing, as vvifdora, power or good-
iiefs in the world ; or that what we cfteem
fuch, is the mere, cafual or necelTary refult of
matter and motion; or clfe^ that all things
were from eternity, in the very way they now
are : The Abfurdity of all which will be very
briefly fliewn, in my next Difcourfe ; when I
ihall likewife confider the Inference, which
the Apoftle here makes, from mens having
fuch natural means of knowing God ; which
is, That tbej are '-jvithout exctife, becaufe that
when they knew God^ or had iufficient means
of knowing him, they glorified him not as
Gody neither were thankful.
New to the King Eternalj Immortal, In-
'vifible^ the only wife God, be afcribed
all^ower, and Glory, and Honour y for
evermore. Amen.
SERMON
SERMON iX.
Preached January the 6'^ 17 \l.
Rom. i. —20, 21—
-- — So that tloey are without excufe :
Becaufe that when they knevj God^ they
glorified htm not as God ^ neither
were thankful^ &c.
N thefe Words , and in the two
Verfes going before, which have
been the Subjed: of fome of my
former Difcourfcs, the Apoftle ai-
ferts two things.
S %
h That
266 SERMON IX.
I. That God has , from the beginning of
the world, given fufficient manifeftation of
his own eternal ^ower and Godhead to man-
kind by his works, or by what he has plain-
ly done ^ a7id fill continues to do in the
world.
II. That men having fufficient means of
knowing God^ if they fill either difown or
take no notice of his Being \ if they neither
glorify him as God, nor Jhew any gratitude
towards him, they become thereby utterly
inexcufable, and may juflly ex^e6i to fall
under his indignation for their negleSi of
him.
The former of thefe I have already confi-
dered: in doing of vvhich, Ihope^ I have gi-
ven a reafonable account, of the ground
or foundation of that univerfal perfuafion
of the Being of God, which has poffeft:
mankind in all ages and nations : by which
it appears, that the motives to believe it are
fuch, as not only the unthinking vulgar, bur-
men of the bed underflanding and capacity,
have, upon diligent examination , owned to
be fufficiently convincing; as they have from
time to time teftified ia their writings. And
CO
SERMON IX. 26i
to fuch as do acknowledge their convicStion
of the Being of God, upon the foregoing evi-
dence, I might, without any farther trouble,
apply my felf, and defire them to confider
the fecond aflertion of the Apoftle , in the
words now before qs, which are an inference
from the former.
But becaufe there are (bme men fb perverfe,
as not to own themfelves fatisfied of the fiif-
ficiency of any Arguments drawn from vifible
Q^cOiS^ to prove a God or a Providence, till
they fee the utter impoffibility that things
ihould be , as they appear to be , any other
way than by (uch Providence ; therefore to
prevent all cavilling at the conclufions to be
drawn from the foregoing premifTes, before I
proceed to confider the confequence here in-
tended to be fpoke to, I iliall, as I promiled
in the Clofe of my lad Difcourfe, very briefly
fliew. That whoever confiders the frame of
the world, and of human nature in particular,
and obferves the Effeds of Wifdom, Power
and Goodnels, of which we have been fpeak-
ing in the foregoing Difcourfes, and yet de-
nies a Free, Adive, Wife and Good Provi-
dence, making and governing the world, to
be the firfl caufe of all thefe effeds , mud in
the conclufion be reduced to afTert fomething
S 3 which
a62 SERMON IX.
vyhich implies a plain and manifeft abfurdi-
ty. For the refult of all the reafoaings of
fuch men , upon this Subjedt , mud, in the
end , amount tp one of thefe Affections ;
Either,
I. That there is really no fuch thing a§
Wifdom, Power or Goodnefs in the world :
Or,
-L. That what we cfteem the effed of fuch,
is only the mere cafual or necelTary refult of
Matter and Motion ; Or,
3. That all things were from eternity, fuc-
ceeding one another neceflarily in the way
they now are.
'Tis true, that no Atheiftical perfons of
commou fenfe^ will diredtly go about to main-
tain all thefe afTcrtions ; nor will they flick
to any one of them, when they are hard pref-
fed with the ablurdity of it, but will present-
ly retreat to another; as if their defign were,
by frequent changes of their ground , rather
to offend religion, than to defend themfelves :
Whereas, to make their own principle fecure,
it ought on fome fide or other, to be defen-
fible ; which none of the foregoing affertions
can be: For,
I. That there is really no fuch thing as
IVifdom , Power or Goodnefs in the world ;
and
SERMON IX. 263
and that therefore, there can be no arguing at
all from thence to prove a God or a Provi-
dence, feems at the firfl propofal a very ab-
furd affertion ; and perhaps few of them will
now diredbly fay it, in fo many words : but by
their earneftnels to fet afide all Final Caufes,
as having nothing to do in the making of the
world, or any part of it, they llievv a great
inclination to clofe with it. For where there
is no final caufe, there is no antecedent in-
tention, and where all intention is excluded,
there is no intelligent adiing, and confcquent-
ly no exercife of wifdom or goodnels, nor
indeed of power, properly fo called. And they
are wont to admire the infidels of former days,
who have certainly faid as much as this affer-
tion comes to. Lucretius , for inftance, af-
ferts, ' that the eye was not made to fee withal,
nor the ear to hear withal, nor was any other
S 4 part
» EfFugere illorumque errorem praemeditemur
Lumina qui faciunt oculorum clara creata
Profpicere iit poflimus, ct-c lib. iv. 821.
Nil ideo quoniam natum'ft in copore ut uti
Poffemus, fed, quod natum eft, id procreat ufum.
Nee fuit ante videre oculorum lumina nata.
Multoque creatae funt prius aures
Quam fonus eft auditus : & omnia denique membra
Ante fuere, ut opinor, eorum quam foret ufus.
Haud igitur potuere utendi crefcere caufa. ib.
2^4 SERMON IX.
part of the body , defigned originally for any
of the ufes to which we find ir fo very natu-
rally, as we think, and conftanrly, applied;
but that the ufe of thefe things was found
out long after : and all this is built upon this
notable reafbn, beeaufe things mtift be before
their ufes. Now if this reafbn have any
weight in it, we may as well fay, that no man
could ever defignedly contrive Clocks or
Watches, to fliew the hour of the day, be-
eaufe they could not flievv it till they were
made. I hope fuch men, who argue at this
rate, will give us leave to fay, that they can-
not defign any of their Arguments to prove
any thing againfl: the being of Providence, or,
indeed , that they have any defign at all in
reaibning after this manner. For Vi there be
any luch thing as antecedent defign or inten-
tion, to be proved from men's arguing or their
adling, then there is in the world iome Being
which has intelligence, and ad:s with defign,
adapting means to ends forefeen, and laying
premifi^es together, in order to infer a conclu-
jfion ; that is, there is really Wildom, Power
and Goodnefs in the world : And if the efFeds
of thefe appear, in a much higher and more
evident degree , in the formation and ufe of
things which we call natural, than in any of
thofe
SERMON IX. 16$
thofe conFrivances, which are the effeds of
human Art, then it is an abfurdity not to
think the efficient caufe of them, in a much
higher degree, intelhgent than man is. And
fmce man himfelf, with all his powers and
perfecStions, could not make himfelf, but muft
proceed from a fupcrior caule, that caufe muft
have all the real pcrfedions which man has,
in an eminent degree, or elfe thofe perfecti-
ons in man would be caufed purely by no-
thing, which is a manifefl contradid:ion. But
^. When they fay, that what we account the
efFe6ts of wifdom, power and goodnefs, or of
an Intelligent Being, is only rhe mere cafual
orncccfTary refuit of Matter and motion, this
will dill be liable to the lame abfurdity in the
end, that fomething is cmtfed by nothing.
for if there be any intelligent or underftand-
ing Being in the world , any Being endued
with conlcioufnefs and perception, as man is
allowed to be, fuch intellgence, perception
and confcioufnefs, muft either be a perfecflion
diftindt from that of matter and motion, pro-
duced by a fuperior, adive, intelligent Being,
which is itlelf neither matter nor motion (and
to allow this, is to own a God and a Spiritual
Subftance, which is all that we contend for
in this argument ;) Or it muft be a compofl*
tion
266 SERMON IX.
tion of Unintelligent figure and motion ; Or
elfe it muft be fomething caufed by nothing.
Now that any compofition of unintelligent
figure and motion, fhould be intelligence,
thought, perception or confcioufnefs, is alto-
gether abfurd : Becaufe, whatever the com-
pofition of any material thing is, it is ftill in
reality only that thing (or things) of which
it is compounded. It is not altered in nature,
but only in fituation of parts : It may ap-
pear differently to our fenfes, but to our rea-
ibn it is ftill the fame, let the parts be never
{6 mix'd or divided. A Globe cut into two
Hemilpheres, is not a jot nearer to Thought
than it was before, becaufe it is only the two
parts of the fame whole : nor can two equal
Hemilpheres put together have any other na-
ture than what a Globe has : And the like
may be faid of all divifions or compofitions
of figure, or of matter and motion, how va-
rious Ibever. Therefore unlefs Figure be
Thought, and all matter have fenle, percep-
tion and confcioufnefs (which is fo abfurd a
fuppofition, that though fome have advanced
it, yet, I believe, few will maintain it) the^
po matter, as (uch, can have it or caufe it.
And then whatever has fenfe, perception and
qnderftanding, if it be not caufed by a fupe-
rior.
SERMON IV. 2^7
rior, intelligent, immaterial Being, muft be
caufed by nothing ; that is, there muft be aa
effedt without any caufe at all, which is ab-
furd.
'' Ttilly very often in his writings charges
the hypothejis of Efictirm with thfe abftirdi-
ty, of afTigning a particular motion of decli-
nation to atoms, (which Larr^^//^ calls clina-
men principorum^) in order to produce free-
will, or a power of ading voluntarily, and
yet not pretending to aflign any caufe of fuch
declination, which, he fays, is *" the moft ab^
furd blunder that any phtlofofher can fall
into. And he makes this a fundamental fault
ip the philofophy ^ both of Epicurus and
^emocritus^ that they confidered only mat-
ter, and not the efficient caule, or power by
which things are produced. And indeed who-
ever does this, will, in the end^ be forced
upon
b I>e Finibus Bon. o'mal. I. i. cap. 6. And in his Book I.
de Nat. Deor. cap. 25. and in feveral places of his book He
Fato.
^ Ait enim declinare atomumfine causa, quo nihil turpius
phyfico. De finih. l.i.c.6.
^ Utriufque (Democriti fc. & Epicuri) cum multa non pro-
bo, turn illud in primis, quod cum in reium natur;i duoqua:-
renda fint, iinum, quae materia fit, ex qua quxque res effi-
ciatur; alterum, quae vis fit, quae quidque efficiat; demate-
xia difieruerunt, vim & caufam cfiiciendi reliquerunt. ih.
2^8 SERMON IX.
Upon the fame abfurdiry that Epicurus was^
or fomerhing very like it. And the remov-
ing it a degree further ofi^ will not alter the
cafe, unlefs it be to make the thing more ab-
ford when we come at it. Juft as Epicurus
to avoid one difficulty , which T^emocritus
it ieems did not take care to fence againft,
run upon this folution, which, as ^ Tully fays,
was much worfe than owning the thing to be
indefenfible. And this has, in the event,
been the cafe of all thofe fchemes of Philofb-
phy, which have pretended to make the world
without an infinite intelligent Mind being con-
cerned in it.
3. To fupppfe, that all things were from
jEternity, fucceeding one another neceffarily,
in the way they now are, without any Su-
preme Intelligent Power to dilpofe them, or
give them motion, will alfb be equally ab-
lurd. That Ibmething mud have exifted from
all eternity, cannot be denied by any one ;
for
e Epicurus cum viderct fi atomi ferrentur in locum inferi-
orem fuopte pondere nihil fore in nollra poteftate, (]uod
effet earum motus certus & neceffarius ; invenit quomodo
neceffitatem effugeret, quod videlicet Bemocrltum fiigerat.
Ait atomum, cum pondere & gravitate direda deorfus fera-
tur, declinare pauUulum, Hoc dicere turpius eft quam illud
quod vult, non poffe defendere, Be Nat. D. I. 25.-
SERMON IX. 16^
for elfc nothing could ever have exifted. This
mufl: therefore either be fome one lelf-exift-
ent, unchangeable^ independent Being, from
whom all other things originally receive their
being ; or elfe there muft be an eternal iiic-
cefTion of dependent changeable Beings, as
this vifible world comprehends, one produ-
cing another, without any original caufe at
all: that is, there muft be an infinite ieries of
efFedts, following one another, without ^ny
eificient caufe : which is abfurd.
Ariftotle indeed is alledged as an afferter
of the Eternity of the world : and being a man
of a very piercing judgment, Atheifts Ibme-
times think themfelves liifficiently defended
under the patronage of his name. But li they
would really confult his writings, they
would find that his arguments afford their
caufe but very little defence. For whatever
eternity he may afcribe to the material world,
he is very far from doing it in their lenfe. He
never thought, that matter could move itfelf^
or could be the original caufe of all things ;
but he makes ^ an Eternal^ Intelligent^ In-
dependent
^ aiS-i^ruM (pxii^v m4 t ei^nfj^u*. Metaphyf. I. 12.. cap. 7.
270 SERMON IX.
dependent Mind to be the firft canfe or prin-
ciple of all things, and that which gives mo-
tion to all things, being itfelf unmoveable and
unchangeable : as may be {ztx\ at large both
in his Thyjlcks and Metaphyjicks. And he every-
where makes beauty and order to be the effeiSl:^
of -M/Wand 'Vnderftanding And he com-
mends Anaxagoras in many places, ^ for thi^
principle, that an intending mind was the caufe
of what is good and rights and the mover of
matter t forfome end and defign. And he is fo iar
from thinking final or intending caufes un-
philofbphical, that he expofes that Philofb-
phy, as very ridiculous, which pretends to
give an account of the formation of animals
without
a^ a-Vf^QeQfUcoi' ' ' >^ *" KivQv dihoi t^ tf^ti^v rH Ktvyf^a, and
much more to the fame purpofe, I. ii. cap. 8, 9, 10. where,
after Jhew'tng that there cannot be a progrejftort of caufes jn in-
finitum, -without one original independent caufe, he concludes
■with thefe words. To, 5 otrx y QsMj -sroi^tTi^Se^ Kxic£i, *,*«
«ty«6'ovaroAuxoi^«v('>j, «« xolouv^, ^nd in his Phy/icks, l.S. cap.
6. he hat thefe words, '£» yi roii (pva-H, <J« li •a-iTrepxa-iS^o* x^
•rQ$( oTt dtei'yx.t) tivou ri 'sv f^ uiaiov t* zs'^mtov kivSv, C/C
g Metaph. I. i. cap. 3. er lib. iz. cap. lo. *A»«|«yogj65 ^c
«$ xivS* 7» ayaflov u^x^-^* ^ "/^ '^S «<►«, u»^x x(»« cttKU, riy<^.
HoXtieixS ^ Y> TB tuTtev §" KeeAw; )^ cpiii r ytrr Afy«. /. I»
dtAnma. cap. z.
SERMON IX. 271
without them, and he fays, x.\\2it^ an ordinary
carpenter would give a much better account
of a piece of work^ of which he was the
maker ^ than fitch kind of Thtlofophers did,
who went no farther than the mere mecha-
nical motion of one part of matter upon an-
other. And he clfewhere ' juflly blames thofe
Philofophers, who allowed nothing but mat-
ter, in the univerfe, for introducing motion
without any ad:ive caule or principle to pro-
duce it ; And likewiie, becaufe ^ they were
not able to give any account of what was
good and fit (t5 ih x^ ica,?\.cog) in the being or
formation of things, from matter alone, or
from
tiviii on if/.-TrcTov]©^ y o^yoc^a t» y. xoiXn £j^j£7t> to ^ iviin-
eov, d^M, oioTi T ziXt)yUo iTrottitrxTV TotouurUu x) t/v(^ t^eKd^ tpft
T cuTicct, u'c. de Par lib. Ammalium. lib. i, cap. i.
WXeiOtMy «S"<, M* fl T^TB O-Vf^'oCUtH )^ T(' 75 OATlOlf ii yi ^^ TV
ys \ZJ7)Keiu(<io7 eujit -zfoih faflaQdyi^Hv eccuro' Xifu a'' iiov, itte
TO |i;A<)» i-re o ;g*A)to? curiof y f^i1x-ooi.y)sHv EKctre^t ccorm ' »J'c
•UitH Tt /A |t/Aa» »tA(iJj», o 5 ;C*^*»$ cctd^iciilx , eiXk' littpai
tl "f /ttE7«'50^?? i'j^/ov * T9 J^e tQtb H^yflHv ir'i to t cti^v ei^^lu) ^r,-
7«i') »5 «» jJiMH? ^«M3}yt4£», o6ei j> «i^Z*i "^ «<>)}»•£««. Metoph. I. I.
cap. 3.
'^ T» yi ev i^ xxXui T« jM. f;ii«i' T<« o( yiitio^cii t 'ot']a)tiru9
272 SERMON IX.
from chance and fortune. And ^ thofe who
make Body or matter the only fubflance, or
univerfal nature, he condemns of great mi-
flake, inalmuch as they confider only the firft
principles of body, but not of things mcor-
foreal^ though there be things incorporeal'^
And likewife, becaufe, pretending to philofo-
phize about the nature of all things, they
take away (or leave bur) the caufe of mo-
tion. So that Ariftotle was far from think-
ing an immaterial fubflance a contradiction,;
or that Matter could move itfelf, or think and
ad.
Thus I have endeavoured briefly to repre-
fent the abfurdities which they mud of ne-
ceflity be driven to, who deny a Supreme,
Intelligent, Eternal and Self exiflent Being to
be the original caufe of all things, and the
Author of all the Beauty^ Order and Har-
mony of the world, and the fountain of all
the Power, Wifdom and Goodnels, which is
manifefl: in the frame and prefervation of it.
And I might have drawn this matter out to
a much
' 'Oo-oi ftj' ^'* f*' '^^ "^ "''*• ^ i^leev eivct* (pva-iv w? v'Mv iiSsxTiy
cXoySnsi tv '^ Kms-tui ehTtot di»*^9viyc Metaph, I, I. cap. f.
SERMON IX. 273
a greater length in the abftradcd or metaphy*
ileal way of rcafoning, if my incended me-
thod would have allowed iiic to purine thai:
courfe. But bccaufe this has been fully done
in that ^emonjlratlon of the Being and At -
irtbutes of Gody which was foaie years a«
go publiihcd by an excellent Author, as the
fubftancc of his Difcourfes upon this iubjcd',
1 fhall rather refer thole that dcfire farther fa-
Hsfadlion in this way to that Treatife itfclf,
where the arguments of Mr. Hoboes 2i\\^S^i-
noza, and other Materialifts, arc fully an-
fwered, and the Self exiftence of one inde-
pendent infinite Being of all poflible perfe-
ction demondrativcly proved.
I proceed therefore nov/ to what is afferted
in the words of the tcxr, as an interence from
the foregoing do(ftrine, viz. 'That men ha-
lving fifficient means of kfiowhig God (i. e.
plain and evident reafon to convince them;
that there isfuch a 3dng) if not'-xithfand^ng
thisy they either difovun^ or take no riot ice of
his Being., if they neither glorify him as
God, nor fhevj any gratitude towards hlm^
Jtbey become -thef'eby utterly inexcufable., and
will therefore certainly fall under his jiifi
indignation for their ncgle^ of him. .Thi'S
is what the Apoftlc affirms even of the Hea-
T thcd
274 SERMON IX.
then world, That they are without excufe-,
becaufe that^ when they knew God^ they
glorified him not as Gody neither were thank-
ful.
This confequence is what thofe men would
fain avoid, who are inclined to Atheifm, but
yet are not hardy enough abfolutely to deny
thofe demonftrations which are brought for the
Being of a God, when they are prels'd with
them. They have underftanding enough to
fee the abfurdity of attempting to prove it
impodible, that there Ihould be fuch a Being,
as we call God. And therefore they are wil-
ling to wave that point, and to compromife
the matter would content themfelves to let it
reft as a fpeculative point, of which much
may be faid on both fides ; though they are
pleafed when they can find out objedions a-
gainft any particular method of proving it.
But then they take it ill that we iliould offer
to perfuade them, that they are under any
obligation themfelves ad:ually to own the be-
lief of fuch a Being, or to tell them that they
can be under any penalty from him for nuc
believing, or not attending to the confequen-
ces of fuch belief. Why fhould we not be
contented to let them alone to their own un-
certainty, and, with Trotagoras^ to declare
freely^
SERMON IX. 275
freely, that they have nothing to fay, whe-
ther there be any God or no ? Nay farther,
they would perfuade us, that it is inconfill:-
ent with that original notion or idea of Good-
nefs which we mafl prcfuppofc in God, if
there is any fuch Being, to make any Man
luffer for denying, or not believing his Being.
A certain Author, who in his writings
feems much more concerned for an elegant
turn, and, as he fancies, a polite manner of
wriring, than for any real confiftency of
thought, juftnefs of feiirimcnt, or (trid: con-
iequence of reafon exprefs'd in it, has in a
very artificial manner drefs'd up a plea, in be-
half of thofe who call themfelvcs Free-think-
ers \ which he propofes as a fecurity againfl
all liiperftition, "^ " To remember that there
«' is nothing hi God, but what is Godlike-^
*' that he is either not at allj or truly and per-
" fedly good. But that when we are afraid
" to ufe our reafon freely, even on that very
" queftion^ Whether be really he or not ; we
" then adtually prcfume him bad, and flatly
" contradid that pretended Charadcr of good-
" nefs and greatnefs, whilrt: we dilcover tliis
^' miftruft of his temper, and fear his anger
T X « and
"> Chara6ltrijl'iciis, Vol I. f. 33, 34, 35.
216 SERMON IX.
'' and refentmenr, in the cafe of this freedom
" of inquiry. — -^" And again, " What
" merit can there be in believing God or his
" Providence upon frivolous and weak
" grounds ? What virtue in affuming an opi*
" nion contrary to the appearance of things^
" and rcfoiving to hear nothing that may be
" faid agaiiift it ? Excellent Charader of the
" God of Truth ! that he lliould be ofTcnded
" at us, for having refufed to put the lye up-
" on our underftandings, as much as in us lay^
" and be fatisfied with us, for having be-
" lieved at a venture, and againft our reafouj
" what might have been the greatefl: fallhood
" in the world, for any thing we could bring
'' as a proof or evidence to the contrary. "
And again he tells us^ " A man mufl: have
" fiirely an unhappy opinion of God, and
*• believe him not fo good by far as he knows
*' himfelf to be, if he imagines, that an im-
*' partial ufe of his reafon, in any matter of
*' Speculation whatloever, can make him run
" any rifque hereafter : and that a mean de-
*' nial of his Reafon, and an afFedration of
" belief, in any point too hard for his under-
*' Handing, can entitle him to any favour in
*' another world. This is being Sycophants
*^ in Religion, mere Parafites of Devotion.
Now
SERMON IX. 277
Now though this Author has in ibnne paf-
fages of his writings very fine ftrokcs in de-
fence of a Supreme Governing Mind, which,
if purfued, do not feeai very confiftent with
what he here infinuates ; and has indeed in
this place been fo cautious, as not dired;ly to
affert, that the downright open profcffion of
Atheilm cannot be any way difpleafing to God
Almighty, or incur any jull: relent ment from
him ; yet if we confider the drift of this
" whole Trcatife, and how kindly in other
places he takes all thofe men into his protc-
(Stion, the falfenefs of whofe Philofbphy he
could not but dilcern, who have no other tide
to that Free-tb'ink'mg, which he would en-
courage, but their liberal charging all Religion
with Impofture or Credulity; and how much
he puts all kind of Revelation, real and pre-
tended, upon the fame bottom ; and if we
confider farther, how thole men, who have
treated all Religion in grofi^er language, have
cited this Author with great approbation, as
a patron of their opinions, we may, I think,
without any injufkicc, fay, That this way of
reafoning does really, in their judgment, im-
ply fo much. And efpecially when the fup-
T 3 pofed
■ . '" ~~ — ___— ^
n Ejfay on the Freed jm of Wit and Humour, />. Oj
278 SERMON IX.
pofed charader of the T)ivine Being is, ia
the conclufion, intended to be drawn under
the following refemblance of a Prince or Mi-
nifter of Hate, in thefe words, " 'Tis natural
" (fays he°) for us to wiili our merit Ihould
" be known ; particularly, if it be our for-
'' tune to have ferved a nation as a good Mi-
'' nifler ; or as fome Prince or Father of a
'' country, to have render'd happy a confi-
" derable part of mankind under our care.
" But if it happen'd, that of this number there
" fhould be lome fo ignorantly bred, and of
** fo remote a province, as to have lain out
" of the hearing of our name and ad:ions ;
*• or hearing of 'em, Ibould be fo puzzled
** with odd and contrary {lories told up and
" down concerning us, that they know not
" what to think, whether there were really
" in the world any fuch perion as our felf :
^^ fliould we not in good truth be ridiculous
" to take offence at this ? And iliould we not
" pafs for extravagantly morofe and ill-hu-
^' mour'd, if inftead of treating the matter in
" raillery, we fliould think in earneft of re-
" nj e n ging our f elves on the offending parties,
" who, out of their ruftick ignorance, ill
" judgment
o Pag. 37.
SERMON IX. 279
" judgment or incredulity, had detraded from
" our renown ? " Thefe words, one would
think, do not want a comment to let us into
their meaning, or defigned application ; or if
they did, thofe w^hich follow will fufficienrly
clear it. For thus he goes on ; p " How fliall
" we fay then ? Does it really deferve praife
" to be thus concerned about it ? Is the doino;
" good for Glories fake fo divine a thing ? Or
" is it not diviner to do good, even where it
" may be thought inglorious , even to the
" ungrateful, and to thofe who are wholly
" infenfible of the good they receive? How
" comes it then, that what is divine in us
*' ihould lofe its character in the divine Be-
" ing ; and that according as the T)eity is re-
" prefented to us , he fliould more reiemble
*' the weak, womaniili and impotent part of
<' our nature, than the generous, manly and
« divine?"
Now the fum of all this kind of reafoning.
can amount only to this, that it is inconfiftent
with Divine goodnefs, to make any man fuffer
for the denying of the Divine Being. I defirc
that I may always have the higheft Venerati-
on pofTible for the Divine goodnefs, and am
p Pag. 38.
T 4 very
28o SERMON IX,
very ready to grant, with this Author, "^ '' that
" nothing but what is morally excellent caa
^ have place in theE)eity ;" and that " unlefs
" we be iatisfied that he is good, and cannot de-
" ceive us, there can be no real religioi^s faith or
" confidence ; " and moreover, that, " \f there
" be really Tome thing previous to Revelation,
« fome antecedent demonftration of Realbn
" to affure us, that God is, and, withal, that
" he is Co good , as not to deceive us ; the
" iame realbn, if we will truft to it, will de-
" monflratc to us, that God is fo good, as to
" exceed the very beft of us in Goodnefs ?"
Yer, notwichdanding, I can by no rneans de-
duce the fame general conclufion which this
Author does in thefc words, after this man-
ncr , ''Ji'e can have no dread or fiifp'icion to
render us wieafy : for it is MALICE on-
ly^ and not GOOD NE S S ^ that c^n make
its afraid. Indeed a good man, who always
adbs fincerely, according to his bell: under-
ftanding, and is ever ready to be governed by
thofe principles of Religion, which the High-
eft and moft unprejudiced reafon will affure
liim are worthy of God, h^s no reafon to be
afraid of any deficiency in the Divine good-
nefs
SERMON IX. 28?
ncfs towards him, which is ever ready to com-
panionate even all (uch miflakcs as are purely
involuntary. But what is this to a man, that
having means of knowing God, yet cither ut-
terly denies, or takes no notice of his Being?
All men indeed , by reafon of their different
degrees of underftanding, cannot have equal-
ly perfed: notions of the Nature of God and
his Attributes : But there is no man who has
attained to the ufe of his reafon , but he can
evidently difcover that he did not make him-
iplf: And I hope I have formerly ihewn, that
there is no man of fo remMe a province, as
to be out of the hearing of the name and ani-
ons of the great Governour of the world.
The vifible Creation is a book open to all
men, and every man carries his own Mind a^
bout him ; and thefe grounds for the belief of
^ God and his Providence ., are neither weak
nor frivolous. Such a Belief, is fb far from
ajfuming an Opinion contrary to the appear-
ance of things y ox putting a lye upon the un^
^erjianding, or believing at a venture, and
againfl our Reafon., that if I lliould lay wich the
^falmift, that the Heavens declare the Glo-
ry of God .y and the firmament fheweth his
handy-work— and that there is neither fpeech
nor language^ where their voice is not heard \
the
282 SERMON IX.
the reafoning of an heathen Author would
bear teflimony to ir, who tells us, ' that That
man mitft be void of all mind or underftand-
ing Jjimfelfj who thinks that there is no fu-
ferior mind directing the wonderful order of
the Heavenly bodies^ 2ind ^prejerving the in-
credible conjiancy of their motions^ upon which
the frefervation and well-being of all things
Joas fo great a dej^endence. And what the
natural confequence arifing from hence is, we
are told in another place by the lame Author,
even where he is as much as may be difcou-
raging all fuperftition * : That there is fome
fi'tpreme^ excellent and eternal Being', and
that the fame Being is to be had in the great-
eft reverence and admiration by allmankindy
the Beautiful frame of the world , and the
order of the Heavenly bodies forces us to con-
fefs. Now it is certain, that no man, who
difputes againft the Being of God, can juftly
pretend
^ C-sleftium [/or [o it fliould be read, and not Caeleftem]
ergo admirabilem ordinem', incredibilemque conftantiam, ex
qua confervatio & falus omnium omnis oritur, qui vacare
mente putat, is ipfe mentis expers habendus eft. Cic de Nat'
Deer. I. 1. cap. zr.
» Effe prseftantem aliquam ceternamq; naturam & earn fu-
fpiciendam admirandamque hominum ^eneri, pulchritudo
iTitfndi ordoque rerum caeleftium cogit confiteri. Cic. de Di-
v'mat, lib, 2. in fine.
SERMON IX. 283
pretend ignorance of his Being. Nor can the
denial of his Being, confift with any kind of
reverence or admiration of him ; '^for the very
firft inftance and foundation of all refped:
which we can pay him, muft be an acknow-
ledgment of his Being. Let it then but be
granted, that there are eternal and neceffary
differences of things, and that the Will of God
determines it felf always to ad:, according to
the Eternal reafbn and nature of things, and
that all Rational creatures are naturally obhg-
ed to conform themlelves in all their anions,
to the eternal Rule of realbn ; it will from
thence follow, that there are Unchangeable
moral obligations, or Laws of nature, refpec^:-
ing man's behaviour towards the Supreme Be-
ing, whole creature and iubjed: he is, as well
as towards his fellow creatures. And if right
Reafon be the fame thing, though in infinitely
higher degree, in God, as in other rational
Beings ; it muft alio neceffarily be his will,
that all creatures Ihould ad according to their
moral obligations ; And confequently , as
there are natural evil confequences attending
upon the perverfion of the natural order of
things, and manifeft evils and inconveniencies
both
f Primus deorum cultiis eft Dcos creder . CT'f. vide Senec.
Bpift. 9 J.
284- SERMON IX.
both to fociety and to private perfons, flowing
from the tranfgreflion of the moral natural
law ; fo it cannot be confident with the divine
reafon, which is infinite wifdom, to make no
difference between thofe that chufe to ad: a-
grcably to the moral nature of things , and
thofe that wilfully a61; otherwife ; that is, he
cannot have the fame regard for thofe who
difown his Being and Providence, as for thofe
who own and obey him.
There is no occafion to fuppofe any Malice^
pr any defed of Goodnefs in the divine Na-
ture, for making this difference, which the
very nature of things pnakes : And it is far
irom being the pertedion of Goodnefs, to
make thofe equal, whpfe merits, or moral
^dions, are unequal. And if this way of ar-
guing, froin the notion of God's goodnefs,
were jufl, then for the fame reafon he ought
never to fuffer any man to be miferable, what
• ever his demerits are. But we fee in fadt, that
he ha$ done it ; and thefe miferies are real pu-
nifliments upon mankind, for their wilful tranf-
grefling the laws of Reafon and Nature. So
that we muft either deny that there is any
Supreme mind governing the wprld, or believe
itconfiflent with his infinite goodnefs topunifli
thofe, that is, fufTer them to be miferable,
who
r
SERMON IX. 285
who deny his Being, if he is a Being to whom
we have any natural relation or obligation.
And thus men may certainly be under a na-
tural obligation to the belief of a God , and
may make themielvcs uncapable of receiving
any good from him by an obftinate denial of
his Exiftence, fmce, upon the the acknow-
ledgment of his Exiftence, depends air the
fenlc of natural duty that we can owe him. And
farther, whoever denies the Being and Provi-
dence of God, mufl neceffarily own, that he
lives in a diftradled univerfe, where there is
nothing of good or lovely to be depended on,
becaule there is no wife or intelligent mind to
order and govern it. And the forementioned
Author, drawn by the mere force of Truth,
owns ( in his Enquiry concerning Virtue ^ J
" that fiich an opinion as this may by degrees
'" embitter the tem.per, and not only make
" the love of virtue to be Icfs felt, but help
'' to impair and ruin the very principle of vir-
" tue, viz. natural and kind affection ; and
" that 'tis fcarce polTible to prevent a natural
" kind of abhorrence and fpleen, which will
" be entcrcain'd, and kept alive, by the ima-
'' gination of fo petverfe an order of things :
*' *^ and in concludon , that virtue cannot be
" compleac
286 SERMON IX.
" coinpleat without Piety, fince, where this
« is wanting^ there can neither be the iame
*' Benignity, Firmnefs or Conftancy, the fame
" good Compofure of the Affedlions , or U-
*' niformity of Mind. And thus the per-
" fed:ion and height of virtue, (even in his
" judgment ) muft be owing to the behef of
« a God."
And now upon the whole, if that abhor-
rence and fpleen^ which he allows to be the
natural refult of Atheifm^ be indeed a plague
and punilhment to him that falls under it, as
it certainly is ; then men have reafon to dread
the confequences of fuch an opinion, which
can promile no good, and may be the caufe
of many unforefeen evils, as long as the mind
it felf fliall exift. And if, moreover, the Su-
preme Governour of the world cannot but te-
ftify his favour and difpleafure, according as'
rational creatures ad:, for or againft the obli-
gations of their rational nature, then this fa-
vour or difpleafure mull Ihew themfelves fome
time or other, in different efJeds upon thole
rational Agents, according as they ufe their
natural liberty of ading, well or ill ; unlefs
we imagine, that moral perfedions in the Di-
vine, or fupreme. Being, have no manner of
analogy to moral perfed;ions in other rational
Beings,
SERMON IX. 287
Beings, which is to deftroy all manner of Ar-
gument from the Nature of things.
So that both from the confideration of the
natural and nccelTary difference of Good and
Evil, and the different conlequences refultino;
from them ; and alfo from the confideration of
the moral Attributes and perfc<5]:ions of the
Supreme Being, different events of different
actions, and of different habitual regards to-
wards that Supreme Being, are juflly to be ex-
pected by every rational Agent. But if, by
reafbn of the great mixture, variety and com-
plication of Cafes, thefe Events cannot at pre-
fentbe applied diftindtly, in jufl: proportion, to
every particular man, as we plainly fee in tad:,
they neither are nor can be ; then it is no way
inconfiftent with divine Goodnefs, how infi-
nite foever, to fufi^r fuch diftincftion, as is a-
greeable to the moral Attributes of the Deity,
to have its due effed; hereafter ; that is, to af-
fign a future time of rewarding and punilh-
ing, wherein every thing fliall be as well ad-
jufted in the moral world, as we can now dis-
cover things to be in the natural.
This is reafonable to be expedted, from the
cleared notions we can frame of divine pcr-
fedion :
Bur
288 SERMON iX.
But how it will be done particularly, wd
rauft either be ignorant till that time comes i
when the diftincSion fliall be finally made, and
the prcfent complication of things unfolded ;
or we muft, in the mean time, learn it from
the divine Being bimfelf , fbriie way dilcover-
ing his defign or will to us in this matter.
And this will naturally lead us to confider,
whether he has made any particular difcovery
of his will to man ; that is, whether there bb
really any fuch thing as a divine Revelation.
Of which Matter, I fhall, with God's affi-
ftance, fpeak farther hereafter.
SERMON
<i:
SERMON X.
Preached February t\\c i^ i7\l*
Ifaiah ii. 3.
