GIFT OF
SEELEY W. MUDD
and
GEORGE 1. COCHRAN MEYER ELSASSER
DR. JOHN R. HAYNES WILLIAM L. HONNOLI)
JAM ES R. MARTIN MRS. JOSEPH F. SARTORI
to tin
UNIVERSITY OF CALIFORNIA
SOUTHERN BRANCH
JOHN FISKE
This book is DUE on the last date «
THE LIBRARY
OF
THE UNIVERSITY
OF CALIFORNIA
LOS ANGELES
OBSERVATIONS
ON
M A N,
HIS FRAME, HIS DUTY, AND HIS
EXPECTATIONS.
IN TWO PARTS.
PART THE SECOND:
CONTAINING
OBSERVATIONS ON THE
DUTY AND EXPECTATIONS OF MANKIND.
BY DAVID HARTLEY, M. A.
THE FOURTH EDITION.
1535
LONDON:
FIRST PRINTED IN MDCCXLIX.
Reprinted for
J. JOHNSON, St. PAUL'S CHURCH-YARD, BY W. EYRES, HORSF.-MARKtfl.
WARR1NGTON.
M DCCC I.
1375
AZ
THE
CONTENTS
OF THE
SECOND PART.
INTRODUCTION.
Diftribution ofthefecondpart, Page 3, 4.
CHAP. I.
Of the BEING and ATTRIBUTES of GOD,
and of NATURAL RELIGION.
Something muft have exifted from all eternity, 5, 6.
'There tnuft be an infinite and independent Being, 6 — 9.
c±he infinite and independent Being is indued with infi-
nite power and Knowledge, 9 — 13. God is infinitely
benevolent, 13 — 23. Five notions of infinite benevo-
lence confidered, and compared together, 23 — 30. There
is but one God, 30, 31. God is a fpiritual being, 31
— 34. God is an eternal and omniprejent being, 34,
35. God is an immutable being, 35. God is a free
being, 35 — 37. Holinejs, juftice, veracity, mercy,
arid all other moral perfections, ought to be ajcribed t»
God in an infinite degree, 37 — 41. God is to be con-
federed by us not only as our creator, but alfo as cur
governor, judge, and father, 41 — 45. The fore-
going evidences for the divine attributes afford a pro-
A 2 per
iv - CONTENTS OF THE
per foundation for natural religion, 45 — 48. Na-
tural religion receives great light and confirmation
from revealed, 48 — 52. Religion prefuppofes free-
will in the popular and practical Jenje, \. e. /'/ pre-
fuppcfes a 'voluntary power over' our affeftions and
a ft ions, 53 — 55. Religion does not prefuppoje free-
will in the philofophical fenfe, i. e. it does not prefuppofe
a power of doing different things, the previous circum-
fianees remaining the fame, 56 — 66. The infinite power
and knowledge of God exclude free-will in the pbilofo-
pbicalfenfe, 66—70.
CHAP. II.
Of the TRUTH of the CHRISTIAN RELIGION.
The genuinenefs of the fcriptures proves the truth
of the faffs contained in them, 72—77. The genu-
insnefs of the Jcriptures proves their divine autho-
rity, 77, 78. The truth of the principal faffs, con-
tained in the fcriptures proves their divine authority,
79, 80. Three different fuppofitions, which may be
made concerning the divine inspiration of the fcriptures,
80 — 84. The manner in which the fcriptures have
been handed down from age to age, proves both their
genuinenefs and truth, 84 — 86. The great importance
of the fcriptures proves both their genuinenefs and
truth, 86 — 96. The language, ftyle, and manner
of writing ufed in the fcriptures, prove their genu-
inenefs, 97, 98. The great number of particular
circumftances of time, place, perfons, &c. mentioned
in the fcriptures, prove both -their genuinenefs and
truth, 99 — 104. The agreement of the fcriptures
with hiftory, natural and civil, is a proof of their
genuinenefs and truth, 104 — 122. The agreement
of the books of the Old and New Teftaments with
themfehes and each other, is an argument both of their
gtnuincnefs and truth, 122 — 126. ~Tbe unity of
dcfign, which appears in the difpenfations recorded in
the
SECOND PART. v
the Jcriptures, is an argument not only of their truth
and genuinenejs, but aljo of their divine authority,
126 — 136. Divine communications •, miracles, and
prophecies, are agreeable to natural religion, and
Jeem even necejjary in the infancy of the world, 137
— 141. 'The objections made againft the miracles re-
corded in the Jcriptures, from their being contrary to
I he courfe of nature, is of little or no force, 142 —
149. 'The hiftorical evidences for the genuinenejs,
truth, and divine authority, of the Jcriptures, do not
grow lefs from age to age, but rather increafe, 149,
1 50. The prophecies delivered in the Jcripiures prove
their divine authority, 150 — 157. 'The objcurity of
the prophecies does not invalidate this proof, 157 —
1 60. 'The double ujes and applications of the types
and prophecies are no objection to the evidences deducible
from them, but rather a confirmation of thefe evidences
1 60, 161. The application of the types and prophe-
cies of the Old Teftamcnt, by the writers of the New,
does not weaken the authority of thefe writers, but
rather confirm it, 162 — 166. The moral characters
of Chrift, the prophets, and apoftles, prove the truth
and divine authority of the Jcriptures, 167 — 172.
The excellence of the dottrines contained in the Jcrip-
tures is an evidence of their divine authority, 172
— 174. The many advantages which have accrued t»
the world from the patriarchal, judaical, and chrij-
tian revelations, prove the divine authority of the
Jcriptures, 174 — 177. The wonderful nature, and
Juperior excellence, of the attempt made by Chrift and
his apoftles, are evidences of their divine authority,
177, 178. The manner in which the love of God,
find of our neighbour, is taught and inculcated in the
Jcriptures, is an evidence of their divine authority,
178 — 1 80. The doRrine of the neceffary Jubjerviency
of pain to pleajure, unfolded in the Jcriptures, is an
evidence of their divine authority, 180, 181. The
mutual inflrumsntality of beings to each other's hap-
A 3 finefs
vi CONTENTS OF THE
pinefs and inifery, Unfolded in the Jcriptures, is an
argument of their divine authority , 182 — 184. 'The
divine authority of the Jcriptures may be inferred from
the Juperior wifdom of the Jewifh laws, considered in
a •political light, and from the exquijile workman/hip
Jhewn in the tabernacle and temple, 184. 'The want
of univerfalify in the publication of revealed religion,
is no objection to it ; but on the contrary, the time
and manner in which the fcriptures were written,
and delivered to the world, are arguments for their
divine authority, 184 — 187. 'The exclujion of all
great degrees of enthufiafm and impojlure from the
characters cf Chrift, the prophets and apoftles, proves
their divine authority, 187 — 189, 'The reception
which Chrift, his fore-runners and followers, with
their doftrines, have met with in all ages, is an argu-
ment cf their divine authority, 189 — 191. The re-
ception which falfe religiens have met with in the
world, are arguments sf the truth of the chriftiant
19*1-195.
GHAP. 111.
Of the RULE of LIFE.
SECT. I.
Of the Rule of Life, as dcducible from the Practice
and Opinions of Mankind.
The pr office cf mankind affords Jome diretHon in
rejfeft of the rule of life, 197, 198. The opinions
cf mankind afford a better direction in refpecJ of the
rule of life, than their practice, 198, 199. The rule
of life drawn from the fraftice and opinions of man-
kind is favourable to the caufe of virtue, 199 — 207.
This rule correfts and improves itfelf perpetually, 207
— 210.
SECT.
SECOND PART. vit
SECT. II.
Of the Regard due to the Pleafures and Pains of
Senfation, in forming the Rule of Life.
'The pleafures of Jenjation ought not to be made a
primary purfuit, 211 — 215. 'The purfuit of fenftble
pleafure ought to be regulated by the precepts of piety >
benevolence ', and the moral Jenje, 215 — 218. Prac-
tical rules concerning diet, 218 — 228. Practical rules
concerning the commerce between the Jexes, 228- — 238.
Practical rules concerning the hardjhips, pains, and
uneafmejfes, which occur in the daily intercourfes of life,
238—241.
SECT. III.
Of the Regard due to the Pleafures and Pains of
Imagination in forming the Rule of Life.
pleajures of imagination ought not to be made
a primary purfuit, 242 — 245. The purfuit of the
pleafures of imagination ought to be regulated by the
precepts of benevolence, piety, and the moral fenfe, 245
— 248. Practical rules concerning the elegancies, and
amufements of life, 248 — 251. Practical rules con-
cerning mirth, wit, and humour, 251 — 253. Prac-
tical rules concerning the polite arts, and particularly
of painting, mufic, and poetry, 253, 254. Practical
rules concerning the purfuit of Jcience, 255, 256.
Practical rules concerning the ignorance, difficulties, and
perplexities, in which we find ourf elves involved, 256
-—258.
SECT. IV.
Of the Regard due to the Pleafures of Honour, and
jthe Pains of Shame, in forming the Rule of Life.
The pleafures of honour ought not to be made a pri-
mary purfuit, 259 — 262. The pleajures of honour
may
Yiii CONTENTS OF THE ,
may be obtained in their great eft degree, and higbeft
perfection, by faying a ftrift regard to the precepts
tf benevolence, piety, and the moral fenfe, 262 — 264.
Practical obfervations on the nature of humility, and the
methods of attaining it, 264 — 270.
SECT. V.
Of the Regard due to the Pleafures and Pains of
Self-iotereft in forming the Rule of Life.
The pleafures of f elf -inter eft ought not to be made a
primary purfuit, 271 — 279. A ftrift regard to the
precepts of benevolence, piety, and the moral fenfey
favours even grofs fclf-intereft, and is the only method
by which the refined and rational can be Jecured9 27 9,
280. Practical obfervations on Jelf- inter eft and Jelf-
annihilation, 280 — 282.
SECT. VI.
Of the Regard due to the Pleafures and Pains of
Sympathy, in forming the Rule of Life.
The pleafures of fympathy improve thofe of Jen-
Jation, imagination, ambition, and felf-iniereft j and
unite with thofe of theopathy and the moral fenfe :
they are felf-confiftent, and admit of an unlimited ex-
tent j and confequently they may be our primary pur-
fnit, 283 — 290. Practical rules for augmenting the
benevolent affeftions, and fupprejfing the malevolent
ones, 291, 292. Practical rules for the condutf of
men towards each other in fociety, 292 — 300. Of
the duties ari/ing from the principal relations of lifet
301—308.
SECT.
SECOND PART. ix
SECT. VII.
Of the Regard due ta the Pleafures and Pains of
Theopathy, in forming the Rule of Life.
The love of God regulates, improves, and perfetts
all the other parts of our nature* and affords a plea-
Jure Juperior, in kind and degree, to all the reft ; and
therefore is our primary purjuit, and ultimate end,
309 — 315. Practical rules concerning the theopa-
thelic affections, faith, fear, gratitude, hope, truft,
resignation, and love, 316—330. Practical rules
concerning the manner of exprejjing the theopathetic
aff eft ions by prayer, and other religious exercijes, 331
— 336-
SECT. VIII.
Of the Regard due to the Pleafures and Pains of the
moral Senfe, in forming the Rule of Life.
The moral Jenje ought to be made the immediate
guide of our aflions on all Judden emergencies, 337
—339. Practical rules for the regulation and im-
provement of the moral Jenje, 339,^ 340. General
corollaries to thejeven laftjeffions, 341 — 346.
,SECT. IX.
Of the Rule of Faith.
An inquiry how far faith in natural and revealed
religion, alfo in the particular tenets of chriftian
churches, is neceffary for the purification and perfection
»f our natures, 347 — 358.
CHAP.
CONTENTS OF THE
CHAP. IV.
Of the EXPECTATIONS of MANKIND, here
and hereafter, in Confequence of their
OBSERVANCE or VIOLATION of the RULE
of LIFE.
SECT. I.
Of the Expectation of Individuals In the prefent
Life.
// is probable, that moft or all men receive more
happinefs than mifery, in their pajfage through the
prefent life, 359 — 361. The balance cannot be much
in favour even of the moft happy, during the prefent
life, 361 — 363, Virtue has always the fairejl prof-
peft even in this life, and vice is always expofed to the
great eft hazards, 363. And yet it does not Jeem at all
probable ', that happinefs is exaftly proportioned to virtue
in the prefent life, 364, 365.
SECT. II.
Of the Expectation of Bodies Politic, the Jews in
particular, and the World in general, during the
prefent State of the Earth.
// is probable, that all the prefent civil governments
will be overturned, 366 — 370. // is probable, that
the prefent forms of church-government will be dif-
Jolvedt
SECOND PART xi
Jolved, 370 — 372. // is probable, thai tbe Jews will
be reftored to Palseftine, 373 — 375. The chriftian
religion will be preached to, and received, by all nations,
376 — 380. It is not probable, that there will be any
pure or complete happinefs before the deftruclion of this
world by fire, 380, 381.
SECT. III.
Of a future State after the Expiration of this Life.
// is probable, from the mere light of nature, that
there will be a future ft ate, 382 — 392. The chrif-
tian revelation gives us an abfolute affurance of a
future ftate, 393 — 395. The rewards and puni/h-
ments of a future life will far exceed tbe bappinefs and
mijery of this, both in degree and duration, 395 — 397.
It is probable, that the future happinefs of tbe good will
be of a Jpiritual nature ; but the future mijery of the
wicked may be both corporeal and mental, 397 — 402.
// Jeems probable, that the Joul may remain in a ftate of
inactivity, though perhaps not of infenftbility, from death
to the refurreftion, 402, 403.
SECT. IV.
Of the Terms of Salvation.
// follows from the foregoing theory of our intellectual
pleafures and pains, as well as from other ways of con-
fidering them, that the bulk of mankind are not qualified
for pure, unmixed bappinejs, 404, 405. // follows
from tbe declarations of the Jcripiures, that the bulk of
mankind are not qualified for the manfeons of the ble/ed,
405
xii CONTENTS.
405 — 407. A praftic a I application of this doftrine to
tbe real circumftances of mankind, 407 — 418.
SECT. V.
Of the final Happinefs of all Mankind in fome
diftant future State.
// is probable from reafon, that all mankind will be
made happy ultimately, 419— -425. It is probable
from the Jcriptures, that all mankind will be made
happy ultimately, 426 — 437.
CONCLUSION, 438.
O B S E R-
OBSERVATIONS
ON
MAN,
IN TWO PARTS.
PART II.
Containing OBSERVATIONS on the DUTY and
EXPECTATIONS of MANKIND.
INTRODUCTION.
\V HATEVER be our doubts, fears, or anxi-
eties, whether fclfifh our fbcial, whether for time
or eternity, our only hope and refuge muft be
in the infinite power, knowledge, and goodnefs
of God. And if thefe be really our hope and
refuge, if we have a true practical fenfe and con-
viction of God's infinite ability and readinefs to
protect and blefs us, an entire, peaceful, happy
resignation will be the refult, notwithftanding the
clouds and perplexities wherewith we may fome-
times be encompafied. He who has brought us
into this ftace, will conduct us through it: he knows
all our wants and diftrefles : his infinite nature will
VOL. II. B bear
ii INTRODUCTION.
bear down all oppofition from our impotence, igno-
rance, vice, or mifery : he is our creator, judge,
and king, our friend, and father, and God.
And though the tranfcendent greatneis and glo-
rioufnefs of this profpecl: may, at firft view, make
our faith ilagger, and incline us to difbelieve through
joy ; yet, upon farther confideration, it feems rather
to confirm and eftablilh itfelf on that account ; for
the more it exceeds our gratitude and comprehen-
fion, the more does it coincide with the idea of that
abfolutely perfect being, whom the feveral orders of
imperfecl: beings perpetually fuggeft to us, as our
only refting place, the caufe of caufes, and the fu-
preme reality.
However, on the other hand, it muft be acknow-
ledged, that the evils which we fee and feel are ftrong
arguments of the poflibility of ftill greater evils, of
any finite evils whatever, and of their confiftency
with the divine attributes. All finites are equally
nothing in refpecl: of .infinite; and if the infinite pow<-
er, knowledge, and goodnefs of God can permit the
leaft evil, they may permit any finite degree of it,
how great foever, for any thing that we know to
the contrary. And this moft alarming confideration
cannot but compel every thinking perfon to ufe his ut-
moft endeavours, firft for his own prefervation and
deliverance; and then, in proportion to his benevo-
lence, for the prefervation and deliverance of others.
Nor can fuch a perfon long hefitate what method
to take in the general. The duties of piety, bene-
volence, and felf-government, confidered in the ge-
neral, have had fuch a ftamp fet upon them by all
ages and nations, by all orders and conditions of
men, approve themfelves fo much to our frame and
conftitution, and are fo evidently conducive to both
public and private happinefs here, that one cannot
doubt of their procuring for us not only fecurity, but
our Jummum bonum, our greateft pofiible happinefs,
during
INTRODUCTION. in
during the whole courfe of our exiftence, whatever
that be.
Thefe are the genuine dictates of what is called
natural religion. But we, who live in chriftian
countries, may have recourfe to far clearer light,
and to a more definite rule : the chriftian revela-
tion is attefted by fuch evidences hiftorical, prophe-
tical, and moral, as will give abundant comfort and
fatisfaction to all who feek them earneftly. A future
life, with indefinite, or even infinite, rewards and
punifhments, is fet before us in exprefs terms, the
conditions declared, examples related both to en-
courage our hopes, and alarm our fears, and aflu-
rances of afiiftance and mercy delivered in the ftrong-
efl and moft pathetic terms.
Yet ftill there are difficulties both in the word of
God, and in his works ; and thefe. difficulties are
ibmetimes fo magnified, as to lead to fcepticifm, in-
fidelity, or atheifm. Now, the contemplation of
our own frame and conftitution appears to me to
have a peculiar tendency to leflen thefe difficulties
attending natural and revealed religion, and to
improve their evidences, as well as to concur with
them in their determination of man's duty and ex-
pectations. With this view, I drew up the foregoing
obfervations on the frame and connection of the
body and mind ; and, in profecution of the fame
defign, I now propofe,
Firft, To proceed upon this foundation, and upon
the other phenomena of nature to deduce the evi-
dences for th& being and attributes of God, and the
general truths of natural religion.
Secondly, Laying down all thefe as a new founda-
tion, to deduce the evidences for revealed religion.
Thirdly, To inquire into the rule of life, and
the particular applications of it, which refult from
the frame of our natures, the dictates of natural
religion, and the precepts of the fcriptures taken
B 2 together,
iv INTRODUCTION.
together, compared with, and calling light upon
each other. And,
Fourthly, To inquire into the genuine doctrines
of natural and revealed religion thus illuftrated,
concerning the expectations of mankind, here and
hereafter, in confequence of their obfervance or vio-
lation of the rule of life.
I do not prefume to give a complete treatife on
any of thefe fubjefts j but only to borrow from the
many excellent writings, which have been offered to
the world on them, fome of the principal evidences
and deductions, and to accommodate them to the
foregoing theory of the mind; whereby it may ap-
pear, that though the doctrines of afibciation and
mechanifm -do make fome alterations in the method
of realbning on religion, yet they are far from lef-
fening either the evidences for it, the comfort and
joy of religious perfons, or the fears of irreligious
ones.
UBSERVA-
OBSERVATIONS
\
ON
MAN,
HIS FRAME, HIS DUTY, AND HIS EXPECTATIONS.
CHAP. I.
Of the BEING and ATTRIBUTES of GOD, and of
NATURAL RELIGION.
PROP. I.
Something muft havg exifted from all Eternity ; or, there
never was a 'Time when Nothing exifted.