And many people Jhall go ^ and fay ^
Come ye , and let us go up to the
mount am of the Lord ^ to the houfe
of the God of Jacob, and he will
teach us of his zvays , and we will
walk in his paths -^ for cut ^/Zion
Jhall go forth the law^ and the word
of the Lord from jcrufalem.
T may be qbferyed, that thefe yerjr
words, as alTo thoie which ^
before, and thole which follow
them, are made ufe of by the
U Prophet
\^^
■M
290 SERMON X.
Prophet Micdh % who lived in the fame agcf
with this Prophet Jfaiah ; which makes them
the more remarkable. And that they are a
prophecy, relating to the times of the Meflias,
at kingdom of Chrift, as is evident, from thar
mention of the laji days with which they are"
introduced, is, I fiippofe, generally agreed.
And that they are intended, to fignify fucb
a difpofition in mens minds, and fuch a ftatc"
of things,, when many people of different na^^
tions fiiould be inquifitive about that r^velath
on of the Will of God, which was to have its
beginning among the people of the Jews^ ij
plain from the words rhemfelves. But my de-
flgn, at prefenr, is not to enquire exadly, ei-
ther into the particular time to which the(€
words of the Prophets immediately refer, oi
into the particular manner in which they arc
mofl: compleatly fulfilled, under the Golpe
dilpenfation ; whether at the firft promulga-
tion of it, which begun from Jerufalem^ or a!
the further bringing in of the reft of the Gen-
tile world, with the more full and entire con-
verfion of the JewSy to the Faith of Chrift :
w^hich from many pafTages , both of the Old
and New Teftament, is juftly expecSted to be
accomr
» Mic. iv. 2.
SERMON X. 2pr
accompliOied one time or other, as the pro-
vidence of God fliall make way for it.
What I now intend, is only to make ufe of
the words with a more general view, as they
exprcfs a fmcere defire in rhany different peo-
ple, of being better informed in the mind and
will of God , by fome particular Revelation
from himfclf, than they could be by the mere
Datural light of their own minds, refledling
only upon the general works of Creation and
Providence. And from viewing them in this
light, I iliall take occafion to oblerye the fol-
lowing particulars.
i. That eviry Rational man, who believes
a God and a Providence governing the world,
is under a natural obligation, to ei/quire whe-
ther God has made any particular Revelation
of his will to men, which they are any way
concerned to take notice of.
II. That whoever feriouily makes this en-
quiry, will find it reafbnable to coticlude, that
ibme Revelation may juflly be expected from
God, confidering the general ftate of mankind.
in. That if this be fb, then it is every man*s
duty, to u(e all the proper means he cail, to
find out what is triie Revelation, and what is
only pretended.
U % I. That
2^2 SERMON X.
I. That every Rational man, who believes
a God and a Providence governing the world,
is under a natural obligation to enquire, whe-
ther God has made any particular Revelation
of his will to men, which they are any way
concerned to take notice of. This propofiti-
©n may perhaps, at the firft fight, feem to be
altogether needlels, as containing only an af^
fertion , which no one will offer ferioufly to
deny : But I am afraid, that in fa<5t, much of
that which goes under the name o{T>eifm^ in
the world, has at the bottom no other foun-
dation, but either what may be juftly counted
a virtual denial of this affertion, or what will
in the end revert to downright y^^^^//^ ; that
is, fuch men as affed the name of T>eijisy in
oppofitton to all revealed Religion > either
mean nothing more than mere Atheifm by it,
but only to avoid, the trouble of confidering.
the force of fuch arguments , as lie (Irong a-
gainft the plain denial of the Being of a God;
and lb by feeming to allow them , they are
willing to wave all oppofition of that kind :
Or elib, if they do in truth believe the Argu-
ments for his Being, to be conclufive, and yet
make no enquiry after his will, they muft then
believe his Exiftence only as a Speculative
point J
SERMON X. 293
point ; which is indeed true in it fclf, but
which, they think, does not put them under
any obligation of adling one way or other, in
confequence of it. This kind of Deiiin is, i
confefs, but one remove from Atheifm it felf ;
becaule, though it owns a God, who is the
Governour of the natural world, yet at the
fame time it confiders him, as having little
or no concern for the moral world , or. the
adbions of men, confider'd as moral or ratio-
nal Agents ; which is in conlequence, a de-
nying or not owning of his moral Attributes.
Upon this confideration therefore, to convince
fuch men of their obligation to enquire after
the will of God, we muft firft defire them to
confider. That Juftke^ Goodnefs^ Truths and
all moral perfedtions, are as efTcntial to the
notion of God, or Supreme Intelligent Being,
as W'tfdom or Tower ; for they are indeed the
neceffary confequences of infinite Wifdom and
Power. It cannot be denied, but that there
are different things in the world, which have
different powers and properties, different kinds
and degrees of perfedions ; and from hence,
in the very nature of things, arife different
relations of one thing to another, and a fitncfs
or unfitnefs, according as different things are
applied or mifapplied to one another. And
U 3 there
254 SERMON X.
there is the fame natural difference , and na-
tural confequence of that difference, firnefs or
unfirnefs, in all adions of every Being which
can be properly called 2,n Agent.
Now an infinitely wife Being, who prefervc?
all thefe things in their proper natures , cer-
tainly knows all thefe different relations of
things and actions, with their refpedtive fit-
neffes and conlequences ; or elfe his under-
flanding would be imperfedi: and finite. And
he does as evidently will that they fliould be
as they are, becaufe he prefcrves them in their
Beings; and his will cannot be influenced by
any wrong affcdion, railed by any temptati-
on from without, to do otherwife than what
he knows to be, that is, w hat really is, beft
andfittefl: to be done; becaufe he is indepen-
dent and Omnipotent. So that Goodiiefs, Ju-
fiice^ Truths and all moral perfedlions, mufl
be in the Divine nature, unlels we can fnppofe,
that he wills the natures of things, to be as
they are, and not to be as they are, at the
fam.e time, which is a manifeft contradidiipn.
Again, Goodnefs ^ in any Free or Rational
Being, is nothing t\{^ but a will or difpofiti-
on, to communicate happinels or Good to o-r
ther Beings, according to their Capacities.
IS^ow to communicate Being it {z% and a Gapa-
. city
SERMON X. 2^5
city of enjoying happinefs, or good, accord-
ing to that variety of natures, which infinite
Wifdom thought fit to make, is the very ori-
ginal and foundation of all Goodnefs ; and to
communicate this farther, according to thole
different improvements which InteUigent and
Ad:ive Beings make, by virtue of that liberty
of acting, which is eflential to their nature,
is a continuation of that Goodnefs. So that,
ijj comparifon of all other Beings which are
called good, we may truly lay, with our Sa-
viour, that there is none good ( that is origi-
nally and clTenrially fo) but God only.
Juftice and Equity are nothing clfe but the
application of the proper confequenccs of adi*
ons to the perfons adling; that is, a willing
that the original and eflential differences of
things and adions, and their relations and fic-
neffes to one another, fliould be entirely pre-
fcrved throughout. Now the Supreme Being,
>vho knows all things, and underflands all
a<Stions ; that is, judges of them juft as they
are, will ad: accordingly , without partiality
or relped of perfons ; his infinite wiidom and
power, letting him above all poflibilrty of be-
ing either deceived, or overruled in his ading.
And for the fame reafon. Truth and Faithful-
ness are necefTarily Attributes of the lame di-
V 4 vine
29^ SERMON X.
Vine Being , who can neither be miftaken iii
his defigns, nor hindred from doing what he
intends. And the hke may be faid of all other
moral perfedions. For, in ihort, the want
of, or failure in , any moral perfection , muft>
proceed, either from a defect of underftand-
ing, that is, from apprehending things to be
otherwife than they really are ; or from a
want of power to ad; according to the nature
of things; or from perverfenefs of will difpo-
fing him to ad contrary, to the true reafoii,
or nature and fitnefs of things : but an eternal,
intelligent, independent Being, infinitely wile
and powerful, can be liable to none of thefe ;
for the two firft cafes are diredly, and the
lad, by necelTary confequcnce, a contradidi-
on to infinite Wifdom and Power.
From hence it follows, that the moral per^
fedions of all Creatures muft be finite and li-
mited, and capable of continual improvement,
according to the extent of their wifdom and
power ; but the moral perfedions of the Su-
preme Being, or Firft caufe of all things, mufl
be infinite and ablblute. But then it does no6
from thence follow, that Goodne/s, Jujiice\
Truth , and other moral perfedions , are in
their nature or kind, quite different things in
the divine Being, from what they are in other
rational
SERMON X. 297
national Beings, but only in degree. And this
ought to be the more carefully obferved , be-
eaufe, if Goodnep, Truth and Jujiice^ and
the like moral Attributes which we afcribe to
God -Almighty, be not the fame for kind, as
they are in thofe Idea's which we frame of
the like perfections in rational creatures , or
in our abilraded realbnings about them from
the nature of things ; then it is in vain to rea-
ibn at all about them : Since, upon fuch fup-
pofition, when we fay, God is jujf, or good,
or true, we can have no meaning at all, be-
caule we have no notion or idea of any thing
anfwering to the words w^e utter : And this
would effedlually deftroy the foundation, not
only of Religion but of all Morality. It
certainly takes away all manner of reafbning
about the Divine Nature. For the natural At-
tributes of God, his Underftanding and Power,
iare as much above us, as his moral Attributes
or Perfections, and our Idea's of them as im-
perfecSt ; fo that if we cannot reafon from the
one, we cannot realbn from the other.
Thofe men therefore, who pretend to mag-
nify Reafon fo much, fhould confider very
well what it is, before they admit fuch a fup-
pofition, which in efTed: dcftroys all ufe of
' Reafon
2^8 SERMON X. .
Realbn itfelf. For if true Reafon be nothing
elfe but the real nature of things, and their
relations and proportions to one another tru-
ly apprehended in the mind to be as they arc
in themfelves, then it inuft b,e the fame for
kind in all Intelligent Beings ; or elfe in effedfc
the fame will be true and not true at the fame
time, which is a plain contradidion. Of two
different Minds or Underftandings, which are
of vaftly different abilities one above another,
one may apprehend a great many more things,
together with their natures, confequences and
relations, than the other does, which is of lels
capacity, and fo can reafori further ; but thofe
things which both of them apprehend clearly,
diftiudly and truly, as they are in them-
felves, they mud necefTarily fo far apprehencj
alike, or elfe there never could be aiiy rea:
foning at all from the nature of things.
Upon this principle therefore} That true
Reafon, as far as it reaches, is of the fam^
kind in all intelligent Beings, Tully very juft-
ly lays the foundation of the Law of Nature,
which is nothing elfe but the Eternal Reafon
of things, which mufl always be the fame a3
long as things themfelves exift. And to this
purpofe are thefe and the like expreflions in
his
SERMON X. 299
his firfl book T>e Legibus.^ Since there is
nothing more excellent than Reafon, which
is the fame in Man and in God^ the firfl re^
iation (or fociety) between God and Man^ is,
that of Reafon : And if reafon be common
to both^ right Reafon isfe: which being the
Law (of Nature) then there is a Law in
which both agree. And again, *^ Virtue (or
moral PerfccStion) is the fame in Man as in
the "Divine Being. For Virtue is nothing
elfe but nature advanced to its highefl per-
fe^ion. There is therefore (in this) a re-
femblance between God and Man. Now this
is the fame, in efFed:, as to fay, that Man^ in
his raofl: perfed; ftate, is made after the /-
mage of God. And much to the fame pur-
pole in his fecond book T)e Legibus, he tells
us, "^ This is the judgment of the wifeft men
among
^ bit igitur, quoniam nihil eft ratione melius, eaque &; ia
honiirie & in Deo, prima homini cum Deo rationis focietas.
Inter qijos autem Ratio, inter eofdem etiam recfla ratio
communis eft : Quae ciiiii fit lex, lege quoque confociati
homines cum Diis putandi fumus, ^c.
^ Jam veto virtus eadem in homine ac Deo eft, neque
ulio alio ingenio prasterea. Eft autem virtus nihil aliud quam
in fe perfedla & ad fummum perdufta natura. Eft igitur
homirti cum Deo fimilitudo, err.
^ Hanc igitur video l^apientiffimorum fuifTe fentcntiam,
kgem neque hgmini^m ingeniis excogitatam, nequc fdtmn
aliquod
300 SERMON X.
among the Ancients^ that Law (i. c. Law
aatural) is not any human device^ ordinance^
or decree of any people or flat e^ but fomething
Bternat which governs the whole worlds a
ferfeB W'tfdom in commanding what is fit
and forbidding the contrary. So, they faidy
that principal and fiipreme Law was the
Mind of God himfelf commanding or pro-
hibiting every thing, according to exa6i rea-
fin and the nature of things. From whence
that Law, which God has given to mankind^
Aerives its juft commendation, it being the
'very reafon and mtderjianding of one truly
^ji'ifi, which has a natural aptitude to direB
what is fit to be enjoined or forbidden. And
^gain he fays/ The force or power, of this
fupreme Law, is not only of older date than
any
aliquod effe populorum, fed aeternum quiddam, quod uni-
Terfum mundum regeret, imperandiprohibendique.fapientia.
Ita principem legem illam 8c ultimam, mentem efle dicebant
omnia ratione, aut cogentis, aut vetantis Dei : ex qua ilia
lex quam Diihumano generi dederunt, refte eft laudata: eft
enim ratio menfque fapientis ad jubendum & ad deterrendum
idonea.
e Quae vis non modo fenior eft quam aetas populorum &
civitatum, fed aequalis illius caelum atque terras tuentis &:
regentis Dei : neque enim efle Mens Divina fine ratione
poteft, nee ratio divina non banc vim in redis pravifque
fanciendis habere.
SERMON X. 301
any people or community of men^ but is co-
aval with God hmfelf\ who preferves and
governs heaven and earth : For neither can
the Divine Mind be otherwife than rat ion al^
nor can the T)ivine Reafon exift without ha-
ving this power or property of giving a fan-
Bion to the difference between Good and
Evil. And then obferviug, that fome par-
ticular worthy and unworthy adions there
mentioned, were in rhemfelves good or evi),
before any written Law defcribing them to
be fuch, by virtue of that antecedent, inward
and eternal Law of Reafon, he adds, ^ thac
it was Reafon^ proceeding from the nature
of things y prompting to do right and refrain-
ing from doing wrongs zvhich did not then
commence a Law when it was firft pnt into
writings but when it had its firf original :
Now it had the fame original with the 2)/-
vine Mind or ^nderftanding. From whence
lie makes this conclufion, ^ IVherefore that
true and fupr erne Law, which has a proper
fitnefs
f Erat enim ratio profeda a reruin natura , & ad rec'^e ta-
eiendum irnpellens & a delicto avocans : qua non turn dc-
nique incipit lex effe cum fcripta eft, fed turn cum orta ell ,
orta autem fimul eft cum mente divina.
g Quamobrem lex vera atque princeps, apta ad jubendura
& ad vetandum, ratio eft reifta fummi Jovis.
302 SERMON X.
fitnefs to command and forbid^ is the right
(or perfed) Reafon of the Supreme Being. ^
I have been the more particular in taking
notice of this opinion of Tttlly in the matter
before us, not only becaufe he himfelf lays
great ftrefs upon it, and likewife affirms it to
be the judgment of the wileft Heathens be-
fore him, in deducing the true nature of Laws
from their original : But alfo becaufe it plain-
ly ihews, that thofe men who now pretend
to be Deifts, i. e. to believe a God and a Pro-
vidence over the natural world, and yet ima-
gine, either that he is no way concerned a-
bout the nature and confequences of human
/ adbions, or that we can have no fuch true
notion of his moral Attributes as to argue a-
ny thing from them, are not yet advanced fb
far in the knowledge of the true grounds, ei-
ther of Natural Religion or Morality, as
Thinking Men among the Heathens were.
And
h And to this purpofe there is a large pajfage out of his -^d
Xook de Republica, preferved to us l>y Ladlantius (lii^. 6. de
Vero cultu, cap. S ) in which he declares the Eternity and Im-
mutability of this Law, and concludes after this manner :
•— Unufque erit communis quafi magifter, & imperator
omnium Deus ille, legis hujus inventor, difceptator, lator :
cui qui non parebit, ipfe fe fugiet ac naturam hominis afper-
pabitur, atquehcc ipfo luet maximas poenas, etiamli caetera
fupplicia, quae putantur, efFugerit<
SERMON X. 303
And much lefs can they have any notion of
governing themfelves by luch a precept as
that of our blelTed Saviour in the Gofpel, of
being perfe^ as our Heavenly Father is
perfett^ ' unlefs it be firft owned, that we
are capable of underftanding what the moral
Perfedions of God, which we lliould endea-
vour to imitate, fignify, by their being of the
fame nature with the correipondent perfedtious
in men.
But now, if moral perfedions, fuch as G^^?^/-
nefs^ Juftice and Truths do neceffarily be-
long to the Supreme InteUigent Being. And
if we can have any true notion of fuch per-
fecStions, we may then juftly argue, that God
Almighty does always ad: according to thofe
perfedions, efpecially in his deaUngs with
Rational Creatures, capable of underftanding
what thofe perfedions mean : and confequent-
ly that he confiders the adions of Rational
and Free Agents, according to their moral
nature, as they are good or evil ; that is, as
they agree or difagree with the eternal rules
of Goodnefs, Juftice and Truth : and that he
relpeds
muTt; ec^trr, umO^m.th >^ ©f y • SioTea yiv£o^ riXetoi ug 0 STxriif
iixui a i^xyt^TiXei'oc, eV*, hS'xTKoy.zix, &C. Or igen. contra Ctlf,
hit. 4. fag. 180.
204 SERMON X.
refpedts them accordingly, and will in due
time make liich a proper diftmdion between
them, as will evidently declare and vindicate
his own moral perfed:ions. For if he is the
Governor of the whole world, that is, of the
Rational as well as Natural world, he will
govern it according to thele perfections which
are infeparable from an infinitely perfed: rea-
fonable Being. This is allowed to be a rea-
fonable way of arguing, even by ^ Cotta the
Academic in Tully, in that very difcourle
where he is endeavouring to render the Stoical
arguments, for Providence over Human Af-
fairs, uncertain and ineffectual. But then we
muft not from hence conclude, that he does
not thus govern the world, only becaufe at
prefent we do not fee this difference, which
we expert from the nature of moral Good and
Evil, entirely and finally made by an imme-
diate application of confequent Rewards and
Puniihments, in proportion to the reipedive
behaviour of every Rational or Free Agent.
For we muft remember, that we cannot fee
the
''iUt enim necdomus, nee refpublica ratione quadam &
difciplina defignata videatur fi in ea nee rede fadtis pisemia
exftent ulla, nee fupplicia peccatis, fie mundi divina in ho-
mines moderatio profedto nulla eft, fi in ea diferimen nullum
eft bonorum &maloram. Cic. de Nat. Deor, lib. 3. cap. 35.
I
SERMON X. 30^
the full extent of his Government, but only
a very Ihiall part of it ; and therefore though
we may argue, from the perfedion of his na-
ture, that he loves Righteoufnefs and hateS
Iniquity, and confequently will, iii the ifTuS
of things, treat them after a different niianner ;
yeit the Revelation of his righteous Judgment
is not confined to fo ihort a time, or withitt
fo narrow a compafs, as the execution of hu-
man juftice mufl be, which is limited by time
and place, and muft either exert itfelf at pre-
fent, or not at all. And from hence it hap-
pens, that Jujiice^ Goodjiefs, and other moral
excellencies in men, (even in the beft human
Governors) do often intrench upon and limk
one another, fo that they cannot all be fdlly
exercifed, for want of fufficient compafs to
exert themfelves altogether, and for want bf
fufficient powet and khowledge of things irt
the agent. But God's Government is infinite
and eternal, not limited by time or place ; fo
that his Goodnefs and Juftice, and every 6-
ther perfedtion, may each of them have their
full exercife, and not interfere with ohe an-
other : and the due effedls of each may take
place in fuch feafon as infinite wifdom less
moft proper. Therefore before we can pals
an exa(^ judgment upon the juftice and good-
3o6 SERMON X.
nefs of his Governmenr, we muft lee the
whole fcheme of Providence unfolded, and
all the various dependences of things, upon
one another, fet in a true light. We mud
wait for the final ifTue of things, and when
that is come, we may depend upon it, that
the whole management will appear juft and
good, even according to our moft natural
notions of Juftice and Goodnefs ; that is, ac-
cording to the truth and realbn of things all
fairly dated together.
If what I have hitherto faid, concerning
the Moral Perfections of the Divine Being
and their exercife, fhould be thought a di-
greflion from the defign of that propofition
upon which I firft begun ; I defire it may be
confidered, that, unlefs we be fully perluaded
of the certainty of thofe Attributes of Qod,
and of the reafonablenefs of arguing from them^
we cannot have any firm and ftable founda-
tion of our own moral obligations in refped:
of him: becaufc we do then in effect lliut out
the Divine Being from having any relation to
us, as we are men, i. e. moral or rational and
free Agents; inafmuch as we do by confequence
deny either him or our feives to be fuch A-
gents. But on the contrary, if our Rational
Nature is f© derived from the Divine Nature
as
SERMON X. 307
as to bear a relemblance to it, in its capacity
of acting freely according to the nature of
things ; this gives u§ a moral relation to God
hiraleif, ^ a relation of a quite different kind
from that of all other creatures, which have
no knowledge of him. He is indeed the Au-
thor of their Being, as well as of ours ; and
he governs them t3y his Wildom and Power
in a way fuitable to their nature, though they
are not capable of reflcd:iug upon it. But he
is a Governor of Men and all Rational Beings
in a fenle vaftly fuperior, as they are capable
of knowing him, and the relation they bear
to him ; and by knowing ic. Own an obliga-
tion of willingly conforming themfelves to the
Laws of his Government, which are the eter-
nal dicStates of right Reafon.
Upon this foundation therefore I think we
may juftly build that natural obligation, which
X X every
'.Nam quod aliquibus cohaerent homines, e mortali ge-
nere fumpferunt quae fragilia eflent & caduca : Animum effe
ingeneratum a Deo, ex quo vere vel agnatio nobis cum cje-
leftlbus, vel genus, vel ftirps appellari poteft. Itaque ex tot
generibus nullum eft animal praeter hominem quod habeat
notitiam aliquam Dei. Ex quo efficitur illud ut is agnof-
cat Dcum qui unde ortus fit quafi recordetur ac nofcat. Jam
vero virtus eadem in homine ac Deo eft, neque ullo alio in-
genio prasterea. Eft igitur homini cum Deo fimilitudc;
Quod cum ita fit, quse tandem poteft cfTe propior certi6rve
cognatfo. Cic. de Legs- ^'^- '•
3o8 SERMON X.
every Rational man, who believes a God and
a Providence governing the world, is under,
to enquire, whether God has made any par-
ticular Revelation of his will, which men cail
be any way concerned to take notice of.
For if we are perfliaded , by the Light of
Nature and Reafon, that there is a Supreme
Being who made and preferves u<j, and from
whorii we received our reafbnable nature,
whereby we are capable of owning him ; the
fame light will convince us, that there is a
natural duty of Gratitude owing from us to
this Supreme Benefactor. And "" if we are
not affedted withafenie of Gratitude for thele
benefits, which, even in the natural courle of
things, we conftantly receive from Providence^
we are not (in Tully's judgment) to be reck-
oned in the number of men, that is, of rea-
fonable creatures. But now, fince the Divine
Nature is infinitely perfedt and happy in it-
it% wherein can any gratitude towards him
approve itfelf ? Not in giving him any thing
by way of return, becaufe he is already pol-
fefs'd of all things; but in a juit acknowledg-
__________ menc
"' Quera vero aftroruni oidincs, qacm dieium nodium-
que viciffitudines, quern menlium temperatio, quemque ea,
quae gignuntur nobis ad fruendum, non gratum effe cogunt,
hunchominem omEino numerare qui decct ? Cic de Lejfg,
lib. 2.
SERMON X. 30^
meat of his infinite perfedions, and in wor-
thily ixceiving and ufing what his goodnefs
gives us ; that is, in imploying all the powers
and faculties, which he has given us, accord-
ing to his will and defign, however it be made
known to us. And fince, from the confide-
ration of the moral perfedions of his nature,
we are afTured, that he himfelf chufes to ad;
according to the higheft Reafon ; and fmce it
mud alio be his will, that all rational crea-
tures fhould chufe the fame, that is, in effecSt,
fhould defire and endeavour, that their wills
ihould be direded by his will, which is there-
fore abfolutely perfed , becaufc it always
chufes according to that infinite and unerring
wifdom, which knows what is beft and fitted
to be done in every cafe that can happen,
both with refped to the prefent time and all
futurity : Upon thefe confiderations we are
certainly obliged, in reafon, to be as much
acquainted with the will of God as we can ;
and therefore to confider of every poflible
way, whereby we may come to the know-
ledge of it.
For thus we may argue. A conflant dif-
pofition to do according to the will of God,
upon whom we depend for our Being, and
for all our powers and faculties of ading, is
X 3 aa
3IO SERMON X.
an abfolutely fit andrcafonable inftance of our
gratitude towards him. This is the very per-
fedioii of Tietyy which we may, with"21r<^//^,
call Jufiice towards God ; fince it is nothing
elfe but afcribing to him, in the mod effedual
manner, that honour of his infinite perfe-
idtions, which is juftly due to him, by con-
forming our felves to them. Now this difpo-
fition, to conform our felves conftantly to
the will of God, muft necefiarily include, or
prefuppole, an endeavour to know what this
will is, and by confequence to enquire, what
ways he has thought fit to make any part of
it known to us: [unlefs we are before hand
certain, that it is impoflible for him to dif-
cover it any other way, but this one which
we call the way of nature, ° which, as I
ihall jiave occafion to iliew hereafter, we can-
not be]
For though we may depend upon it, as his
will, that we ihould never ad: contrary to the
Rules of Goodnefs, Truth and Juftice, be-
caufe whatever is evidently contrary to thefc^
contradicts his very nature, and cannot be his
will ;
" Eft enim Pietas Juftitia adverfum Decs, Cic. de Nat.
Bear am, lib. i. cap. 41.
o See the following Sermon^
SERMON X. 311
will; and though he has given us the faculty
of Reafon, whereby to diftinguiili Good from
evil, and a liberty to chufe according to that
diflindtion ; ycr, bccaufc our Underflandings
are limited, fo that we are not always able
prefenrly to fee that entire connection which
oneacftion has with another, but, without the
utmoft attention, may be apt to miftake ap-
pearances for truth, and to ad; accordingly,
(efpecially in matters of Religion or inter-
courfe with the Divine Being) whereby we
may run into great confufion, as we fee in
fad: the greatefl: part of mankind have done :
We cannot but think it reafonable, to wiili or
defire a more particular dfredion, if it may be
hacf, from that Being himfelf, who cannot be
miftaken. And this at lead ought to put us
upon enquiry, Whether this Being has, any
where, made any fuch difcovery, as will ei-
ther give us greater light into our duty, or
dired: us to better afliftance or clearer motives
to the (teady performance of it. And here
it was that the generality of Mankind
firft begun to fail. Even the Philofophers
themfelves, of almoft all Sed:s, negleded to
feek after God in this re/ped:. They did not
glorify him as God, by owning his moral
pcrfcdions to fuch a degree as they ought to
X 4 have
312 SERMQN X,^
have done. Their Piety feldom went lb hx
as either to pray unto him, or give him thanks
fqt their own improvement in virtue or moral
perfecStion. In this they depended too mucji
ppon themfelves and their own natural abiU-
ties, and made their chief appHcation to the
Deity only for things of an inferior nature.
Their opinion was too much likp that of the
Poa^
—Satis eft orarejovem qua dmat (g aufert ;
^et vitam^ det opes : {eqdum rni animum tp-
fi faruho.
And CottG^ in ^ Tully^ reprefents it as a general
dodrine : Virtutem nemo unquam accept am
^eo retulit : i. e. No man thinks himfeif
beholding to God for his Virtue : And he com-
mends the opinion as rights hecaufe (fays he)
to be^'trtmus is jiift matter of prmfcy which
it could not be if it were the gift of God-,
with much more to the fame purpofe, which
he fumms up after this manner, Judicium hoc
cmnium mortalium efty fortunam a T^eo pe-
tefidam^ afe ipfo fumendam ejfe fapientiam.
And thus, according to St.Taul, ^rofejfmg^
' them-
P Horat. Ep. i8. lib. i, q Be Nat. Bear. I. -^.cap.-^O.
SERMON X. 315
them/elves wife^ they became fools ; and by
forfaking the true knowledge of God, they
were led away po all manner of immorality.
For as they did not like to retain God in their
knowledge^ God gave them over to a repro-
bate mind: a mind that could not fufficiently
diftinguifli between good and evil, but eafily
drawn to do thofi things which are not con-
venient.
The fatal conlequence which attended this
negledt of application to God, for true wif-
dom to dired: men in the moral condudi: of
their lives, may fhew us our obligation, in in-
tereft as well as duty, to enquire ferioufly.
Whether God has any way afforded means of
further light, than what we our felves can
colledt from unaffilted natural Reaibn, to di-
red: us in attaining the utmoft knowledge of
his will. And this Ihould now lead me to con-
fider the fecond thing which I propoied to
(peak to, viz>.
II. That whoever ferioujly makes this en--
qutry^ will find it reafonable to conclude^
that fome Revelation mayjnfily be expeBed
from God^ confidering the general fate of
mankind.
But
314 SERMON X.
. But becaufe I cannot go through with the
full confideration of this at prelent, I ihall
forbear to enter upon it ; and fhall rather
chufe to conclude this difcourfe with an ear-
ned exhortation, to all llich as, by the prin-
ciples of Reafbn, are convinced of the Being
of God and his moral Attributes, That they
would live up to this Light of their own Rea-
fon in their further enquiry after the Revela-
tion of the Will of God.
•Tis owned on all hands, that PafTion, and
Prejudice, and Partiality, arifing from unruly
lufts and appetites of any kind, are great im-
pediments to the finding and embracing of
Truth, efpecially fuch Truth as is likely to
contradid; thofe prevailing PafTions. And
therefore, if we are honeft and fincere in our
fcarches after Truth, we muft firft free our
felves from thefe impediments, that is, we mufl:
live fb as not to have any biafs upon our minds
againft the pradlice of Religion, if, upon en-
quiry, we ihould find reafon to believe its
principles true. This is but a very reafon able
thing to defire, of thofe who allow thefleady
pradtice of all virtue to be the happinefs and
perfection of human nature, at the lame time
that they qucflion or doubt of the truth of
all ReveaUd Religion, as divers of the Hea-
then
SERMON X. 315
then Philofophers held, and fome of thofe who
pretend to be their great admirers would (till
leera to hold. Such men cannot fay, that
we deilre any thing of them againft their
own profefs'd interefl. Nay, confidering the,
advantage, which the belief of the principles
of Religion inay be of, to fupport them un-
der any untoward circumft^nces of dilcourage-
ment, one would think they could hardly
take it amifs of us, if we fliould even entreat
them to admit thole principles, for probable
at lead, and to prad:ife accordingly, till by
ierious enquiry they could difcover them to
be falfe. But fome men are fo perverle, as to
interpret any thing of this kind to be an un*
jufl: prejudice in favour of Religion. An Au-
thor, whom I have had occafion formerly to
mention, tells us,'^ That " It is themoftbeg-
" garly refuge imaginable, which is fb migh-
" tily cry'd up, and (lands as a great maxim
'' with many able men. That they jhotild
" ftrtve to have Faith and believe to the
" utmofi : becaufe if after all, there be no-
'•^ thijig in the matter, there will be no harm
" in being thus deceived ; but if there be
" any things it will be fatal for them not to
" have
»■ Charaflfr'iftics Letter concerning Enthuftafmt fag. 36.
31^ SERMON X.
**^ have believed to the full. Bur, ffays he)
" they are fo far miftaken, that whilfl: they have
'' this thought, 'tis certain they can never be-
" iieve, either to their fatisfad;ion and happi-
" nefs in this world, or with any advantage
" of recommendation to another. For befides
*' tfiat our Reafon, which knows the cheat,
" will never reft thorougly iacisfied on fuch a
" boitora, but turn us oiten a drift, and tols
" us ip ^ fea of doybt and perplexity ; we
" cannot but adually grow worlein Religion,
*' and eptertain a worle opinion ftill of a fu-
" preme T)eity^ whilft our behef is founded
" on {p injurious a Thought of him.
Now ipdeed, if tliofe able men^ as he calls
them in way of derifion, had either defired
us to believe againft pur own certain know-
ledge, or had, by pretence of this Argument,
difcouraged us fropi enquiring into the grounds
of Religion , or the motives to believe it;
then there might have been forae colour for
this untoward Refledion. But when they
only reprefent the cafe of Religion as it really
flands, VIZ. That the principles of it give a
juft profpedt of great advantage, both prefent
and future, to the mind of man , if they be
true, and be believed, and in practice owned
to be fo ; and that there can be no poffiblc
difad^
SERMON X. 317
difadvanrage, in the future at leart, ro fuch as
are willing to live virtuoufly, from the prcfcnt
belief of them, even though they ihould in the
end pfove to have been in a miitake ; I can-
not lee how we could realbnably advilc a wile
man to a61: orhcrwifc than on the fafe fide,
till he could, to his own ihtisfacSbion, evident-
ly prove, that the contrary was true. For this
is, in cffed:, only defiring him not to conclude
them abfolutely falfe, at the fame time that he
owns they may poffibly be true. That we
cannot believe to our full fat hf a B mi or hap-
fhiefs 'while we doubt ^ I readily grant ; but
what is this to the Argument ? For we mufl:
either believe the fundamental principles of
Religion to be true or falfe, or elfe we muft
be doubtful about them. Now though there
be no fatisfadtion in being doubtful, yet there
may be fbme hope, though mixed with fear ;
and this will be fome comfort to a man's
mind, fo long as he keeps honeftly to that fide
where the hope lies. But thofe who believe
them falfe , can pretend to no hope at all of
what will be hereafter, but that of utter cx-
tindtion ; and what comfort can there be in
that, even at prefent, but only to thofe who are
already incurably miferable, and mnft be fo as
lo^ig as they do exifl: ? This is certainly a very
unhappy
3i8 SERMON X.
unhappy cure for doubt and perplexiryj which
can never mend our cafe while we are fenfible
of it. Admitting the opinion ofthofe, who
think that death puts an utter end to our be-
ing j to be true, what ground can it give
them (as ^Tully^^y^) either of joy or boaji-
ing? If therefore there be no entire fatisfa-
dtion, in doubting about the Being of a Provi-
dence, and a future State ; nor any comfort
to a rational mind, in the utter disbehef of
them : Then certainly, if we could by any
means arrive at a full perfuafion of the Truth
of them, it would be a very defirable thing.
And therefore to apply this Argument, to
perfiiade men not to be unconcerned in the fe-
rious and honefl: examination of the grounds
of Religion, nor to be obflinate, in Handing
out againft reafonable evidence, even though
it ihould fall fhort of flrid: demonftration, is
no putting a cheat upon our Reafon^ becaufe
there is a necefTity of adting one way or o-
ther. Nor can I fee, how it is any injurious
thought of the T)eity ^ for a man to think it
more for his happinefs, to believe that there
is
* Prseclarum autem nefcio quid adepti funt qui didicerunt,
^■, cum tempus mortis veniflet, totos ede perituros. Quod
ut fit quid habet ifta res aut Isefabile aut gloriofum I
Cic. Tufcul. Difp. lib. i. ca^.zi.
SERMON X. 31^
h fuch an infinitely perfed: Being, than not,
even while he doubts of his Exiftence, (fup-
pofing it poflible, for a man honclily to doubt
of it). Is it any diihonourto that Beings for us
to think, that if he do exift at all, he is lb
good as to make it our intereft to believe his
Exiftence ? or is \x. any means of making us
entertain a 'worfe op'tnton of the T)eity , to
believe that the moral perfed:ions of Jujiicey
Goodnefs and Truth, belong to him, and that
he makes a real diftindtion between good and
evil, if he govern the world ?
I have been induced to take notice of this
pafTage, becaufe it feems to be direcStly point-
ed at an Argument, which fome of the bell
and moil: judicious writers ( both "^ Heathens
and Chrift'tans) have made ufe of to perliiade
men,
"^ of Heathen Authors I JJ)all only mention Tully <i»iPlato.
Tully, befides the fore-nientiontd place in his Tufculan Que-
Itions, hasalfo this pajjage in the condufton of his Cato major.
His mihi rebus, (i.e. from feveral conftderations depending up-
on the Soul's immortality) levis eft fenedus, nee Iblum non
molefta fed etiam jucunda. Quod fi in hoc erro, quod ani-
mos hominum immortales eiFe crcdam, lubenter erro : Nee
mihi hunc erroreni quo deledlor, dum vivo, extorqueri volo.