FOR, when we place ourfelves in fuch an imagi-
nary point of time, and then try to conceive how
a world, finite or infinite, mould begin to exift, abfo-
lutely without caufe, we find an inftantaneous and
irrefiftible check put to the conception, and we are
compelled at once to reject the fuppofition : fo that
the manner in which we reject it, is a proper authority
for doing fo. It is fuperfluous, in this cafe, to inquire
into the nature of this check and rejection, and dif-
fent grounded thereon j fince, after all our inquiries, we
muft (till find an infuperable reluctance to affent.
The fuppofition will not remain in the mind, but is
B 3 thrown
6 O/ the Being and Attributes of God,
thrown out immediately j and I do not fpeak of this,
as what ought to follow from a proper theory of
evidence and aflent, but as a fact, which every man
feels, whatever his notions of logic be, or whether
he has any or no ; and 1 appeal to every man for the
truth of this facl. Now, no truth can have a greater
reality to us, nor any falfehood a greater evidence
againft it, than this inftantaneous, neceflary aflent or
difient, I conclude, therefore, that there never was
a time when nothing exifted j or, in other words,
that fomething muft have exifted from all eternity.
PROP. II.
There cannot have been a mere Succejfion of finite depen-
dent Beings from all Eternity ; but there muft exift, at
hajlt one infinite and independent Being.
IP an infinite fuccefllon of finite dependent beings
be poffible, let M, N, 0, &c. reprefent the feveral
links of this chain or feriesj N is therefore the mere
effect of M> O of Ny &c. as we defcend ; and
as we afcend, M is the effect of Ly L of K, &c.
£,ach particular being, therefore, is a mere effect*
and therefore the fuppofition of fuch a fucceffion
finite a parte ante, would be rejected immediately
according to the laft propofition, fince A the firft
term, would be an effect absolutely without a caufe.
And the fame thing holds, whatever number of
terms be added a parte ante. If, therefore, an infi-
nite number be added (which I here fuppoie pofijble
for argument's fake), ib that the feries may become
infinite a parte antet the fame conclufion muft be va-
lid according to the analogy of all mathematical rea-
fonings
and of Natural Rtligion. 7
fonings concerning infinites : fmce we do not ap-
proach to the poflibility of this feries in any ftep of
our progrefs, but always remain in the fame ftate of
utter inability to admit it, we can never arrive thither
ultimately. Wherever the ultimate ratio of quanti-
ties, fuppofed then to be infinitely great or fmall, is
different from that of trie fame quantities fuppofed to
be finite, there is a perpetual tendency to this ultimate
ratio in every increafe or diminution of the quanti-
ties: it follows, therefore, that an infinite fucceflion
of mere finite dependent beings is impofiible to us ;
which relative impofiibility, as I obferved before, is
our ne plus ultra. Though we fhould fancy relative
impoflibles to be pofiible in themfelves, as it is fome-
times phrafed, the utter rejection, which forces itfelf
again and again upon the mind, when we endeavour
to conceive them fo, fuppreffes all nafcent tenden-
cies to afient.
The fame thing may be confidered thus : if there
be nothing more in the univerfe than a mere fuccek
(ion of finite dependent beings, then there is fbme
degree of finitenefs fuperior to all the reft j but this
is impoffible, fince no caufe can be afiigned for this
degree rather than any other: befides, this fupreme
finite being will want a caufe of its exiftence, fince
it is finite ; which yet it cannot have, fmce all the reft
are inferior to it.
Or thus : if an infinite fucceffion of finite beings
be poflible, let us fuppofe it in men: it will be ne-
ceflary, however, to fuppofe one or more beings fu-
perior to man, on account of the exquifitenefs of his
frame of body and mind, which is far above his own
power co execute, and capacity to comprehend :
and if this being or beings be not infinite, 'we
muft have recourfe to a fecond infinite fucceffion of
finite beings. But then it will be natural to fup-
pofe, that thefe beings, though able to comprehend
man through their fuperior faculties, cannot comprc-
B 4 hend
8 Of the Being and Attributes of God,
hend themfelves, and fo on till we come to an infinite
being, who alone can comprehend himfelf.
There are many other arguments and methods of
reafoning of the fame kind with thofe here delivered,
which lead to the fame conclufion ; and they all feem
to turn upon this, that as all finite beings require a
fuperior caufe for their exiftence and faculties, fo
they point to an infinite one, as the only real caufe,
himfelf being uncaufed. He is, therefore, properly
denominated independent, felf-exiftent, and necefla-
rily exiftent ; terms which import nothing more,
when applied to the Deity, thin the denial of a fo-
reign caufe of his exiftence and attributes; notwith-
ftanding that thefe words, on account of their differ-
ent derivations, and relations to other words, may
feem to have a different import, when applied to the
Deity.
If it be objected, that a caufe is required for an
infinite being, as well as for a finite one j I anfwer,
•that though the want of a caufe for finite beings,
with other arguments to the fame purpofe, leads us
neceflarily to the confederation and admifllon of an
infinite one ; yet, when we are arrived' there, we are
utterly unable to think or fpeak properly of him:
however, one would rather judge, that, for the fame
reafon that all finitenefs requires a caufe, infinity is
incompatible with it.
If it be fuppofed poflible for a man, through logi-
cal and metaphyfical perplexities, or an unhappy
turn of mind, not to fee the force of thefe and fuch
like reafonings, he muft, however, be at leaft in
<equilibrio between the two oppofite fuppofitions of
the propofition, viz. that of an infinite fucceffion
of finite dependent beings, and that of an infinite
•independent being. In this cafe, the teftimony of
all ages and nations, from whatever caufe it arifes,
and of the fcriptures, in favour of the laft fuppofi-
tion, ought t6 have fome weight, fince fome credi-
bility
and of Natural Religion. 9
bility mud be due to thefej in whatever light they
be confidered. If, therefore, they have no weight,
this may ferve to (hew a man, that he is not fo per-
fectly in ^equilibria, as he may fancy.
This propofition will alfo be confirmed by the fol-
lowing. My chief defign under it has been to pro-
duce the abftract metaphyfical arguments for the
exiftence of an infinite independent being. Some of
thefe are more fatisfactory to one perfon, Ibme to
another; but in all there is fomething of perplexity
and doubt concerning the exact propriety of expref-
fions, and method of reafoning, and perhaps ever
will be ; fince the fubject is infinite, and we finite.
I have given what appears moft fatisfactory to my-
felf; but without the leaft intention to cenfure the
labours t>f others upon this important fubject. If
we underftood one another perfectly, not only our
conclufions, but our methods of arriving at them,
would probably appear to coincide. In the mean
time, mutual candour will be of great ufe for the
preventing the ill effects of this branch of the con-
fufion of tongues.
PROP. III.
Vhe infinite independent Being is endued ivitb infinite
Power and Knowledge.
THIS Propofition follows from the foregoing; it
being evident, that moft or all the ways there deli-
vered, or referred to, for proving an infinite being,
do, at the fame time, prove the infinity of his power
and knowledge. To fuppofe a being without any
power, or any knowledge, is, in effect, to take away
his exiftence, after it has been allowed. And to fup-
pofe an infinite being with only finite power, or finite
knowledge, is fo difibnant to the analogy of lan-
guage, and of the received method of reafoning, that
it muft be rejected by the mind.
But
io Of the Being and Attributes of God,
1 But the infinity of the divine power and know-
ledge may alfo be proved in many independent ways,
and thefe proofs may be extended, in a contrary
order, to infer the foregoing propofitiort.
Thus, Firft ; When a man confiders the feveral
orders of fentient and intelligent beings below him,
even in the moft tranfient way, and afks himfelf
whether or no mankind be the higheft order which
exifts within the whole compafs of nature* as we term
it, he cannot but refolve this queftion in the nega-
tive; he cannot but be perfuaded, that there are beings
of a power and knowledge fuperior to his own, as well
as inferior. The idea, the internal feeling, of the
actual exiftence of fuch beings forces itfelf upon the
mind, adheres infeparably to, and coalefces with, the
reflection upon the inferior orders of beings, which
he fees. Farther, as we can perceive no limits fee to
the defcending fcale, fo it is natural, even at firft *
view, to imagine, that neither has the afcending fcale
any limits ; or, in other words, that there actually
exifts one, or more beings, endued with infinite
power and knowledge.
Secondly, When we contemplate the innumerable
inftances and evidences of boundlefs power, and
exquifice (kill, which appear every where in the
organs and faculties of animals, in the make and
properties of the vegetable and mineral kingdoms,
in the earth, water, and air of this globe, in the
heavenly bodies, in light, gravity, electricity, mag-
netifm, the attraction of cohefion, &c. &c. with the
manifeft adaptations and fubferviencies of all thefe
things to each other, in fuch manner as to fhew both
the moft perfect knowledge of them, and of all their
properties, and the moft abfolute command over
them ; when we confider alfo that vaft extent of
thefe effects of power and knowledge, which tele-
fcopes, microfcopes, and the daily obfervations and
experiments of mankind, open to our view j the real
exiftence,
and of Natural Religion 1 1
exiftence, firft, of power and knowledge far beyond
human conception, and then, of thofe that are
actually infinite, forces itfelf upoa the mind, by the
clofe connection and indiflbluble union between the
feveral ideas here mentioned.
For, Thirdly, Though no finite being can com-,
prehend more than the finite effects of power and
knowledge; nay, though to fuppofe infinite effects,
i. e. an infinite univerfe, is thought by fome to in-
volve a contradiction, to be the lame thing as fup-
pofing an actually infinite number; yet it appears to
me, that the other branch of the dilemma repels us
with the greateft force. To fuppofe a finite univerfe,
is to fuppofe a (top where the mind cannot reft ; we
fhall always afk for a caufe of this finitenefs, and, not
finding any, reject the fuppofuion. Now, if the
univerfe be fuppofed infinite, this proves at once the
abfolute infinity of the divine power and knowledge,
provided we allow them to follow in a finite degree,
from the finite evidences of power and knowledge, in
that part of the univerfe which is prefented to our
view.
As to the foregoing objection to the infinity of
the univerfe, we may obferve, that it arifes merely
from the finitenefs of our comprehenfions. We can
have no conception of any thing infinite, nor of the
poffibility that any other being, conceived by us,
can conceive this, &c. &c. But all this vanifhes,
when we come to confider, that there actually is, that
there neceflarily muft be, an infinite being. This
being may conceive his own infinite works, and he
alone can do ir. His own infinite nature, which we
cannot but admit, is as much above conception as
the infinity of his works. And all apparent contra-
dictions, in thefe things, feem to flow merely from
our ufmg the words denoting infinity, of which we
can neither have any idea, nor any definition, but by
equivalent terms, like thofe words of which we have
ideas
12 Of the Being and Attributes of God,
ideas or definitions. In the fame manner as when
the conditions of an algebraic problem are impoffible,
the unknown quantity comes out indeed by the re-
folution of the equation under an algebraic form, as
in other cafes j but then this form, when examined,
js found to include an impoffibility.
As the infinity of the divine power and knowledge
may be deduced from that of the uniyerfe, fo the
laft may be deduced from the firft, fuppofed to be
proved by other arguments. And it may be obferved
in general, upon all inquiries into this fubjec"t, that
the mind cannot bear to fuppofe either God or his
works finite, however unable we may be to think or
fpeak of them properly, when they are fuppofed to be
infinite.
Fourthly, As it appears from the train of reafon-
ing ufed in this and the foregoing propofition, that
an infinite being is abfolutely neceflary for the exift-
ence of the vifible world, as its creator; fo the con-
fideration of this leads us to the infinity of his power
and knowledge. The things created mud be merely
paflive, and fubject entirely to the will of him who
created them. In like manner, all the powers and
properties, of created things, with all the refults of
thefe, in their mutual applications, through all eter-
nitv, muft be known to him. And this follows in
whatever manner we confider creation, of which we
can certainly form nojuft idea. It is evident, as juft
now mentioned, that an author of this world is ab-
folutely required ; alfo, that this author muft have
been from all eternity. It is therefore mofl natural
for us to conclude, that there have been infinite effects
of his almighty power from all eternity. But then
this does not exclude creations in time, I mean of
things made from nothing. For it feems to me, that
our narrow faculties cannot afford us the leaft foun-
dation for fuppofirig the creation of things from
nothing impoffible to God.
.Laftly,
and of Natural Religion. 13
Laftly, There is a great acceffion of evidencle for
the infinity of the divine power and knowledge, and
for the creation of all things by God, and their entire
fubjection to him, from the declarations of the fcrip-
tures to this purpofe. This acceflion of evidence can
fcarce be neceffary in this age; but, in the infancy
of the world, revelation feems to have been the chief
or only foundation of faith in any of the divine attri-
butes. And even now, it cannot but be matter of
the greateft comfort and fatisfaftion to all good men,
to have an independent evidence for thefe important
truths.; and that more efpecially, if their minds have
been at all perplexed with the metaphyfical difputes
and fubtleties, which are often darted on thefe fub-
jedts.
PROP. IV.
God is infinitely benevolent.
As all the natural attributes of God may be com-
prehended under power and knowledge, fo benevo-
lence feems to comprehend all the moral ones. This
propofition tl^prefore, and the foregoing, contain the
fundamentals of all that reafon can difcover to us
concerning the divine nature and attributes.
Now, in inquiring into the evidences for the divine
benevolence, I oblerve, firft, that as we judge of the
divine power.and knowledge by their effects in the
conftitution of the vifible world, fo we muft: judge
of the divine benevolence in the fame way. Our
arguments for it muft be taken from the happinefs,
and tendencies thereto, that are obfervable in the
fentient beings, which come under our notice.
Secondly, That the mifery, to which we fee fen-
tient beings expofed, does not deftroy the evidences
for the divine benevolence, taken from happinefs,
unlefs we fuppofe the mifery equal or iuperior to
the happinefs. A being who receives three degrees of
happinefs,
14 Of the Being and At 'tributes of God,
happinefs, and but one of mifery, is indebted for two
degrees of happinefs to his Creator. Hence our in-
quiry into the divine benevolence is reduced to an
inquiry into the balance of . happinefs, or mifery,
conferred, or to be conferred, upon the whole fyftem
of fentient beings, and upon each individual of this
great fyftem. If there be reafon to believe, that
the happinefs which each individual has received,
or will receive, be greater than his mifery, God will
be benevolent to each being, and infinitely fo to the
whole infinite fyftem of fentient beings ; if the ba-
lance be infinitely in favour of each individual, God
will be infinitely benevolent to each, and infinito-
infinitely to the whole fyftem.
It is no objection to this reafoning, that we defire
pure happinefs, and prefer it to an equal balance of
happinefs mixed with mifery j or that the confidera-
tion of mifery, amidft the works of an infinitely
benevolent being, gives us perplexity. For this
difappointment of our defires, and this perplexity,
can amount to no more than finite evils, to be de-
ducted from the fum total of happinefs ; and our ob-
ligations to the author of our beings muft always be
in proportion to this remaining fum. We may add,
that as this difappointment and perplexity are fources
of mifery at prefent, they may, in their future confe-
quences, be much ampler fources of happinefs j and
that this feems to be the natural refult of fuppofing,
that happinefs prevails over mifery.
Thirdly, Since the qualities of benevolence and
malevolence are as oppofue to one another, as happi-
nefs and mifery, their effects, they cannot co-exift in
the lame fimple unchangeable being. If therefore we
can prove God to be benevolent, from the balance
of happinefs, malevolence muft be entirely excluded ;
and we muft fuppofe the evils, which we fee and feel,
to be owing to fome other caufe, however unable we
may
and of Natural Religion. 1 5 (
may be to affign this caufe, or form any conceptions
of it.
Fourthly, Since God is infinite in power and
knowledge, i. e. in his natural attributes, he muft be
infinite in the moral one alfo, i. e. he muft be either
infinitely benevolent, or infinitely malevolent. All
arguments, therefore, which exclude infinite male-
volence, prove the infinite benevolence of God.
Laftly, As there are fome difficulties and per-
plexities which attend the proofs of the divine felf-
exiftence, power, and knowledge, fo it is natural to
expect, that others equal, greater, or lefs, fhould
attend the confideration of the divine benevolence.
But here again revelation comes in aid of reafon, and
affords inexprefiible fatisfaction to all earned and well-
difpofed perfons, even in this age, after natural philo-
fophy, and the knowledge of natural religion, have
been fo far advanced. In the early ages of the world,
divine revelation muft have been, almoft the only
influencing evidence of the moral attributes of
God.
Let us now come to the evidences for the divine
benevolence, and its infinity.
Firft, then, It appears probable, that there is an
over-balance of happinefs to the fentient beings of this
vifible world, confidered both generally and parti-
cularly. For though diforder, pain, and death, do
very much abound every where in the world, yet
beauty, order, pleafure, life, and happinefs, feem to
fuperabound. This is indeed impoffible to be afcer-
tained by any exact computation. However, it is
the general opinion of mankind, which is fome kind
of proof of the thing itfelf. For fince we are inclined
to think, that happinefs or mifery prevails, ac-
cording as we ourfelves are happy or miferable
(which both experience, and the foregoing doctrine
of aflbciation, fhew), the general prevalence of the
opinion of happinefs is an argument of the
general
1 6 Of the Being and Attributes of God,
general prevalence of the thing itfelf. Add to this,
that the recollection of places, perfons, &c. which
we have formerly known, is in general pleafant to us.
Now recollection is only the compound veftige of all
the pleafures and pains, which have been aflbciated
with the object under confideration. It feems there-
fore, that the balance muft have been in favour of
pleafure. And yet it may be, that fmall«or moderate
actual pains are in recollection turned into pleafures.
But then this will become an argument, in another
way, for the prevalence of the pleafures, and parti-
cularly of thofe of recollection, *'. e. mental ones. It
appears alfo, that the growth and health of the body
infer the~general prevalence of happinefs, whilft they
continue. Afterwards, the mental happinefs may
over-balance the bodily mifery.
Secondly, If we fhould lay down, that there is juft
as much mifery as happinefs in the world (more can
fcarce be fuppofed by any one), it will follow, that if
the laws of benevolence were to take place in a great-
er degree than they do at prefent, mifery would per-
petually decreafe, and happinefs increafe, till, at laft,
by the unlimited growth of benevolence, the ftate of
mankind, in this world, would approach to a para-
difiacal one. Nowf this ihews that our miferies are,
in a great meafure, owing to our want of benevo-
lence, i. e. to our moral imperfections, and to that
which, according to our prefent language, we do and
muft call ourjehes. It is probable therefore, that,
upon a more accurate examination and knowledge of
this fubject, we (hould find, that our miferies arofe
not only in great meafure, but entirely, from this
fource, from the imperfection of our benevolence,
whilft all that is good comes immediately from God,
who muft therefore be deemed perfectly benevolent.
And fince the courfe of the world, and the frame
of our natures are fo ordered, and fo adapted to each
other, as to enforce benevolence upon us, this is a
" farther
and of Natural Religion. 17
farther argument of the kind intentions of an over-
ruling Providence. It follows hence, that malevo-
lence, and confequently mifery, mud ever decreafe.
Thirdly, All the faculties, corporeal and mental,
of all animals, are, as far as we can judge, contrived
and adapted both to the prefervation and well-being
of each individual, and to the propagation of the
'fpecies. And there is an infinite coincidence of all
the feveral fubordinate ends with each other, fo that
no one is facrificed to the reft, but they are all obtained
in the utmoft perfection by one and the fame means.
This is a ftrong argument for all the divine per-
fections, power, knowledge, and goodnefs. And it
agrees with it, that final caufes, i. e. natural good,
are the bed clue for guiding the invention in all at-
tempts to explain the ceconomy of animals.
Fourthly, As order and happinefs prevail in ge-
neral more than their contraries, fo when any dif-
order, bodily or mental, does happen, one may ob-
fcrve, in general, that it produces fome confequences,
which in the end rectify the original diforder j and
the inftances where diforders propagate and increafe
themfelves without vifible limits, are comparatively
rare. Nay, it may be, that all the apparent ones of
this kind are really otherwife j and that they would
appear otherwife, were our views fufficiently eoueri-
five.