Sin mortuus (ut quidam minuti philofophi cenfent) nihil
fentiam, non vereor ne hunc errorem meum mortui philofo-
phi irrideant. To this purpofe, Plato, in the perfon of Socn-
tcs, in divtrs places, particularly in ^i;Phaedo, pa^. 91. Ed.
Strrani.
320 SERMON X.
men, not to be averle to the belief of a Go(5
and a Future State, taken from the advantages
of that belief both to virtue and happinefs,
even luppofing the cafe to be only probable ,
or as yet doubtful. And whatever the ad-
mirers of this Author inky think, there is fb
juft a foundation in reafbn for this way of ar-
guing, that it will nbt be the lefs itfed or va^
lued by any confiderate man, for the unwor-
thy refledion which he has made upon it.
And, indeed, to do him right, when he is in
abetter humour, he himfelf is pleafed to make
ule of the fame argument in cfFedt , though
put into other words, [in his Enquiry con-
cerning Virtue'] when he tells us, " that By
virtue of the BELIEF of a world tocome^
a man may detain his Virtue^ even under tBe^
bardefl
vrt4* « ^i ftTi^sy fVi veXiiliT^irctvTi , u>i~' fc'v 7^»tov ye r %g9vev «J-
CT'C. And again, fag. 114. 'A»v« nirm ^z itex-a x?^ av Sn^v-
fXov'f'' »i^e^' <*^' fi^To/ I? tcwr* «V'» i' TOt^r* ost?* arta* raj
■vi-v^ws ^*jt«» 5^' '■«5 ii>^V<reii, «V«Vf^ dSdvcCToi yt >?' i^t;;^;.! ^^'"0
SERMON X: 321
hardefi thoughts of Human nature. And
Ipeaking oi Religious ^ffeBibn, he fays, rhac
''^ if the fubje6f and ground of this divine
paffion.be not really juji or adequate^ (the
Hyp.othefis ofTheifm^ t. e. the Exiftence of a
God, being fuppofed fiilfej the paffon fill ijt,
it felf is Jo far natural and good^ as it
f roues an advantage to Virtue arid Goodnefs.
But if on the other fide, the fiibje^. of this
pafjlon be really adequate and juft, (the Hy-
fothefis ofTheifm being real, and not imagi-
nary) then is the paffion alfo juft, and be-
comes abfolutely due arid requifite in every
rational Creature. Novy what is this but ar-
guing for Religious ajfellion, or the admira-
tion of the Divine order of things, (which he
Height have called Faith if he had pleafed)
from its '^ advantage to virtue, even though
the lubje6t of it Ihould in the end, prove not
to have been real but imaginary"^ And why
may not another man, enideavour to perfuade
men to live according to Virtue and Religion,
from the fameTopick, ev^ri though it be put
into plainer language ?
But to conclude; There is no confidcrare '
man, but who would willingly be fatisficd in
Y mattefs
v' Vng. 76. '^ Pag. -■%.
322 SERMON X.
matters of fo great moment, as the principles
of Religion ; and therefore every man ought
to take the furefl: way of attaining that (atis-
fadion, by preparing himfelf to entertain
Truth with a fincere love of it; that is, by
living fo that no Truth may ever be ungrate-
ful to him. There is a great affinity between
Virtue and Truth ; and the furefl: way to find
the one, is by the fincere pradice of the other.
Let us therefore Jay afide all pafiion and pre-
judice, and every irregular defire, which may
hinder us from being impartially willing to
obey every reafouable obligation, which the
difcovery of Truth can lay upon us. And if
we are already got fb far as in earnefl: to be-
lieve a God, and that the practice of virtue
or moral Reditude is his will, but yet want
farther fatisfadion as to the Truth of Revelati-
on ; let us firfl: do the will of God as far as
we know , and then we Jhall know whether
the do^rine be of God.
And may the Father of Lights , and God
of all Truth , direSl us all in our fin-
cere endeavours after the knowledge of
his Will.
SERMON
SERMON XL
Preachtd March the 3'* i7\\*
Ifaiah ii. 3.
^^jd many people Jhall go , and fay ,
Come ye , and let us go up to the
mountain of the Lord ^ to the hoife
of the God of Jacob, and he will
teach us of his zvays , and we will
walk in his paths ; for out oflLxow
fhall go forth the law, and the word
of the Lord from jerufaleni.
N my iafl: Difcoiirfc, I rook oc-
cafion from thefe words to coii-
fider ;
Y %
I. That
324 SERMON Xr.
I. That every Rational tiian^ who believes
a God and a Providence governing the world,
is under a natural obligation, to enquire whe-
ther God has made any particular Revelation
of his will to men, which they are any way
concerned to take notice of.
I (liall now proceed to confider the Ifecond
thing, which I then propofed to (peak tO:i
viz.
II. That whoever ferioufly makes this en-
quiry, will find good reafon to conclude, that
fome Revelation may juflly be expecSted from
God, confidering the general ftate of mankind.
This is a point which deferves to be very
ferioufly confidered, becaufe it is the very
point, upon which all thofe who can be truly
called ^etfts, begin to divide from fuch as
believe a divine Revelation. For he that be-
lieves a God and a Providence governing the
world, and obferving the adions of men, as-
every one muft do that can properly be called
a 2>/y/, and yet denies the Truth of all
Revelation, muft of neceflity, either hold it
unrcafonable cither to believe or expedt any
lueh
SERMON XL 325
fuch Revelation at all from God, upon any
account ; or clfe he mull imagine, that there
may hereafter be fome true Revelation, though
ail that have hitherto been pretended to, be
falfe. As to this latter cafe, I think there will
be no occafion to fay any thing; becaufe, I
believe, there are none of thole, who deny
the Truth and certainty of all pad Revelation,
who do in earneft beheve it probable, that
there ever will be any other : Or if there
ihould be any fuch perfbns, the courfe of thofe
Arguments, which are generally ufed to prove
the Truth and excellency of the Chriftian Re-
ligion , v.'ill plainly iliew them their miftakc,
by letting them fee, how unreafonable it is
to expcd: greater evidence in this world for
any pofllble future Revelation, than w^iac we
already have for the Chriilian.
My bufmefs therefore atprefent, is only
with thofe men, who profefs neither to believe
nor expcd:, any other Revelation of the will
of God to mankind, befidcs what the ordina-
ry courfe of his Providence , in the outward
government of the world, difcovers to every
man's mind, but think inch belief or cxped:a-
tion unreafonable: Now they that are of this
opinion, mufl: either think, that it is impofli-
blc, in the nature of things, that God Ihould
Y 3 make
32^ SERMON XI.
make any fuch Revelation , or, at lead, that
iris- highly improbable that he ever does make
any ; or elk , that mankind has no occafion
or necefTiry for any luch Revelation, and
therefore need never enquire after it.
In oppofition , therefore, to this kind of
reafbning, I fliali endeavour to ilievv ;
I. That in the nature of things, there is no
impojjlbility that God fliould make a particu-
lar Revelation of his will to men.
X. Thar, confidering our natural notions of
the Goodnefs of God, there is no realon to
think \t incredible that he fhould , at Ibme
time or other, make fuch Revelation.
3. That confidering the general condition
of mankind , fuch revelation is by no means
unnecejfary.
I. That in the nature of things, there is no
tmpoJJibUity that God fhould make a particu-
lar Revelation of his will to men. They that
deny the poffibility of it, ought to fliew that
it implies fome contradidion, arifing from the
confideration, either of the nature of Man, to
whom foch revelation is fuppofed to be made,
or of God, who is fuppofed to make it : For
otherwife, the mere difficulty of conceiving
the manner how it is made, or our not feeing
it often done, {o as to make it common or fa-
miliar
SERMON XL 327
miliar to us, is no objedlion to the poflibility
of it. But now, that God fhould upon fome
occafions communicate his will to men in a
particular manner , implies nothing contradi-
ctory , either to the nature of man or God.
For if we believe, that God is the maker of
mankind , and that from him they received
their realbn and underftanding , with all the
powers and faculties of their mind, and all o-
ther powers whatlbever, whereby they are ca-
pable, either of communicating their thoughts
and intentions one to another, or of receiving
liich communication one from another, not-
withftanding that the Agent or mind, thus
communicating its thoughts, is it Mf invifi-
blc; then it is unreafonable to fuppofe, that
the mind of man is incapable of receiving
any impreflion, of revelation or inflrud:ion,
from the Supreme mind, only becaufe that
Supreme mind is of an invifible nature. And it is
yet much more unreafonable, to fuppofe any
incapacity in the divine Being, of making liich
difcovery of his will to the mind of man , as
his wifdom fees fit ; for this would, in effeiSt^,
be to deny the perfed:ion of his nature, and to
make him a Being not adting freely but by
neceflity, without liberty or choice : and this
in the end comes to the fame thing, as deny-
Y 4 wg
328 SERMON XI.
iiig him to be an inreiligcnr Being % and mufi;
at laft recur to downright Arhciim. For, in-
deed, what difibrence is there between denying
the Exiitence of God, and denying thofe At-
tributes, which are eflcntial to an infinitely
wife and powerful Being ; whereby though the
name of God be retained, yet the nature of
an infinitely perfedt Being, intended by that
name, is infinitely confounded and loft. But
I fuppofe thofe, with whom I am now dil-
courfing, willingly to own more than the
mere name of a IDeity^ and therefore may
defire them to confider, the abllirdiry which
would follow, from the denying a poilibility
of his difcovering his will to mankind, what-
ever theoccafion be, in any lopernatural way,
not inconfiftent with his infinite Perfe<5lions,'
or moral Attributes. Indeed, that the divine
Majeftv or Effence of God fliould , at any
time, be feen by mortal eyes, implies a con-
tradid:ion to his Nature ; becaule it would iup-
pofe him to be Finite, and limited to a parti-
cular Figure and place, at the fame time that
we own him to be Infinite, and every where
prefent, that is, v.'ithout Figure. But then,
thac
" See Dr. Ciarke'i Demonflration of the 'Being and Attribute}
sf God. Propof. viii, and iyi. ~
SERMON XL 329
that he who is every where prefcnr, and works
all things according to the Counfel of his own
'willy doing whatever ^^/'Z^/?/^/, both in hea-
ven and earthy iliould have no means of dii-
covering his Will to intelh'gent creatures, whom
he has made capable of underftanding the mind
and will of each other, is a thing utterly re-
pugnant to any juft and confiftent notion of
his infinite Power. What the Pfalmift fays^.
He that planted the Ear^ Jhall be not hear ?
he that formed the Eye^ jhall he not feel he
that chajiifeth the Heathen^ Jhall not he
correal ? he that teacheth man knowledge ,
Jhall not he know ? carries in it a natural ar-
gument, which may be extended to the cafe
we are now upon. He that hath given to man,
not only the ufe of Senfes, whereby he is able
to perceive outward objc(5ts, but alio an in-
ward 'Dnderjiandingt whereby he is capable
of apprehending luch things as are not obje<5ls
of fenle, has not he power to convey any
knowledge from himlelf to that underftand-
ing, but only by fuch means as we prefcribc
to him ? and is he not able to convince the
mind of man as cfTedually , of the Truth of
what is conveyed to it, in an extraordinary
way,
b pjalm. p4. 10.
330 SERMON XI.
way , as ic can be convinc'd of any other
truth of things that are without itfelf ?
But I need not infift longer upon the pofli-
bility of a thing, which the generahty of man-
kind in all ages have, not only owned to be
poflible, but which they have alfo, as I Ihall
ihew by and by, acknowledged in fa(St adual-
ly to be. And therefore I proceed to ob-
ierve.
TL. Thatj confidering our natural notions of
the goodnefs of God, there is no reafon to
think it incredible, that he fliould at Ibme
time or other make fuch difcovery of his \vi\\.
I would not here be fb underftood, as if I
thought that we could jullly conceive God
Almighty to be under any obligation to make
fuch particqlar Revelation p men: becaule
confidering the ungrateful returns and the un-
worthy ufe which the generality of men have
too commonly made of that natural Light
which God affords to all, they have np realbn
to exped: any fupernatural Revelation as mat-
ter of Right: yet confidering the infinite
Goodnefs of the Divine Being, fb many ways
exprefs'd towards them beyond their deferts,
they may have ground to hope for it from
his mercy, and to believe that the thing is not
improbable : efpecially when we confider.
That
SERMON XL 331
That in all ages of the world men have ever
had fuch an apprehenfion. Now it is certain-
ly more agreeable to the goodnefs of God to
fiippofe, that there is really at the bottom
fomc foundation for fuch an apprehenfion,
than to think that mankind iliould always be
under fuch a delufion, as conftantly to believe
and expedt a thing for which there never w^as
any ground or occafion given. That men
Should miftake in making falfe deducStions from
a true principle, or that they lliould ground
many errors, one after another, upon one
Truth mifapprehendcd or corrupted, is not to
be wondred at ; for it is a common thing.
But that they Ihould generally, in all ages and
countries, fall into the belief of a thing, up-
on which fo much of their prad:ical condud:
depends, and yet that there ihould never, in
any age or country, have been any probabi-
lity of fadt or reafbn to induce them to it, is
a thing that can hardly be reconciled with
common lenfe to fuppofe.
Now that, in all ages and countries, there
has been, time out of mind, a common perfua-
fion, that God did communicate his will to
mankind, in Ibme way or other more than
the general way of nature, is a thing fo no-
torious in all antiquity, that I think no one
will
332 SERMON XL
will go about to deny it : And the farther we
go backwards towards the mofl ancient times,
flili fo much the more ftrong and prevailing
was that pcrfuallon. Tully^ in his preface to
tjiofe Treatiles, wherein he endeavours to fet
in the bed hght, not only a!l that could be
faid for, but alio all that could be faid againfl
thcfeveral iorts of ^ivhiat/ofi or Prophelying
which were pretended to among the Heathen ;
tells us, '^ That it was a conjiant and pre-
vailing opinion, derived down from the re~
moteft antiquity^ or firO: ages of the world,
and confinned by the nnanimous fujfrage of
all nations^ '^ as well thofe which were moll
learned 2indpolitey as thofe which were mod
rude and barbarous ; That there was among
men fuch a thing asTrophecy, or foreknow-
ledge and prediction of future contingent c-
vents. And he gives it as his opinion, ^ that
the
c Vetus opinio ell, j.ira ufque ab heroicis ducla tempori-
bus, eaque & populi Rom. & omnium gentium fiimua con-
fenfu, verfari'quandam interhomines divina'tionem quam Crs.-
« ittc4v7«x;iw appellant, id eft, prcErenfionem &r fcienliam re-
rum futurarum, lO'c. Cic. de Dhmat. lib. I.
^ Gentem quidem nullani video neque tarn hunianam at-
que doefl^m, neque tarn immanem, tamque barbaram, quae
non fignificari futura, & a quibufdam intelligi praediciqiie
poffe cenfeat, ib.
e Atque haec, ut ego arbitror, veteres rerum magis even-
tis moniti quam ratione dofli putaverunt 6c probaverunr, ib-
SERMON Xl 333
the ancients came into this ■^erfuafion^ not fo
much by reafon and argument^ as by evi-
dence of fa£f and experience. That is, they
were convinced by the events of things which
had been foretold, that the Divine Being did
fomecimes communicate the knowlediic of
things futmc, which could not otherwife have
been naturally known to men. And though
the immediate conveyance of this foreknow-
ledge was by them liippofed to be made to
men by Powers inferior to the Supreme Deity,
yet they owned, that ultimately thofe Powers
derived their knowledge of futurity from the
Supreme ; as appears from that paflage of the
Toet. ^
^ice Thocbo Tater Omnifotensy mihi Thee-
bits Apollo
Tr a dixit §
And upon this perfuafion they all had recourfe
to Oracles in difficult cafes, as is fufficiently
known to all that have any manner of ac-
quaintance with ancient Hiftory. And that
they did not think the mere foretelling of fu-
ture events was all the Revelation, which
they
* Virg. JEne'td. itb. 3. y. 251.
s Upon xvhich Servius has this remark, Siinul notandum,
ApoUinem, quas dicic, ab Jove cognofccre.
334 SERMOK XI.
they might expcd: from God, is evident from
hence, That there never yet was any nation
but what had Ibme fort of revealed Reh'gion,
real or pretended among them, which gave
them fome direction about their worfliip or
incercourfe with the Heavenly Powers ^ : and
thar they generally believed the firfl Founders
of Kingdoms and Commonwealths, to have
received fome kind of Inftrudion from the
Gods, for the future eftablifhment of their
Government and Laws, efpecially in matters
of Religion and Divine Worlhip. From hence
it was that Numa Tompilim, in the fettling
of his Laws for the Roman flate, pretended
to have frequent conferences with the God-
defs Egeria^ f and to receive directions from
her : And that ' Lycurgm, during the time
that he was eftablifliing the Lacedamonian
Laws
(Muvn ' >^ 2l^ r^ro o ;tjf !jrsj^/i«^e^;©- sjn Tore a-tfAt/j. &C. Stra~
bo. lib. \6. l6x.
I Deorum metuin injiciendum ratus eft, qui cum
defcendere ad animos fine aliquo commento miraculi non
poffer, fimulat fibi cum Dea Egeria congreffus nodurnos efle,
ejus fe monitu, qu« acceptiffima Diis effent, facra inftituere.
L'tv. lib. I. cap. 19.
i lei <J' ofto<o6 erroiei fC AvK^py©^ 0 t^r,XuT>]g *ujt5 (ic. Minois)
%ei ^b^xFyi^df reii A»y,c^»iii.t\ion. Strabo. lib, XVJ. />. '}6x.
Leges
A
SERMON XL 335
Laws and Government, made frequent jour-
nies to confult the Tythian Oracle. Herein
thefe two famous Lawgivers imitated the me-
thod which was reported to have been taken
long before by Minos King of Crete ^ who
was celebrated by the Ancients for the jufticc
of his Government and the excellence of his
Laws, for the making and perfedling of which
he is faid to have had feveral conferences with
Jupiter^ and for that purpofe to have gone
every Ninth '^ Year into Jupiter's Cave to
receive his In(lrud;ions, and to give an ac*
count of what had been done in the former
nine years, (according to ^ Tlato's account of
the Tradition, who expounds the pafTages of
Homer and Hefad, in which this matter is
mentioned to the fame purpofe in his Dialogue
which bears the name of Minos J by this
pradlice
Leges fuas au(flontate Apollinis Delphici confiimavit, Cic.
de Divinat. lib. i.
k Not for nine years together, as fome mijlake ir^ rvho d»
not confider the pajjage of Plato.
^ T«T9 y^ a">ifA.ouyti TT fV@-Tr, (Hom. Oj. T. ^. I 79.)
o-twatrixnii rS A(o< wviw r Mlvu ' ei qS oao^t Xoyot hti ' f^ ix-
f »,-))5 a-twaa-ixi-^i eV(» c* xiy}ti ' i^IoIt* «r ^l c^dris trifi «« to
Tftf A<o« <i'»7«^v e Mi'vAi?, rx JS f/.x97irofd^(^y to. 5 ivW«|o^i^ «
T^ ZT^Tt^oe, OD^^xelaoiS'i {(//.euxf^xn) S^^gt ri Aio?. Plato in
Minoe, fag. 319, ed.Sreph.
33<? SERMON XI
piadice he reformed whatever was amiis, fd
that the Laws of Crete continued in great re-
putation for many years alter."' Infomuch
that thofe oi Sparta^ under which \kit Lacede-
monians flourifhed fo long, were very much
copied from them. And it is oblbrved by
'Plato, that thofe two kingdoms of Crete and
Sparta were the only ones in all Greece,
that kept from gaming and drinking to excefs,
which he affirms was chiefly owing to the
good inftitutions of this Minos : whole Me-
mory wa:s had in fuch veneration, that the
ancient Poets have, for his Juftice and good
Government, made him one of the Judges
of the dead in the other world ; as they have
alfo made Rhadamanthm another, who (ac-
cording to " TlatoJ was a Ibrt of Chief Juftice
to Minos, in the adminiftration of his Govern-
ment in Crete "". Though Strabo ( out of
Ef horns, an old Hiftorian ) tells us, p that
there was another Rhadamanthus Ions before
this, who firft civilized the Ifland,' and took
the farfie method of coniuking with' Jupiter,
v/hich
'- Vide Straboneni, lib. x. pjg.di~.
n Plato, ih.pag. 310.
o Rhadamanlhus i"; (ailed the Brother cf Minos in Plato'/
firfi Book de I.f gibus, /-. 613.
p Strah lib. \ pa^. a~6.
SERMON XI. 337
Which Minos afterwards copied from him.
That theie, and the like relations of ancient
times, which we meet withal in Heathen Au-
thors, have a great mixture of fable in them
I readily grant; but that which made them ib
eafily obtain credit in the world, was this
general perluafion, that fuch laws and govern-
ment as were moft under ihe Divine direction,
mufl of neceffity be mod perfect, and that
God did, fome way or other, communicate fuch
expreis dire<5i:ions to Good men. What Straboy
a judicious Author, remarks upon this occafi-
on, is worth our oblervation ; i JVhateiery
fays he, becomes of the real Truth of thefe
relations^ this however is certain^ that men
did believe and think them true ; and for this
reafo7j, Prophets were had in fuch honour ,
as to be thought worthy fome times even of
Royal dignity^ as being perfons that dc liver-
dd precepts and admonitions from the Gods,
both while they livedo and after th fir deaths
fuch as li'\xt{\2^s -i Amphiaraus, Trophonius>
Orpheus, Mufaeus, ^c. It is certain, that
Z fome'
/3«tc-iA«<«5 ec^iycQ-M, u^ roc watg^t T WfoJv 5j,*t7» f«^f£j»7£« ^**
i TMfjcr/«{. crc. Strabo. lib. X6. ^Ag. 761.
338 SERMON XI.
fome of thefe Oracles continued long in repu-
tation to after ages ; and were frequently ap-
plied to by perfons of the higheft rank , and
beft underftanding.
I know there are fbme who now make it a
great Controverfy, whether there ever was a-
ny real true predication delivered by thefe, or
any other Oracles among the Heathen: and
fome go fo far as to aflert, that they were all
entirely cheat and collufion, managed by the
artifice of crafty and defigning men. And no
doubt there was a great deal of human fraud
in them ; fo that in very many cafes , we
need not look for any other Iblution for thole
appearances, by which the vulgar were de-
luded. But yet any one, who carefully con-
fiders, what account the very beft, and leaft
credulous of ancient writers give of them, will
find it very difficult to prove^ that never any
other agents but human, had any concern in
them. There are fome luch exprefs predidi-
©ns related, as cannot well, with any mode-
fly, be denied to have been made ; nor is it
fo eafy to account for them in the way of hu-
man Artifice, as it is to ihew, how they might,
by wicked Spirits , have been collected from
the true Oracles of God, and then delivered
as their own, to gain credit to that Idolatrous
worfliip
SERMON XI. 339
Wdrfhip of wicked Spirits, into which, by the
jufl: judgment of God, thofe nations were fal-
len, which had departed from the vvorfliip of
the one true God. Nor is it eafy to account
for what both ^Tlato and Xeno^hon^ two in-
timate acquaintance o^ Socrates ^ fo particu-
larly and exprcllly relate, concerning that Ge-
nuts or IDamon^ which gave that good man
luch frequent and remarkable adverciieraents,
to reftrain him from any dcfign, whereby he
was likely to fall into any midake or danger.
However^ it is not necefTary to my prefenc
purpofe, to enter lb far into this Controverfy,
as to determine the matter either way ; for let
all that was pretended to by thefe Oracles be
never fo much a cheat, yet there mull: have
been originally iome ground of truth to build
all his cheat upon ; and the ftronger and more
lading the cheat or counterfeit was, ib much
the ftronger muft the perfuafion at firft have
been, of fbme real and true Revelation made
from God. For no counterfeit is ever attempt-
ed, or can ever hope to meet with entertain-
ment and fuccefs, but becaufe it pretends to
imitate lomething which has been true in a like
kind before, and owned to be fo. If there had
liever been any real and true Coin, there ne-
Y^r would have been any falfe or counterfeit.
% % ■ Errors
340 SERMON XI.
Errors may proceed and multiply from the cof*
ruption of any Truth, but Truth is always the
oldcft. The Firft writings of the Old Tefta-
ment, may be proved, beyond difpute, to
be older than any other books now extant in
the world. And in thofe writings we have an
account of very remarkable Revelations made
to the ancient Patriarchs , who were very
confiderable men in their feveral generations
long before ; fome of which, no doubt, were
remember'd long afrer. The wonderful pre-
diction which Jofeph made, concerning feven
years of great plenty , fucceeded by feven
ethers of great famine, which had fo great an
influence over the whole government of E-
gyf^f and caufed {o great a change of property
among them, could not eafily be forgotten in
(bme ages. And the whole Hiftory of the life
and ad:ions of Mofes the great Hebrew law-
giver, the Miracles which he wrought, and
the Revelations which he received from God,
and the Government which he eftablilhed up-
on them, over his own people, whom he de-
livered fafe out oi Egypt ^ in Ipite of the ftron-
geft and mod powerful oppofition of their op-
prefTors, were things fo remarkable, that the
Egyptians^ and other neighbouring nations,
had great reafon to be well acquainted with
them :
SERMON XT. 341
them: and from them thefe notions might be
very eafily propagated by degrees into other
parts of the world. And other founders of
Commonwealths might take hints from thence,
to pretend to fuch extraordinary ways of re-
ceiving their laws and inftitutions from hea-
ven, as long as any tradition of the firll Truth
remain'd. And I am the rather induced to
obferve this, from the account which Strabo
himfelf, in the fore-mentioned place ', gives
of this Matter. For firfl, he gives a much more
ingenuous Charadter, than !r^fi^//j- does, both
of Mofes and the ancient Jewi/b people : and
being an AJiatic^ he had opportunity of being
better informed of their Original: and with a
great deal of candour, he relates the occafion
oi Mofes' s conduding them out e?/ Egypt ^,
upon a great d'tjlike of the Egyptian Idola-
try^ and of his iettling a good form of Politi-
cal government, and an excellent fcheme of
Religious worlhip", upon the belief of one God
Z 3 among
^ Lib. xvi. pa^. 761.
34-2 SERMON XI.
among them, free from image worOiip and fu-
perrtition ; and oi" his promifing to thofe who
continued virtuous and religious obfervers of
juftice/ all future good^ and extraordinary
or mtraciilous ajjlftance from God, but no
fiich thing to thofe who were not fuch. He
takes notice alfo, '' that Rehgion and the Di-
vine providence, were the defence that Mo-
fes took for his armour, when he was in queft
of a place of iettlement for this excellent forni
of religious worlhip. And he adds, '^ that thofe
who fucceeded Mofes for fome time, while
they kept to this firft mftitutton , were very
jufl, and truly religious men. And, which
is very remarkable, after the giving this ac-
count of -Mj/Z^j" , and his Divine polity, he
takes occafion to mention Minos and Lycur^
gtiSy zndL others, who pretended to a divine
direction for their Inftitutions alfb, as if he
intended thereby to lead us into an opinion,
that they did but copy after this older ancj
more excellent Legiflator.
And
fS'pva'tv t»'t» ^^Th* d^tuv. CT'C
SERMON XL 343
And befides all this, if we confider the fcat-
tered remains of ancient Tradition, which are
to be found difperfed among the old accounts
of Heathen nations, though greatly corrupt-
ed by paffing through fo many hands, and
ftrip them of that fabulous drefs, into which
poets and other writers have put them, we
may fee manifeft footfteps of many ancient
Truths of Religion, whereof we have a more
plain and fimple, as well as more confident
narration, in the books of Mofes and other
facred writings. I fhall not mention particu-
lars, becaufe many Chriftian writers, both an-
cient and modern, in their defences of the Di-
vine authority of the Chriftian Religion, are
very copious upon this fubjed:. And all the
modefteil of the Heathen writers themfelves
confels, that their firft Learning and Philofb-
phy, and many of their Religious Doctrines,
were originally derived from the Egyptians ^
or other more eaftern Barbarous nations, that
is, from thole who were more ancient than the
Greeks. And if they had borrowed le(s from
1^0, Egyptians y who had been longer corrupt-
ing Original Truth; and more from others, who
had lefs fuperftition among them, we might
have had a clearer account of the mofl primitive
perfuafions of men, in matters of Religion.
Z 4 Now
34-4 SERMON XI,
Now the Ufe which I would make of all
this is, to fliew, that mankind have general-
ly been perfuaded, that God did really, upon
great occafions, reveal his will to men, in
fbme particular manner or other (which they
fuppoled there were feveral ways of doing)
for their better inftru6l:ion in matters of Vir-
tue and Religion. And fince they have ever,
from the very infancy of the world, as far as
"we can judge, been pofTefs'd of this opinion,
it feems mod agreeable to oqr notions of the
Divine Goodnels, that fuch an opinion ihould
not always have been mere delufion : but
that there Hiould both be fome real founda-
tion for it, and fbme excellent life to be, ibme
time or other, made of it.
But becaufe there are fome who pretend,
that the natural light of our own Reafon is
entirely lufficient to direcSl us, in our moral and
religious conduct, without any other adiftance,
io that any other Revelation or diredion from
God feems to them altogether needleft ; I Ihall
therefore now proceed to iliew,
3. That confidering the general condition
of mankind, fuch Revelation is by no means
unnecefTary. Indeed if the generality of man-
Kind had always lived up exad;ly to the prin-
ciples of reafon^ and had all of them both
leifur^
SERMON XL 345
leifure and capacity fufficient to improve their
natural Light to the utmoft, and were always
ready, in every inftance, to pradtife accord-
ing to the juft confequences deducible from
fuch improvement ; then there might be fome
pretence for thinking any farther afllflance or
revelation unneceffary . But as the cafe (lands,
the matter is quite otherwife, as will appear
from feveral confiderations. For
Firfl, It is evident, that there is a (Irange
and furprizing corruption in human Nature ;
that the generality of men have hardly ever
attended duly, at any time, to the natural
dictates of their own reafon ; and none, even
of thofe who attended mod to them, have
yet ever done it fb conftantly, as not to be
confcious that they have often deviated from
what they knew to be reafbnable in many
inftances. But much the greater part have
fhewn themfelves more prone to extinguifli
than to improve the light of Rcafbn. And
yet all pretend to it, and all, upon fome occa-
fion or other, make ufe of it, and appeal
to it. There is an unaccountable mixture of
contrarieties in the nature of man as it now
(lands ; the feeds of ibmething fo very great
and noble in his Rcafbning Faculty, and at
the fame time foracthing io very weak and
dii:
U^ SERMON XL
diforderly in his general ufe of it, that the
Hioft inquifitive men have been greatly puzzled
to give a true and fatisfad:ory fblution of it.
There is a very lively defcription of this dir
ftemper or ficknefs of the mind of man in
Tnllfs Preface to his s'^ Book of Tufculan
^efl'ions^ wherein he tells us, that ^ if Na^.
tare had made us inftich a m^^nner, that we
could have had a clear and diJiinB view of
her, and have conftantly followed her excel'
lent direBion, then we jhould not Jo much
have wanted any farther advice or teaching.
But now floe has afforded us only fome fmall
(parks of true Reafon, which by corrupt
fraBice and perverfe opinions we fo /mo-
ther, that the true and uncorrupt light of
Nature no where appears in its fullftrength.
I might cite many paflages of other Heathen
Authors to the fame purpofe. But fuch ac-
knowledgements are frequently to be met
withal , and I need not infift upon them.
They could plainly fee, that theftate of man
in
y Quod fi tales nos natura genuiffet, ut earn ipfam intueri
& perfpicere, eademque optima duce curfum vrtae conficere
poflemus : baud erat fane quod quifquam rationem ac do-
(ftrinam requireret. Nunc parvulos nobis dedit igniculog,
quos celeriter malis moribus, opinionibufque depravati fie
rcilinguimus ut Nnf^uam IfaturALumen a^pareat.
SERMON XI. 347
in this world was very far from being perfect or
natural ; but how he firjt came into this condi-
tion, was a queftion that could not be clearly
relblved without farther light than their own''.
They could fee that there were natural feeds
of virtue in the minds of men, and that the im-
mediate caufe of choking thofe feeds and hin-
dring their growth, was wrong education, de-
praved cuftom, perverfe opinions early imbibed,
love of pleafiire, ambition, covetoufnefs, and the
like. Thefe were indeed the immediate im-
pediments to the attainment of Virtue, and
that happy life, which nature direded to and
alpired after. But thefe are the diforders of
Nature in her diftempered condition : The
original caufe of which they could not of
themfelves find out : and until they knew the
caufe of the diftemper, they muft always be
at a lofs, how to find a proper means of reco-
vering out of ir. Here therefore a Revela-
tion was neceflary to fhew men their true con-
dition. But
2. Suppofe
^ Sunt enim ingeniis noftris femina innata virtutum, quae
11 adolefcere liceret, ipfa nos ad beatam vitam natura perdu-
ceret. Nunc autem fimul atque editi in lucem & fufcepti
fpmus, in omni continue pravitate, & in fumma opinioffum
jjerverfitate yerfamur, q'c. Cic. ibid.
348 SERMON XL
2. Suppofe they had really known^the true
(late of their own cale, .yet the true cure for
it was more than human power or skill could
effe<5t. Some of them had recourfe to Philo-
ibphy. But the difeafc was too inveterate,
and too epidemical to be cured by fo weak a
medicine. The Philofophers themfelves were
many of them as far from being amended by
their own prefcriptions as any other : few of
them but what had lb me remarkable defedt,
either in their Principles or Practices of Natu-
ral Morality, as whoever reads the Hiftory
of their Lives and Opinions may eafily fee;
and the mod ingenuous of them confels it.
" Tnlly owns, that very few of them formed
their own minds and manners according ta
the d't6iates of true Reafbn, and that their
feveral Inftitutions were more an ojlentation
of their knowledge than a rule of their lives.
And their Scholars, according to ** AriJiotle*s
account.
' Quotus enim quifque Philofophoium invenitur: qui fit
ita moratus, ita animo ac vita conftitutus, ut ratio poftulat ?
qui difciplinam fuam non oflentationem fcientiae, fed legem
vitze putet. Cic. Tufcul. I. i. cap. 4.
*/o*lei ataij (pi?i.»7-o<peiv, td HTeog 'itrecS^ caradoCioi, 'dfitiof rt zrci5v~
7 -sro^rciTlDft^/^y, &c. jiriji, Ethic. Nicorn.- lib. %. cap. 4. in
fins.
SERMON XL 349
account, learn' d only to difcotirfe about Mo-
rality^ but were no more better d by it, than
a Jick man would be by hearing the difconrjes
of a Thy/ician, but never uftng any of his
prefcriptions. But fbme of them we may
fiippofe were good and fincere men : yet had
they been really better than they were, their
numbers were fo few, and their authority fb
weak, and the general corruption olT-the world
fo great, that they could never hope to make
any confiderable reformation in the manners
of men. And fome of the bed of them did
fo far defpair of any fuch efTed: from mere
human endeavours, that they thought it bcH:
to fit quiet, and if they could keep them-
felves free from the contagion of that wicked-
nels, with which the world about them was
overwhelmed, it would be enough. And if
any did attempt farther, they made but few
converts. And their influence, in a great mca-
fiire died with them. So that here is no re-
medy to be expected, but only for a very few
particular perfons out of the great body of
mankind from the afTiftance of Philofophy.
And yet this is what Ibme modern Deifts think
fufficient to fuperfede the necefllty of all Re-
velation, as if here and there a man of much
ieidire, and great abilities, and good dilpofi-
tion,
350 SERMON XL
tion, were all rhatthe Divine Goodnefslhould
be fuppofed to have any concern for. But
iuch notions are very unworthy of God, who
is no Refpedter of Perfons. Let it therefore
be farther confidered,
3. That fuppofing the Philofbphers had
been really defigned to reform the Morals and
Religion of Mankind, they were not fuffict-
ently qualified for fuch an undertaking, be-
caule they themfelves were ignorant of many
things necefTary for it. As they knew not
the firft caufe of the corruption of humane
Nature (which I mentioned before) fo they
could know nothing of God's defign in fut-
fering it, nor of the Scheme and Order of his
Providence, by which he defigned to condud:
mankind out of it, into a more perfeO: and hap-
py ftate than that from which they had fallen.
Though they were upon good grounds of
Reafon (while they kept fteady to it) con-
vinc'd of fome of thole great Truths, which
are ftrong motives to obedience to the Law of
Nature (fuch as the Immortality of the Soul
and a Future State of Rewards and Punidi-
ments:) Yet their convidion was not fo ftea-
dy and uniform as was necefilary to perfuade
others. And it may be queftionedy whether
their unfteadinefs to their own arguments^ and
theif
SERMON XI. 351
their contradidtory opinions, and different ic^Si
formed upon them, did not more hinder than,
help, that influence which the traditional bc-
hef of thefe primitive Truths had upon the
vulgar, in more early times, before they had
ever heard fuch dilputing upon them. So that
there was really more want of Revelation
after the days of Philofophy than before.
What they difcourfed upon theie fiabjedts^
was too fubtle and Ipeculative, rather amufmg
than inftruding to a common underftanding.
And befides, they themfelves had no confi-
ftent Scheme to proceed upon. Tho' they could
plainly difcover, from the reafon of things
that Virtue was necefTary to the perfed:ion of
man, yet their many divifions and fubdivifions
upon the Chief Good, or Supreme and Ulti-
mate Happineis of man, were a great hindrance
to any good influence upon thofe that heard
them. They could many of them ipeak very
well, both upon the excellence of a virtuous
life in general, and of the immediate advan-
tage of feveral particular virtues, and their na-
tural tendency to the good of mankind ; but
how to reduce them all to one confiftent fcheme,
fb that ordinary men might fee the obligation
to pras^ife all of them, in all circumflances,
was
352 SERMON XI.
was a thing that few, or none of them, could
attain to.
There are, befides thefcj divers other confi-
derations, which fhew the neceflity of a Re-
velation from God, in order to the efled:uai
reformation of mankind, both as to Reh'gion
and Morality, which I fhall have occafion to
mention in my next difcourfe : when I ihall
likewife proceed to fhew, that if Revelation
be a thing neither improbable nor unnecefla-
ry, it ought to be our main concern to en-
deavour to know, where this true Revelation
is to be found.
SERMON
SERMON XII
Preached April the 7'^' 17 18.
Ifaiah ii. 3.
And many people Jhall go ^ and fay y.
Come ye , and let us go up to the
mountain of the Lord ^ to the houfe
of the God of Jacob, and he will
teach us of his ways , and we will
walk in his paths ; for out of Zion
fhall go forth the law^ and the word
of the Lord from Jcrufalem.
Have, in my two laft Difconrfes,
endeavoured to fhew,
I, That every rational man, who
believes a God and a Providence governing the
A a world,
m^
1
35+ SERMON XII.
world, is under a natural obligation, to enquire
whether God has made any particular Reve-
lation of his will to men, which they are any
way concerned to take notice of. And hke-
wife,
II. That whoever ferioufly makes this en-
quiry, will find good reafon to conclude, that
fome Revelation may juflly be exped:ed to
come from God, confidering the general (late
and condition of mankind. And in fpeaking
to this fecond confideration, I obferved.
1. That in the nature of things, there is no.
impojjibtlity that God fhould make a particu-
lar Revelation of his will to men.
2. That, confidering our natural notions of
the Goodnefs. of God to mankind , there is
no reaibn to think it incredible that he lliould,
at fome time or other, make fuch Revelation.
And
3. That confidering the general condition
of mankind , liich revelation is by no means
Munecejfary ; as fome defpifers of all Revela-
tion have thought fit to reprefent it. This
I began to Ihew from fuch confiderations as
thefe.
I. That there is a (Irange and furprizing
corrup-
SERMON XII. 355
corruption in Human Nature, which the wif-
eft men could both fee in others and experi-
ence in themf elves, but which they were won-
derfully puzzled to give any tolerable account
of: and not knowing the original caufe of ir,
they muft always neceflarily be at a lols, how
to find a fufficient means of recovering out of
it. And
X. Suppofethey had really known the true
(^ate of their own cafe, yet theefTediual cure for
it was more than mere human power or skill
could attain to. Philofophy, how much ib-
ever it may be magnified, was not a fufficient
cure even for thofe that profefs'd ir, who were
at leaft but a fmall handful of men, and very
unequal to fuch a vaft undertaking, as in-
ftruiting and reforming the Morals and Reli-
gion of mankind. And
3. If they had really intended fuch a thing,
which few or none of them ever did, yec
they were not qualified for fuch a work.
They neither had fo fteady a convi(3:ion of
the truth, of what themfelves profefs'd, not
were their notions of feveral neceflary Truths
fo confiftent with one another, as ever to be
likely to have any great influence upon others.
To thefe confiderations I fliall now add,
4, That in matters of Religion, which na*
Aa X turally
35^ SERMON XII.
rurally have the greateft influence over the
mind of man, and which therefore ought to
be under the bed and truefl diredlion of all
others, they were ftill more deficient, than
in any thing elfe. When mankind had once
generally fallen from the worihip of the one
true God, they funk, by degrees, into the
rnoft brutal Superftition and Idolatry ; which
was accompanied with fuch an univerfal blind-
nefs and ftupidity, as to the true Nature of
God and his Attributes ; that if Ibme notion
of God's Exiftence had not been fo deeply
rooted in human Nature, as never to be whol-
ly deftroyed, a general Atheilm mufl: have
been the natural confequence of fuch mon-
flrous practices. For as we find no ancient
account of any that profefs'd Atheiflical Prin*
ciples, till Religion was fo entirely degene-
rated from its firft Original, that Primitive
Truth and eftablifhed Falfhood could not eafi-
ly be diftinguifhed ; fb after things were
come to this pafs, we find feveral pretenders
to utter infidehty. Now the Philolbphers
were io far from being able to make any con-
fiderable reformation in this matter, that, ge-
nerally fpeaking, they made the cafe much
worfe ; not only by fuffering themfelves to
be drawn away^by the ftr earn of Vulgar Super-
ftition,
SERMON XII. 357
ftitiou, and complying with every eftablifh'd
idolatrous pradtice, but likewife by endea-
vouring to find out fome diftindtion or other
to juftify it, or at lead to excufe themfelves
in complying with it. If they could not ap-
ply fome fymbolical meaning or other to the
mod abfurd and ridiculous ceremonies of their
I grols fiiperllition, by which they might leem
to reconcile it to Ibmething that look'd like
Natural Religion, yet however they defended
them by the law and pradice of the country
where they lived. Thus not only the ordi-
nary ' Scholars of 'Pythagoras, but even luch
men as '' Tlato, " Cicero, '^ Epdtetus, and
Aa 3 others
TtfAXy >^ o-fosf e^xet ' e a-«fl' jj^wafj Uyxviif.
Pythag. Aurea Carn}'
^ n^arev ^ fiocfih ri/^xi rxi /wet' 'OXv^vim ^e xj ra; rlw
ruTon xiaidev rx T^r^x s^ xiricprnx Tolg 'i/^T^tB-cv fvjieio-t vuZ
Ofi ' f^ 6(Hi 5 '■*'5 ^f» '^ '■*^« ^xi/icta-tv 'oy ift^^av o^yixl^atT at •
'n^uct ij (/^ TbTm ' iTrxKiXaSei S' otuToli /^^s/jttaeV* *^'<* •a-ttr^uuv
Q>;ui y^ vofio^ o^yicci^ofS/jx. Plato dc Leg. lib. 4. pag. 717.
which words are an encouragement both to fuhiuk and dome-
fi'ick Suj>erJiition and Idolatry
c Conftruda a patribus delubra habento ; lucos in agris
habento, & Laruiu fedes : ritus familiae, patrumque fer-
vanto.
358 SERMON XII.
Others of the mod eminent underflanding a-f
mopg them, fuch as in many places, on other
occafioDS, exprefs'd very noble and fublime
fentiments, both of Morality and Religion,
yet give fuch precepts for following the recei-
ved cuftoms, both in the manner and objecSl
of Divine Worlhip, as could not but greatly
confirm all other left, difcerning men in any
kind of Idolatry, which had but been long e-
nough pradifed to plead prefcription in their
feveral countries.
The Stoicsy who valued themfelves upon
the fi:ric51:nefs of their Religious , as well as
Moral Principles, by Deifying of Nature or
the ^nlverfe and the feveral parts even oC
the material world, were great encouragers of
Polytheifm and Creature Worihip; and by
afcribing the incommunicable name of God
to any thing, that was but the immediate in-
flrument
vanto : Divos & cos, qui caeleftes fempcr habiti, cplunto,
. Q'lc. de Legg. lib. x.
Sacra privata perpetua manento. Deorum manium jura-
fin fta funto. ib.
jatn illud ex inftitutis Pontificum Sc Arufpicum non mu-
tandum eft, quibus hoftiis immolandum cuiqueDeo, vc ib.
■xhere may he feen much more to the fame purpofe^ v^hich h^
frefcribes in the way of a perpetual Ejiabltfltment.
tKeti-^ii zf^a-tiKHf &c. EpiSl. ca]p, ^8.
SERMON XII. 359
flrument of any confiderable benefit to the
life of man, they juftified the prad:iceof thole
who ( in St. haul's, language ) changed the
truth of God into a lie^ and worjhipped and
ferved the Creature more than the Creator^
"jvho is blejfed for ever. And thus by re-
fining upon the Mythological or Toet'tcal
Theology of their predecefTors , they were
fo far from correding the prevailing errors of
Heathen Worfhip , that they rather added
greater authority to the corruptions of it.
Thus ^ Balbtis^ in Tully^ commends the wif-
dom of the ancient Greeks and Romans^ for
multiplying the number of their Gods by Dei-
fying almoft every thing that was of great
virtue or benefit to mankind : And likewife
for giving Divine Worlhip to dead men, who
had been eminent in former times, fuch as
Aa 4 Hercules
e Mukae autem alias Naturae Deorum ex magnis benefi-
ciis eorutn, non fine caufa, & a Gnat. Sapientiffimis & a
majoribus noftris conftitutae nominataeque funt. Quicquid
enim magnam utiHtatfcm generi afFerret Huniano, id non
line Divina Bonitate erga homines fieri arbitrabantur. Ita-
que turn illud quod erat a Deo natum {]. donatum) nomine
ipfius Dei nuncupabant Tum autem res ipfa in qua vis
ineit major aliqua fie appellatur ut ea ipfa res nominetur De-
us. Utilitatum igitur magnitudine conftituti lunt ij Dii
qui utilitates c^uaique gignebAut, — — IX ^>if- I>f'>r. i. »,
36o SERMON XII.
Hercules and Romulus^ and others/ becaufe
they were now become Immortal. And
though he feems, in fome meafure, to con-
demn the vulgar Superftition of great folly
and creduHty, s becaufefrom this Phyfical or
Natural Theology, and the Deifying of de-
ceaied Heroes, they had taken occafion, not
only to introduce a multitude of fictitious Gods,
which produced many fabulous and fuperfti-
tious opinions among them; but likewife, by
degrees, to afcribe all forts of human pafTions
and. vices to their Gods ; yet he concludes,
that, fetting fuch fables afide, the Divinity,
which pervades through all nature, might be
taken for feveral Gods in the (everal parts of
it, and ought to be worlliip'd as fuch. Sed
tamen his fabidts Jpretis ac refudiat'ts^ ^e-
us pert'inens per Naturam cujufqne ret, per
Terras Ceres, per Maria Neptumis, alii per
alia-i
^ Quorum cum remanerent animi a;quc jeternitate frue-
rentur. Da rile funt habiti, cum & optiini client 8c aeterni-
th. cap. 1:1.
s Videtifne igitur ut a Phyficis rebus, bene aique utiliter
jiiventjs," trafta ratio lit ad commentiiics & fa<^os Deos ?
quae res genuit falfas opiniohes, erroreique turbulentos 8(,
luperftitjones psene aniles, vc Accipimus en-im Deo-
rum cupidiiates, xgritudines, iracundias, c"';^.
Haec 8c dicuntur ;?^ crcduntur ftultifiime, 6c plena funt fu-
tilitatis, fummaeque levitans. ib. cap. 28.
SERMON XII. s6i
alia, poterimt Intelligt qui qualefque fmt^
quoque eos nomine confuetudo nuncufaverit,
quos 'Deos ^ venerari ^ colere debemus.
Now here is certainly foundation enough left
for juftifying the worfliip of a multitude of
ancient Deities, and even for forming new
ones upon occafion.
As for . the Academics, though they could
not entirely come into the Stoical way of
defending all this Superftition by reafon and
argument, yet they juftified it by authority
and ancient cftablilhment. For fb Cotta, in
return to that advice which Balbus had given
him, '' to be, as became his office of Pontif, a
Champion for the ancient opinions about the
Gods and their Worlhip, Ceremonies and Re-
ligion ; tells him, that he will always de-
fend them to the laft, as he had ever done,
though he went upon other principles, and
that nothing which any man could fay Ihould
ever move him from this refolution. Ego
vero eas defendam femper, femperque defen-
di : nee me ex ea opinione, quam a major i*
bus
^ Non enim mediocriter moveor audtorirate tua, Balbcy
Orationeque ea, quae me in perorando cohortabatur ut me-
tninifTem me & Cottam effe & Pontificera ; quod eo, credo,
valebat, ut opiniones quas a majoribus accepimus de Diis
immortalibus, facra, caeremonias , religionefque defende-
rem.
3^2 SERMON XII.
bus accept de Cultu *Deorum Immortalium
ull'ms unquam or at to , aut dodii aut indo6tiy
movebit. He was reiblved to hear no reafon
againft the dodJrine of his Anceftors. Nay
the very Epicureans themfelves, whofe great
pretence was to cure men of Superflition, by
running into another extream, and deftroying
all belief of Providence, yet not only in pub-
lick fell, mod of them, in with the vulgar
Superftition, for fear of cenfure, but were
many of them really, in their very hearts, as
fuperftitious as other people, however they
pretended fometimes to over-ad: the contrary.
For Tullyj in the perfon of Cotta, tells us,
' he knew fome of them fb flupidly fuperftiti-
ous as to worlhip every little image that
came in their way ; and that Epicurus him-
felf, (though fome, by his incorredl manner
of writing, concluded that he defigned to con-
ceal his true opinion, and that as he denied a
Providence, fo he really had no belief or fear
of any Gods at all, yet) was really at the
bottom more afraid of thofe invifible powers,
than thofe who never formally denied their
Influence ; thus in fa6t confuting his own pre-
tended
« Nov! ego Epkureoi omnia figilla numerantes. [AI. vc-
ncranies. al inhiantes.] Cic.de Nut, D. lib. i. cap. jo. ^
SERMON XII. 3^3
tended opinion, by a mod flavilh and abject
fear of, what he denied to have any matter of
terror in them, ^T>eath2Lnd thcT>eity. Now
as we may from hence juftly obferve, that
the belief or fear of a Deity is fb deeply en-
graven upon the Mind of man, and as it were
woven into human nature, that no affumed
principles of Philofbphy can ever be able to-
tally to efface it : lb we may likewife con-
clude, that none of all thefe Se(5l:s of Philo-
Ibphers were capable of leading men back to
the original truth of Religion, after it had
been once fo miferably corrupted, as it was in
the Heathen world : and confequently that a
Divine Revelation was necefTary, to reform
mens notions, and to reduce them to the true
practice of Religion. But
f. It is farther to be obferved, that divers
ofthewifeftPhilofophers, did themfelves con-
fcfsy that they wanted a divine Revelation to
fet them right, even in matters which were
pf the utmoft confequence. They were fenfi-
ble that all the eftablifli'd Religions, which
jhey knew in the world , were exceedingly
corrupted :
^ Ille vero Deos efle putat; nee qucmquam vidi, qui
inagis ea, quae timend* ^fle ncgtrct, timcrct ; Mortem dico
fcDcqs, it. (o^.^i*
3^4 SERMON XII.
corrupted : and yec owned, that they faw no
human way of reforming them ; the little that
was true, being mix'd with (b much faliliood,
that they knew not how to diftinguifli them.
And therefore ^ Tlato, fuppofmg Religion to
be the foundation of all good Government in
his Commonwealth, plainly acknowledges the
nece/Tity of a Divine revelation, to eftablifli
fuch a woriliip as might be acceptable to God,
and render him propitious ; and he remits eve-
ry wife legiflator to -the divine Oracles for di-
redion. He (peaks indeed of the T)elfhk O-
racle, either as knowing no better, or per-
haps as not daring openly to contradidl a vul-
gar opinion : but the foundation of his Argut
ment manifeftly fliews his opinion of the ne-
cefTity of fomething more than human, to let-
tie matters upon a right foot '"; and the
reafbu
fd, •ZTPcind' T vo(jLeSfly,iA.uTm.——^ h^uv rt J^jJs-ws ^ Sva-icu ;^
6r,KoC4, >^ eo-ct rtic, IyM lii vzs-i^rjrS^ilxi 'iMu^ tnuriii «;^«v ' t« ^
■zsoClpiiii ' »t(^ 'jS ^4 TS'is 0 ©£05 tsc* T» ronxuTX -zrciTn aff^uTroi^
i^'jy^rr.i' Plato de Repub. lib. 4. fag. 427.
I.
SERMON XII. 3^5
rcafon which he gives, why no wife law-giver
lliould innovate any thing in matters of Re-
ligious worfliip, without a very evident ground,
is not only becaufe the ancient law of'our fore-
lathers, is lappofed to be originally founded
upon fome Divine admonition, but alfo becaule
Human nattire alone is not capable of know-
ing what is fit to be done in the cafe. And
" Tttlly gives much the fame, as one of thefe
reafbns, upon the like occafion. And as to
matters of Morality , as well as of Religion,
they owned, ° that as the ftate of the world
then was, there was no human means of re-
forming it ; and only a Divine infticution could
do the bufmefs, as Tlato frequently intimates ;
p no man having fuffictent ability to teach
men as they ought to be taught, tmlefs God
himfelf were his guide and dire^or *i ; and
upon
«J' if SvuJXTOv H^ciM t7\ ^itityi (pva-H T rot^rui -a-ig/t. Plato.
Ep'womis. p.^^S- tvhere fee likewife a long pajfa^e foregoing the
words here cited.'
n Jam ritus familiae patrumque fervari, id eft, quoniam
amiquitas, proxime accedit ad Deos, a diis quali traditam rc-
ligionem tueri. Clc de Legg. lib. 2.
^ i-t yi ^1) ei^iviu, cTi '5?p «> o-w^ij re ?^ yenj) ctof iJ'h c*
Toieturti y-ctlx^as-H •craA<T««», ©sj? iu.e7^* auii c-mtcu J^'tyuy s
xxKUi ff Mff. De Repub. I. 6. pag. 4^4.
P 'A>a ii^' it SiSu^Hd, « *tjj Qsoi w'^i},'«7r«. Epinom. p. gS(f,
1 'AiQi>ift9-M ^t li $i/niT9y ifi Qtiit, lb, p^g^JO-'
^66 SERMON XII.
Upon that account an application to the T^e^
ity could not, without great impiety, be neg-^
levied. The Truth is, the Philofophers found
themfelves fb greatly perplexed with one ano-
thers ' contradidory reafonings , as in moft
other things, fo, particularly in the great mo*
tives both to Rehgion and MoraHty, the re-^
wards and punilhments of another hfe; that
thofe of them, who did really themfelves be-
lieve them , yet had not courage enough to
aflert their own belief, in {o conftant or po-
fitive a manner, as was neceflary to convince
others that they were in earneft, for Want
of Ibme more demonftrative affurance, which
they might apply to all capacities. What ^iJiw-
mias.
ti(A.(piT^i{lhfriDt y QeS. Plato de Legg. I. I. />. 641. Nec ta-
men, quafi Pythius Apollo, certa utfintSc fixa qusedixcro;
fed ut homunculus unus e multis probabilia conjedura fe-
quens. Cic. Tufc.Gi^ I. i, cap.C)..
9ce% T« • TV fitv TCI cui rd Xtyo/jLcyx -afe* tuuruif ft,i li^i zra^li rg^rry
wa»y fi.ot>SxK5 H^xt dvS^i ' 3eif ^ 'Zsfei cujtcc £» yc ti t^tui 2^'
ya» ^c^TiTo* T mS^wKiim Koyat hx^'oi^ , ^ J*t/(rE|f Af/)t7»T«7e*»
tirt TUTS e;^^»|Ut»e», ua-Tre^ fV< ^£^/«5 xtiS'iwi^ciTX li^frMvo-a*
T fc<«f ' ti /ni Ttf ^twoctlo tto-^xXi^c^i t^ dxtvi'viiTe ^i , tVJ
fiefiMcTt^a ox,vuecl(^, v AO'rOT €>£l'OT TWOS, :i/*T«f<*i«
Htiu. Plat. PhidoT?. fag. 8j.
SERMON XII. s6i
ntias, in T/ato's Thadon, delivers as his own
lenfe of this matter, may well be taken as the
real opinion of the mod ferious of them. This^
lays he, O Socrates, is my of'imon^ as it may
probably be yours, in matters of this nature^
(fpeaking about the future (late of the Soulj
that to know the certain Truth in this life^
is either imfojjible, or at leaft exceeding dif-
ficult. B^tt not to examine ftri6lly what is
faid about them , or to give over before we
have confidered the matter fo far on every
fide, as to find it inftipcrable, is the fart of
a mean and lazy mind. For in this cafe , we
mujt refolve upon one ofthefe courfes, either
to learn of others how the matter fiands, or
to find it out our felves ; or if both thefe be
tmpoffible, we mufl take the befl human rea-
fon we can find, and that which is leaft lia-
ble to exception ; and upon this plank, or raft,
muft fail through life as well as we can, uti-
le fs any one can meet with a fafe and lefs
hazardous pajfage , upon a firmer bottom ,
\. e. fome divine revelation. This is a re-
markable paffage, and iliews the lenfe which
they had of their want of fomething more
than human realbnings, to make their condi-
tion lafe and fecure. But, that which is yet
more confidcrable to this purpofe is^ that fome
of
S6S SERMON XII.
of them nor only faw and acknowledged their
great want of a Divine revelation, to fet them
right in their conducSt both towards God and
Man, bat likevvife exprefs'd a ftrong hope or
exped:ation, that God would, one time or o-
ther, make fuch a difcovery, as ihould dilpel
that cloud of darknefs in which they were in-
volved. This appears from a very remark-
able dialogue in T/ata, (concerning Trayer)
between Socrates and his young Pupil Alci-
biades : wherein the Philofopher fhews his
fenfe of the exceeding great corruption of all
the Heathen worlhip, and on how unreafona-
ble thoughts of the Deity mofl of it was found-
ed ; and how cautious therefore wife men
ought to be, in their addrelTes to him, left
they Ihould offend againft the purity and per-
fedtion of his Nature, by petitioning for things
not only improper, but dangerous and hurtful
to themfelves in theilTue. And he concludes,
that "^ men ought to watt patiently^ till they
are
^onM i^eiv THTOi T etvSf <wwo» , t/? eV/» " XHIC. 4s7«? £5"<ii <^
SERMON XII. ^6^
are taught more perfeBly how to behave
themfclvesy both toiLards God and Man. And
when Alcibiades enquires , when that time
would come, and whojhoidd be this great in-
flru^or \ Socrates replies > " He ic is who
'' has the greatcH: concern imaginable for you>
" and who will remove the prelent cloud froiii
" your mind, and then apply fomeching that
" may enable you to dilccrn the true difference
" between Good and Evil, as Minerva^ ia
^' Homer ^ is reprefented difpelUng the mill
*^* from the eyes ot^iomedes, that he might
" diftinguiiii berween a Divine and human per-
" Ion." That Socrates did not mean himfelf
by this Divine inltrudor, as fbmfe are willing^
to furmife, is evident from his generally dii-
claiming any fuch lufficient knowledge, as be-
ing himfelf in much uncertainty, and always
remitting men , m cafes of difficulty, to the
B b Oracle.
Mjuj wcc^Sirei T^/^a:K;', rerrvtKCUJr' r.iyi ■sr^qa-^ieav ot civ ^e;*.«5
yvuT-it^ y,f.^ r.»K)>t i-Ji yl tod-x'ov. viw (/- y^ Ofx, kv ^ol doK^i duuTj-
oV<« asrar fVin o cl\6^6i7r@~ ' e.yi i^iii:oii.Li ^zXriat yiiiS-cu. £QIC.
^£<5 TOTt reiiiM i^ rluj ^vtricii ccva.'cK^.id^ x^riTOV tivM f^'ot dh^d.
2i2K. KflM o^i^i ye cr»i Sokh' ^V^AAfVi^V ' y«*f 'V<v >? cS-W^x'i'"-
^?«;^'?|y i-iYvrly i^r/^.'Wv. ■!>Hr^»ii Atcitkd, {{, jfr«^. is^i Jjl'
370 SERMON XII.
Oracle. Neither did Alc'tb'tades underftand
him fo, as appears from hencej ^ that as he
ofTers a garland to Socrates^ in token of gra-
titude for his good advice, fo he promifes all
other due offerings to the Gods, when he
fhould fee that happy day which Socrates had
given him fome ground to hope for, and
which he hoped would not be far off, fmce
it depended upon their favour and good will.
Socrates indeed, in his Apology, as Tlato has
reprefented it, owns himfelf to have been an
inftrument raifed up by providence, to awakea
the Athenians out of that lethargy of wicked-
nefs and diforder, into which they were fal-
len ;. ^ but that ;poJJibly they would take his
admonitions fi ill, fas men in a Jlumber hate
to be awaked) that they would, at the infti-
gat'ton of his Accufer , take away his life :
and then they might fleep on fecurely ever
after \ unlefs God himfelf jhould fend fome
other ex£refs Mejfenger to take care of them.
However,
irfc'Twv 3-£Aav7'<'y. lb.
^fBflii, K^ae-XMlii Hi fie ■aret6afd/joi Avvrai, pu^iai xv «5rax7«V)j7f #
vu.7f o ©£01 iTTizs-B/i'^Hi, jtjjJi^'jWiv®^ vfiuy, platonis A^olog. Socr,
SERMON XII. 371
Howeveri let the lowefl meaning poiTible be
put wpon thefc, and the likeexprelHons ; thus
much may certainly be concluded from thcmi
that the bed men thought, the fending of a
Divine revelation, to reform both the Religi-
on and Morality of the worlds was neither un-
necefTary, nor, confidering the goodncls of
God, unreafonable to be expeded. To thefc
ConfideratioDS we may alfo add ; Lailly :
6. That fuch men as now think that no
Revelation w^s ever neccfTary , but that the
want of it might always have been liifficient-
ly fuppliedi by the ufe of human Reaibn alone,
do nof ftate the matter* fairly ; becaufe they
Unwarily confound part of that light which
we infenfibly receive by the Revelation of the
Gofpel, with that light of Nature which men
had before it : that is, they do not diftinguiih
between thofe notions which the mere Hea~
then world were in pofTcfTion of before^ and
thofe which they attained to after the preach-
ing of the Gofpel. And yet whoever carefully
confiders it, will find that Chriilianiry made a
very confiderable alteration, both in the no-
tions and pra(5tices, even of thofe who conti-
nued obflinate oppofer* of its cftabliflimenr,
Jufl as the great light, which accompanied the
Reformation of the Chriftian Religion it idfi
B b ^ vj
372 SERMON XII.
in thefe later ages, helpt to corredt fome of
the dodirines and prad:ices, even of that cor-
rupt parr of Chriftendom , which refufed to
embrace the principles of the Reformation it
lelf; and whofe dodrines and pradtices, for
for want of that hght, which was even againft
their inclination forced upon them^ would o-
therwife, inflead of being corrected, have been
continually growing worfe and worfe ; fo fome
part of the light of Chriftianiry broke in up-
on the Neighbouring heathen world, whether
they would or no. And though their manner
of 'writing was not fo polite, as that of fome
of the more ancient Philofophers, y^et their
thoughts and reafonings were much improved.
And I make no queftion, but ^lotmus^ and
others of that time, put a more fublime mean-
ing upon fome of the Do<Sl:rines oiTlato^ and
other Ancients, than they themfelves ever
thought of And fo likewife they invented
new Hypothefes, to account for ancient pra-
difcs. Thus, for inftance, though they did
not wholly difcard Polytheifhi and Idolatry^
yet they refined upon it very much, to make
it as plaufible as they could, and came much
nearer towards the Acknowledgment of the
Unity of the Supreme Being , and the Attri-
butes of his Divine nature, than their ancient
^rede-
SERMON XII. 373
predecefTors had done. And when they law
the Chriftians, with fuch afTurauce afferting,
and with fuch conftancy dying, for the belief
of a Future ftate of Rewards and Punilhmcnrs,
they themfelves (poke of it with more certain-
ty, and laid much greater ftrefs upon it, than
had been done formerly ; making it a necelFa-
ry foundation for the conftant perfeverance in
virtue ; which others, for want of a fufficicnc
affurance of this matter, were forced to recom-
mend from more abflrafted motives, and fuch
as were both lefs intelHgible, to a common ca-
pacity, and lefs effedual. And therefore Hie-
?wcles tells us , "" that thofe who imagine the
Soul of man to be mortal^ are more in jeH
than in earned , when they pretend to talk
of not abandoning virtue upon any terms.
For if there be fwthing in us which furvives
after death , and which naturally would be
adorned with Truth and virtue ^ which is
what we affirm of the Rational Soul, then
we could have no pure affeBion^ or dejire of
Good. And it is very remarkable, that even
B b 3 Celfm
tlw xotTUVt xouipdJfi*^ ficiX^ov ii «A»)C<}0»r(» * « yi ^jj eiti ri ikn-
fiivov r,iAU\i itj) B-iitaiJov, «J T«7r (pvTH 'i%ov dXn^fici >^ ct^slii xor-
(A.lv zxeuacf, yi'ioilo T K%>si.i. Uierocl, In Cartn. Aur:a,
374 SERMON XII.
Celfus himfelf, an Epicurean^ in his books ^-
gainft the Chriftian Religion^ is forced to QWU
his approbation of the Dodlrine of the Im-
mortality of the Soul, and of Future rewards
and punifhments ^ ; which it is certain none
of the more ancient Epicureans would evet
have done. And as for our modern Deifts,
who have any tolerable notion, either of na-
tural Religion or true Morality, they are more
beholding for it to that light of Revelation,
in the midfl: of which they hve, and which
has greatly cleared up, and firmly eftabliftied^
the principles of Realon, though they will not
own ir, than to any of thofe human difcoye-
ries, which Philofophers, utterly deftitutq of
iiich Revelation, or living before k, could cer-
tainly lead them to. So that when men ar-
gue againft the neceffity or ufefulnefs of Re-
velation , from the prefent improvement of
Reafon, they argue againft fad" and experience.
And if they were not both very ungrateful, in
difovyning and delpifing that light, whereot
they
('-■eio-ii, ci oe kSiy.at arafcTrav oe^avioig Kccxoli o-twf^ov^ , J^ TiiTH Se
ride arisen. Contra Celf. lib. 8. />. 409. jind to the fame f ur-
"^^r, oiKoii/i Soy;.i.>r. lib. I, pn^^. IIQ.
SERMON XII. 375
rhcy enjoy fb great benefit without confldcr-.
jng it ; and extremely vain , in thinking ib
much better of their own natural abihties ,
than they do of thofe of all the greateft men
in the times preceding the hght of the Go-
Ipel ; they could not but think it more likely,
that fuch wife and ferious men as Socrates ^
Heraclitus^ Tlato^ Cicero., and others, lliould
underftand the ftate of the world in their own
time, and know how much could be done, in
that ftate, towards finding true Religion, and
bringing men to the practice of if, upon the
foot of mere human reafoo, much better than
we can do at this diftance ; w^hen we cannot
be fo fenfible of the want of Revelation expe-
limentally, becaufe we are prevented by the
antecedcnr enjoyment of it. Men who are
bred and brought up in Chriftiaii Countries,
where the great principles, both of Natural and
Revealed Religion, are commonly profeis'd,
^nd dilcourfed of, without diftindlion ; and our
whole tJuty, wich all the proper rational Mo-
tives to it, are made parts of ordinary inftru-
d:ion ; even though they have never ftridly
confider'd the additional evidence which Re-
velation gives, yet will be able to fee, how
agreeable to Natural realbn and conlcience
many thitigs in this light now appear to be,
B b 4 which
Si6 SERMON XII.
•which they could never have fo clearly difco-
vered, if they had not been fo efFedtually,-
though to themfelves infenfibly, affifted. Juft'
as a man bred up in a Maritime province, where
he daily fees ihips , and conVerfes with lea-
fario'T perfons, though he never made Navi-
gation his profefTion, will certainly have a
readier apprehenfion of what belongs to it ,
and frame to himfelf more confident notions
of ir, than another man of equal underftand-
ing, who has always lived upon the Continent,
for remote from any fuch converfation. It is
not always eafic, to difcern how much of that
flock of knowledge, which any man has, was
acquired purely by his own induftrious appli-
cation of his thoughts, and how much by the
external teaching of others ; but yet it is al-
ways evident, that without the latter, he could
not have made fo great a progrefs as not to
need any more teaching for the future. So
though there be now no occafion for any new
Revelation , to make the priikiples of natural
Religion better underflood ; fince we can, by
the help of that light, which we have already
had from heaven , make fuch ufe of our na-
tural Fveafon , as to fee our original obligation
in point of Religion and Morality ; yet, with-
out that light, men were fallen into fuch a
maze
SERMON XII. 377
maze of uncertainty, that it's evident the wif-
eft of them could not, of themfelves, find
the way out of it. And why ihouldanymaa
now think, that if he had been in the fame
ftate, he fliould have had better fuccefs ?
And therefore upon the whole from fuch
confiderations, as I have mentioned, and
which I might have drawn out to a greater
length, we may juftly conclude, that as in
the nature of things there can be do Impofii-
bility of God's making a particular Revela-
tion of his will to men, nor confidering our
natural notions of the Goodnels of God, any
reafon to think it Incredible, that he ihould
at (bme time or other make fuch Revelation :
So confidering the general condition of man-
kind without it, (uch Revelation is by no
means to be k>ok'd upon as ufelels and Ua-
necelTary.
I lliall now proceed more briefly to confl-
der the third thing which I propoied in the.
beginning of my firft difcourfe on this Text,
viz.
III. That it is every rational man's duty to
ufe all the proper means he can to find out
what is true Revelation, and what is only
pretended
378 SERMON XII.
pretended. Aud this I think will not need a-r
ny long dedud:ion of arguments to prove it :
becaufe it feems to be a very natural confe-
quence from the two former propofitions, of
which I have hitherto been fpeaking more at
large. For if it be agreed, that every Rati-
onal man, who believes a God and a Provi-
dence governing the world, is under a natural
obligation to enquire, whether God has made
any particular Revelation of his will to men,
which they are any way concerned to take
notice of; which was the firft of thole pro-
portions : Aud if whoever feriouily makes
this enquiry will find it reafbnable to con-
clude, that fome Revelation might be juftly
€xped:ed from the Goodnels of God, confi-
dering the general flate of mankind without
it, which was the fecond ; Then it is certain-
ly very Reafbnable, that every man, who
is thus perfuaded, fliould apply himfelf very
ferioufly to find out, what Revelation is true,
and what not ; that he may neither be im-
pofed upon, by admitting equally all pre-
tences to Revelation, nor cut himfelf off from
all benefit that may arife from that which is
true, by rejediing all equally. It is evident
to all men, who will give themfelves any
lime to confider, that there is, and has long
been
SERMON XII. 379
been in the world, a great variety of pre-
tences to Revelation, and different Sch€n:^es
of Religion have been formed upop them;
and that thefe cannot pofl^bly all be true, be-
cau(e they not only differ from, but mani-
feftly contradid , one another in many cafes.
And it is on the other band vei^r plain alfo,
that if there never had been any true Reve-
lation at all, there could not have ever been
any ground for men's univerfally making fiich
pretences to it : unlefs we could fuppofe, that
God had laid our nature at firft under an in-
vincible neceflity pf being perpetually decei-
ved ; whicl^ is inconfiftent with our original
and mofl natural notions of his Goodnefs.
and therefore to come at the truthitjsnecef-
lary, either ftricSHy to ej^amine all the par-
ticular pleas of the feveral pretenders to it,
and compare them with one another, which
would be a work too great for any one man
Xo go through with, in his whole life; or elfe
we muft fix upon fome general acknowledged
Principle, which, being once eftablifli'd, will
always be a ready Criterion to diftinguilh the
true from the falfe, and which we may at any
time apply as occafion offers.
Now if it can be made appear, that there
is any one continued and flaadiag Revelation,
the
38o SERMON Xm
the parts of which have fiiccefTively givcD
light to one another, though dehvered at dif-
ferent times and upon different occafions 5
and which has in it all the internal marks
and charaders of Truth and Goodnels, and
all the external evidence of Fad:, to fupport
its pretenfiofis of being from God, which
any reafonable man can dcfire : if it appeals
to the common fenfe and reafon of mankind,
and never fears an open and publick examina-
tion of th^ grounds upon which it ftands, nor
could ever be realbnably accufed of impo-
fture, by thole who faw the facSts which were
intended to give teftimoriy to it, and yet
were fo far from being parties to the defign,
that they were greatly prejudiced againfl: it :
I fay. If there be any fuch Revelation as this,
it mud be the true one, as coming from God.