Fifthly, The whole analogy of nature leads us
from the confideration of the infinite power and
knowledge of God, and of his being the creator of all
things, to regard him as our father, protector,
governor, and judge. We cannot therefore but im-
mediately hope and expect from him benevolence,
juftice, equity, mercy, bounty, truth, and all pof-
fible moral perfections. Men of great fpeculation
and refinement may defire to have this analogical
reafoning fupported, and (hewn to be valid ; and it is
very ufcful to do this as far as we are able. But it
VOL. II. C carries
i 8 Of the Being and Attributes of Gotty
carries great influence previoufly to fuch logical in*
quiries j and even after them, though they ihould not
prove fatisfactory, a perfon of a fober and well-dif-
pofed mind, would ftill find himfelf affected by it in
no inconfiderable degree. Such a perfon would be
compelled, as it were, to fly to the infinite creator of
the world in his diftrefles, with earneftnefs, and
with fome degree of faith, and would confider him
as his father and protector.
Sixthly, Whenever we come to examine any par-
ticular law, fad:, circumftance, &c. in the natural
or moral world, where we have a competent in-
formation and knowledge, we find that every thing
which has been, was right in relpect of the fum total
of happinefs j and that when we fuppofe any change
to have been made, which appears, at firft fight,
likely to produce more happinefs; yet, after fome
reflection, the confideration of fome other things
neceflarily influenced by fuch a change, convinces
us, that the prefent real conftitution of things is beft
upon the whole. Books of natural hiftory and na-
tural philofophy, and indeed daily obfervation, fur-
nifh abundant inftances of this; fo as to (hew, that,
other things remaining the fame, every fingle thing
is the mod conducive to general happinefs, that it
can be according to the bed of our judgments. And
though our judgments are fo fhort and imperfect, that
this cannot pafs for an abfolutely conclufive evidence,
yet it is very remarkable, that thefe imperfect judg-
ments of ours (hould lie conftantly on the fame fide.
We have no reafon to fuppofe, that a better acquaint-
ance with things would give us caufe to alter ir, but
far otherwife, as appears from the univerfal confent
of all that are inquifitive and learned in thefe matters.
And if there were a few objections in the other fcale
(which I believe philofophers will fcarce allow), they
can, at the utmoft, have no more than the fame
imperfect judgment to reft upon,
Seventhly,
and of Natural Religion. 19
Seventhly, Suppofing that every, fingle thing is,
other things remaining the fame, the mod conducive
to happinefs that it can be, then the real deficiencies
that are found in refpect of happinefs, and which, at
firft fight, appear to arife from a proportional defi-
ciency in the divine benevolencej may be equally
afcribed to a deficiency in the divine power or know-
ledge. For this wonderful, precife, minute adapta-
tion of every thing to each other is fuch an argument
for benevolence in the mod unbounded fenfe, that
one would rather afcribe, whatever diforders there are
in the univerfe, to fome neceflary imperfection in
things themfelves, furpafiing, if pofiible, the divine
power or knowledge to rectify j this appearing to be
the weaker fide of the dilemma.
By a fingle thing in the two foregoing paragraphs,
I mean one that is fo comparatively ; fo that I call
not only a fingle part of an animal (which yet is a
thing decompounded, perhaps, without limits), but a
whole fyftem of animals, when compared with other
fyftems, a fingle thing. Now, to a(k whether happi-
nefs could not be promoted, if the whole univerfe
was changed, is abfurd ; fince it is probable, from
what is already offered, that the happinefs of the
'univerfe is always infinitely great j the infinity of the
divinine power and knowledge requiring infinite
benevolence, i. e. the infinite happinefs of the creation,
if benevolence be at all fuppofed a divine attribute,
as has been noted before,
Eighthly, Since the apparent defects that are in
happinefs may, according to the lad paragraph but
one, be equally referred to fome fuppofed defect in
one of the principal attributes of power, knowledge,
or goodnefs, it does even from hence appear proba-
ble, that thefe defects are not owing to any defect in
any of them, i. e. that there are no fuch defects in
reality, but that all our difficulties and perplexities
in thefe matters arife from fome mifapprehenfion of
C 2 ' our
2O Of the Being and Attributes of God,
our own, in things that infinitely furpafs our capa-
cities i this fuppolition, whatever reluctance we may
have to it, being far the mod eafy and confiitent of
any.
Ninthly, I remarked above, that the exclufion of
infinite malevolence from the divine nature, does
itfelf prove the infinite benevolence of God. Let us
fee what arguments there are for this exclufion.
Now, malevolence always appears to us under the
idea of imperfection and mifery j and therefore infi-
nite malevolence muft appear to us to be infinitely
inconfiftent with the infinite power and knowledge
proved, in the foregoing propofition, to belong to the
divine nature. For the fame reafons, infinite bene-
volence which always appears to us under the idea of
perfection and happinefs, feems to be the immediate
and necefiary confequence of the natural attributes of
infinite power and knowledge : fince the wifhing
good to others, and the endeavouring to procure it
for them, is, in us, generally attended with a plea-
furable ftate of mind, we cannot but apply this
obfervation to the divine nature, in the fame manner
that we do thofe made upon our own power and
knowledge. And to deny us the liberty of doing
this in the firft cafe, would be to take it away in the
laft, and confequently to reduce us to the abfurd and
impofijble fuppofition, that there is no^ power or
knowledge in the umverfe fuperior to our own.
Tenthly,' Malevolence may alfo be excluded in the
following manner : If we fuppofe a fyflem of beings
to be placed in fuch a fituation, as that they may
occafion either much happinefs, or much mifery, to
each other, it will follow, that the fcale will turn
more and more perpetually in favour of the produc-
tion of happintfsj for the happinefs which A receives
from J3, will lead him by afibciation to love B,
and to wifh' and endeavour B's happinefs, in return:
B will therefore have a motive, arifing from his
defire
and of Natural Religion. 21
defire of his own happinefs, to continue his good
offices to A ' : whereas the mifery that A receives from
Bj will lead him to hate B, and to deter him from
farther injuries. This muft necefikrily be the cafe, if
we only admit, that every intelligent being is actuated
by the view of private happinefs, and that his me-
mory and trains of ideas are of the fame kind with
ours. Now, the firft fuppofition cannot be doubted,
and to exclude the laft would be to forbid all reafon-
ing upon other intelligent beings : not to mention,
that thefe two fuppofitions cannot, perhaps, be iepa-
rated, fince the defire of happinefs feems in us to be
the mere refult of aflbciarion, as above explained ;
and aflbciation itfelf the general law, according to
•which the intellectual world is framed and conducted.
Now this different tendency of benevolence and ma-
levolence, viz. of the firft to augment itfelf without
limits, of the latter to deftroy itfflf ultimately, ap-
pears to be a very ftrong argument for the infinite
benevolence of God. For, according t& this, bene-
volence muft arife in all beings, other things being
alike, in proportion to their experience of good and
evil, and to their knowledge of caufes and effects.
One cannot doubt, therefore, but that infinite bene-
volence is infeparably connected with the fuprerne
intelligence : all the higher orders of intellectual beings
have, probably, higher degrees of it, in the general,
and accidental differences, as we call them, being
allowed for ; and therefore the higheft intelligence,
the infinite mind, muft have it in an infinite degree;
and as every degree of benevolence becomes a pro-
portional fource of happinefs to the benevolent, fo
the infinite benevolence of the fupreme Being is the
fame thing with his infinite perfection and happinefs.
In like manner, the contemplation of the infinite per-
fection and happinefs of God is an inexhauftible trea-
fure of happinefs to all his benevolent and devout
creatures j and he is infinitely benevolent to them,
C 3 in
22 Of the Being and Attributes of God y
in giving them fuch faculties, as by their natural
workings, make them take pleafure in this contem-
plation of his infinite happinefs.
Eleventhly, A reafon may be given not only con-
fident with the infinite benevolence of God, but even
anting from it, why fome doubts and perplexities
fhould always attend our inquiries into it, and argu-
ments for it, provided only that we fuppofe our pre-
fent frame to remain fuch as it is j for it appears
from the frame of our natures, as I (hall fhew here-
after, and was hinted in the Jaft paragraph, that our
ultimate happinefs mud confift in the pure and per-
fect love of God j and yet, that, admitting the pre-
fent frame of our natures, our love of God can
never be made pure and perfect without a previous
fear of him. Jn like manner, we do, and muft,
upon our entrance into this world, begin with the
idolatry of external things, and, as we advance in it,
proceed to the idolatry of ourfelvesj which yet are
infuperable bars to a complete happinefs in the love
of God. Now, our doubts concerning the divine
benevolence teach us to fet a much higher value upon
it, when we have found it, or begin to hope that we
have; our fears enhance our hopes, and nafcent love;
.and altogether mortify our love for the world, and
1 our interefted concern for ourfelves, and particularly
that part of it which feeks a complete demonflration
of the divine benevolence, and its infinity, from a
mere felfifh motive ; till at Jaft we arrive at aij
entire annihilation of ourfelves, and an abfolute ac-
•*
quiefcence and complacence in the will of God,
which afford the only full anfwer to all our doubts,
\ and the only radical cure for all our evils and per-
; pi ex 5 ties.
Twelfthly, It is probable, that many good reafons
might be given, why the frame of our natures fhould
be as it is at prefent, all confident with, or even flow-
ing from, the benevolence of the divine nature ; ancj
yet
and of Natural Religion. 33
yet ftill that fome fuppofition mud be made, in which
the fame difficulty would again recur, only in a lefs
degree. However, if we fuppofe this to be the cafe,
the difficulty of reconciling evil with the goodnefs
of God might be diminifhed without limits, in the
fame manner as mathematical quantities are exhaufted
by the terms of an infinite feries. It agrees with
this, that as long as any evil remains, this difficulty,
which is one fpecies of evil, muft remain in a pro-
portional degree j for it would be inconfiftent to fup~
pofe any one fpecies to vanifti before the reft. How-
ever, if God be infinitely benevolent, they muft all
decreafe without limits, and confequently, this diffi-
culty, as juft now remarked. In the mean time, we
muft not extend this fuppofition of evil, and of the
difficulty of accounting for it, to the whole creation :
we ate no judges of fuch matters; and the fcrip-
tures may, perhaps, be thought rather to intimate,
that the mixture of good and evil is peculiar to us,
than common to the univerfe, in the account which
they give of the fin of our firft parents, in eating of
the tree of the knowledge of good and evil.