And all other pretended Revelations, fet up
in oppofition to it, or aCuming fome feeming
imitation of it, in order to gain themlelves
credit for a while, are to be difregarded ; as
being either falfe or impertinent. And where-
ever this Revelation is, which has all thefe ex-
ternal and internal evidences of Truth, which
no impofture can have, there we may truly
fey, is, the mountain of the Lord, and the
Houfe of the God of Jacob. And to this
every
SERMON XII. 381
every man ought to apply himfclf , becaufe
there he may cxped: to be taught the ways
of God.
AnJ that there really is in the world fuch
a Revelation, to which we may apply our
fclves for the knowledge of all iuch truth as
is neceflary, in order to condudt our lives
according to the will of God : fo that we
may be afTurcd of attaining the trueft happi-
nefs of which our rational nature is capable ;
and that this Revelation is proved to be from
God, by as good evidence as either the na
ture of the thing will admit, or any reafbn-
able dnd unprejudiced man can defire, is what
I fhall endeavour to fliew in my following
Difcourfes: wherein I fliall confider not only
the nature of Miracles, which give attefta-
tion to any R,evelation, but the nature of the
Revelation itfelf, which Miracles are wrought
to eftabliih.
All that I iliall now add, is only this rea-
fonablerequeft; that men would honeftly ap-
ply themfelves to the examination, both of
the natuje of the dodtrine revealed', and the
evidence for it, with fuch an unprejudiced
mind, as becomes the fmcere love of Truth :
and
382 SERMOK Xli.
and that they would fhew as much care and
diligence in itj as a matter of fb great impor-
tance juftly requires. And may the God of
our Lord JefusChriJi, the Father of Glory y
give unto us all, the Spirit of tVifdom and
Revelation in the knowledge of him.
SERMON
SERMON XIII.
Preached M^y the ^'^ 171 8.
i$V. John iii. 2.
► — Rabhiy we know that thou art a
Teacher come fromGocl : for no man
can do thefe Miracles^ that thou do*
efty except God he zvith him.
Hefe words are the confefTion of
Nicodemm to our bleHcd Saviour,
teftifying his convidion, from the
Miracles which he wrought, that
that he Was a pcrfon fent from God to be a
Teacher of men. Who this Nkodemns was,
it is not ncceffary to enquire farther than the
Scripture
384- SERMON Xllt
Scripriire has told us ; which informs us, that
he was a Thar'ijee, that is, one of the mofl
exad: Sed: ainoag the Jewsy in the know-
ledge of Scripture and of the Traditions of
the Elders : and that he was a Ruler of the
JeJ^Js, .that is, one of the Sanhedrin or
Great Council at J erufalem, and fo was not
Only a Teacher;, but a man of fome dignity
and authority, A Majfer of Ifrael, as our
Saviour's expreffion is. And that which
inakes his coming to our Saviour, with this
free acknowledgment, the more obfervable,
is, that the perfons of his ftation were of all
others the molt averfe to the entertainment
of Chrift's doctrine, becaufc of that Intereft
and Authority which they had acquired a-
roong the people, and which they were very
unwilling to part withal; which yet was in
great danger of being loft, or greatly im-
paired, by the growing credit of our Savi-
our's Preaching. Even Nicodemus himfelf,
though convinced in his own mind, that our
Saviour was a MefTenger fent from God, yet
durft not venture to be openly feen mak-
ing this confeftion to him. Though he was
in fome degree a 'D//?///^, yet it vJ2iSfecret-
lyy fir fiar of the Jews. However he went
farther than the reft of his order would do in
this
SERMON XIII. 38$
this confcfUon ; though probably more be-
fides himfclf were inwardly convinced of riie
truth of what he confefs'd : for he fpeaks in
the plural number, Rabhiy we kwju that
thou art a teacher come from God : meaning
thereby, either tiiat ochcrs of his rank, as
well as himlelf, were inwardly of the lame
fentimenrs, though they would not own \x.\
or however, that the Miracles which Jefus
did were fo plain and undeniable, that every
unprejudiced man mull needs, as he thought,
be of the fame opinion which he here pro-
feffes himfelf to have. And if the reafon for"
making this conclufion were then ^o flrong
and pfclTing, when our Saviour was but new-
ly entered upon his office, and had not yet
done fo many wonderful works as he after-
wards did, and efpecially while the great Mi-
racle, of his Refurred:ion from the Dead, was
yet wanting ; how much more ftrong and con-
clufive mufi: it needs be, when theie are ad-
ded to it, and confirmed by the following
Miracles, which his Apoftles wrought in his
name and by his Authority ? Bur • he argument
here ufed in the Text, whereby Kicodemus
perfuaded himfelf, that our Saviour was a
Teacher come from God,is a general one/ound-
Cd upon this, that A^^ man could do Jiich Mt-
C c racks
^U SERMON XIII.
racles unlefs God were with htm ; and there-
fore I fliall not confine my felf only to the
Miracles of our Saviour, much lefs to thofe
only which he wrought before this difcourfe
with Nicodemus ; but fliall Ipeak more gene-
rally of Miracles, as they are fuppofed to be
an argument for the truth of that Revelation
which they are wrought to confirm, and as
all true Revelation has ever been confirmed
by them. And to make this matter as clear
as I can, I fliall cake the following method.
r. I fliall endeavour to fliew, what we are
to underftand by a Miracle.
II. That the pofllbility of Miracles is not
contrary to Reafon ; and conlequently that
whereever rhey have been wrought, their
credibility is capable of a rational proof.
III. How we may diftinguifli flich Miracles
as are from God, and wrought in confirma-
tion of Divine Truth , from fuch as arc
wrought, or pretended to be wrought, in con-
firmation of Error and Falfe Dodtrine.
IV. Wherein that aflurance confifts, which
Miracles, thus diflinguifli'd, give us, that the
perfon employed in working them has a Di-
vine commiflion, or is a Teacher fent from
God,
V. What.
SERMON Xlir. 387
V. What evidence vvc now have from the
Miracles anciently wrought, that theChriftiaii
podtrinc, contained in Scripture, is truly a
Divine Revelation, arid to be always embraced
as liich.
I
I. I lliall endeavour to fliew, what we are
to underftand by a Miracle. Now if we were
in general to take only the bare Etymology of
the word, it means no more than iomething
which is very ilrange and wonderful, or fur-
prizing to our fenics, fomething v/hich men
admire at as very unufual, and feldom or ne-
ver known to have happened before. And
in this fenfe ail the rare and extraordinary oc-
currences ill nature miy be, as they fbme-
timesare, called Miracles. But this does not
come up to the full import of the word as ic
is ufed, in Scripture arid other Authors, to
ilgnify fomerhing extraordinary done for fome
particular end' and deHgn. There are in the
New Teftament divers words, in the originaI>
Which in different pkces are tiranflated Mira-
cles^'' which may perhaps have fome fmali
difference of Signification, if we vVerc to make
Cc X a minute
" 0«Wjtt£t/,«, ri^Kjet, SM»f<.ei;, iut the wofi ufual word it
388 SERMOK XlXr.
a minute diftindion between them. But be-
ing often ufcd promifcuoufly for one another,
there is no occafion to be particular about
them : but to fpeak to the thing itfelf inten-
ded by the general word Miracle : which may
be thus dcfcribed. A (Irange and wonderful
eiFed:, obvious to the fenfes of the beholderSy.
yet produced by fupernatural means, or by
the interpofition of fome power, fuperior to
all human or ordinary powers that we know
of, inviilbly alTifting the perfoii at whofe in-
ftance the ciTcCt is produced, and by confe-
quence giving atteflation to him. So that to
make any thing not only a true, but a flg-
nificant Miracle, there are thefe three condi-
tions required.
T. That the effed: produced be fomething,.
which is plain and obvious to the Senies of the
beholders.
2. That it be Supernatural, or exceed all
natural human power known to us.
3. That it be done for fome evident end
and defign,
I. That the effedt produced be fbmething
which is plain and obvious to the Senies of the
beholders. For other wife it can be no Mi-
racle to us, unlefs it be evident to our Senfes
as well as ftrange and wonderful. Thus all
the
SERMON Xlir. 385.
the Miracles recorded in Scripture, are things
.that did really and evidently appear to all
beholders. The fad:s were fuch as appealed
•to the Tcftimony of mens Senfes, for the cer-
tainty and reality of them, being plain be-
yond all difpute to all that were preient ; or
."clfe there could never have been any contro-
verfy, either about the povv^er producing them,
or the end for which they were wrought. So
that where only the imaginations of weak
people are wrought up to liich a degree of a-
mufcment, by Ibmc artificial tricks, that their
"Senfes are for a time deluded, fo as not to
mind what paifes., but to fancy they fee
Sny thing that is told them, there is no Mi-
racle. And fo likevvile whatever hidden ef-
fed: is really produced in any thing, by what
means foever it be done, yet it cannot be a
Miracle, to any purpofe, till it become the
objedt of Senfe. The next condition required
in a Miracle, i?,
2. That the effedt be Supernatural, or ex-
ceed all natural human power known to us,
either in refpcdt of the matter, or the mariner
of it. i. e. When the effedt produced is not on-
ly unufual, but either fuch as no human or vi-
fible power can produce in any manner, as
raifmg the dead to life again ; or fuch as in
C c 3 tlie
390 SERMON Xm.
the manner and circumitances, exceeds the li-
mits of all human power, as the curing di-»
ieafes by a word fpeaking. For though it be
not a Miracle to cure a difeafe, by the apph-
cation of proper medicines, and the afTiftance
of time, yet to do it in an inftant with a word
fpeaking, either without any appHcation at alii
or by applying fbmething contrary to all hu-
man probability, as clay to the eyes of a blind
man , is miraculous : and fo it is to fpeak di-
vers languages without ever having learned
them. 'Tis not the thing it felf effedted, but
the Manner and Circumdances of effeding it,
which is miraculous, and requires a luperna-
tural power. Bat by Supernatural^ I do not
mean fuch a power, as exceeds the natural
pov; er of every Created Being whatever , lb
that it fhould nccefTarily be the immediate and
infinite power of God ; but only, that in re-
fpedt of human power it be fupernatural, or
exceed all the known powers oi' the vifible
Agent. For I fuppole that Angels, both good
and bad, are able to do things far exceeding
all human power, by virtue of that natural
power which God has originally given them ;
and fo, being'to us invifible, may do, or afllft
men to do, things which to us are truly mira-
culous. And thus fcvsral things recorded in
Scripture
SERMON XIII. 39 i
•Scripture as miraculous, are fa id to be done
by Angels: as the deftroying 185000 men ifi
the ^0r/tf« camp in one night; the Earth-
quake, and the rolling away the (lone from
our Saviour's Sepulchre ; the opening the pri-
ibn doors for St. Teter^ and flriking ofF his
chains ; and many other things of like nature.
Nay farther, fome things which are faid to
be done by God himfelf, are in other places
alio faid to be done by Angels, as being done at
his command by their miniftry; as the refcu-
ing of L^/', 2in(^dc^xoymgoi Sodom. So that
•except we knew the full extent of all the na-
tural Powers of all fuch invifible Beings as are
fuperior to us, we cannot, in ^very inftance,
( nor is it neceflary that we fhould ) exactly
diftinguifli fuch efTedts as are wrought by the
imm.ediate power of God, from fuch as are
•wrought by Angels at his Command, or by
his Permiffion ; unlefs it be where the things
•tbemfelves are particularly alcribed to his im-
mediate power alone, or are of fuch a nature,
as manifeftly to require a power equal to that
of creating Something out of Nothing.
And as this is the cale of Good Angels, fb, I
think, there is no reafon to doubt, but that Evil
Angels alfb, or wicked Spirits, may, by God's
|)erminion5 work fome Miracles, without ex-
C c 4 cccdiDg
392 SERMON XIIL
ceeding their own natural power ; that is, may
do, or afiift in doing, things, which humai)
power alone cannot effed. This- feems to be
plainly fuppofed in divers places of Holy Scri-
pture. Thus ^ Mofes allows, that there might
arife a Prophet or dreamer of dreams among
the people, who might give a fign or a won-
der, and that fign or wonder might come to
pais, which was intended for icducing them
to other Gods; and he fays, that God, by
fuffciing this, would prove whether they did
love the Lord their God with all their heart.
And our BlefTed SavioUr "" plainly foretels, that
there Hiould arife falfe Chrifts, and falfe Pro-
phets, v.'hich fhould fliew great figns and won-
ders, in fo much, that if it were poUi ble, they
fhould deceive the very cled: : And we find
that the Magicians of Egypt ^ by their en-
chanrmenrs, did fbme of the very fame Mira-
cles which '^ Mofes and Aaron did , though
they were not able to go on to do the reft.
There are fome, indeed, that fuppofe thefe
Miracles of the Magicians were not really
wrought, or that there was no change madp
in the objed, as the beholders fuppofed, but
that mens fenfes were only deluded ; for which
there
j^ b Deut. 13. I, ?, c Matth, 14. 24. ^ Excd. 8.
SERMON XIII. 393
there does not feem to be any ground from
the Text. Nor does fuch a Suppofal folve a-
ny part of the difficulty, or make the matter
lefs miraculous. For it does not require a lefs
power to alter all the organs of fenfation in a
whole multitude of By-ftanders, than it does
to alter the things that are the objedrs of fenfe,
in a matter which is properly to be determined
by our fcnfes. And if no farther Miracles had
been wrought by Mofes and Aaron y but the
fame which the Magicians did , or perfuaded
the Beholders, upon the credit of their fenfes,
that they did ; then the Beholders would have
had no means of diftinguiiliing, by the Mira-
cles, which of them aded by the Superior
power ; but mud have had recourfe to Ibme
other kind of evidence, to prove which of
them was from God. For they could no more
know whether Mofes did not delude their fen-
fes, than they could whether the Magicians did.
And befides^ there is this very great inconve-
nience, in fuppofing all liich Miracles to have
been delufions of fenfe, that it will be a great
weakening of all arguments from matter of
fadl, which relies upon the evidence of fenfe.
For if the fame appearances, to all intents and
purpofes, can be caufed when a thing is not
done.
394- SERMON XIII.
tdone , as when it is really done, how can I
ever know wherher it is done or no ?
And thus they, who think there can be no
true Miracles to us, but what are wrought by
^he immediate Power of God, will find it as
difficult to prove when Miracles are really
wrought, as it can be, fuppofing chem wrought,
to prove what are from God, and what are
from wicked fpirits. Indeed there is no quc-
flion, bat that a great 'deal of Cheat and Im-
pofture has pafs'd upon ignorant and luperfti-
,tious people for Miracle. And the Scripture
tells us oi"" Lying wonders, which the Man
of Sin lliould work, whofe coming is after
the working of Satan, with all power, and
Jigns and lying wonders. But this hinders
Bot, but that fome of the works of Sataa
may be really fuch figns and wonders as are
truly above any human power to effed:. And
thofe may be truly called Lying wonders,
which are extraordinary and wonderful things
really done in order to eftabliili a Jye,.or falle
dodlrine. And the Apoftle feems to intimate
as much, in telling us for what reafon God
does juftly permit ihofe to be deceived, who
are
e z The[. z. 9.
SERMON XIII. 395
are not real and fincere Lovers of Truth :
vv'ho perifli, hecaufe they received not the
Love of the Truths that they might be fa-
ved : and for this catife God /hall fend them
firong dehifojj, that they may believe a lye.
'Now if it be confident with the Goodnefsof
God, to fuflcr fuch as do not fincerely love
the Truth, to be deceived by lying wonders
of one kind, why not alfb of another ? No
doubt the Devil, who was a Lyar from the be-
ginning, is as willing to exert his natural
power, as far as God permit?, for the decei-
ving of mankind, as wicked men are. And
the confequence of mens being deceived will
be the fame in one cafe, as in the other.
Bur,
^ 3. Another Condition requifite to make an
efied: miraculous in the flvid: fenle, is, that
it be done for fome evident End and defign,
Every uhufual 6venr, ho\V (urprizing foever it
may be in itfelf, and how unknown Ibever the
caufe of it may be, is not any Miracle to us,
anlefs it have fbmeplaiii defign, for which it is
done, annexed to it. One very common name
for Miracles is o-j?^*, ox'figns\ but nothing
can be truly 2ifign, which is not plainly in-
tended to give evidence to fomething bcfides
it felf, fuch as the attefting to the Truth of
' fome
39^ SERMON XIII.
ibme particular Dodrine, or giving credit and
authority to forae particular perfon, atwhofe
inftaace fuch unufual ei^cd is produced. A mi-
racle then, from its end or ufe, is to be con-
fidered , as An ejfe^ froAuced in a manner
contrary to the ufual method of providence^
i?y fome invifible intelligent Beings fu^erior
to man, in order to give Teftimony to the
Truth of Jomething which would otherwife
appear, at leaf, doubtful or uncertain. The
aext thing therefore which I would obferve is^
II, That the polTibility of Miracles, fuch
as we have now been defcribing them, is not
a thing contrary to Reafon ; and confequent-
ly, that where- ever they have been wrought^
their credibility is capable of a Rational proof
Thofe who call themfelves T>€ifis, and yet
difcard all Revelation as a fidion or human
invention, generally fall into this perfuafion,
that ther€ can be no fuch thing as a MiraclC:.
Becaufe they fee the frame and order of the vi-
able world difpofed in an uniform manner, and
its motions preferved in a conftant and regu-
lar courfe ; ^o that there is a conflant fucceP
fjon of effects orderly following their caufes,
as it were by a ftated law or rule ; from thence
they imagine, the courfe of Nature to be fome-
thing
SERMON XIII. 39t
thing fb fix'd, as never, upon any occafioH:,
to admit of any change : as if the material
world were fomething entirely independent
upon the will of God, and had Original pow-
ers of its own , which no Intelligent Being
could either limit or controul. From an indi-
flindt and ambiguous ufe of the word Nature y
(as r have formerly obferved^) men are apt to
confound Caufes and EfTedts ; and from hence
they afcribe, an Active principle to the things
themfelves, which are merely paffive, and>
are ad:ed upon. This leads them to think ,
that what they call the courfe of Nature can-
not be altered, but by fome power fuperior to
that power by which it is preferved. ThiSj^
in the end , will terminate in a fuppofition 3
that the world preferves it felf, or that there
is no necefllty of the Divine direction or con-
courfe, and by confequence, no neceflity thac
it Ihould at firft be made by an Intelligent Be-
ing. Whereas, if men would carefully diftin-
guiili between that which really a<51:s, and that
which is only adted upon, they might loon be
convinced, that as the material world, or a-
ny part of it, has no will or power of its own,
nor can ever of it felf begin motion or action ;
fo whatever is moved or adtcd, rauft original-
*■ Serm. b.
598 SERMON XIII.
ly and ultimately be moved or aded by fome
intelligent and free Being ; and that therefore,
all things which are done in the world, and
all the effeds which are produced, either or-
dinary or extraordinary j are either done im-
mediately by God himfelf, or by fome inferior
Intelligent Beings; Matter having no powers
of its own, nor being capable of any law or
rule of acSting, but what an Intelligent and Free
Being impofes upon it ; no part of it ever ad:-
ing, without firfl: being aded upon, So that,'
properly Ipeaking, the Courfe of Nature iri
general is nothing cKc but that continual uni-
form manner in which the Supreme Intelligent
Being produces certain effeds, according to his
own will. And this manner of ading, in every
particular inftant, depending upon his will, may
if he fees fit, be as eafily altered at any inftant
as continued. So that what we call a Miracle,
requires no more power in, the real Agents
than what we call the courfe of Nature. And
the fame may be faid, as to Inferior or Crea-
ted Intelligent Beings, as far as the compafs
of their natural power , which God has be-
llowed upon them, reaches : and how far it
does reach we cannot certainly know. Men
may, if they pleafe, call the working a Mira-
cle a violation of, or contradiction to, the
laws
4
SERMON XIII. 39^
faws of Nature ; but then they fliould confl-
dcr what they mean by laws of Nature, and
not make a Free and Intelligent Being necel^
farily fubjedt to thole laws of motion, by which
ir chufes ordinarily to prodaee fuch and fuch
common efTcdts upon matter, which we there-
fore call Natural, becaufe they are ulual and
GOnftanc ; not that they are antecedently ne-
eeffary, in refpedt of the firfl Agent, whether
it be the Supreme, or any other Free and la-
teliigent Being, which has a real and true pow-
er of Acting, and not barely a capacity of be-
hig adtcd upon. And from this way of rea-
foning it follows , that Miracles are not im-
po/Tible, if we believe the power of a free and
intelligent Being, always actually concerned
in the conftant prefer vation of what we call
the Courfe of Nature : and conicquently, the
Credibility of Miracles is capable of a Ra-
tional proof Where-ever they are wrought
they are matters of fad:, and may be proved,
by proper evidence , as other fads are : and
though I cannot give a mechanical account of
the manner how they are done, becaufe they
are done by the unufual Inrerpofition of an
invifible Agent, fuperior, both in power and
wifdom, to my felf ; I muft not therefore de-
ny the fad which my own fcnfcs tcflify to be
doiie»
400 SERMON Xni
done. The Truth is, we can no more Iblve
the ordinary Thanomena of nature, vvithouc
having recourfe at lafl: to an Intelligent Being,'
than we can thefe extraordinary ones which
we call Miracles. In one cafe indeed we know
more of the circumftances which go before and"
follow, becaufe we fee the things oftner, and
are more familiarly acquainted with them^
than we are in the other cafe ; but ilill the
firfl mover is the fame in both : and as he te-
ftifies the conftant interpofition of his provi-
dence ading, either mediately or immediate-
ly, in the one cafe ; fb does he likewiie tc-
(lify an extraordinary interpofition, upon rare
and extraordinary occafions, in the other. No
man will fay, that it requires a greater power
to drown the Earth, or to divide or dry up the
Sea, than it did at firil to make them, and dill
to preferve them as they are at prefent : and
therefore, if I believe the one, though I can
give no account of the manner how it was
done, why fliould I be fb much concerned to
find out the manner in which the other muft
be done, or elfe to think it impollible ? A
Miracle is fuppofed to be a thing which rarely
happens, and only upon fpecial occafions, and
therefore is not to be expedted in every age.
But is it therefore incredible , that ever there
fliould
i
SERMON XIIL 40I
ihould have been any fuch things done, be-
caufe they are not now done ? Or have I a-
ny reafon to disbeHevc Miracles well attefted,
and not repugnant either to the Goodnefs or
Juftice of God, but, on the contrary, high-
ly conducing to the more manifeft declarati-
on of both, only becaufe they were done fe-
veral ages ago ; any more than I have to dis-
believe the more ordinary occurrences of
Providence, which pafled before my own
time, becaufe the fame occurrences in a con-
tinued train, may perhaps never happen while
I live ? I would by no means encourage an;
unreafbnable credulity in any cafe, and much
lefs in a cale of fo much moment : but if, to
avoid this, men are refolved to beheve, that
all the relations of fa6ts efteemed miraculous,
are falle , how well attefted fbever they be ;
they ought never to charge others with being
too credulous : becaufe they themfelves then
believe one general conclufion, as unreafona-
ble as the moft abfurd relation of any miracle,
can poflibly be. The true way to avoid cre-
dulity , in either cale , is to confider proper
evidence, and to be determined by that. But
it is equally unreafonable , to believe every
thing falfe, as to beheve every thing true, which
depends upon the Teftimony of others.
D d Sup-
402 SERMON XIII.
Suppofing therefore, that Miracles, which
arc extraordinary effeds, produced by fome
Intelligent power, fupcrior to man, in order
to give evidence to fomething befide them-
ielves, do not in their nature imply any thing
impofUble to be done, and by confequence
are capable of being proved when they are
done ; we are next to eonfider,
III. How we may diftinguilli fuch Miracles
as are from God, and wrought in confirmati-
on of fome divine Truth , from fuch as are
wrought, or pretended to be wrought, in con-
firmation of error and falfe dodtrine.
This is neceffary to be confidered, becaule
we have already allowed, that a power, lels
than Omnipotent , may work real Miracles.
Andif we allow that there are Beings both good
and bad, who are naturally, in power, far lii-
perior to mankind ; unlels we fuppole them
perpetually reftrained by God Almighty from
ever producing any effecfl, which can become
fenfible to us, though it be never fo much
within the compafs of their natural power and
will to efFe6t it ; then we mud endeavour to
find out fome way to diftinguilh fuch unufual
efTeds , as are occafionally produced by the
affiftance
SERMON XIII. 403
liffiftance of God Or Good Angels, from fuch
as are wrought by the Devil and his Agents ;
fincc, without Ibme means of diflindion, we
cannot make any good ufe of either.
Now the difference, between theie two forts
of Miracles, does not always depend upon one
fingle point; but upon the confidering and
comparing of fcveral circumftances taken to-
gether : which fliould make us the more care-
ful that we be not ralhly liarprized into a mi-
flake, upon one fudden or fmgle appearance,
before we have viewed the reft.
Marks of diftindtion proper to the form-
ing a true judgment about the matter will
arile, partly from the things which, are done ;
that is, the Miracles themfelves ; and partly
from the End for which they are done, or from
the nature of that thing which is intended to
be proved by them. And when both theie
are fuch as are worthy of God, according to
the beft natural notions which we can have
of his Attributes and Perfedions, then we may
juftly conclude, that they are from God) or
from fuch powers as adt by his commi/Tion
and direction.
I. As to the Miracles themfelves, Thole
which are divine, will have fome apparent
circutpftances of advantage, to diftinguilh them
D d a from
404 SERMON XIII.
from fuch as are either delufive or diabolical,
if they are fincerely and carefully attended to.
Upon comparifon, a confiderate Enquirer may
difcover of what kind they are, either by tbeir
Greatnefs, or Number, or Long continuance,
or vifible tendency to the Good and benefit
of men.
I. Their Greatnefs often difcovers whence
they proceed : It was this which diftinguilhed
the Miracles wrought by Mofes and Aaron ^
from thofe which were wrought by the Ma-
gicians o\ Egypt. It is faid ^ , that They turned
their rods into Serpents as Aaron did ; but
Aaron's rod had this advantage, that it de-
voured their rods. It is alfo faid , that upon
turning the waters into blood, * the Magicians
did fo with their enchantments. And again,
^ that as Mofes brought up frogs, fo the Ma-
gicians likewile brought up frogs upon the
land ^/ Egypt. But the deftroying thofe frogs;
at the appointed time, is attributed to Mofes'
only. And then, as to the turning the dull
of the earth into lice, this the Magicians could
not do, but owned it was the finger of God.
Whether this exceeded abfolutely the Natural
power of wicked Spirits, any more than the
produce-
8 Exod. 7. U. »y. ii. h Exod. 8, 7.
SERMON XIIL 405
producing of frogs ; or whether that power
was here rcftrained which they were before
permitted to cxercife, as it is hard for us to
know, fo it is not neceffary to be determined :
for however it was, the Magicians were forced
to confels , that the power by which Mofes
wrought his Miracles, was fuperior to that by
which they wrought theirs. In \\]kz manner
we find, that S'tmon Magus^ who had {o far
deluded the people of Sajnaria with his Sor-
ceries, (that is, either with real miracles, done by
the afliftance of wicked Spirits, or at lead luch
ftrange effecSts as they could not diftinguiOi
from real, which to them was all one) that
they concluded him to be the great power of
God^ upon the appearance of the Apoftles was
prefently put out of countenance, by the ex-
ercife of a power which he could not pretend
to , though he would gladly have purchafed
it. So Elymas, atiother Sorcerer, was ftruck
blind by St.Taul. And it is acknowledged by
the Heathens themfelves, that the Miracles
wrought by their Daemons orfalfeGods ceafed,
and their Oracles were put to filence, about
the time that Chriftianity begun to be preach-
ed. y////^« ' himfclf owns the fad ^ though
P d 3 he
' Vid, Cyril, contra Julian, />. 198. Ed. Spanhem.
4o^ SERMON XIII
he would fain give another folution of it.
Again ;
X. The Number of Miracles, and efpecially
when they are of different kinds , is another
mark of diftindion ; when not one or two of
an obfcure or fufpicioiis nature, but naany,
and unqueftionable fads , fuch as give great
numbers of people, of all capacities and all par-
ries, opportunity of feeing, and making ftridt
enquiry into them.
Thus the Miracles of Mo/es, were not on-
ly one or two things which the Magicians
could not come up to, but many, of feveral
diftincl kinds, and very remarkable, fuch as
the whole nation were witneffes to. And thofe.
of our Saviour were neither fevy nor private,
but of many kinds , and wrought before vaft
multitudes, both of friend's and enemies. The
fads were undeniable, however they dilputed
about the nature of that invifible power by
which they were produced.
3 . When Miracles are of long continuance,
either as to the works themfelves, being often
lepeated upon proper occafions ; or as to the
durable effeds of them ; when they makeluch
a remarkable change in the courfe of things >
as mufi be obferved by every one, and long
yemember'd in the world, then they ihewth^
power
SERMON XIII. 407
power of God. Of this nature were the Mi-
racles which God (hewed by Mofes^ in Egypt y
in the Red Seay and in the Wildernels; and
luch were the Miracles of Chrifl: and his Apo-
ftles. They were not prefcntly over, ib as to
make imprcffion upon men only for a httic
time, and then, as it were, to vanifli ; but
they lafted many years ; and there are vifible
marks of the wonderful efTediS of them re-
maining in the world to this day. Both Jews
and Chriftians are a ftanding monument of
them , and of the truth of thofe wonderful
prophefies which accompanied them.
Thefe marks which 1 have hitherto men-
tioned, are chiefly marks of Power. And
where-ever Miracles are oppoled to one ano-
ther, as in the cafe of Mojes and the Magici-
ans for inftance, that which prevails, and puts
to fllencc the other, mufl: needs proceed from
the Superior power. This is both a reafona-
ble and obvious way of judging in cafe of com-
petition. But Power is not all : For,
4. And laftly. The Goodnefs of Miracle?,
or their vifible tendency to the general good
and benefit of maijl^ind, is a great fign of their
being from God, or good Spirits employed
under him. The nature of the facSl will have
fome refemblance of its Author. Thofe won-
D d 4 dcrs
408 SERMON XIII.
ders which the Devil and his Agents work,
will be either wicked and mifchievous, or at
lead freakifh and fantaftical, fuch as ferve to
no good purpofe, but only to amufe or affright
the beholders, or to entangle them in fome
farther evil. Such were generally the Mira-
cles pretended to be wrought by the Daemons
or falfe Gods of the Heathen , either full of
cheat and impofture, fo as not daring to abide
the light of a fair trial ; or when they had any
thing real in them , it w^as mix'd with Ibme-
thing either abiurd and ridiculous, or elle cruel
and ill-natured, or impure and vile, fuch as
none but a lying j wicked and unclean Spirit
could aflift in. But divine Miracles are of a-
nother kind : as they proceed originally from
the Author of all good, fb they are likewife,
in their nature and tendency, good and bene-
ficial to men ; inftances of particular kindnels
and companion, either to their Souls or bo-
dies; and are never wrought but for great and
weighty reafons. If we confider thofe that
are mentioned in holy Scripture, w^e ihall find
that they always tended to fome great and ex-
cellent purpofe, fiich as the comfort and fup^
port of Good men, and deliverance from great
and preffing danger. Sometimes indeed there
appears a great mixture of Severity in fome of
them.
SERMON XIII. 409
them, but then fuch Severity was exercifed
upon very wicked people, who were pad be-
ing reclaimed to their duty, and was defigned
for a (landing monument of God's indignation
againft grievous olTenders : as the plagues of
Egypt were indeed fevere miracles upon a
cruel and tyrannical nation; but even thele
were at the fame time great inftances of mer-
cy, to an opprelTed and lufFering people, who
were thereby delivered from a long and cruel
bondage ; as well as evidences of that divine
Revelation which was now to be made to
them. And all our Saviour's miracles were
inftances of the greateft charity to men : ef-
feds of power diredted by goodnefs , and
marked with the plaineil characters of Divine
Wifdom and Compaflion.
Hitherto I have mentioned thole marks
which help to diftinguifli the miracles them-
felves. But then,
X. The End for which miracles are wrought,
i. e. the dodlrine intended to be proved or
confirmed by them, is like wife to be confi-
dered, in order to judge truly from whence
they proceed. For if it be luch as is plainly
unworthy of God, or contradid:ory to his
perfediions and moral attributes ; or if it e-
vidently overthrow what he has already efta-
blilhed
4IO SERMON XIII.
blillied by many plain and unqueftionable mi-
racles, then another miracle cannot be fuffi-
cient to prove it. For miracles can only be a
teftimony of the truth of foraething pofTible
to be true. Neither is the tryal of rniracles
by this touchftone at all unreafonable (for it
is not proving in a circle, as I ihall have oc-
cafion to fliew hereafter, when I come to con-
ilder the nature of that aflurance, or evidence
which miracles give.) Mofes gives this plain
direction, where the miracles are iuppofed to
be real, which are wrought by a falfe pro-
phcr, or at leafl not otherwife to be diftin-
guifhed. '^ If there ar'tfe among you a pro-
fhet, or a dreamer of dreamsy and giveth
thee a fign or a wonder ^ and the flgn or the
'wonder come to fafs^ whereof he fpake un-
to thee, faying. Let us go after other Godsy
to ferve them, thou fhalt not hearken unto
the words of that frophet. For the Lord
your God froveth you, to know whether ye
lo^e the Lord your God with all your hearty
and with all your foul. And he gives this
reafon, why fuch a prophet ibould be treated
as a wicked impoftor, beeaufe he hath fpo-
ken to turn you away from the Lord your
God,
^ Dent. I 3. I.
SERMON XIII. 411
God, who brought you out of the land of
Egyft. No miracles are fufficient to efta-
bliihthe worfhip of a falfeGod, which would
be contrary both to our natural notions of the
true God, and in the Ifraelites contrary to
thofe many and great miracles which he had
wrought in delivering them out of the land
of Egyft. God might therefore fuffer falfe
prophets to work miracles, to try the fmce-
rity of his people, having before-hand given
them this caution, and having like wife laid
down a plain and fure Rule, to diftinguifli what
prophets were from him, if they would buc
carefully and honeftly attend to it.
There is indeed another good Rule laid
down, for diftinguifhing between the true or
real, and falfe or pretended prophets, which
is by the Event, or judging of their pretence^
by the iflue, ^ If thou fhalt fay in thine heart.
How Jhall we know the word which the
Lord hath not fpokeu ? When a prophet
Jfeaketh in the Name of the Lord, if the
thing follow not, nor come tofafs, that is
the thing which the Lord hath not fpoken.
But this cale does not belong to our prefent
confideration : for though real and true pro-
phecy
■ii 11^ 1 1 .,, I I ■ II ■
• Deut. 18. 22..
412 SERMON XIII.
phecy be indeed a miracle, yet a preteudiflg
to Prophecy is not fo : For it is no more than
what any confident impoftor may affume :
whofe pretences are eafily confuted, when
the event proves contrary. But where there
is no event to judge by, we muft have fome
other evidence of the truth and fincerity of
any pretended prophet, before we are obliged
to give credit to him ; and then the foregoing
Rule is to take place. And the fame will now
hold under the Chriftjan Dilpenfation. Fo^
the Dodrine of ChriR' being a Revelation e^
very way worthy of God, and being efta-
bliiliedand confirmed by fuch miracles as^ both
for number and kind , for evidence and great-
nefe, are beyond all reafonable contradidtion^
is now itfelf a touchftone for trying ail future
dod:rines. And whatever Spirit fball contta^
did this, is not of God. As St. Job^i fays.
By this we know the Jpirit of Truth and
the fftrtt of Error. And therefore St. Taul
plainly declares, "" that if either himfelf or
mi Angel from heaven Jhould preach any con-
trary doBrine^ he ought not to be believed ;
becaufc no dodrine could receive io great con-
firmation, in any kind, as the Gofpel had al*
ready received.
SERMON
«" Gal I. 8,
SERMON XIV.
Vxt2ic\\tA September the ift, 171 8.
s'Ma
St. John iii. 2.
— — Rahhiy we know that thou art a
: Teacher come from God : for no man
can do thefe MiracleSy that thou do-
. eft^ except God he with him.
N my former difcourfe upon thelc
words I propofed to confider thefc
fcveral particulars.
I. To lliew what wc are to underfland by
a Miracle.
II. That
414 SERMOK XIV.
II. That the polfibiliry of Miracles is not
contrary to Reafon; and confequently that
whercever they have been wrought, their
credibility is capable of a rational proof.
III. How we may diftinguifh fuch Miracles
as are from God, and wrought in confirma-
tion of Divine Truth, from fuch as are wrought,
oi: pretended to be wrought, in confirmation
of Error and Falfe Dod:rine.
IV. Wherein that alfurance confifls, which
Miracles, thus diftinguilh'd, give us^ that the
Perfon employed in working them has a Di-
vine commifijon, or is a Teacher fent from
God.