Thirteenthly, Some light may, perhaps be caft
upon this moft difficult fubject of the origin of evil,
.if we lay down the feveral notions of infinite good-
nefs, which offer themfelves to the mind, and com-
pare them with one another, and with the appear-
ances of things. Let us fuppofe then, that we may
call that infinite benevolence, which makes either.
1. Each individual infinitely happy always. Or,
2. Each individual always finitely happy, without
any mixture of mifery,.and infinitely fo in its pro-
grefs through infinite time. Or,
3. Each individual infinitely happy, upon the ba-
lance, in its progrefs through infinite time, but with
a mixture of mifery. Or,
4. Each individual finitely happy in the courfe of
its exiftence, whatever that be, but with a mixture
€4 Qf
24 Of the Being and Attributes of Gody
of mifery as before ; and the univerfe infinitely happy
upon the balance. Or,
5. Some individuals happy and fome miferable upon
the balance, finitely or infinitely, and yet fo that there
fhall be an infinite overplus of happinefs in the uni-
verfe.
All poffible notions of infinite benevolence may,
I think, be reduced to fome one of thefe five j and
there are fome perfons who think, that the infinity of
the divine benevolence may be vindicated upon the
laft and lowed of thefe fuppofitions. Let us confider
each particularly.
The firft, viz. That each individual fhould be
always happy infinitely, is not only contrary to the
fa 61 at firft view, but alfo feems impofiible, as being
inconfiftent with the finite nature of the creatures.
We reject it therefore as foon as propofed, and do not
expect, that the divine benevolence fhould be pro-
ved infinite in this fenfe. And yet were each individual
always finitely happy according to the next fuppoii-
tion, we fhould always be inclined to afk why he had
not a greater finite degree of happinefs conferred-
upon him, notwithftanding the manifeft abfurdity of
fuch a queftion, which muft thus recur again and
again for ever.
The fecond fuppofition is that which is moft natural
as a mere fuppofition. We think that pure benevo-
lence can give nothing but pure happinefs, and in-
finite benevolence muft give infinite happinefs. But
it is evidently contrary to the fact, to what we fee
and feel, and therefore we are forced, though with
great unwillingncfs, to give up this notion alfo. It
may, however, be fome comfort to us, that if we could
keep this, the fame temper of mind which makes us
prefer it to the next, would fuggeft the queftion,
IVby not more happinefs ? again and again for ever, as
]uft now remarked; fo that we fhould not be fatisfied
with it, unlefs our tempers were alfo altered. This,
indeed,
and of Natural Religion. 25
indeed, would be the cafe, becaufe, as I obferved be-
fore, all the fpecicfes of evil and imperfection mud
vanifh together. But then this confideration, by
fhewing that the endlefs recurrency of the queftion
above-mentioned, and the concomitant diffatisfa&ion,
are imperfections in us, fhews at the fame time, that
they are no proper foundation for an objection to the
divine benevolence.
The third fuppofition is'poffible in itfelf j but then
it can neither be fupported, nor contradi£bed, by the
fa6h. If there appear an unlimited tendency towards
the prevalence of happinefs over mifery, this may be
fome prefumption* for itt But all our judgments,
and even conjectures, are confined within a fhort
diftance from the prefent moment. A divine reve-
lation might give us an ailurance of it. And it
feems, that this fuppofition is, upon an impartial
view, equally eligible and fatisfactory with the fore-
going. We eftimate every quantity by the balance,
by what remains after a fubtraction of its oppofite;
and if this be an allowed authentic method, in the
feveral kinds of happinefs, why not in happinefs con-
fidered in the abftract ? But we muft not conclude
that this is the genuine notion of the divine bene-
volence. There may perhaps be fome prefumptions
for it, both from reafon and fcripture ; but I think
none, in the prefent infancy of knowledge, fufficient
to ground an opinion upon. However, there feem
to be no poffible prefumptions againll it ; and this
may encourage us to fearch both the book of God's
word, and that of his works, for matter of comfort
to ourlelves, and arguments whereby to reprcfent his
moral character in the mod amiable light.
The fourth fuppofition is one to which many
thinking, fcrious, benevolent, and £>ious perfons are
now much inclined. All the arguments here ufed
for the divine benevolence, and its infinity, feem to
infer it, or, if they favour any of the other fuppo-
fitions,
16 Of the Being and Attributes of God>
fitions, to favour the third, which may be faid to
include this fourth. There are alfo many declara-
tions in the fcriptures concerning the goodnefs,
bounty, and mercy of God to all his creatures, which
can fcarce be interpreted in a lower fenfe.
As to the fifth fuppofnion, therefore, it follows,
that it is oppofed by the preceding arguments, /. e.
by the marks and footfteps of God's goodnefs in the
creation, and by the declarations of the fcriptures
to the fame purpofe. However, there are a few paf-
fages of fcripture, from whence fome very learned and
devout men ftill continue to draw this fifth fuppo-
fition j they do alfo endeavour to make this fuppo-
fition confident with the divine benevolence, by
making a farther fuppofition, viz. that of philofo-
phical liberty, as it is called in thefe obfervations,
or the power of doing different things, the previous
circumftances remaining the fame. And it is highly
incumbent upon us to be humble and diffident in the
judgments which we make upon matters of fuch
importance to us, and fo much above our capacities.
However, it does not appear to many other learned
and devout perfons, either that the fcripture paffages
alluded to are a proper foundation for this opinion,
or that of philofophical free-will, though allowed,
can afford a fufficient vindication of the divine attri-
butes.
Thefe obfervations feem naturally to occur, upon
confidering thefe five fuppofitions, and comparing
them with one another, and with the word and works
of God. But there is alfo another way of confider-
ing the third fuppofition, which, as it is a prefumption
for it, though not an evidence, agreeably to what was
intimated above, I (hall here offer to the reader.
Firft then, Affociation has an evident tendency to
convert a (late of fuperior happinefs, mixed with in-
ferior mifery, into one of pure happinefs, into a pa-
radifiacal one, as has been fhewn in the firft part of
thefe
and of Natural Religion. yj
xhefe obfervations, Prop. 14. Cor. 9. Or, in other
words, affociation tends to convert the ftate of the
third fuppofition into that of the fecond.
Secondly, When a,ny fmall pain is introductory to
a great pleafure, it is very common for us, without ,
any exprefs reflection on the power of affociation,
to confider this pain as coalefcing with the fubfequent
pleafure, into a pure pleafure, equal to the difference
between them ; and, in fome cafes, the fmall pain
itfelf puts on the nature of a pleafure, of which we
fee many inftances in the daily occurrences of life,
where labour, wants, pains, become actually plea-
fant to us, by a luftre borrowed from the pleafures
to be obtained by them. And this happens moft
particularly, when we recollect the events of our pad
Jives, or view thofe of others. It is to be obferved
alfo, that this power of uniting different and oppofite
fenfations into one increafes as we advance in life,
and ,in our intellectual capacities ; and that, llrictly
fpeaking, no fenfation can be a monad, inafmuch
as the moft fimple are infinitely divifible in refpect of
time arid extent of impreffion. Thofe, therefore,
which are efteemed the pureft pleafures, may con-
tain fome parts which afford pain ; and, converfely,
were our capacities fufficiently enlarged, any fenfa-
tions connected to each other in the way of caufe
and effect, would be efteemed one fenfation, and be
denominated a pure pleafure, if pleafure prevailed
upon the whole.
Thirdly, As the enlargement of our capacities
enables us thus to take off the edge of our pains, by
uniting them with the fubfequent fuperior pleafures,
fo it confers upon us more and more the power of
enjoying our future pleafures by anticipation, by
extending the limits of the prefent lime, :. e. of that
time in which we have an intereft. For the prefent
time, in a metaphyfical fenfe, is an indivifible mo-
ment i but the prefent time, in a practical fenfe, is a
finite
28 Of the Being and Attributes of Godt
finite quantity of various magnitudes, according to
our capacities, and, beginning from an indivifible mo-
ment in all, fe«ms to grow on indefinitely in beings
who are ever progreflive in their paflage through an
eternal life.
Suppofe now a being of great benevolence, and en-
larged intellectual capacities, to look down upon man-
kind palTing through a mixture of pleafures and pains,
in which, however, there is a balance of pleafure, to
a greater balance of pleafure perpetually, and, at laft,
to a ftate of pure and exalted pleafure made fo by
aflbciation : it is evident, that his benevolence to
man will be the fource of pure pleafure to "him from
his power of uniting the oppofite fenfations, and of
great prefent pleafure from his power of anticipation.