V. What evidence we now have, from the
Miracles anciently wrought, that the Chriftian
Dodtrine, contained in Scripture, is truly a
Divine Revelation, and to be always embraced
as fuch.
The three firfl: of thefe particulars \ have al-
ready fpoken to, in a former dilcourfe, and
Ihall now, without repeating what was then
faid, proceed to the fourth, which is. To
fhew, wherein that alfurance Confifts, which
Miracles, lo diftinguilhed, as before defcribed,
can give us, that the perfon employed in
working them has a Divine Commiffion, or
is
SERMON XIV. 415
is a Teacher fent from God : for upon rhi?
alTurance, whatever it is, the force of Nico-
demus's reafoning here in the Text is ground-
ed. And upon this mufl: be grounded all the
teftimony that miracles can give to any do
dtrine. Now allowing that luch miracles, as
are wrought by any pcrfon, proceed from a
Divine Power, the Queflion is. How far they
fecure us of the veracity of that perfon who
appears to be the inrtrument in working them?
Or what connection there is between the
truth of the miracle, and the truth of his do-
ctrine ? And the anfwer to this in iliort is.
That our affurance in this cafe depends upon
our natural notions of the Truth and Good-
ncfs of God, which we believe to be as effen-
tial and necelTary Attributes of an infinitely
perfecSt Being, as Power and Wifdom. He
cannot deceive any more than he can be de-
ceived. And therefore, as w^e cannot con-
ceive it to be a thing becoming, or worthy of
the Divine Majefty, to work a miracle for no
end or purpolc at all, fo much lefs can we
conceive it to be confident with the perfedion
of his Nature, to work one on purpofe to de-
ceive an innocent and fmcere feeker of truth.
It cannot be thought confident with infinite
Goodnels and Veracity to give fuch counte-
nance
SERMON XIV. 41^
nance to an impoftor. This would be like
fealing him a Commiffion to deceive in his
Name, who is particularly called A God of
Truth. Now that all men naturally have this-
notion of God, that he neither can be decei-
ved himlelf, nor intend to deceive others in'
what he declares to them, is evident, not on-
ly from the confelfion of the wifefl: Heathen
Moralifls, ^ who had nothing but natural light
to guide them, who conftantly argue upon
this fnppofition , as an allowed principle a-
mong luch as had a true fenfe of natural Re-
ligion: but likewife becaufe thofe who go
about to diiprove or unlettle any part of Re-
vealed, or pretended Revealed, Religion, al-
lume the fame principle ; when they attempt
to deftroy its credit, by adigning fomething
in it which they imagine not reconcileable to
the truth of things. So that the principle is
allowed, both by thofe who aflert and thofe
who deny Revelation. And which is yet
more, unlefs Truth and Veracity be a perfe-
d:ion lb necefTary to the Divine Nature, that
we
PUtt de Re^tth. lib, 1, pag. 382..
SERMON XIV. 417
we may entirely rely upon it in all cafes, we
can have no affurance even of the truth and
certainty of our own Faculties ; but may, foir
ought we know, be under a perpetual delu-
fion, in thofe things where we think we have
the cleared and moft diflind: perception ; and
and confequently can never be able to judge
aright of truth or falfliood in any cafe. For
if the Author of our Being be not abfolutely
a God of Truth, the very frame of our Un-
derflanding may be fuch as to be always de-
ceived.
But fince our fundamental notion of God
is. That he is a Being of all poflible perfe-
ction : And fince Truth and Fidelity are al-
lowed to be Moral perfections neceffary to art
Intelligent Being, we cannot fuppofe him de-
ficient in thefe, without derogating from the
allowed perfection of his Nature ; much lefs
can we afcribe the contrary to him : which
yet we muft neceffarily do, when we imagine^
that he really employs his power to give cre-
dit to a falfliood, or authorizes any man to
Work a miracle in his Name, to confirm any
declaration contrary to truth ; or that he fiif-
fers any man to ufe fuch a power^ as cannot
be diftinguilh'd from Divine, in confirmation
of an error, or human fidion , without giv-
Ee ing
4i8 SERMON XIV.
ing fome fuilicient means to an honed raind'
to difprove him if he attempts it. And there-
fore the man in the Gofpel, who had been
Born Wind, and was miraculoufly cured by our
bleOed Saviour,'' went upon a natural ground
when he argued thus with the Jews^ Why
herein is a marvelhm thing y that ye know
not from whence he isy. and yet he hath o^
fenedmtne Eyes. Now we know that God
heareth not finners ; bat if any man be a
worjhipper of God and doth his will, him he
heareth^- — and if this man were not of God
he could do nothing. The Jews had juft be- \
fore declared, that they knew, or were fully
perfuaded, that God fpake unto Mofes ; And
therefore they profefs'd themfelves his Difci-
ples. But now how did they know this, but
fey the evidence of thofe miracles which*M<?-
fes wrought in the Name of God ? At this
this therefore the man juftly wonders, that
they Ihould be fo unreafonably partial, and
fliould not upon the fame evidence believe,
that Jefus was from God, as well as Mofes.
This is certainly a good argument,, in parti-
cular againft thofe who profefs'd fo great a
reverence for Mofes ^ arid whofe whole re-
vealed
b ^e^,9. 30,
SERMON XIV. 4.19
vealed ReIio;ion was owned to be cdablilhed
upon the truth of his Miracles, and who were
taught by that Religion to expert, that the
MeJ//as, when he came, Ihould work Mira-
cles alfo ; not only becaufc that was the uiual
way, by which God had given atteftation to
his former Prophets among them ; butbecaufe
the MeJJias in particular was to be a Prophet
like unto Mofes ; and their own former Pro-
phets had foretold, that he lliould Work ma-
ny Miracles. This made thofc that were
mod unprejudiced among them, when they
faw the Miracles which Jefus did, enquire
whether this were not indeed the Chrift, and
fay, *" JVhen Chrift comet b, Jhall he do more
Miracles than thefe which this man hath
done ? But though this argument lias a more
immediate force in it againft the Jews, who
Jived under the profefTion of a belief of mi-
racles, yet it is not without a natural founda-
tion in Reafon, even in refpe(5t of all that
have any juft fenfe of the Perfedion of Di-
vine Providence.
I have before ''fhewn, that Miracles cannot
be look'd upon as things impoffible, unlefs it
be by thofe who exclude an intelligent and free
E e X Provi-
'Joh. 7, ^l, <* Ses the Joregoinz Si^rnon,
420 SERMON XIV.
Providence from the conftant government of
what we call the courfe of Nature: which
makes the Epcurean Poet," when he i*idi-
cules Miracles, as fit only to be believed by
Je'ui^s , afTert it, as his fettled opinion, that
there is no fuch thing as "Divine Trovideitce
any way concerned in the effeds of Nature,
whatever happens, ordinary or extraordinary.
But as thofe, who own the world to be go-
verned by the powerful diredion of a wife
Providence, cannot reafonably deny the pof^
fibility of Miracles, when there is a proper
occafion for them ; fo neither can they, who
believe the Moral pcrfedions of the Divine
Nature, reafonably fuppofe Divine Miracles e-
ver to be intended to give countenance to
any deceit or falfliood ; fmce this would as
effectually deftroy our natural notions of the
Truth and Goodnefs of God, as denying their
polTibility would deftroy thofe of his Power
and Wifdom.
Upon thefe confiderations therefore I think
we may juftly conclude, that whatever Re-
velation is attended with fueh miracles, as I
have
— -Credat Jiid-.KUS apella
Xon ego. Namque Deos didici fecurum agcre aevum ;
Ncc, fi quid Miri faciat Natura, Deos id
Triftes ex alto cacli demittere tedo. Horat. Sat.^.lih. r.
SERMON XIV. 421
have before delcribed Divine miracles to be,
muft neceffarily be a divine Revelation ; and
that we cannot othervvife be deceived by it,
but either by our own negh'gence, in not fuf-
ficienrJy attending to the terms in which it is
dehvered, and thereby miftaking its meaning ;
or by wilfully perverting the fcnfe and defiga
of it through partiality, prejudice, or fbme
prevailing pafTion, contrary to a fmcere and
unprejudiced love of truth. And I cannot
readily think of any objed:ion, to which this
way of reafoning, from the Truth of God to
the truth of Revelation thus attefted, is liable,
but only this, That a perfon, who has once
wrought true miracles in the name of God,
and thereby gained a juft credit to his dod:rine,
may pofTibly afterwards revolt from the truth,
and by virtue of that credit and authority,
which his former miracles gave him, may
teach another dod:rine, for which he has no
fuch commiflion. And this is a cafe which
may be fuppofed poffible, from what St. Taul
fays, ^Though we ft. e. himlelf or any other
Apoftle) or an Angel from heaven^ preach a-
ny other Gofpel unto yoUy than that ye have
received^ let him be accurfed. Now to clear
Ee 3 the
f Gd. I. 8.
422 SERMON XIV.
the objedion which may be made from hence,
concerning the difficulty of difcerning between J
true and pretended Revelations, there are
thele two things to be confidered.
i. Though it befuppofed, that a perfon
pnce truly commiffioned by God to declare his i
will, may pofiibly forfake or tranfgrefs the
terms of that commiffion, and declare Ibme-
thing afterwardSjWhich is not the will of God ;
yet it cannot be conceived agreeable to the Di-
vine goodnefs and truth, that God ihould fuf-
fer his credentials to continue with him after
fuch a defection ; that is, it is no way pro-
bable, that he fnouid be ailifled with the lame
power of working miracles, after his revolt-
ing from the truth, which was at firfl: given
him to confirm it. And to this purpofe what
our Saviour faid to his difciples, upon occa-
fion of one that cail out devils in his name,
whom they forbad to do it, becaufe he did
not follow them, is very confiderable : § For-
bid him noty (lays he) for there is no man
'which Jhall do a miracle in my name^ that
can lightly fpeak evil of me. While this power
is continued to him, he cannot readily be my
enemy. God can eafily withdraw his creden-
tials
8 Mark 9. yj.
SERMON XIV. 423
rials from one that begins to make an ill ufe
of them ; and he will leave no honed mind
under a nccedity of being deluded by him.
But it is alfo te be confidered,
i. That thofe perfons to whom any dod:rine
is propounded, as a Revelation from God, are
fuppoled both to have a capacity, and to lie
under a natural obligation, to make an honc^
and diligent ufe of their ownreafon and judg-
ment, in diftingurlhing between greater and
lefs evidence, as well as in difccrning when
one dod:rine contradicts or differs from an-
other. They are likewife fuppofcd to have
the Knowledge of the common principles of
jiatural Religion to go upon, and to ad: ac-
cording to thofe principles, that they may
not be deceived in admitting any pretended
Revelation which contradids them. And
therefore fuppofe they were once convinced,
hy a plain and unqueftionable miracle, that a
mefTdge delivered to them by fuch a pcrfon,
was really a meffage from God, this ought
not to make them abfolutely depend upon e-
very other meffage, which the fame pcrfon
might poffibly deliver afterwards, fo far as to
receive them all without examining, whether
they agreed with that original meifagc, for
which his credentials were firft given him.
Ee 4 For
424 SERMON XIV,
For this would be an unreafonable credality,
which, if not guarded againft, might lead to
ihe deftrudtion of all rational faith in revela-
tion ; inafmuch as it would expofe a man tQ
the belief of contradid:ions, as often as a man,
^hat had once a true Revelation, fhould think
fit, upon the credit of that, to pretend to an-
other which was not true. And to this purpole
there is a remarkable inftance, in the old Te-
flament, of a Prophet puniilied for too eafy
a credulity in the pretended Revelation of an-
other prophet, without confidering, how far
a former certain Revelation made to himfelf,
which it contradicted, was to be attended to
in oppofition to it. The cafe was this. ^ A
man of God was fent from Jtidah, with a
prophecy againft the altar at Bethel, the
truth of which he confirms by an immediate
Sign or Miracle, both upon the altar itfelf,
and upon the King, who burnt incenfe upon
it, when he offered violence to him. And the
fame Revelation, of which he had this con-
vidion, directed him from God, not to eat
or drink in that place, nor to return the fame
way that he came, after he had delivered his
meffage. This direc^iion he obferved for a
time,
h I Kings 13. ' ■ "'"
SERMON XIV. 425
time, and in virtue of it refulcd the King's in-
vitation. But another old prophet, falfly
pretending the meffage of an Angel, feduces
him back, and perfwades him to eat and drink :
And while they fit at the table together has
a real meffage from God revealed to him, de-
claring, that the prophet, who had thus fiif-
fered himfelf to be deceived into an ad: of dif-
obedience, lliould be puniflied for this offence,
by not having his carcafe come into the fe-
pulchre of his fathers. Which prediction
was foon verified upon him, by his being ilain
by a Lyon , before he could return home.
Now the obfervation which I would make
from this account, pertinent to our prefent
purpofe, is this ; That the prophet, who had
a divine diredion given to himielfby a Reve-
lation, of the truth whereof he was perfedly
afTured, both by the internal convidion of his
own mind, and by the outward teftimony of
a miracle added to it, ought not to have fuf-
fered himfelf to be countermanded, even by
one that had the reputation of a true prophet,
without as great, or greater evidence, that
God had dilcharged him from the firfl: com-
mand. The fubjed: of the command indeed
does not appear to be in its own nature indi-
fpenfable, and confequently it might have
been
42^ SERMON XIV.
been fuperfeded by the fame Authority which
gave it ; but then, he ought to have had as
plain and full affurance of the Revocation, as
he had at firft of the Command, or clih , to
diiobey was a raanifell: tranfgreffion of a known
duty. Whether he had an incHnation to (lay
and be entertained at Bethel, which might
make him defirous to have the Command re-
laxed, and therefore too ready to behevc it
fo ; or whether he had only too impHcit a
confidence in the old Prophet, becaufe of his
age and authority, and therefore did not give
himfelf time enough to weigh the evidence
for and againft his pretended mefTage, is not
very material. Certain it is, that his Credu-
lity was culpable, in being determined by a
lefs evidence againfl: a greater, in a matter of
divine Revelation.
Now to apply this to the cafe put by
St. Taul, of an Apoftle, or an Angel from
heaven, preaching another GolJ^el, or decla-
ring other terms of Savation, than what were
at firft declared by the Gofpel of Chrift, which
had been received upon the higheft evidence.
We may juftjy reafon, that they ought not to
be regarded by any one, who knew and be-
lieved the divine Authority of the firft Pub-
H/hers; becaufe two coutradidtory Revelati-
ons
SERMON XIV. 427
ons cannot both be from God ; and the firft
being admitted upon the greatcfl evidence of
divine Authority that the matter is capable
of, whoever pretends afterwards, by that Au-
thority, to offer another, contradiding what
he has before dchvered, may indeed weaken
the credit of the former, as far as his tedimo-
ny goes, but can never eftabhlh the credit of
the latter : becaufe I can never have greater
aflurance of the truth of any Revelation what-
ever, than I naturally have of this firft princi-
ple of all reafbning, that Contrad't^ions can-
not be true^ fince if it were fuppofed poffible
that they could, then there could be no diffe-
rence between Truth and Faliliood, but both
might be the fame.
Upon the whole therefore, the evidence
which we have from Miracles of the truth of
any Revelation , fuppofes the Truth of our
own faculties, and the firft principles of Rea-
fbn. It luppofes likewife a belief of the Be-
ing of God , and the perfedion of Goodnefs
and Truth in the Divine nature. And what-
ever is contradidory to thefe cannot be capa-
ble of any proof, becaufe the argument to
prove by, and the thing intended to be prov-
ed, deftroy one another. And therefore, if
the evidence of divine Miracles is ever alledg-
cci
428 SERMON XIV.
ed in proof of any dodtrine, contradidtory to
the divine Nature and Attributes, we may be
fure that there is feme miftake in the appli-
cation, fince one Truth can never really con-
tradid: another. And this makes it a ..very
proper undertaking fometimes, to iliew the
realbnableneis of the whole Chriftian Revela-
tion; and that it is a do6lrine every way
worthy of God, even at the fame time that
we prove its divine Authority by unqueftio-
nable Miracles. ^ For it may be obfervcd, up-
on this occafion, that as, in the proof of any
relation whatever, the nature of the evi-
dence, and the nature of the thing to be pro-
ved, are both to be taken into confideration ;
fo in the cafe of a Revelation faid to be from
God, and the evidence which is brought to
prove it fuch , that is , Miracles, or Divine
Teftimony, both the nature of the Revelation
it felf, and the nature of the Miracles , are
carefully to be attended to , before we can
truly judge, whether the proof, and the thing
to be proved, anfwer one another.
And this is not proving in a circle, as fome
weakly imagine, but is the neceffary way
which is ufed in all cafes of Teftimony what-
ever. A thing muft be granted to be capable
of being proved; that is, it rauft be fuppofed
polTible,
i
SERMON XIV. 42^
poffiblc, before any evidence whatever can
be allowed to prove it.
To put the cafe m a plain and familiar in-
ftance. A man, with whofe character we are
altogether unacquainted, gives us, in writing,
a long and particular relation of many things
in a foreign country, of which we have never
had the like account before : and left we
iliould doubt his veracity, he brings ample
Teftimonials of divers perlbns of great credit,
well known to us, to vouch, that they have
long known him to be a perfon of great in-
tegrity, and every way well qualified to give a
juft account of all the matters relating to the
countrey of which he treats. Now if^ upon
reading and confidering his relations, we find
nothing in them contradid:ory to reafon, or
inconfiftent with it Mf, then we are induced,
upon the Teftimony of his vouchers, to be-
lieve his account. But if we doubt, or have
an ill opinion of the integrity of thofe per-
fons, whom he brought to teftify for his ve-
racity, or have reafon to fufped: their Tefti-
monials forged, then the relation which he-
gives of foreign matters, how credible foever
it may be in it Mf, (and though we think it
true for other reafons,) as it can receive no cre-
dit from fuch infufficient Teftimony, fo neither
caa
430 SERMON XIV.
can it give any credit to it; but it will
ftand juft in the fame (late of doubt and
fufpicion that it did before. So that here
is no proving of the Teflimonials , and
the Relation each by the other in a Circle.
But yet if the relation, for which this evi-
dence is alledged, be either manifeftly contra-
did:ory to itf elf, or to fome plain and evi-
dent principle of truth, then it is beyond the
poffibility of being proved by any evidence
whatever, and ihews, that the teftimony
brought to favour it was either falfe or mi-
ftaken. This inftance is eafily applied to the
matter before us, and lliews, that the truth of
the dodtrine or revelation is not brought to
prove the truth of the miracles, becaufe the
fame doctrine would be true in itfelf, though
no miracles were wrought to confirm it to us:
But Divine miracles were wrought to affure
us, that this true dodlrine was from God.
And yet on tfie other hand, a dod:rine evi-
dently falfe cannot be proved true by any mi-
racles, but deftroys the Credit and Divinity
of fuch miracles as are pretended to confirm
it : Since nothing can prove a thing to be what
it is not.
The whole is no more than this : If the
miracles are Divine, the dodrine ro which |
they
SERMON XIV. 431
they give teftimony is Divine alio : and therefore
prove the Antecedent, and the Confequcnce
will follow. But on the contrary, if the do-
d:rine is fuppofed falfe, the miracles, that of-
fer to prove it, cannot be true. And there-
fore to prevent this confequence, ihew, that
there is nothing to be objedted to the truth
of the dodtrine. And this is no more argu-
ing in a circle, than what is contained in e-
very ^/^^^<?^/V^/Syllogilm.
And thus from the nature of human Tefti-
mony and the evidence it gives to fuch Rlati-
*ons as are fupported by it , we may fee the
connexion between Divine Teftimony, or
Miracles, and Divine Revelation : only there
is this advantagious difference on the fide of
Divine Teftimony, that it is a more certain
proof of what it is intended for, than any
Human Teftimony can be, becaufe it is infal-
lible, and proves the truth of what it is right-
ly applied to, beyond all pofTibiliry of doubt-
ing. And if we are led into any miftakes by
it, the ground of them muft be cither in our
Hiifunderftanding of the dodlrine , or mifap-
plying the evidence to fomerhing elfe than
that for which it was firft intended : For if a
dod:rine be contradi(Story to the Divine nature,
as no miracles can prove it true, fo we may
depend
432 SERMON XIV.
depend upon it, thac no Divine miracles wete
ever wrought with an intent to prove it.
Our natural notions of the truth of God will
not allow us to have iuch an unworthy thought
of him. And herein confifts that aflurance
which divine miracles give us, that the per-
Ibn imploy'd in working them has a divine
commiflion, or is entrufted with a declara-
tion of the will of God. I now proceed in
the next place to lliew,
V. What evidence we fiOw have from the
miracles anciently wrought, that the Chriftian*
Dodtrine, contained in Scripture, is truly a Di-
vine Revelation, and to be always embraced
as fuch. The former confideration went no
farther, than to flievv, in general, the fuffici-
ent force of divine miracles, to convince a
reafonable man of the truth of that dod:rine
or Revelation, for which they are given in
evidence; and therefor'e immediately, and in
the firfl: inftance, can refpecSt only thofe who
lived at the time when fiich Revelation was
made, and fuch evidence given in confirma-
tion of it, and both applied to their own fenfes,
fo that they had the utmoft opportunity poi-
fible of enquiring into, and comparing every
circumftance. But as for us, who live at this
diflanee
SERMON XIV. 433
diflance of time, and never had the happinefs
to hear thofe that had the original commif;
fion to declare this dod:rine, nor to fee their
credenrials, the cafe is different. And there-
fore, fuppofing all the foregoing argument
granted, yet fome will lay, what is that to us ?
or, how are we afPedJcd by it ? Now to this
i anfwer, in fliort, that we are juft fo far af-
fedted by ir, as we can have any certainty
ofthcfe two things:
I. That fuch miracles were really wrought 5
And
X. That the dod:rine contained in Scrip-
ture is the fame doctrine which was then re-
vealed, and for which they were wrought.
And for both thefe we have as good evi-
dence as the nature of the things is capable of,
which is as much as any reafonable man can
defire. Befides an inward and fupernatural
Revelation from God to a man's own mindy
of which none can be eonfcious, but the per-
fon himlelf to whom it is immediately made,'
there are but two pofTible ways> whereby
we can be aflured of any matter of fad:, as
the thing now in queftion is. The firft is the
evidence of our own Senfes, afid the fecond
fs a fufficicnt teftimony of credible witnelTes.
The fitfi of thefe kinds of afTujfaace no man
F f €afif
434 SERMON XIV.
can have for the thoufandth part of thofe
things which yet he mod firmly beheves and
ads upon, withour any fcruple, in all the af-
fairs of life ; and iC would be both uureafon-
able and endlefs to defire ir. Thofe who
lived in the time of our Saviour and his Apo-
ftles, could not all of them have this kind of
evidence, though great numbers had it. Much
the greater part of the men of that genera-
tion muft neceflarily depend upon the tefti^
mony of others, which is the iecond way of
aflurance. But now this being of divers kinds,
and admitting of different degrees of credibi-
lity, according to the capacity, integrity,
means of information, and the like different
advantages, which thofe have who give tefli-
mony: And their manner of delivering it be-
ing alfo of two kinds, by word of mouth, or
in writing, we ought to consider, whether we
have not, in all thefe relpeds, the very beft
kind of teflimony that we can defire. Liv-
ing evidence, of thofe who were eye and ear
witneffes, can belong to none, but thofe who
lived in the fame age when the things are fup-
pofe J to be done, or very near it. And there-
fore after ages cannot have this way. But
then they may have what is equivalent to it ;
that is, they may have all the particulars con-
veyed
SERMON XIV. 435
Veyed down to therq in writing, which may
be more authentick than any fingle oral evi-
dence, if we could have ir, can be. A Re-
cord or Hiftory, written at the time when the
things are done^ by perfons of unqueftion-
able integrity, and capable, in all refpe(5ts, of
giving true evidence, is the bed human ground
of affurance that any fad: at fuch a diftance is
capable of Now the Miracles of Chrift and
his Apoftles, and an account of the Revela-
tion which they m»ade, have flood upon fuch
a record from the very time. For the fame
Original Hiftory which gives an account of
the Miracles, gives us alfo an account of the
DodJrine, for the eftabliihing of which thoie
Miracles are faid to be wrought, together with
many particular circumftances attending the
preaching of it. So that whatever evidence
we have, that the relation of miracles record-
ed in Scripture is true, we have the fame evi-
dence, that the dod:rine of the Scriptures is
the fame which was then delivered. And ac-
cordingly thefe are now infeparable parts of
the fame Record, and muft (land or tall toge-
ther. And unlefs we are refolved to disbe-
lieve every thing for which we have not the
immediate evidence of our own fenfes, we
F f X have
•
436 SERMON XIV.
have as good rational ground of alTurance, of
the truth of this record, as we candefire; thit
is, as much as any unprejudiced man would
require in any other cafe.
But if it be objedted, that this being a
matter of the greateft moment of all others,
we ought not to be content with the lame
kind of evidence, which may reafbnably fa-
tisfy us in other cafes of lefs concern: To
this I anfwer.
I . That the very making of this objedlion
is a (Ign, that rrien are not fb fincere lovers
of truth, and fo impartial in the embracing
of it as they ought to be. For if when two
things equally evident are propofed, a man
iliould iay, 1 will believe the one, becaufe I
have no concern in it ; but I will not beliete
the othcrjbccaufe, if I do, it muftmake a great
alteration in my condudt, which I am refolved
againft. Would not this be looked upon as
an unreafonable prejudice ? The great mo-
ment of the thing is indeed a very good rea-
fon, why we fhould be more than ordinarily
inquifitive about it, that we may get as per-
fed a knowledge of it as we can, and be ve-
ry diligent to examine into the truth of iVy
and confidcr well the evidence upon which rt
is
i
SERlviON XIV. 437
is grounded ; but it is no argument againft
believing it upon fufficient evidence, or for
peremptorily requiring more than is necelTary,
though we may be glad when, upon enquiry,
we find it more abundant than we expedted.
A truth of fmall confequence may fometimes,
by the very nature of it, have a greater num-
ber of evidences to it, than another which is
of more moment ; and yet if the latter have
fufficient to prove it, we ought to befatisfied.
But,
1. The Providence of God has taken care
to give fufficient fatisfadtion even to this pre-
judice alfb, and to remove the very ground
of the fcruple : and that by thefe two ways.
1. By unqueflionable Records of our Re-
ligion, and the firfl evidence by which it was
proved. And,
2. By divers fucceffive fubfequent Evidences
given to it, which do more particularly affedt
the following ages.
X. The Records of our Religion, both as
to the Miracles and the Dodtrine, have better
grounds of credibihty , and more evident
marks of truth than any other ancient Hiflo-
ry whatever, if we confider either the Books
tberafelves, in which the things are defigned-
Ff3 ly
438 SERMON XIV.
ly delivered ; or the collateral Evidence to the
fads, occafionally delivered by thofe who
were no parties to them.
I. As to the Books themfelves, which con-
tain the furam of what we believe of the
Dodrine and Miracles of Chrifl. They were
written by feveral perfons, in different places,
yet all of them well acquainted with every
circumflance of what they write ; for they
either heard and faw every thing themfelves
which they relate, or were conftant compa^
nions of rhofe that did, and had their attefta-
tion to the truth of their tellimony. And
they could have no poffible worldly intereft,
which could induce them to affert what they
did, if they had not been perfedly perfua-
ded of the truth of it : but on the contrary,
they knowingly ventured their lives for af-
ferting it, and laid them down in defence- of
it. And that moreover they had the aflift-
ance of the Spirit of God, direding them in
all neceffary truth, they proved by the tefti-
mony of thofe Miracles, which God enabled
them to work, both at and after the time of
giving their teftimony. But this isfomething
farther than what I now infifl; upon. Thefe
writings were ibon diiperfed into great num-
bers
SERMON XIV. 4.39
bers of hands, and tranflatcd very early into
many languages, kept in many places, far
diftant from one another, with a religious
care, conftantly read in publick, that all might
be acquainted with them, and fo not eafily
capable of being falfificd. And though the
conftant ufe of thofe writings made them be
much ofcner tranfcribed than any other books,
by which means there mufl: of necedity,
without a miracle, be many literal or verbal
miftakes, or variations in the manner of wai-
ting, yet this great number of copies, which
may be compared together, and io redtify'd
by one another, has been a great fecuriry to
all the effential dodtrine cod rained in them.
And farther, that thefe books were written
at the time pretended, and by the perlbns to
whom they are afcribed, we have a more
univerfal and conftant teftimony, in every
feveralage fmce they were writ, than can be
produced for any other writings {o ancient;
and this allowed without contradidion by the
firft enemies of Chriftianity, who undertook
to write againft it, who had better means of
information than thofe that came alter them,
and would have been willing enough to have
objected againft their being genuine, if there
F f 4 had
440 SERMON XIV.
had been any colour for it. And now are
not fuch writings as thefe a more undoubted
account of the Dodirine and Miracles of Jefus
Chrift and his Apoftles, than any that can be
produced for the life and actions of any o-
ther the moll eminent perfons that lived (6
long fiiice ? I think no man offers to queftion,
whether there were fuch a perfon as Alex-
ander the Greats who fubdued the ^Perjian
Empire, and made other very great conquefts
in the world ; and yet there is not now ex-
rant any particular Hiftory of any confider-
able part of his great ad;ions, which can pre-
tend to have been written by any that knew
him, or till feveral ages after his time. Pta-
lomy indeed, the firft King of Egypt of that
name, and Artftobulm^ two of his great Offi-
cers and companions, both writ his Hiftory ;
but their writings are long fmce loft:. And
if they were not, yet ' Arr'ian^ who perufecj
them, tells us, that in many things they did
nor agree together, and that therefore, where
they differed, he was forced to ufe his own
difcretion, and to chufe fometimes from one,
#n4 fometimes from ptie other, what he
Ithought
j See Arrian. in Procemh.
SERMON XIV. 441
thought mofl: probable. And as for other
writers upon the fame fubjed:, though they
were very numerous, yet there was a won-
derful difagreement among them : more and
more inconfiftent accounts having never been
given of any man. And yet from fuch Me-
moirs as theie, at the third or fourth hand,
and fo on, the Hiftory of that great Prince
is deHvered down to us. And we make no
fcruple of believing the fubftance of it, not-
withftanding the confiderable differences a-
mong the firft writers in many particular cir»
cumftances. And the like may be faid for
almofl: any ancient human Hiftory. Now
does not this give the Golpel Hiflory a very
great advantage, in point of credibility, above
any other, if we only cgnfider the Authors
by whom it was delivered to us ? Bur,
X. We have alfb very confiderable colla-
teral Evidence to the fads recorded in thofe
writings, occafionally given by thofe who
were no parties to them. There arc many
remarkable pafTagcs, both in Jewijh and
}ieathen Authors, Greek and Roman ^ which
accidentally confirm the truth of thofe ac-
counts which we have in the Gofpel Hiftory,
in point of Time and of Perfons, and of
divers
442 SERMON XIV.
divers extraordinary particular facSts. But thefc
having been frequently taken notice of, both
by ancient and modern Apologifls for Chri-
ftianity, I fhall not now repeat them. I
ihall only by the way obferve one thing,
which feems to be very confiderable in this
caft ; That as to the Miracles of our bleffed
Saviour, the bitterefl: and moft learned pri-
mitive enemies to Chriftianity, fuch as Celfns
and Torphyry^ have given iufficient teftimo-
ny to them in point of fad, even by their
very way of writing againft them. For
though they fcem fometimes willing to treat
them as FiBions^ yet becaufe they could
not deny the account of them to have been
written by eye and ear witneffes, they would
not venrure to abide by this plea, bur chofe
rather to afcribe them to Magick, and in op-
pofition to them to magnify flories of ftrange
feats done by T'ythagoras, Abaris-, Artjie'
as^ Troconnejius, A^oUonius, and other im-
poflors, many of which were forged long
after their times to ferve this turn, as it may
be juftly fuipedred, and the reft had very
little colour of truth from any competent
Hiftory ; and if they had been true , could
lerve to no good purpofe, being very trifling
and
SERMON XIV. 443
and ridiculous. Now if they could, with any
probabihcy, have denied the Miracles of our
Saviour and his ApoQlcs, they would never
have taken this method of anfwering them.
But of this I Ihall have occafion to take far-
ther notice, when I come to Ipeak of thofe
fucceOlve fubfequent Evidences to the truth
of Chnftianity, which more particularly af-
fect the ages after its firft promulgation:
wl)icli I intend, with God's afTiftance to cou'
fider the next opportunity.
SERMON
SERMON XV.
Preached OBober the 6'^ 171 8.
Heb. ii. 3, 4.
How Jhall we efcape if we negleB fo
great Salvation , which at the firfi
began to be fpoken by the Lordy and
was confirmed unto us by them that
heard him,
God alfo bearing them witnefs ^ both
with figns and wonders y and with
divers miracles and gifts of the Holy
GhoBy according to his own Will,
Have 5 in my two foregoing Dif.
courfes, confider'd the nature,
and poffibility of Miracles in ge-
neral : How we are to diftinguifh
what
U6 SERMOK XV.
what Miracles are truly divine, and what arc!
not ; and likewife upon what ground we may-
be affured, that the perfon working fuch Mi-
racles, in the name of God, has a divine com-
mi/Iion , or is enabled to reveal the will of
God : and in the laft place, I confidered, what
evidence we may now have, from the Miracles
anciently wrought, that the Chriftian doc^trine,
contained in Scripture, is Truly a divine Re-
velation, and to be always embraced as fiich.
And whereas this depends upon our certainty
ofthefe two things;
, - I. That iuch Miracles were really wrought:
And,
^. That the Dodrine, contained in Scri-
pture, is the fame which was then revealed ;
I oblerved, that both thefe are contained
in the fame original records of the Chriftian Re-
ligion, and are infeparable from each other.
And for the Truth of what thele records con-
tain , we have not only as good evidence in
an human way as can be Ihewn for any other
Hiftorical relation of the like antiquity :
But there are two Conflderations which car-
ry the matter yet farther ; and which may be
fuiBcient, both to anfwer the great moment of
the cafe , and even to fatisfy the fcruples, or
prejudices, of fuch as are not obftinately refol-
ved againft it. One
SERMON XV. 447
One is, That the Records of our Religion,
both as to the Miracles and Dodbrine, in re-
fpedt of the Books and their Authors, have
fome particular grounds of credibility, or evi-
dent marks of Truth, above any other Hiftory
of the like antiquity ; of which I ipoke briefly
in my laft Difcourfe.
The other is, That there are divers fuccef-
fivefubfequent evidences to the Truth of Chri-
flianity, which more particularly afFedt the
ages after its firft promulgation, and which are
a kind of (landing Divine atteftation to the
Truth of it, and do, in a great meafure, fupply
to us the want of that immediate fenfible evi-
dence of Miracles, which was peculiar to thofc
who heard the firft preaching of it. And I have
chofen to fpeak to this Confideration , from
thefe words of the Apoftle, God alfo bearing
them witnefs, both with figns and wonders^
and with divers miracles and gifts of the
Holy Ghofi, according to his own will; be-
caufe in thefe words he fets forth that general
atteftation, which God was plealed to give to
the Dodtrinc of Chrift, as it was delivered by
thofe whom he appointed to be his witnefles,
expreffed by feveral words , which may be
underftood to fignify all the feveral kinds of
extraordinary or divine evidence, upon which
the
448 SERMON XV.
the truth of the Golpel was firfl eftabliihcd 5
not only fuch (Ignsor wonders as were imme-
diately wrought to gain attention to it , and
to Ihew that its publifhers had a Commiflion
from Heaven; but luch miraculous powers?
or Gifts of the Spirit of God, as were of a
more permanent nature; and fuch marks of
Divinity as appeared in the very Dod:rine it
felf, when the feveral parts of it came to be
examined : which I fliall therefore now take
occafion more particularly to confider, under
thele two Heads.
I. Such extraordinary and Wonderflil EfFeds,
as either attended, or were confequent upony
the firft preaching of the Gofpel.
II. The fiicceffive accomplifliment of Pro-
phefies delivered by Chrift and his Apoftles.
Which two things are (landing inftances,
both of Divine Power andWifdommanifefted
in the Chriftian dodrine.
I. Such extraordinary and wonderful Effeds,
as either attended, or were confequent upon,
the firfl: preaching of the Golpel ; which were
not of a tranfient nature , but of fo long a
continuance, as might give all its oppofers
tim^
Sermon xv. 449
itime and opportunity thoroughly to confider,
and examine into the Ground and reafon of
them : Of this kind we may reckon the flrangc
and furprizing Manner, in which the GoJpel
was at firft propagated into all parts, fo much
above all human probability : And the mar-
velous EfFeds which it had upon thofe who
attended to it, whcre-ever it was propa-
gated.
I. The furprizing Manner of its propagati-
oin, into all parts, lo far above all human pro-
bability, confidcring the indrumcnrs employ-
ed in it, is a plain inftance of a Divine power
attending it. That perions of fiich a mean
condition, as the Apoftles were, unlearned and
unexperienced in worldly policy, fliou'd (ec
about fo great a work, as ti\at of perlhading
all the world into the belief of a matter of
fadt, fuch as the Refurrcdion of oiir Saviour
was, for declaring of which at firfi: they rua
the greatefl: ha2ards imaginable, is a plain evi-
dence, that they thcmlelvcs were fully cpn-
vinced of the Truth of it , and of the impor-
tance of declaring it, as alio of the mighty
confequences to be drawn from it.
That they iliould hope for fuccefs in thi^
enterprize, and therefore iliould go about ic
with the greateft refolution and courage, not-
Qg withftanding "
450 SERMON XV.
wichftanding both their own vveaknefs, and
the mighty oppofition they were fure to meet
withal, could be owing to nothing, but a full
and entire perliiafion of Divine afliftance, and
an inward confcioufnefs, that they were en-
dued with ^owcr from on high.
But that they ihould, fo wonderfully, and
above all human expedation, fucceed in this
defign, and ihould perfuade men, in fuch num-
bers, of al! ranks, not only to believe, but al-
io to engage themfelves to maintain the be-
lief of a thing, {g much againft all their pre-
fent eafe and interefty was what nothing lels
than the mighty Power of God could effed:.
If this device had been of men it muft of
neceflity have co?iie to nought^ as " Gamaliel
wifely argued ; fmce it wanted all thole ad-
vantages which can give an Impofture any pro-
bability of liicceeding. For whoever defigns
to put a cheat upon the world, and draw dil^
ciples after him to maintain it, with any hopes
of fuccels, mull either have fome Power and
Authority to awe men, or great cunning and
Policy to contrive matters {q as to deceive
them ; or fome fpecious pretenfe of worldly
Intereft, to draw them in ; or elfe his dod:riue
muft
« v^.7; V. 38.-.
SERMON XV. 451
liiufl: be fuited to the corrupt inclinations of
men, in order to allure them. Without fome,
or all of thcfc, hun:ianly fpeaking, no inno-
vation of long fettled culloni is likely to pre-
vail. But now the Apoftles had none of all
thcfe advantages to recommend themfelves or
their Dodlrine. They had neither force nor
craft to engage men ; nor could they propofe
to their followers any earthly advantage, but
the quite contrary : neither did their Doctrine
gratify them with the allowance of any un-
reafonable fenliial fatisfadiion, but commanded
them to mortify every unruly defire of that
kind ; and threatned them with eternal mife^
ry, if rhey indulged themfelves in any unlaw-
ful lufl: or pleafure. And yet under all thefe
circumftanceSj unprovided as they were, they
defigncd to root out the fettled Religion of
the world, and to deftroy the wordiip of falfe
Gods, which had for a long time prevailed,
and been confirmed both by law and cuftom ;
and inftead of fuch inveterate fuperflition to
plant the Dod:rine of a Crucified Saviour, and
to perfuade men to beheve in him, without
the afTiftance of any human Art or Eloquence,
only by a plain relation of his Life, and Death,
and Refurred;ion, a thing feemingly incredi-
ble to the prcjudicate opinions of ihofe who
G g X valued
452 SERMON XV.
Valued rhemfelves for wifdom. Now how
could rhey hope to compals fo mighty a de^
fign, if they had not known affuredly , that
God would '■Ji'ork 'with them ^ and confirm
their '■jvcrd? How could they, who but a lit-
tle before out of fear forfook and denied their
Mafter, on a fudden become (o full of cou^
rnge, after his departure from them, as to de-
clare thole who crucified him to be murder-
ers, and him to be railed again, and to be the
Prince of Life, by whom we are to attain life
Ercrn?J ; and whofe witnelTes they profcft
themfelves to be, and ready to endure the
greateft torments for his fake ? Though they
were ignorant and unlearned men^ they could
not but know, that a little before their time
Judas oi Galilee and Theudas, who had at-
tempted innovations, and drawn diicipies af-
ter them, had foon perillied in their defigns,
and their followers been brought to nought.
They knew alfo the hatred and oppofition of
all the leading part of the Jews againft their
MaCler, when he was alive; and could not but
forefee what a florm it would raile, to deckre
them guilty of his innocent blood. And more-
over, if what they taught had been only a
cunningly devifed Fable of their own contri-
vance, they had reafon to fufped: that feme
of
SERMON XV. 453
of themfclves, under fuch fevere trials, might
fail off and dilcover it, and then their dcfjgn
muft have been utterly ruined : And yet none
of all thele very obvious confiderations could
difcourage ihem, from profccuting an under-
taking, which they certainly knew mull; be at-
tended with bonds and im^rifonment^ and all
other dangers, even death it fclf. None of
thefe things moved them, nor did they value
their lives, fo they might fulfil their Minifiry.
Now their luccefs was anfwerable to their cou-
rage and integrity ; for notwithftanding all
pofTible human oppofition was made to them,
yet they went on and prevailed every day,
converting great numbers where-ever they
came; and in a few years, they went into
the mod confidcrable parts of the habitable
world, and left behind them living and grow-
ing evidence, that they had been there, either
in perion or by faithful deputies, by the num-
ber of converts which they made both among
Jews and Gentiles. And yet they did not ar-
rogate any of this fuccels to their own power,
but only to the Grace of God which was with
them, and to the evidence of thofe Miracles
which he enabled them to work in the Name
oiChriJi. For ^ their preaching ivas not with
Gg 3 eaticiti^
*> I Cor. ii. 4.
454- SERMON XV.
entkmg iL'ords of man's wtfdom, but in demon-
(iratiou of Spirit and of To^jver , that the
Faith, of thofe who believed, might not
fiand in the wifdom of men, but in the Tower
of God; againfl: which no human power or
contrivance can be able to ftand. St. Taul
frequently mentions this evidence of the Power
of God going along with them, in oppofiti-
on to ail the power and wifdom of the world ;
and faySj with a fort of triumph, ^ Where is
now the wife 1 Where is the fcrihe ? Where
is the difpiter of this world? Hath not God
made foolijh the wifdom of this world? For
God hath chofen thefoolifl? things of this world
to confound the wife, and the weak things of
the world to confound the things which are
mighty. Hehathmadeureofinftruments, fcem-
ingly bafe and defpifed , that the mighty ef-
fed:s of their Dodlrine iliould be afcribed on-
ly to his Power. Though St. Tatil had a
more learned education than all the reft of
the Apoftles, yet he declares, for himfelf as
well as the reft, We /peak not in the words
which man's wifdotn teacheth. He was con-
cerned only to Ihew their fincerity in mani-
fcflation of the Truth ; but he freely owns,
We have this treafure in earthen vefflels,
that
^ I Cor. 1. ic, z-].
SERMON XV. 455
that the excellency of the Tower may be of
God^ and not of us. We need not be ailiamed
to confcfs, either to Jews or Gentiles, that
the Apoflles were neither Great Rabbies, nor
learned Philofophers, but may own that they
were mean and obfcure perfbns: for though
this was made an objedtion againfl their Do-
<5trine, by fuch as were too much puffed up
with thcfc advantages to examine ir, yet the
objcd;ion, when granted, turns into a very
ftrong Argument for that Doctrine which it
was intended againfl. And therefore St. C/:?ry-
fojiom '^ blames the inconfideratc weaknefs of
a certain Chriftiap in his time, whom he had
once heard difputing with an Heathen in de-
fence of Sc. Taul, and contending, that he
was more learned and eloquent than Tlato^
whereas his adverfary ftiffly maintained the
contrary. Eachofthefe Dilputants (fays he)
<lid really argue againfl. his own Caule : For
it was agreed that the liicccfs of St. haul's
DocStrine, and the numbers converted by it^
was much greater than that of Tlato. And
therefore it could not depend upon human
learning or eloquence, i^Tlatohdid ^o much
the advantage in thefe accomplillimcnts : bur
G g 4 muft
^ Chryfofi. Horn. 3. in i Ep. ad Corinth,
45^ SERMON XV.
niuft be attributed to a more powerful caufe,.
For it caiiQOC well be denied, that fo furpriz-
ing an event, as was that of the mighty fpread-
ing of the Gofpel in fo Hiort a time, mud be
afcribed to fornething more than human, fmce
it is acknowledged, that the mofl: probable hu-
man means of doing it were wanting. But
befides the fpeedy Manner of propagating the
Golpel, we are to confider likewife;
^. The marvelous EfFedts which it had up-
on thofe who attended to it, where-ever it
was propagated. It was not only entertained
as a piece of news , or a matter of fpeculati-
on, the thoughts of which would foonpafs a-
way , and be difregarded ; but it had a deep
and lafting influence, upon the lives and man-
ners of thofe who entertained it. The Refor-
mation which it wrought, both in the Princi-
ples and Practices of fuch as were converted
to it , and the great courage and ftedfaftnefs
with which they perfiftedin it, notwithftanding
all poffible human dilcouragements, is a ftrong
argument that there was fornething rbore than
human in it. I have, in a former Difcourfe %
obferved, how ineffectual the Reafbnings of
Philofophers were, towards the producing fiich.
a Refor-
« Serm, xi.
SERMON XV. 457
a Reformation, either in Religion or Morali-
ty, as they could fee was greatly wanted.
How very few were thofe whom , with all
their boafted learning and eloquence, they
could perfuade to abandon a vicious life, and
(leddily to embrace thepradice of aflridt and
fmcere virtue ? to refrain from falling in with
the moft abiurd Superftition and Idolatry,
wl^ich they had once been accuftomed to?
or to make the conflant belief of the Soul's
Immortality, a prevailing principle of Adlion ?
But where-ever the Dodrine of the Gofpel
obtained, what a change did it prefcntly work,
both in the minds and behaviour of men ?
No (boner did they become Chriftians , but
they prefently fbrlbok all their former vain
converfation, and became quite other, oxnew^
men ; leading lives, fb innocent and virtuous,
that they challenged their enemies to objecSt
any thing againft them , but their profefiing
the name of Chriii, and renouncing all the
idolatry of their neighbours, as they did in
fpite of all oppofition. How ftedfaftly did all
ranks and degrees of them, (even fuch as the
Gentile Philofophers thought too mean and
illiterate to converfe withal) maintain and pro-
fefs the belief of another life , and a future
judgment, and an eternal reward for blameleis
Souls,
458 SERMON XV.
Souls, and puniiliment for the wicked and un-
godly ? With what conftancy did they defpifc
all the confiderations of this world, which
could be propofed to them, in comparifon of
an happy Refurredion ?• And how freely
would they offer themfelves to all manner of
torments, and the mod cruel kinds of death,
rather than do any thing which might look
like denying their Saviour y or renouncing
their hope in him, from whom they expedbed
this reward of Immortality ? The Heathens
were amazed at this, and called it ObJimacj\
and punifhed them for it. But in other re-
Q)ed:s, they own'd that they had nothing cri-
minal to charge them withal ; as Tl'mjy in his
letter to Trajan, teflifies. This is a point
which the Primitive Apologifts infill; very
much upon, that no other inlliturion of Phi-
lofophy or Religion could lliew {o much in-
nocence and true virtue in pra(5tice. Qr'igen s
not only affirms, that the Churches of Chrift
being
f Pl'in. Ep. 97. hh. X. •
»A?)(r<i*5 , 1^ o-vUqao-h (SfA7/ovaii eAc4T7»;, sro^su x.^eirlm tvy-
^«»H» T c« talc, dr.fiati c^xXr.rtait ; dfiic?\7i<rict "p. yS "S ©cK, Qi?^'
HT«», Jj Aiii^v^Ti f3-g9»«05 T/5 jO <5L/V«g);j ■ I jQ'C. Vide Ork.
contra Celf. HI;. 3. pa^. 118, "o^f.
SERMON XV. 459
being compared with other Communities of
men, among whom they dwelt, in refJ3ed: of
their lives and manners, were as lights in the
world \ but he challenges his adverlkries to ex-
amine the feveral ranks and degrees, or dates
and conditions of hfe, as common people. Se-
nators, or chief Rulers of a Chrijlian Church,
and an Heathen Community, in fuch Cities as
Athens^ Corinth^ or Alexandria^ for inftance,
and compare them together, and then declare,
whether even the worfer fort of Chriftians,
comparatively in each degree, did not far ex-
cel the very beft Heathens of the like de-
gree. Now this would hardly have been {o
conftantly infifted upon , if the fad; had not
been paft denial. ^' 'Julian himfelf, as great
a bigot as he was to the Heathen fuperftition,
yet fairly owns, that the fandrity of life, and
exemplary charity of the Chriftians, had in-
duced fo many to defpife the [Heathen] Gods,
that if the Gentile Priefts ever hoped to re-
ftore their ancient worlhip, they muft endea-
vour to reform their own lives by their ex-
ample.
Now that a few, poor, unlearned and plain
men, deftitute of all probable human afljftance,
fent
^ Juliani Epiji, 49. ad Arfacium,
4.60 SERMON XV.
fent out fepararely, into feveral diftant parts
of the world, fhould in a few years bring over,
to the fame Faith in Chrift, and obedience to
him, vafl numbers in every countrey where
they came, of all ages, degrees and conditi-
ons of life, of different profeflions, perfuafi-
ons and Religions, notwithftanding the pre-
judices of former Cuftom and Education , a-
gainft all the Power, Intereft, Authority and
Learning of the world, and amidft all the ma-
licious contrivances of Men and Devils, con-
tinually oppofing and raifing perfecution a-
gainft it ; and that this Faith jhould make fo
deep an impreffion upon the minds of men ,
as immediately to change their Principles and
Practices, and in a compendious manner, to
make them fhew fuch a true Philofbphy in
their lives and actions, and fuch a Conftancy
in adhering to it, even unto death, as the
moft learned among the Heathens, after much
ftudy, could do little more than talk of; Thefe
are fuch effedts, as no confidering and unpre-
judiced man, can eafily deny to be the work
of God. Therefore it muft be concluded, ei-
ther that the original of this Dodrine, and the
Miracles by which it was confirmed, and by
which the Apoftles were enabled to plant and
propagate it, were fuch as they are in Scripture
repre-
SERMON XV. 461
rcprelbntcd to be; or clfe, that this wonder-
ful effed, of which the marks are ftill fo plain
and lafting, was produced in a manner, if pol-
fible, yet more miraculous; that is, without
any fuch means at all. Now is it not really
much more probable, as well as more agree-
able, to all the accounts which Hiftory gives
us of thofe times, that fuch Miracles were
wrought at the firfl: planting of the Gofpel,
and that divers of them continued to be wrought
for a confiderable time, (as we are told they
did, till great numbers were every where con-
vinced of the Power of the Spirit which went
along with Chriftianity, and the prejudices of
men againfl: it were fbmewhat abated ) than
that it Ihould gain fuch a ftrong and lading;
eftablifliment , as we fee in fadt it has done,
contrary to all probable Human means, and
yet be without fuch Divine evidence ?
I oblerved, in the clofe of my laft Difcourfc,
that (bme of the ancient and bitter enemies of
Chriftianity have, by their very way of writ-
ing againft it, given Teftimony to the Mira-
cles of our BlelTcd Saviour, in point of fadt,
in afcribing them to magick , and fetring up,
in competition with them , ftrange feats faid
to have been done hy Pythagoras ^ Abar'is ,
Arifieas, or A^ollonius, and the like. Now
that
4-62 SERMON XV.
that which led them into this way of oppofmg
Chriftianity was not, as I conceive, barely
the relation which the Apoftles give of the
Miracles of Chrift; but the notoriety of fad,
that both the Apoftles themfeives, and many
other Chriitians, for a confiderable time after
them , did continue to work Miracles in the
name of Je/lis : For Origen \ in many places,
teilifies, that divers miraculous powers did
continue till his time. This the mod inqui-
fitive Heathens could not tell how to deny :
And therefore to avoid the force of the Argu-
ments which the Chriilians drew from thence,
to prove that Jefus was a Divine Perlon, and
his Dodrine from God, and to keep up the
fmking credit of Gentile Philolbphy, upon
which they valued themfeives among the peo-
ple, fome of them had recourle to thefe two
Methods; which yet in the end turned to the
eftablilhment of the Gofpel, and the utter con-
fufion of Pagan Idolatry.
I. They raked together all the old (lories,
they could meet withal, of flrange things done
by fome ancient Philofophers, or even Magi-
cians and Impoftors, to which they add new
ones of their own, and thefe they fet up in
oppo-
' Vide Orig. contra Celf. fag. 5, 34, 53, 124, 337, crc.
SERMON XV. 4^3
oppofition to the Miracles of Chrift and his
Apoftles. To this purpofc Celfus ^ brings ia
the ftory of Ar'tjteas from ^ Herodotus^ who
tells us, he heard fuch a ftory told at Trocon-
nejiis, that Artfleas died there, but that his
body could not be found, dead or alive, for
leven years ; bat that afterwards he appear-
ed and made verfes, then dilappeared again ;
and above three hundred years after was leen
at Metapontiim^ where he ordered them to
ere6l an Altar to Apollo, and a ftarue for
himfelf clofe by it, telling them, he had once
been the Crow which came with Apollo into
Italy^ and after he had faid this he vanifhed
again. To this Celfus adds the ftory of
Abaris-, riding in the air upon an arrow of
Apollo over fea and land (as Porphyry "^ alio
relates it) and of Hermotimus Clazomeniusy
whofe Soul often left the body, and wander-
ed up and down Without it.
Thefe ftrange ftories Celfus makes a Ihew
of believing ; and fo does Hierocles after
him ; who for the fame purpofe highly com-
mends the life of Apollon'tus Tyanaiis^ writ
by Thiloftratns. Now this way of argu-
j"g
^ Orig. contra Celf. p. iij, ^c,
' Herod, lib.- iv. cap. 13, 14.
«' De vttA Pythag, SeSl. 29.
4^4 SERMON XV;
ing from thefe ilories was this : " If fuch
great men as thefe^ of whom fuch Jirange
and 'wonderful things are related^ are not
wor/hifd as Gods^ why Jhould the Chrifttans
account JES^S a God, and pay htm ©/'-
*vine Honour, only for having done fuch won-
ders as they relate of him ? This was the
fum of their Argument, fuppofing the fadts
related of thefe famous men were believed to
be true, as they pretended to think them.
But it would have ferved their purpofe as
well, if they were falfe, provided they could
but thereby have reduced the Miracles of
Jefus to the fame level with thefe impoflures.
And I make no queftion but it was with this
view, that Thilojtratus writ the life of Afot-
lo7iius\ which he did, fo many years after his
death, that he might fay what he pleafed of
him. And with the like defign both Tor-
■pjjyry and Jamblkhus ma)} be juftly fuppo-
fed to have writ the life of Tythagoras, fo
full
n Of this fee Origen againji <Zt\{MS in the third book at large ;
and the follozvlng words of Hicrocles, in his book againfi the
Chrijlians , as the'j are preferved by Eufebius in his dnfxver y
are to the fama purpofe, TIy<^ *v V »f «* t»twv lyL^S-lw ; nA
©£0» <x.».» 0£o7« Kix<^efi'^M.'fyoii rtnJ^^ r.yifAtSx ' ct 3 ^V oXiyeti rt-
e5t7«*? Tfva? T Ur-ii <Bi),i iiyxf>(</Jt/<r(. Vidt Eufeh. ContrA Hi-
erochm. ra!>, z.
, SERMON XV. 46S
full of ftrangc and abfurd ftories , that one
could hardly think it pofTible for men of fenle
to tell them, with fo grave and ferious an
air, as they do; unlefs it were to ferve fo
malicious a purpofc. ;
Now what fay the Chriftian Apologills to
all this ? ° Why f.rft they deny, that there
was any competent evidence to prove thofe
ftrange pretended fad:s ; as there was for the
Miracles of Chrift and his Apoflles, which
were atteflcd at the time they were done,
by iuch witneffes as, with the utmoft con*
ftancy even unto death, affirmed them upon
their own knowledge. And then in the next
pUce, fuppofing Ibme of them to have beea
true, they were very abfurd and ridiculous ;
and ; if there was any thing more than the
jugglings of crafty men in them, it was fit to
be afcribed only to lying and wicked Spirits.
Befides, they tended to no manner of good
purpofe, fuch as reforming the minds and man-
ners of men, or reclaiming them from their
Idolatry, to a more rational worfhip of the
Supreme God, but the quite contrary. Nor
did they ptreterid to be defigned for any fuch
Hh good
o of this fee Origen'f 3'^ Book agij'mfl Celfus, avd Eufe-
i>i«s agalnjl Hierocles.
4.66 SERMON XV.
good ufe by the Providence of God ; nor
were any of their Authors foretold by an-
cient Prophets, as Jefis, and the defign of
his coming into the worldj was long before he
came : Neither laftly, had they any fuch ef-
fe6t as followed from the Miracles and Do-
ctrine of Je/i/s, by which fuch vaft numbers
in all places were brought to. embrace a new
and holy inftitution, and to adhere to it, for-
faking their former wicked and iiiperftitious
cuftoms, notwithftanding all human oppofi-
tion made to the contrary, p For thefe rea-
fons, and alfo becaufe they faw fome vifible
powers exercifed in the Name of Jeftis, they
juftly thought his dodirine to be the doctrine
of God, and his miracles Divine works ; but
the others to be delufion. But then,
z. That the oppofers of Chriftianity might
feem to have Ibmething among them, like
that
-are* V 'liju-S SniyufieBx, « t^\ Tv^Si?-ctv <pip^fM/j ^Aoy/«v /z^ §'
TCW7* ycyoiivcu, tv r ©eov li;<?iiXvc^ o-v^-r.a-ca r D^ 'Uo-i sJ;
K; K^ ry; t^yji ^gj'ni^?, ci oic, yx. oX'iycM (le^Tre^M to? Urii oyef<.ec]if
(ontra Celf. HI;. 3. fag. 127.
SERMON XV. 4^7
that power of the Spirit of God, whereof
they faw fome vifible efPedls among believer!^.
Many of the Philofophers thcmfelvcs of chat
time, and fome of Julian^ great friends and
acquaintance afterwards, betook themfclveS
to the mod Diaboh'calSuperftition, Charming,
Necromancy, Invocation of Daemons -, pre-
tending to Divinations, Ecftafies, Infpirations^
Nodturnal Vifions and frequent converfings
with their Gods and departed Heroes. Thefe
wicked and Enthufiaftical practices they cal-
led Theurgical^ as if there had been fbme-
thing Divine in them. And by this method
they hoped to keep the old Gentile Idolatry
in Ibme credit; as whoever will take the
pains to read and confider the lives of thofe
Philofophers, written by E mi aj4 us their grezt
admirer, will eafily (ee. But this pretence to
fomething Supernatural, though it might for Jl
time impofe upon the ignorant and iiiperfti-
tious part of the Gentiles, could not bear up
againft the light of the Goipel. Nor could
fuch works of the Devil endure the fight of the
meaneft Chriftian alive ; nay, they coriiplain-
ed, that the very Bodies of fome of them,
when dead, hindred all the Influence of their
Gods from Ihewing itfelf. However both
thefe Methods of oppofmgChriftianity plain -
Hh X iy
468 SERMON XV.
ly iliew, that the fads upon which it was
founded were undeniable ; and that they had
nothing better to fay againft them, when
they took iiich courfes to defend their own
Superfiition, as the more ancient Philofbphers
of reputation (fuch as Anaxagoras^ Socrates^
'Plato y Xenophon or Artftotle) would have
been ailiamed of
Thus the wonderful manner in which Chri-
ftianity was fo fpeedily propagated, and the
efFeds which for a long time followed it, are
a (landing argument of its truth and divinity,
and give a more than Human teftimony to the;
Revelation contained in holy Scripture.
If it fliould be alledged, that the great pro-
grels and large extent of Mahometanifm is
an objedlion to this way of arguing, fince
we do not allow that to have any thing divine
in it : The anfwer, I think, is very obvious.
That it is not the extent of worldly domi-
nion, or the mere number of outward pro-
feffors, upon which we lay the ftrefs of this
argument, but that inward converfion of the
minds of men, which attended the Chriftiari
Dodtrine, not only without, but contrary to,
all human Power and Policy. Mahomet did
not pretend to prove his dodlrine by miracles,
nor to reform the lives of men by it, but
to
SERMON XV. 469
to form a worldly dominion upon the corrup-
tions both of Judaifm and Chriftianity : out
of which he framed a dodrine to draw in
both ; of which he did not offer to convince
men otherwifc, than by worldly motives and
the power of the fword. And 'tis no won-
der that nominal Chriftians, and others, who
had no real inward Religion, fliould come a-
pace into fuch a dod:rine as gratified their lufts,
when it h4d once gotten an eflablilhment.
But did ever any of Mahomefs Difciples
make fuch numbers of Converts out of the
bounds of their own dominions, or where
they and their profeffion were continually
perfecuted? So that if we confider the dif-
ferent manner and means of propagating Chri-
ftianity, and the doctrine of Mahomet.^ it will
plainly lliew their different original. And as
to the intrinftck excellence of the feveral do-
ctrines, they will bear no comparifon.
I iliall now briefly add the fecond thing
which I propofed in the beginning of this
difcourfe; namely,
II. The fucceffive accomplifliment of Pro-
phefies delivered by Chrifl and his Apoftles.
I Ihall not here mention the prophefies of
Hh 3 the
470 SERMON XV.
the Old Teftamenr, relating to the Perfon of-
the MeJJJas, and the time in which he lived
upon Earth, and which were remarkably ful-
filled in their leafon ; becaufe, though this be
a good argument for the truth of the Chri-
flian Religion, and has accordingly been in-
filled upon by divers good Authors, yet it
does not fo properly come under the point
which I am now upon. My defign is only to
mention fome of rhofeprcdidions. which had
their completion afterwards, and which are a
fort of lafting miracle to fucceeding ages, and
a monument of Divine Power and Wifdom
manifefling itfelf in the Gofpel. For it muft
be own'd, that the certain foretelling of fu-
ture contingent events, Specially at a great
diftance, and fuch as have no antecedent pro-
bality, is an inftance of Divine Wifdom. And
in this fenfe, the Teftimony of Jefus is the
Spirit of Trophecj. I iliall inftance in fuch
as thefe which follow.
I. He told his Difciples what ihould befal
them after his Afcenfion into Heaven, as.
That they fliould be endued with power from
on high, after that the Holy Ghoft was come
upon them; That they iliould work great
Miracles in his Name, fuch as healing the
Ack, cafting^ut Devils, and Ipeaking with
new
SERMON XV. 471
new Tongues ; That they fhould be brought
before Kings and Rulers for his Name's fake ;
that they Ihould be dehvercd up to be affli-
d:ed, and perfecuted, and put to death, and
ihould be hated of men for his fake ; and
yet notwithftanding all this oppofition and ill
treatment, which they were to meet with,
he likewife foretold them what progrefs they
fhould make, and that they fliould be witnefc
fes unro him, not only iwjudaa and Samaria,
but even to the uttermoft parts of the earth ;
and that for this purpofe he would give them
a mouth sfhd wifdom, which all their adver-
laries fliould not be able to gainfay or refift.
Now whoever reads the A^s of the Apoftles,
and other genuine Remains of Antiquity, will
find all thefe things eminently fulfilled.
1. The Deftrudion oijerufalem was very
particularly foretold by our Saviour, with a-
bundance of very remarkable circumftances
which were to attend it ; as to the time, that
it iliould be before that generation was all
dead, but yet not till the Gofpel was firft
publilhed into all parts of the world ; as to
the figns foregoing it, that there fliould be
wars and rumours of wars, earthquakes, fa-
mines and peftilences, that there Ihould alio
arife falfe Chrift's and falfe Prophets, who
Hh 4 * iliould
472 SERMON XV.
ihould deceive many ; that there iliould be
fearful fights and great figns in the Heavens
attending it; and by particular marks' and
tokens of approaching vengeance , his true
Difciples had warning given, by flight, to
efcape that dreadful calamity. As to thcDe-
ftrudion itfelf, he foretold that it ihould be
the mod terrible and amazing of all that
ever befel any City, or People, inlbmuch that
of their famous Temple, which had been fo
long in building, there ihould not be left one
(tone upon another, which iliould not be
thrown down. The circumitances of this
Prophecy are fo particular, and the fulfilling
all of them fo remarkable, th.at whoever
reads the Hiftory of this great calamity, in
Jofephus, and compares it with our Saviour's
Predicflion, in the Evangelifls, cannot fail' of
acknowledging the jud: vengeance of God
upon that obftin^te generation, for rejeding
and crucifying their Meffias^ and mull at the
fame time own it for a fignal evidence of
that Divine Spirit by which he fpake, and of
the truth of his dodrine.
3. The difperfion of that people after the
xuine of their City and Government, was like-
wife plainly foretold, {Luke xi. 24.) There
jhall be great dijirefs in the land, and wrath
upon
SERMON XV. 473
ufon this feofle. And they fl? all fall by the
^^ae of the fword^ and fh all be led captive
into all nations. And Jerufalem jhall be trod-
den down of the Gentiles^ until the time of
the Gentile be fulfilled. Now the (tare of the
Jews is, to this day, a (landing evidence of
the Truth of this Prophecy, they being by
the Providence of God kept a diftindt people,
from all thofe among whom they are difper-.
fed, which cannot be laid of any other anci-
ent nation ; and yet they have been often op-
prefTed and perfecuted, hated and defpifed
where-ever they came ; but not yet fuffered
to return to their own land, to let up their
ancient worfhip in it, though they have feve-
ral times attempted it. "" Julian himfelf (per-
haps out of fpite to this Prophecy , or at
lead out of hatred to the Chriftians) promifed
them in a letter, to reftore their Holy City
and Worlhip : And we are told, that he lent
Alypius with a commillion to lee this defign
executed, and to lay out a prodigious fum up-
on rebuilding the Temple, ^ but that, when
he
^ vide Jidiant. Ep. 25. Ed, Spanheim.
^ Ciim itaque rei idem fortiter inftaret Alypius, juvaret-
que provinciae rcdor, metuendi globi flammarum prope fun-
damenta crebris affultibus erumpentes, fecere locum, exu-
ftis aliquoties operantibus, inacceflBm : hocque modo, cle-
mento
474 SERMON XV.
he fet about the work in earnejiy terrible
balls of fire broke out about the foundation ,
which fever al times deftroyed the workmen,
cmd made the place inaccejjlble , fo that the
defign was forced to be entirely laid ajide.
This account we have not only from Chri-
fcian Writers , and enemies of Julian , but
from Ammiantis Marcelliniu, one of his great
admirers. Jerufdlem flill continues trodden
down of the Gentiles \ that fs, in fubjedtion
and bondage to fuch as are not Jews by pro-
felTion or extradion : and fo it is likely to
continue, till the time of the Gentiles be ful-
filled, ox till theGofpel has had its full courfe
among them. And thus, as the Gofpel was
firft pubhflied among all nations before this
wonderful difperfion of the Jews , as it were
for a Teftimony againfi them where-ever they
fliould be fcattered ; ^o they were foon fent
after it , to be a continual and living monu-
ment of the Truth of it, among all people
where they dwell.
4. The progrefs of Chriftianity , and the
(late of the Chriftian Church , was hkewife
foretold, both by our Saviour in divers of his
parables, and in other exprefs declarations,
and
mento deftinatius repellente, ctiravit inceptum. vide Am-
miani Marcell. lib. 23. cap. i.
SERMON XV. 475
and likevvife farther by his Apoftles in their
writings ; as, That it fliould be every where
perfecuted at firfl, and yet ihould every where
prevail , and from fmall beginnings , hke a
grain of muftard feed, iliould grow into a great
Tree -. That the Gentiles ihould be called in-
to ir, and the Jews for a time rejed it : That
in the latter days there fhould be grievous
Corruptions in the Church, in many particu-
lar inftances, which have already been fadly
verified.
Now though it Ihould be owned, that fome
of the things foretold were not unlikely to
happen, as that the Apoflles ihould be perfe-
cuted, and that the Golpel ihould meet with
great oppofition, confidering how Chrift him-
ielf was treated, and how contrary his doctrine
was to the corruptions of men ; yet all of
them were things contingent ; and the Apo-
flles might not thus have expoled themfelves,
if the thing had been of men. But their fuc-
cefs was fo unlikely, and fb were moft of the
other things foretold, that as nothing but Di-
vine wifdom could forefee them, fo nothing
but Divine power could bring them to pais.
As for thofe Prophecies concerning a bet-
ter State of the Chriftian Church, the fulnefs
of the Gentiles coming in to the profefJioa
of
4.16 SERMON XV.
of the Gofpcl, the converfion of the Jews,
the dcftrucStion oi Antkhrtft ^ the prevailing
power of the Gofpel, aud others, whofe time
of accompliihmeot is yet future; though we
cannot at prel'ent make ufe of them as argu-
ments againll Unbehevers; yet as thofe who
beh'eve the Scriptures juftly exped: that thefe
t>rophecies will ail be fulfilled , in their fea-
fon? {o when the time of their fulfilling comes,
they will be a fucceffively growing evidence
of the Truth and Divinity of the Chriftian
Dodrine, fuch as no impoflure can fliew.
And now from what I have faid upon this
Subject, I hope, it will appear, that, over
and above a more certain Hiflorical evidence
of fads related in the New Teftament, than
can be expeded for any mere human record
fo ancient, we have alfo fubfequent inftances
of Divine Power, giving atteftation to the-
Chriftian Revelation, and inftances of Divine
Wiidom and Fore-knowledge ,. appearing in
that Revelation it felf , and manifefted to be
fuch by their accomplilhment. And if this be
not fuch a powerful means of convidion, as
they had who faw the Miracles of our Savi-
our, and heard his Dodrine, who were wit-
neffes of his death , and converfed with him
after he rofe from the dead , who beheld his
Afcen-
SERMON XV. 477
Afcenfion into Heaven, and were rhemfelves
made partakers of the miraculous Powers of
the Holy Ghoft, by virtue whereof they plant-
ed this Dodrine in the world ; yet at lead it
is fuch an evidence of the Truth of what they
affirmed, as is impolilble to be counterfeited ;
but the moire it is examined , the (tronoer it
will appear. And therefore we are inexculable if
we refuie to embrace a Doctrine of fuch infi-
nite moment, and which comes to us Co di-
vinely recommended.
How Jhall we efcape if we negle6ffi great
Salvation, which at the fir ft began to
be ffoken by the Lord himfelf, and was
confirmed unto us by them that heard
him : God alfi) bearing them witnefs
both with figns and wonders, and with
divers Miracles, and Gifts of the Holy
Ghoft, according to his own Will.
SERMON
SERMON XVI.
Preached November the 3^^ 17 18.
St. Luke vii. 23.
And Blejfed is he^ whofoever Jhall not
he offended in Me,
Hefe words are the Conclufion of
that Ahfwer which our Saviour re-
turned to the MefTage oijohn the
Baptift^ who lent two of his Dif^
ciples to him with this Qtieftion, Art thou he
that Jhotild come ^ or look 12; e for another! It
appears evident, from other pafTages in the
Gofpel, that John himfelf did not want an
anfwer to this Queftion, for his own fatis-
fadlion ;
48o SERMON XVI.
fadiion ; for he knew already that Jefus wa§
the Chrift', and his Difciples own, ' that he
bare witnefs to him. But they, it feems,
were unwilling to believe this, and were of-
fended, that the fame o^ Jefus iliould thus
eclipfe that of theiJ- Mafter ; though this was
no more than what he had foretold, when he
faid of JefuS'i ^ He muft increafe^ but I muft
decreaje. And therefore to cure them of this
prejudice, John fends them to Jejus himieli^
for their farther convicn:ion. Our Saviour
knowing the occafion of their coming, did,
in the fame hour^ as the Evangelifl tells us,
cure many of their infirmities and plagues^
and of evil Spirits , and to many that were
blind he gave fight. And then he lent them
away , not with a diredt anfwer in words to
their queftion, for that would have been only
his own witnefs to himfelf, but with a Mef
fage which implied more than a direcSt anfwer,
namely, an evident proof from his Miracles,
that he was the perfon they enquired about.
Goy and tell John what things ye have feen
and heardy how that the blind feej the lame
walky the lepers are cleanfed, the deaf hear,
the dead are raifed, to the poor the Gojpel is
preached. He knew that by this Meflage
John
* 'iahn ili. x6. ^ ^ohn iii. 30.