And the more we fuppofe the benevolence and capa-
cities of this being enlarged, the greater and more
pure will his fympathetic pleafure be, which arifes
from the contemplation of man. It follows there-
fore, that, in the eye of an infinite mind, creatures
conducted, as we think, according to the third of
the foregoing fuppofitions, are conducted according
to the fecond, and thefe according to the firft ; or,
in other words, that the firft, fecond, and third,
df the foregoing fuppofitions, are all one and the
fame in the eye of God. For all time, whether
paft, prefent, or future, is prefent time in the eye
of God, and all ideas coalefce into one to him ; and
this one is infinite happinefs, without any mixture
of mifery, viz. by the infinite prepollence of happi-
nefs above mifery, fo as to annihilate it j and this
merely by confidering time as it ought to be con-
fidered in ftrictnefs, /'. e. as a relative thing, belong-
ing to beings of finite capacities, and varying with
them, but which is infinitely abforbed in the pure
eternity of God. Now the appearance of things to
the eye of an infinite being muft be called their real
appearance in all propriety. And though it be im-
pofliblc
and of Natural Religion. 29
poflible for us to arrive as this true way of conceiving
things perfectly, or directly, yet we (hall approach
nearer and nearer to it, as our intellectual capacities,
benevolence, devotion, and the purity of our hap-
pinefs, depending thereon, advance: and we feem
able, at prefent, to exprefs the real appearance, in
the fame way as mathematicians do ultimate ratios,
to which quantities ever tend, and never arrive, and
in a language which bears a fufficient analogy to
other expreffions that are admitted. So that now (if
we allow the third fuppofition) we may in fome
fort venture to maintain that, which at firft fight
feemed not only contrary to obvious experience, but
even impoffible, viz. that all individuals are actually
and always infinitely happy. And thus all difficulties
relating to the divine attributes will be taken away j
God will be infinitely powerful, knowing, and good,
in the moft abfolute fenfe, if we confider things as
they appear to him. And furely, in all vindications
of the divine attributes, this ought to be the light
in which we are to confider things. We ought to
fuppofe ourfelves in the centre of the fyftem, and to
try, as far as we are able, to reduce all apparent re-
trogradations to real progrefiions. It is alfo the greateft
fatisfaction to the mind thus to approximate to its
firft conceptions concerning the divine goodnefs, and
to anfwer that endlefs queftion, JVby not lefs mifery,
and wore bappinefs ? in a language which is plainly
analogous to all -other authentic language, though it
cannot yet be felt by us on account of our prefent im-
perfection, and of the mixture of our good with evil.
Farther, it is remarkable, that neither the fourth nor
fifth fuppofitions can pafs into the third, and that
the fifth will always have a mixture of mifery in ir,
as long as the pricipium individuationis is kept up.
And if this be taken away, the fuppofitions them-
felves are deftroyed, and we entirely loft.
I have
3& Of the Being and Attributes of Gody
I have been the longer in confidering the divine
benevolence, on account of its importance both to
our duty and happinefs. There feems to be abun-
dant foundation for faith, hope, refignation, gra-
titude, love. We cannot doubt but the judge and
father of all the world will conduct himfclf accord-
ing to juftice, mercy, and goodnefs. However, I
defire to repeat once more, that we do not feem to
have fufficient evidence .to determine abfolutely for
any of the three laft fuppofitions. We cannot indeed
but wifli for the third, both from felf-intereft and
benevolence ; and its coincidence with the firft and
fecond, in the manner juft now explained, appears
to be fome prefumption in favour of it.
PROP. V,
'There is but one Being infinite in Power, Knowledge, and
Goodnejs j i. e. but one God.
FOR, if we fuppofe more than one, it is plain,
fince the attributes of infinite power, knowledge, and
goodnefs, include all poffible perfection, that they
muft be entirely alike to each other, without the leaft
poffible variation. They will therefore entirely co-
alelce in our idea, /. e. be one to us. Since they fijil
all time and fpace, and are all independent, omni-
potent, omnifcient, and infinitely benevolent, their
ideas cannot be feparated, but will have a numerical,
as well as a generical, identity. When we fuppofe
other beings generically the fame, and yet numeri-
cally different, we do at the fame time fuppofe, that
they exift in different portions of time or fpace;
which circumftances cannot have place in refpect of
the fuppoled plurality of infinite beings. We con-
clude, therefore, that there is but one infinite being,
or God.
The unity of the godhead is alfo proved by reve-
lation, confidercd as fupported by evidences which
have
and of Natural Religion. Jl
have no dependence on natural religion. And as
this proof of the unity is of great importance even
now, fo it was of far greater in ancient times, when
the world was over- run with polytheifm. And it is
highly probable to me, that as the firft notions of the
divine power, knowledge, and goodnefs, which
mankind had, where derived from revelation, fb much
more were their notions of the unity of the God-
head.
PROP. VI.
God is a Spiritual, or immaterial Being.
\
SINCE God is the caufe of all things, as appears
from the foregoing propofuions, he muft be the
caufe of all the motions in the material world. If
therefore God be not an immaterial being, then mat-
ter may be the caufe of all the motions in the material
world. But matter is a mere paffive thing, of
whofe very eflence it is, to be 'endued with a vis
inertia j for this vis inertia prefents itfelf immediately
in all our obfervations and experiments upon it, and
is infeparable from it, even in idea. When we
confider any of the active powers of matter, as they
are called, fuch as gravitation, magnetifm, electri-
city, or the attractions and repulfions, which take
place in the cohefions and feparations of the fmall
particles of natural bodies, and endeavour to refolve
thefe into fome higher and fimpler principles, the vis
inertia is always the common bafis upon which we
endeavour to erect our folutions. For the active
party, which is fuppofed to generate the gravitation,
inagnetifm, &c. in the paffive one, muft have a mo-
tion, and a vis inerti<£, whereby it endeavours to per-
fift in that motion, elfe it could have no power; and,
by parity of realbn, the paffive party muft have a
vis inertia alfo, elfe it could neither make refiftance
to the active party, nor imprefs motion on foreign
bodies.
32 Of the Being and Attributes of God,
bodies. Let us proceed therefore as far as we pleafc
in a feries of fuccefiive folutions, we (hall always
find a vis inertia inherent in matter, and a motion
derived to it from feme foreign caufe. If this caufe
be fuppofed matter always, we fhall be carried on to
an infinite feries of folutions, in each of which the
fame precife difficulty will recur, without our at all
approaching to the removal of it. Whence, accord-
ing to the mathematical doctrine of ultimate ratios,
not even an infinite feries, were that poifible in this
cafe, could remove it. We mutt therefore flop
fomewhere, and fuppofe the requifite motion to be
imparted to the fubtle matter, by fomething, which
is not matter j /. e. fince God is the ultimate author
of all motion, we muft fuppofe him to be imma-
terial.
The fame thing may be inferred thus : if there
be nothing but matter in the world, then the mo-
tions and modifications of matter muft be the caufe
of intelligence. But even finite intelligences, fuch as
that of man, for inftance, fhew fo much {kill and
defign in their conftitution, as alfo to (hew, that their
caufes, /. e. the appropriated motions and modifi-
cations of matter, muft be appointed and conducted
by a prior and fuperior intelligence. The infinite in-
telligence of God therefore, proved in the third pro-
pofition, fince it refults ftom the motions and modi-
fications of matter, requires another -infinite intelli-
gence to direct thefe motions, which is abfurd. God
is therefore proved to be immaterial from his infinite
intelligence.
It is true, indeed, that our fenfes convey nothing
to us but impreflions from matter; and, therefore,
that we can have no exprefs original ideas of any things,
beGdes material ones; whence we are led to conclude,
that there is nothing but matter m the univerfe.
However, this is evidently a prejudice drawn from our
fituation, and an argument taken merely from our
ignorance,
and of Natural Religion. 33
ignorance, and the narrownefs of our faculties.
Since therefore, on the other hand, mere matter
appears quite unable to account for the fimpleft and
moft ordinary phenomena, we mult either fuppofe
an immaterial fubftance, ,or elfe fuppofe, that matter
has forne powers and properties different and fupe-
rior to thofe which appear. But this laft fuppofition
is the fame in effect as the firft, though, on account of
the imperfection -of language, it feems to be different.
At the fame time it ought to be obferved, that if
a perfon acknowledges the infinite power, knowledge,
and goodnefs of God, the proofs of which are prior
to, and quite independent on, that of his immateri-
ality, this perfon acknowledges all that is of prac-
tical importance. But then, on the other hand, it
is alfo to be obferved, that the opinion of the ma-
teriality of the divine nature has a tendency to leffen
our reverence for it, and, confequently, to invalidate
the proofs of the divine power, knowledge, and
goodnefs.
How far the fcriptures deliver the immateriality
of God in a drift philofophical fenfe, may perhaps
b'e doubted, as their ftyle is in general popular.
However, there is a ftrong preemption, that they
teach this doctrine, fince the popular fenfe and natu-
ral interpretation of many fublime paflages concern-
ing the divine nature infer its immateriality. There
is therefore fome evidence for this attribute, to be
taken from revelation, confidered as (landing upon
its own diftinct proofs.
COROLLARY. Since God is immaterial, matter
muft be one of the works of his infinite power. In
the mean time, this does not feem to me to exclude
the poflibility of its having exifted from all eternity.
But then, neither have we, on the other hand, any
reafon to conclude, that the whole material fyftem,
or any part of it, could not hive been created in time.
It is, perhaps, moft probable, ;'. £. fuitable to the
VOL. II. D divine
34 Of the Being and Attributes of God,
divine attributes, that infinite material worlds have
exifted from alt eternity. But it becomes us, in all
thefe things, to diftruft our own reafonings and con-
jectures to the utmoft.
PROP. VII.
God is an eternal and omniprefent Being.
*
GOD'S eternity, a parte ante, appears from the
fecond propofition in which his independency is
proved j and the eternity, a parte poft, is infe-
parably connected with that a parte ante. Both are
alfo included in the idea of infinite power, or of in-
finite knowledge j and, indeed, when we fay, that God
is eternal a parte ante, and a parte poft, we do, we can,
mean no more, than to fay, that his power and know-
ledge extend to all times. For we muft not conceive,
or affirm, that he exifts in fucceffion, as finite beings
do i through whole imaginations, or intellects, trains
of ideas pafs. All time, as was faid before, is equally
prefent to him, though in a manner of which we can-
not form the lead conception.