SERMON XVI. 481
John the Baptift y who himfelf did no Mira-
cles 9 might have a fair opportunity to con-
vince them, even out of the ancient Prophets^
that thefe miraculous works were the marks
of him that JJwud come, and that they need-
ed not look for another. However, in con-
clufion, he adds, Bleffed is he whbfoever
Jhall not be offended in me : Which words
may fcem to imply a tacit reproof to them y
for their former unreafonable prejudice againft
him, and a caution to beware of the Hke for
the future. Or if we take the words as a ge-
neral propofition, exprefTmg the happinefs of
thofe who are fo honed and impartial, in the
fearch of Truth, as to lay afide all prejud ices,-
and to overcome all temptations which might
hinder the fmcere embracing of ix^ they plain-
ly intimate that, notwithflanding all the evi-
dence of Miracles which our Saviour gave of
his being lent from God, yet there would be
fomc, either fb perverfe, as obftinately to rc-
fifthis Dod:rine out of worldly prejudice, or
fo weak , as in time of temptation to be of-
fended at it, and fall away from the profefTt-
on of it.
I have, in a former Difcourfe % endeavour-
ed to ihew the reafonablenefs of expeding
I i lome
» Strm. XI.
482 SERMON XVI.
fome Revelation from God, confidering the
general State and Condition of mankind. And
"^ I havelikewife confidered the nature of that
evidence which we have from Miracles, that
the Chriftian Religion is founded upon fuch a
Revelation. In doing of which, I hope, I
have alfo prevented all objedions againfl the
truth of the fa(Sbs upon which it is founded ,
by fhewing, that we have fufficient grounds
of aflurance for them, notwithftanding they
were done fo long before our time. And ad-
mitting the fadts, or miracles, to be true, I
have fliewn that there can be no juft pretenfe
for refufing to fubmit to their evidence ; un-
lefs it can be proved, that there is fomething
in the Dodlrine or Revelation, thus attefted ,
which makes it uncapablc of any proof; that
is, fomething plainly unworthy of God, and
repugnant to his Nature and known Attri-
butes, fo that the Do<5lrine and the Teftimony
would contradict one another: From which
imputation I have all along fuppofed the Chri-
ftian Dodlrine, delivered in Scripture, to be
free; and fliall now endeavour, briefly to
fhew the reafonablenefs of fuch a Suppofition,
by taking occaficn, from thele words of our
Saviour,
^ Serm. xiv. and^ xv.
SERMON XVI. 483
Saviour, to confider fome of thofe prejudices
or grounds of offence, which fome men take
at the Chriftian Revelation , cither upon ac-
count of the Perfon or Dodrine of its Author,
and from which they would feem to perfuade
theralelvcs, that it is fuch a dilpenlation or
mftitution, as is not fufficiently fuitable to
Divine wildom ; and therefore that they may
be excufed if they negledt or difregard it.
But before I proceed to the particulars, I
cannot well avoid taking notice of one gene-
ral Obfervation, which may very properly be
made upon much the greatefi: part of the ob-
jedions againfl: the Chriftian Revelation : which
is this ; That they very much referable thofe
objections, which Atheiftical men make a-
gainft a Providence of God, Making and Go-
verning the Natural world, from fome fuppofs'd
defeds and blemillies in the frame and order of
it. Forasthefe men vainly imagine, that if they
had had the management of all things, they
would have made the world after another fa-
fhion, and have prevented abundance of faults
and inconveniences, which they now pretend
to efpy in it; io the others fancy, that if they
had been to frame an Inftitution of Religion
for mankind, it Ihould have been liable to
none of thele objections, but Ihould, without
I i 2, any
484- SERMON XVI.
any difficulty, have been approved by the rea^
ibn of all men. But now, as in the one cafe,
thofe, who have ftudied the great volume of
Nature with mod exadnefs, and gone fartheft
into the reafons and dependencies of one thing
upon another, have found out many things t0
be great Beauties in the whole, and of excel-
lent ufe ; and therefore admire the deep wif-
dom and contrivance of their Author, in thofe
very things, which others, lels curious, have
taken for Deformities, becaufe of their own
ignorance of thofe admirable purpofes to which
they are defigned : So in the other cafe, thole
who have ftudied the books of Holy Scri-
pture with the greatefl: care , and confidered
the Chriftian Oeconomy, in all its parts, with
the utmofl diligence, have alway moft admired
both the Divine Wifdom and Goodnefs which
is difcoverable, in many of thole inftances,
which others, not confidering the relation be-
tween God and Man, nor viewing the corre-
fpondence which one part of the Divine Dif-
penfation has to another, make to be objedi-
ons againft them. Some of thefe I lliall now
proceed to mention ;
I. As to the Perlbn thus declaring the will
of God to man ; his mean and low condition
in the world, his fuffering ftate, and efpecial-
SERMON XVI. 4.85
ly his ignominious death, has been fbmetimcs
urged as a great objection : and it was matter of
great offence at firft both to Jews and Gentiles.
But confidering the defign upon which he
came into the world, this is a very unrea-
fonable prejudice ; and proceeds purely from
too great a value for the outward things of
this world, and too little concern, and too
low an opinion of a Future ftate ; to redlify
which miftaken notions of things, was one
great end of his coming. If the Jews would
have confulted their own Scriptures imparti-
ally, they might have known, that many of
their own Prophets and holy men, whom they
acknowledged to have been Meflengers of
God, were men of fuffering, and gricvoufly
perfecuted, fometimes even unto death ; and
farther they might have known, from thofe
very Prophets who foretold his coming, that
he was to be a man of for rows, and acquaint-
ed with grief and that his foul, or life, was to
be made an offering for fin. This therefore
ought not to have offended them. The Gen-
tiles alfo might have learned , from fome of
their mod efteemcd Philofophers, That out-
ward pomp and greatnels , power and riches
of the world , are rather to be defpifed than
admired, by a truly great and wife man ; That
113 no
48^ SERMON XVI.
no good man is the lefs beloved of God, for
being placed in a ftate of poverty and con-
tempt, as Ep^ctus^ and other excellent per-
Ibns were ; or for being hated and put to
death , by his Fellow-citizens , as Socrates ,
one of the brighteft inllances of Heathen vir-
tue, was; That the moft eminent examples
of virtue, and fuch as were fitted to teach and
reform the world, had been fuch as were tried
in the furnace of affliction ; That mifery and
fufTering, is fb far from being inconfiftent with
the greared Virtue and Goodnels, that accord-
ing to Tlato's reafoning (in the perfon of
Glauco ^J to make the character of a truly
Righteous man unqueftionably perfecft, hemuft
be Jiript of all things in the worlds even of
the credit andrepitation of being a Righteous
man\
^ Tov SiKMot 'iSMj^ -uS Xoyu), cL^lqy. «,vXhi >^ ^vodov, ««?'
ai*^»h\dli(:iTi^i. Plato, de Repub. lili.Z, pag.i6l.
SERMON XVI. 4.87
man ; b'ecaufe if he be thought a jujt ^erfon,
by the isjorld^ Honour and worldly advan-
tage will be his portion, and then it cannot
be known, whether it be real virtue, or the
advantages of it, which he purfues\ he mufi
therefore be reckoned wicked and tmjuft ,
while he retains the firi6teH jnflice and in-
tegrity unjhaken , even unto death and
then the confequence of this will be, (even in
the opinion of thofe who follow only the ap-
pearances of virtue or juftice) that fuch ajusl
man will be cxpofed to all manner offujfer-
ing and ill-treatment, and at laB be put to
a cruel death , or crucified. Now if this be
the utmoft pitch of real virtue, and not pre-
tended, then certainly the fuffering ftate of
our Saviour, ought not in Reafon to be an
offence , to thofe who confider him as a per-
fbn coming to give the moft perfed: example of
the moft difficult virtues : And efpecially one
who comes to teach men to expe(5t another
life after this, in comparifon of which all the
fuff^erings of this world would vaniih, and be
as nothing. For could any ftate of life be more
proper to teach men this, than that which he
voluntarily took upon him ? Or could he more
efTedtually recommend humility, patience,
contempt of the world, and obedience to the
I i 4 will
488 SERMON XVI.
will of God, even unto death, any other W4y
than this ? If fuffering unjuftiy was that
which brought the greateft Glory to the Cha-
radbers of divers eminent perfons, even in the
Pagan world , it ought not by them to have
been thought unworthy of God, to make the
Captain of oar Salvation perfect through fuf-
feru/gs.
1. It has likewife been alledged, as a pre-
judice againft him, that he lliould promife e-
ternal life to his followers, who was not able
to refcue himfelf from temporal death. But
this prejudice fuppofes him not to have died
upon choice but neceiTity, as it is fuppofed
that none of thofe great men of former times,
who are celebrated for being willing to fuffer
death, rather than ftain their charad:er of vir-
tue, would have chofen this part, if both their
hfe and their character could have been pre-
ferved together : and therefore if he had not
power enough to do both thefe, why fliould
we^ fay they, believe him able to make good
fuch a promife, as none of thofe great men ox
Philofophers ever offered to make ? This ob-
jedion, I fay, fuppofes, that he had not power
both to lay down his own I'tfe^ and to take it
again^ as he declares he had. And that he
really had this power ^ he gave this plain de-
monftration
SERMON XVI. 485
pionftration in fad:, that he rofe again from
the dead Now could any inftance pofTible
be given more proper to convince men, that
he had power to raife others, and make good
his promife of giving them eternal life, than
this raifing of himfelf from death ? This is
an evidence which needs no long dedudlions
of reafoning to make it good ; but is plain to
every capacity that owns his Refurredlion ;
of which we have fuch afTurance from a fuf-
ficient number of competent witnefTes, as
makes it impoffible for any reafonabie man to
deny it. If his voluntary fuffering of death
therefore, befides the other great ends of it,
carries his example as far as poflible, his Re-
furredion fecures us of the Truth of all his
Promifes. But,
3. That he fliould likewile be declared to
be the Son of God, who thus fuffered and di-
ed for mankind, is what fomc are yet more of-
fended at. So great a Condefcenfion in God
Almighty, feems to them unbecoming the
Divine Majcfty , and is therefore incredible.
As in one cafe they objcdt againft the ftate of
his Humiliation, fo here they objed: againll
the Dignity jof his Perfon. This prejudice a-
rifes from hence, that the goodnefs of God
in this dilpenfatjon, and his love to mankind
is
490 SERMON XVI.
is fo far above their conception. And yet thefc
very men would Ibmetimes perliiade us to
have ftich an unreafonable opinion of the Di-.
vine goodnefs, as quite to deftroy all notions
of his Juftice. They would rather fuppofe
him never capable of being difpleafed with the
greateft wickednefs of mankind, than to be
reconciled upon fuch terms, as are fo much a-
bove their comprehenfion. But now certain-
ly, though no human underftanding was able
to find out fuch a method of reconciling thefe
Attributes of God to each other , yet being
made known to us by God himfelf , it muft
needs appear, to all reafonable and unpreju-
diced perfons, a method of infinite Wifdom,
thus to provide an Expiation for the fins of
men, in a way fatisfa6tory to his infinite
Juftice, afierting the Honour of his laws,
and declaring his perfed: hatred of all fin ,
and yet at the fame time confiftent with an
infinite Goodnefs and Compafiion to finful
men.
This gives us a full afi^urance of the mercy
of God, upon Our true Repentance, and a
juft ground of hope, that our fins are forgiven,
through the merits of Chrift. Which full af-
furance we could not have had, upon fuch
fufficient grounds, without a plain Revelation
from
SERMON XVI. 491
from God ; becaufc, though men Ihould na-
turally have the higheft thoughts of the Di-
vine Goodnefs, yet confidcring how much e-
vcry thinking man mud needs be confcious to
himfelf of his own unworchinels of fuch
goodnefs, by reafon of his manifold tranlgref-
fions of the Law of Nature, he could never
otherwife be free from great doubting and un-
certainty about it. And much lels could he
entertain any certain hope of an Eternal Re-
ward from a Being fo juftly offended at him.
It feems indeed to have been a general no-
tion of mankind, That God would admit of
fome fort of expiation for Sin, which occa-
fioned fo univerfal a pradtice of lacrificing ;
but that any facrifice which man could offer
fliould be a valuable confideration for this
purpofe, cannot eafily be conceived. But
when we are once affured that God has pro-
vided himfelf liich an all-fufficient facrifice,
we can then fee a reafon why he fuffered
fuch an univerfal opinion to prevail. And wc
can farther argue, with St. Taul^ ^ He that
/pared not his own Son, but delivered him
up for us all ; how jhall he not with him
alfo freely give us all things ? And though
this
— ■ — ^— _— ^— ^_— ^— ^^-^^—
f S^otn. 9. 32.
4-92 SERMON XVI.
this method of Redemption argues an infinite
condefcenfion, in Almighty God to his Crea-
tures, which of right they could neither claim
nor exped:, yet this ought not to offend us :
for fince he intimately takes care of every
part pf his Creation, we ought not to think
any rational creature below his notice; nor
are we to imagine, that his ways of caring
for them are only like ours. It is unreafon-
able to meafure his infinite goodnefs by our
ihailow conceptions of it. We ought rather
to admire the deep wifdom of it, and to own,
with the Apoftle, that §/V is a faithful fay-
ing and worthy of all acceptation , that
Chrift Jefus came into the world to fave
finners,
4. It is objected, that we cannot compre-
hend the manner, in which the Divine and
Humane Nature are united in the perlbu of
our Redeemer. But certainly this ought no
more to be a prejudice againft the belief of
it, when it is revealed to us, and that Reve-
lation well attefted by God, than the union
of Soul and Body in our felves, though we
know not the manner of it, can hinder us
from being fully convinced of the thing by
its
" ' ■ ■ ■ Ill I »j 1 1 1 u \
S I Tm. I. 15.
SERMON XVI. 493
its cfTedts. And that this partaking of the
Divine and Human Nature renders him a pro-
per Mediator and Interceffor, with God for
man, cannot reafonably admit of any dif-
pute.
5-, The time of our Saviour's coming into
the world is fometimes objed:ed againft, as if
it had been too long delayed, liippofing it e-
ver to have been neccffary, or even fo high-
ly beneficial to mankind as is pretended. But
this objcdtion cannot be made by any one,
who does not pretend to be as competent .1
judge of the fitnefs of the time, as God Al-
mighty. And it has been by fome obferved
to be much h'ke the Atheifts objedion againfl
God's making of the world, That if he had
made it at all, he would furely have made it
fboner. And yet by the very nature of the
thing, if it ever was created, that is, ever had
a beginning, there mud have been a time
when it was jufl: fo near that beginning, or
was jufl: of the fame age, as it is now luppo-
fed to be. So that this objection is either of
no force at all, or the world mufl: never have
been created, that is, it mufl: have been from
Eternity ; againfl which there are yet greater
objections. And therefore it is much more
reafonable to fuppofe, that he who made it
knew
494 SERMON XVI.
kne\S/ the fitted time. So he who fent his
Son into the vvorJd, for the falvation of man-
kind, and to reveal his will by him, beft knew
the proper time to fend him. Not that men
were utterly deftitute of the mercy of God,
or of all means of falvation, who lived before
his coming in the fleili, as the objedlion muft
luppofe, if it have any force in it ; for the
promife of falvation, by him, is near upon as
old as the firft tranigreflion ; and the efledls
of his propitiation have relpcd: to times pad,
as well as future. And fmce, by the Divine
Difpenfation, he was to appear once for all,
we may, without contradicting any principle
of Reafon, fuppofe the time, in which he did
appear, to have been the fitted. But this is
not all that may be faid to induce us to ap-
prove of it. For we may alfo difcover Se-
veral indanccs of fuch fitnels, (though we
cannot pretend to know them all) which
make that time, in which he did come, ap-
pear to have been very proper : as for in-
ftauce, Thar it was when men dood in the
greated need of fuch a Revelation as he came
to make, being, by degrees, lunk into the ut-
mod corruption both of Religion and Mo-
rality ; When divers other means of reform-
ing them had quite lod their efFedt ; When
Philo-
SERMON XVI. 495
Philofophy, upon mere principles of Reafon,
had in vain artempted to reclaim themj and
confefs'd itfelf unable to do it without farther
inftrudtion and afliftance from Heaven ; When
the world had been prepared by ancient Pro-
phets, for a long time, to expedl his coming ;
And when the outward ftate of the world
was fuch, as to make his coming the mofl be-
neficial, the Providence of God having gra-
dually dilpofed all things for it, ib that his
docStrine might have the bed opportunity both
of being known and examined , that men
might not be faid to be lurprized into it.
Thefe and divers other inftances of the ficnefs
of that feafon, in which he appeared, have
been more largely treated of by thofe who
difcourle concerning the fulnefs of Time in
which God fent his Son into the worlds and
therefore I do but jufl mention them.
6. Not much unlike, to this objecStion of
time, is that of the place, or people, among
which he appeared. ^' Celfus thought it a ri-
diculous thing to imagine. That God ihould
fend his Son among the Jews^ an obfcure
and defpifed people ; he ought not, in his o-
pinion, to have confined him to fuch a fmall
corner
^ vide Orig. centra Celf. ^ag, 329.
496 SERMON XVI.
corner of the world, but to have infpired more
like him, and have lent them into all parts
of the world. And the hke objed:ion is flill
urged by Ibme againft the Chriftian Revela-
tion, or indeed againft the neeeflity of be-
lieving any Revelation at all to be ufeful. If
it was either neceflary or intended for any
great good to men, it ought, they fay, to
have been univerfal. And this want of uni-
verlality they think to be a fufficient reafon
for rejecting it. But now, if the foundation
of this objecSlion, or prejudice, againft the
Chriftian Revelation were good, it would
prove farther than thefe men pretend ; for^
as has been obferved by others, ' it would
prove
* Dr. Clarke of the Evidences of Natural and Revealed Re-
ligion, p.ii6. Njzu, fays he, (not to take notice here, that it
is by no means impojfible, but alt men may be capable of re-
ceiving fome benefit from a Revelation, which yet n great part
of them may never have heard of;) If thefe mens reafoning
7vct6 true, it would follow, by the fame argument, that nei-
ther was Natural Religion neceffary to enable men to anfwer
the ends of their creation. Tor, though all the truths of Na-
tural Religion are indeed certainly difcoverable by the due ufe oj
right reafon alone; yet 'tts evident, AH Men are not endued
•with the fame Vacuities and Capacities, nor have they all e-
qually afforded to them the fame means of making that difco -
very ; as thefe Gentlemen themfelves upon fome occafions are
willing enough to own, tvhen they are defcribing the barbarofH
Ignorance of fome poor Indian Nations. And confeciuently the
knowledge
SERMON XVL 497
prove againfl: all the obligations of Natural
Religion, which it is certain all men have not
equal means or abilities of knowing and cul-
tivating. And the fame way of arguing
would prove, that God ought to have made^
not only all nations of men, but even all
particular men, equal in all other refpeitsjj
both of faculties and opportunities of im-
provement, that they might all be capable
of equal degrees of happinels. But as God
was under no obligation to make all his Crea-
tures of one rank; fo neither \yas he obliged
to make all men of the fame condition ; nor
to give them all the fame kind or degree of
happinefs; nor confequently to afford the
fame means of knowledge to all equally. Re-
velation is an adt of favour, which, though
fuch as were well difpofed to receive it, and
were fenfible of the want of it, had good
grounds to hope for, yet it could not of right
be demanded : that is, God was liot obliged
K k to
knowledge of Natural Religion being in faSl by no means uni-
verfal ; it zvill follozv, that there is no great necefftty even of
That; but that fnenma') do very weH without it, in ■performing
the funilions of the animal Life, and direiling themfelver
zuholly by the inclinations of fenfe. And thus theft Gentle-
men mufl at lafl be forced to let go all Moral Obligations y and
fo recur unavoidably to abfolatt Atheifm.
498 SERMON XVI.
to make it equally to all men. God has in-
deed been fo far good ro all men, as to give
them fome meaqs of knowing him, andfi)y
that has laid them under an obligation of feek-
ing after him, and likewife (as I have former-
ly ^ Ihewn) of inquiring, whether he has made
any farther particular Revelation of his will,
and of being ready to embrace it upon good
evidence. And if they do this fmcerely,
they will either find where that Revela-
tion is, or not be condemned for the want
of it, where they have no pofTible means
of finding it. But, by the way, thofe who
make this objedtion, cannot be of the num-
ber of thole who want thefe means ; be-
caufe they muft have heard of the Reve-
lation, before they could take this offence
at it ; and therefore may be juftly con-
demned for ungratefully rejedling fuch a gra-
cious ofFer, upon fo weak a pretence. For
is it not unreafonable to delpife a favour of-
fered to our felves, only becaufe we know not
the reafon why it has not yet been offered to
fome others ? Though it may in time be of-
fered to all that are found worthy of it.
And then as to the Place where the Gof-
pe!
^ Senn. x. and-x.\\.
SERMON XVL 4.99
pel firft began do be preached ; if it be allowed
rearonable, that the Author of it Ihould be a
real Man, his Birth and Coiiverlation, his Life
and Death, and Reiurredtion mufl; be in ibme
particular country, though the influence of
his dod:rine may reach to all that are wilhng
to receive it. And why ihould not Jttdact
be that country, as well as any other ? Hu-
man Prejudice may prefer others, as all Na-
tions are partial to themfelves ; but God, who
fees not as man lees, knows the fitteft place,
as well as time, for opening his difpenlations
towards man ; and fmce he chofe this, we
ought to acquiefce in it. Not but that an un-
prejudiced man may obferve fome reafon for
the choice. For in this place alone the know-
ledge of the One True God had been preferved,
while all other nations had worlhip'd U\^q.
Gods. Here were kept the ancient Oracles
of God, and the writings of the Prophets,^
which had teftified before of his coming :
here therefore were the evidences kept, where-
by it could be mofl: eafily proved, that he was
the perfon defigned and fent by God. And
there Was no neceflity that he Ihould appear
bodily in other nations, fince the Truth and
Divinity of his dodrine being once thus e-
K k X ftabliih'd,
500 SERMON XVI.
Hablifli'd, the benefits of it are not confined
to this, which Cf/^J* in contempt calls a Cor-
ner of the IVorld : but his Apoftles were fenc
out into all countries, with the power of his
Spirit, to convince the Gentile world, that
bv him falvation is come to them alfo, if they
will receive it. And it is offered to all in
fuch a way as to leave room for the tryal of
their virtue and fincerity, m admitting or re-
jeding it; affiftance being olFered, but no
force put upon the freedom of human Will in
it. And this is indeed by fome made an ob-
jedion againft the whole Oeconomy of Man's
Salvation, That God did not rather prevent
all Sin and evil from entring into the world
at firft, or at lead when it had entered, ra-
ther root it out all at once, than take iiich a
flow method for the cure of it. Why was
fuch a reformation, fay they^ fuffered to be
neceffary ? But as this objedion would de-
ftroy the original liberty of Hunian ^dions^
and take away the foundation of all virtue,
as well as vice : fo it is not level'd only a-
gainft the Wifdom of God in Man's Redemp-
tion, but againft his Providence in general,
of which, in the prefent cafe, I fuppofe men
to be already convinced ; and therefore iliall
not
SERMON XVI. 501
not refiime the arguments for it, which are
common to all who believe a wile and good
Providence governing the World.
But befides the prejudices which men take
at the Terfon of our Saviour, the Time, and
Place, and Manner of his appearing in the
world ; they likewife take offence at his ©^-
6irine , which by fome is accufed for being
too Tlaifty by others for being too Sublime
and Myfterious. Sometimes the Preceptive
part of it is reprefented as deficient, fometimes
too rigorous and fevere ; and, upon the wh©le,
it is objeded, that, in fadt and experience, ic
does not appear effeBual enough to fecure
thq end it propofes.
I. It is accufed of too great ^laimiefs and
S|implicity. The Greeks , or Gentile Philo-
Ibphers, fought after ijuifdom, exped:ed things
lliould be proved to them in a philolbphical
way, and delivered with all the advantages of
Human Art and Eloquence ; but inflead of
this, they met with a plain and artlefs narra-
tion of an unexpedted matter of fad: ; of the
life and miracles, the death , and fufferings,
and reliirredion of Jejus Chriji. And they
are directed to obey his precepts, and to be-
lieve in him as the Author of life, and Judge
of the world. This to theni feems foolifl)-
K k 3 iiefs.
502 SERMON XVI.
ncfs. But is not this in truth an high com-
mendation of this DodrinCj that it ihould
prove a matter of fuch high importance , by
an argument fo level to all capacities, as that
of Chrift's Refiirredion was, for proving the
truth of what he taught, particularly, con-
cerning the Refiirrection, and a Future State ?
Their way of teaching, look'd as if they
thought only men of learning and leifure worth
raking notice of; but Divine wifdom is more
univerfally beneficent, and refpedrs not men ac-
cording to thefe outward advantages. And
then for the Preceptive part of this Dodrine,
though it be plain and iliort, yet it is deliver-
ed, as laws ought to be, in Terms of Autho-
rity, giving the mofl excellent Rules of life
that are any where to be met withal ; and
adding the greareft fandion to them, by fet-
ting before men the highell: rewards and pu-
nishments, for the obfervance or nori-obier-
vance of them. What can be more worthy
of God than a Do6trine fo plain, and yet fo
full and perfect, reaching to the very thoughts
and intentions of the heart ? I am afraid
the true rcafon of mens prejudice to this
plainnefs, is, that it awakens their own Con-
fciences too much againft them, that it
would be the mofl efFedual means of re-
forming
SERMON XVI. 503
forming them, but that they hate to be re-
formed.
z. The Dodrine of Chriftianity is fome-
times reprefented as too fiiblme and myfteri-
ous, declaring to us things above our com-
prehcnfion ; and for that reafon fbme men are
prejudiced agaiiifl: it. I iliall not mention par-
riculars, bccaufc they have been fubjeds often
treated of by others, in particular Difcourfes.
I fliall only obferve in general, that if a Re-
velation from God, is necefTary to teach us a-
ny thing, concerning the Divine nature, and
his defigns towards mankind, and in relation
to a Future State, more than vi^hat we could
naturally know before, it mufl: of necefTity
be fomething which our Reafon could not
difcover ; and as far as the nature of an Infi-
nite Being is concerned in it, it mud exceed
our finite Capacities , by the very nature of
things : And yet the Belief of it when To re-
vealed, may be very reafonable, fo long as it
implies no contradiction. And indeed, it would
be a much greater prejudice againft a Revela-
tion's being from God, if it had no marks in
it of any thing, but what human reafon could
have dilcovered without it.
3. Though the Morality of the Chrifiian
Dodlrine, has been generally allowed to ex-
Kk 4 Q<^.
$04- SERMON XVI.
eel all others in perfedion, yet there are not:
wanting, fome who feem to tax it with <^ej?-
ciency. An Author, whom I have formerly
mentioned, in his high admiration of Epcu-
rean Frtendfly'tp ', tells us, that we Chrtjfi-
ans ought to have an higher veneration of
Epicurus for this virtue of Friendjhip than
Cicero ^ , becaufe even our Holy Religion it
felf does not any "djhere particularly require
of us that virtue. This hint he took from
another Author ", who has infmuated, that
fome of the moji Heroic k virtues have little
fiotice taken of them in our Holy Religion ;
and particularly that Private Fricndjhip and
Zeal for the Tublick and our Countrey, are
virtues fur el^ volmitary in a Chriftian. They
are no ejfential parts of his Charity. And
they would both feem to defend this ftrange
kind
1 Di/cowr/e o/Fjree-Thinking, />4j. 130.
^ By the way, this Author wotdd either impofe upon us, or
isgrojly m.fiaken himfelf, in -ujhat he there quotes out 0/ Cicero :
becaufe it is the Epicurean zvho /peaks in thai pajjage , a„d
not Cicero Joimfelf, who in jinany places declares, that upo'n
tpicurean principles there could be no fuch thing as Friendfliip.
5« /7J5 Offices, lib. I. cap. 2. DeAmicitia. cap. 13 De Fi-
nib. II. M. &c. 111. II. and DeNat. Deor. lib. 1. 44. ani
elfe-ivhere.
n CharaSliriflUks, in the EJfay en Ireedom of Wit and Hu-
mokfy pag. 98.
SERMON XVI. 505
kind of Reafoning, from the Conccflion of
an Eminent Divine, who owns, that the word
Friendjhip^ in their fenfe, is not to be founc}
in the New Teftament ; which though it be
true, is nothing to their purpofe, but very-
much the contrary, ^y Friendjhtp^ they tell
us, is not meant that common Benevolence
and Charity f "jvhich every Chriji'tan is obliged
to Jhew towards all men^ and in particular
towards his Fellow Qhriftians^ his Neighbour^
Brother and Kindred of whatever degree ;
but that peculiar Relation ^ which is formed
by a Confent and Harmony of Mindsj by
mutual ejteem, and reciprocal tendernefs and
ajfe6iion ; and which we emphatically call
Friendjhip. But now is fuch a Relation, in
itfelf, abftracSted from thofe mutual good of-
fices, by which it is cultivated, any virtue ?
furely no more than Brotherhood, or Neigh-
bourhood, or Acquaintance, or a fimihtude of
Studies or Education, which are not always
in our own power. But thole offices which
adorn this Relation, which alone are the vir-
tues of it, are commanded by the Chriftian
Law, which obliges us to every thing that is
virtuous and praife worthy^ or even of good
report^ and, in the moft difmterefted manner,
to do good where wc hope for no return. We
are
^o-6 S^ERMON XVL
ai^ commanded- to be of the fame intnd one
rb^juard'i 'another^ and to perform all the bf-
ttt^ o^ miitttal affeBion and benevolence :
Aftd when this happens to be more re-
markably done between a ^t^sr^ then it is cal-
led Friendfhip : but then it is only limiting
thbfe ExpreflionS of kindnels and goodwill to
Ibipe particulars, which the Chriftian Dodrine
cotnmands more univerfally to every one that
is capable of receiving them. There is not
any particuliar. office of this admired Friend-
fhlf^ but what Is more eminently contained'
in St. Taul's cHaradter of Charity. And
whoever reads the New Tcftament will find^"
that to 1.6ve our Neighbours as our felves,
which is the great Mark of a Chriftian, com-
prehends all the offices of kindnefs which one
man cgn owe to another in any relation. And
tTiat there ^re occafions on which we ought
to lay down our lives for the brethren, which
is as far as any Rational Frieudlhip can pre-
tend to go. A Friend 111 ip built upon any
principles, diftindt from thofe which Chriflian
Charity commends, is ^o far from being a great
virtue, that it is nothing elfe but a want of
focial affe5iion to the reft of mankind. And
the like may be faid for the love of our coun-
tryy which can never be a virtue, but when it
proceeds
SERMON XVI. 507
proceeds upon a principle of univerfal bene-
volence, and a zeal to do the greatefl: good
we can to men. Bur, I hope, I need not dwell
upon {o unrealbnable a prejudice.
4. On the other hand, fbme are offended
at the Chriftian Dodlrine, becauje the precepts
of it are too fever e. It commands us to mor^
tify all our lulls and pa/Tions , and to deny
our felves to a great degree, and to part with
all things, even life it {t\'i^ rather than deny
or renounce Chrift and his Gofpel. This, our
Saviour knew, and foretold, would be a great
prejudice to worldly men, and that when
ferfecut'ion Jhould ar'ife becaiife of the word
they would ^prefently be offended. But it is
not therefore a juft objecSlion, againll its be-
ing a Doctrine worthy of God. For as to the
(lri(Stnefs of its precepts , in refped: of deny^
ing imgodl'mefsy and worldly htfts., and living
fiber ly, right eoufy^ and godly in the worlds
and the reftraining all evil thoughts and de-
fires, as well as words and acStions, it is whar
will approve it felf to be juft and right, to
the calmcft reafon of mankind. And there is
no duty bf hfe enjoined in it, but what fomc
or other, even of the beft Heathen Philolb-
phers, have upon occafion commended as moft
noble, and beft becoming a truly virtuous
mind ;
5o8 SERMON XVI.
mind; though they have not always con-
ftamly infilled upon them. And as for the
obligation of lufFcring for the fake of Chrift ,
when we arc called to it, it is abundantly
compcnfated by the promife of Grace and
Affiftance, and by that clear difcovery of a
Future Reward, which the Gpfpel has promi-
fed to all that obey it. This makes it highly
reaf^nable in refped of our Lawgiver and
Judge, who has provided fuch an infinite Re-
ward for us : And it may likewife be the mod
generous way of doing good to mankind,
thus to offer up our Hves to maintain the truth
pf that Revelation, which is Ip worthy of all
men to be received. But if Mr. Hobbes's do-
ctrine were true, (viz. that ° at the command
of the Magifrate^ a man may lawfully deny
Chr'tfl with his mouthy becaufe then the a-
Bion is not his that denies him^ but his fo-
vereign's.J As this Revelation, fo highly
beneficial to mankind, could never at firft have
been propagated in the world, fo it could ne-
ver long fubfift in it, if the powers of the
world ihould think fit to forbid it, as they
did at the firft. And upon the lame foot any o-
ther Truths may be deftroyed, if no man be
obliged,
o Leviathan, Part. 3. c^. 43. />. 271.
SERMON XVI. 5op
obliged, either in honour or coiifcience, to
maintain them.
5-. It is farther objected, That the Do(5lrine
of the Golpel has not proved fo effedual as
it ought to have done, if it had been from
God. Chriftians, they fay, are greatly divi-
ded, though the Gofpcl pretend to be a do-
d:rine-Of the greatefl: Unity and Peace; and
they are many of them very corrupt in their
lives and pradiices, though they affirm, it
affords much greater afliftances towards purity
and holinefs of Life, as well as ftridter pre-
cepts, than any other inftitution. This, I
confels, is a fore refled:ion upon fuch as call
themfelves Chriftiaus, which it highly con-
cerns every one of them to do all he can 10
confute, by living more agreeably to his Pro -
feffion. But though this may be too great an
dccafion of offence, for which they that give
it muft at lad be feverely anfvverable ; yer, I
hope, it is no juft objection againft the truth
of that docftrine which fo entirely forbids it.
For if it were, it would be an objection a-
gainft ail good doctrine whatever, and even
againft Reafon it feli^ which ail allow is as much
contradidted by the vicious lives of thole, who
profefs they ought to be governed by it. The
Gofpel >vas iiot intended to force men to be
good;
5IO SERMON XVI.
good, but to give them the bed motives and
encouragements to be fb, and then to leave
them to their choice, whether they would
comply with the terms of it. And as I have^
in a former dilcourfe, obferved, that the
Gofpel had undeniably this good efTed: upon
the lives of the firfl: Chriftians, which conti-
nued as long as it was profefs'd only by thofe
who did really believe it ; fo, I doubt not, but
the like effed: would appear again, if thofe
who believe it, upon a fincere convidion of
its Truth and Excellency, could be feparated
from thofe who only put on an outfide profef-
fionof itjbecaufe it is the cuftom of the coun-
try. And even, as the cafe now ftands, where
there is fo great a mixture of many Nominal,
with a few Real Chriftians, I hope, if a Chri-
flian Country were compared with any otherSjj
that have never heard of the Name of Chrifl,
an impartial man would find a very confider-
able difference in the lives and manners of men
to the advantage of the Chriftian Caufe ; even
though it be allowed, that the corruption of
Chriftianicy may have made fbme men much
worfe than they would otherwife have been.
I do not pretend to have mentioned all the
particular prejudices of men againfl the Chri-
ftian Revelation (fome of which are ground-
ed
SERMON XVI. 511
ed upon difficult or mif-underftood places 9f
Holy Scripture, or not being fufficicntly ac-
quainted with ancient Cuftoms and Languages,
and lb wrefting what they do not undcrftand,
to the perverfion of what they do.) But
from the nature of thefe which I have touch-
ed upon, as moft common, we may be able
to form fome judgment of the reft ; and to fee
that they proceed not from any real defed:
in the Golpel, which can make a wife and
unprejudiced man think it the his worthy of
God : and therefore fmce it has all the evi-
dence, which I have mentioned before, that
any Revelation can have, of its being from
God, we can have no juft teafbn to refufeour
alTcnt to it ; but rather heartily to thank God
for having called us to this ejiate of falva-
tion through Chrift^ and; to hold fafl the pro-
fejjlojt of our Faith without wavering ; and
to ftudythe holy Scriptures conftantly, which
are able to make us wife unto falvation,
and to iliew us more and more the Excellency
of the Knowledge of the Gojpel ofChrif, by
which we Jhall he favedi unlefs we have be-
lieved in vain.
I iliall conclude all with that exhortation of
the Apoftle, with which I begun my firft Dif-
- courfc.
512 SERMON XVi.
courle, Take heed. Brethren, left there he
in any of you an evil heart of unbelief in
departing from the Living God.
Now tinh hm who is able to keep Us from
falling, and to prefent us fault lefs be-
fore the fire fence of his Glory with eik-
ceedingjoy ; To the Only Wife God, our
Saviour, be Glory and Majefty, domi-
nion and Tower^ now and for eveir.
Amen.
FINIS:
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