In like manner, by God's -omniprefence, or ubi-
quity, we muft be underftood to mean, that his power
and knowledge extend to-ajl places. For as time,
and its exponent, the fucceffion of ideas, is a thing
that relates merely to finite beings ; fo fpace and
place relate, in their original fenfe, to material ones
only; nor can we perceive any relation that they
bear to immaterial ones, unlefs as far as we feign, a
refemblance between material and immaterial beings,
which is furely an inconfiftent fiction. We cannot,
therefore, difcover any relation which fpace or place
bear to the divine exiftence. It is a fufficient ac-
knowledgment both of God's eternity and omnipre-
fence, that we believe his power and knowledge to
extend to all times and places, though we be entirely
at a lofs how to conceive or exprefs the manner of
this
and of Natural Religion. 35
this infinite extent of thefe attributes. And there
is a remarkable agreement between innumerable
paflages of the fcriptures, and this practical notion
of God's eternity and omniprefence.
PROP. VIII.
God is an immutable Being.
.
THIS follows from the infinity of the divine power,
knowledge, and goodnefs, /. e. from his infinite per-
fection. For if the divine nature admitted of any
variation, it would alfo admit of different kinds and
degrees of perfection, and therefore could not always
be infinitely perfect. This is the moft abftrafted
and philofophical way of considering the divine im-
mutability. In a popular and practical fenfe, it
excludes all that which we call inconftant, arbitrary,
and capricious, in finite beings j and becomes a fure
foundation for hope, truft, and refignation. We
may confider ourfelves as being at all times, and
in all places, equally under the direction and pro-
tection of the fame infinite power, knowledge, and
goodnefs, which are fo confpicuous in the frame of
the vifible world.
PROP. IX.
God is a free Being.
THE authors who have treated upon the divine
nature and attributes, ufually afcribe liberty or
freedom to God, and fuppofe it to be of a nature
analogous to that free-will which they afcribe to
man. But it appears to me, that neither the philo-
fophical, nor popular liberty, as they are defined
below in the fourteenth and fifteenth propofitions, can
be at all applied to God. Thus, we can neither
apply to God the power of doing different things, the
D 2 previous
j6 Of the Being and Attributes of God,
previous circumftances remaining the fame, nor a
voluntary generated power of introducing ideas, or
performing motions ; nor any thing analogous to
either of thcfe powers, without the grofleft anthropo-
morphitifm.
But liberty is alfo ufed in another fenfe, viz. as
the negation of, and the freedom from, a fuperior,
compelling force ; and in this fenfe it may and muft
be applied to the Deity; his independency and infi-
nity including it. And in this fenfe it is contrary to
the notion of thofe heathens, who fuppofed even God
himfelC fubject to fate.
Upon the whole, if by liberty, freedom, or free-
will, be meant any thing great or gloriolis, God
certainly has it ; if otherwife certainly not. Thus, if
it mean freedom from a fuperior compelling caufe of
any kind, as in the laft paragraph, God certainly has
it, he being the caufe of caufes, the univerfal, the
one only caufe. If it mean, that God could have
made an univerfe lefs perfect than that which actually
exifts, he certainly has it not, becaufe this would
make God lefs perfect alfo. And here it feems to be
a thing eitablilhed amongft writers on this matter, to
maintain, that God is fubject to a moral necefllty,
and to the perfection of his own nature ; which
expreffions, however, are to be confidered as nothing
more than particular ways of afierting the infinity
of the divine power, knowledge, and goodnefs. If it
be faid, that 4jod might have made a different uni-
verfe, equally perfect with that which now exifts, and
that his freedom confifts in this, the anfwer feems
to be, that we are entirely loft here, in the infinities
of infinities, &c. ad infinitum, which always have
exifted, and always will exift, with refpect to kind,
degree, and every poffible mode of exiftence. One
cannot, in the lead, prefume either to deny or affirm
this kind of freedom of God, fince the abfolute per-
fection of God feems to imply both entire uniformity,
and
and of Natural Religion. 37
and infinite variety in his works. We can here only
fubmic, and refer all to God's infinite knowledge
and perfection.
PROP. X.
Holinefs, Juftice, Veracity, Mercy, and all other moral
Perfections, ought to be ajcr'ibed to God in an infinite
Degree.
I HAVE in the lad four propositions treated of fuch
attributes of the divine nature, as have a more
immediate connection with the natural ones of inde^
pendency, infinite power, and infinite knowledge.
I corne now to thofe, that are deducible from, and
explanatory of the moraj one, viz. of the divine
benevolence.
The chief of thefe feem to be holinefs, juftice,
veracity, and mercy. Thefe are afcribed to all earthly
fuperiors, to whom we pay refpect and love, and
therefore mud belong, in the popular and practical
fenfe, to him, who is the higheft object of reve-
rence and affection. Let us lee how each is to be
defined, and what relation they bear to benevolence.
Firft, then, Holinefs may be defined by moral
purity and rectitude. And thefe, when applied to
the Deity, can only denote the rectitude of his
actions towards his creatures. If therefore he be
benevolent to all his creatures, he cannot but have
moral purity and rectitude. •
The fame thing may be confidered thus: all
moral turpitude in us proceeds from our felfifh fears
or defires, made more irregular and impetuous
through our ignorance, and other natural imperfec-
tions. But none of thefe caufes can take place with
refpect to the Deity ; he muft therefore be free from
all moral turpitude.
Juftice is that which gives to every one according
to his deferts, at leaft as much as his good deferts
D 3 require,
o i\
38 Of the Being and Attributes of God,
\
'require, and not more than is fuitable to his evil ones.
But this is evidently included in the divine bene-
volence, even according to the fifth of the fuppofi-
tions, mentioned Prop. 4. by thofe who defend that
fuppofition, and, according to the third and fourth,
by the common confent of all, and the plain reafon
of the thing. No man can deferve more from his
Creator than a balance of happinefs proportional to
his merit, which is the fourth fuppofition ; and con-
fequently the divine benevolence, according to the
third fuppofition, in which the balance of happinefs
is infinite, includes ftrict juftice, and infinitely more.
And all this will hold equally, whether we define
defert in the popular, practical way, by the three
meritorious principles of action, benevolence, piety,
and the moral fenfe, alone; or 'by thefe, with the
additional fuppofition of philofophical liberty, if we
embrace either the third or fourth fuppofitions.
Philofophical liberty is indeed neceflary for the vin-
dication of the divine benevolence and juftice, ac-
cording to the fifth fuppofition, in -the opinion of
moft of thofe who hold this fuppofition. But then
they efteem it to be alfo fufficient for this purpofe,
and confequently maintain tfye divine juftice, into
which we are now inquiring.
It may alfo be reckoned a part of juftice not
to let offenders go unpunifhed, or efcape with too
flight a degree of punifhment ; the order and happi-
nefs of the world, /'. e. benevolence, requiring, that
frail men fhould be deterred from vice by the dread-
ful examples of others, and mifchievous perfons
difarmed. However, this does not at all hinder,
but that the fame perfons, wjio are thus punifhed and
difarmed, may afterwards receive a balance of hap-
pinefs, finite or infinite. And thus punitive juftice
may be reconciled to bounty and ' benevolence,
according to the third or fourth fuppofitions.
Veracity
and of Natural Religion. 39
Veracity in men is, the obfervance of truth, and
fidelity in all their declarations and promifes to
others j and the obligation to it arifes from its great
ufefulnefs in all the intercourfes of mankind with
each other, and the extreme mifchiefs which fiction
and fraud occafion in the world. And it cannot be
doubted, but that the divine benevolence, according
to any of the fuppofitions above made, includes what
is analogous to this moral quality in men.
In like manner, it cannot be doubted but that the
divine benevolence includes mercy, or all that ten-
dernefs to offenders which the order and happinefs
of the world will permit. Or, if the fifth fuppo-
fition made concerning the divine benevolence be
found to exclude it, this will be a ftrong argument
for rejecting that (uppofition.
I have here fhewn in what manner we may vin-
dicate thefe attributes of the divine nature, from
the whole of things, i. e. the courfe of events,
both as they now appear in the prefent ftate, and as
we expect they will appear in a future one. But God
has alfo given us fufficient general evidences of thefe
his relative moral attributes, from the prefent ftate
alone; at the fame time that, if we extend our views
no farther, fome difficulties and perplexities will arife
in refpect of certain particulars. I will mention fome
both of the evidences and difficulties in regard to
each of thefe four attributes of holinefs, juftice, vera-
city, and mercy.
It might be expected, that God, if he thought fit to
inftitute a religion by revelation, fhould inftitute
one in which holinefs and moral purity fhould be
eminently enjoined, and moral turpitude prohibited
in the moft awful manner. And it is a remarkable
coincidence of things, and evidence of the divine
purity, that the Jewifh and Chriftian religions fhould
both have this internal proof, and the moft cogent
external ones in their favour. Whilfton the contrary,
D 4 the
40 Of the Being and Attributes of God,
the impure Pagan religions had all the external marks
C CO.' J f
or fiction and forgery.
The voice of confcience, or the moral fenfe,
within a man, however implanted or generated, en-
joining moral rectitude, and forbidding moral tur-
pitude, and accordingly acquitting or condemning,
rewarding or punifhing, bears witnefs, in like man-
ner, to the moral rectitude of that univerfal caufe
from whom it muft proceed ultimately.
At the fame time there are difficulties in revealed
religion, and deviations in the moral fenfe, much
contrary to what we feem to expect from our firft
notions of the divine rectitude.
Since God is juft, we may expect that virtue will
be the fource of happinefs, vice that of mifery, even
in this world. And fb we find it in general ; at the
fame time that there are many particular exceptions
of both kinds.
The veracity of God feems to engage him to take
care, that all thofe intimations which may be reckoned
calls and cautions of nature, fhould give us right in-
formation j alfo that all perfons who have the appa-
rent credentials of being lent from him, /'. e. thofe of
performing miracles, fhould be in truth fo fern.
And all things concur, in general, to verify both
thefe pofitions. There are, however, feveral parti-
cular exceptions, as is weir known.
Mercy requires, that fuch perfons as repent and
amend Ihould have opportunities of frefh trial, and
of retrieving, afforded them. And this is remarkably
fo in the general. Mod men are tried again and again
before their healths, fortunes, credit, &c. become
irrecoverable. And yet there are fome inftances of
extraordinary feverity upon the very firft offence.
Now it may be obferved of all thefe inftances,
that the general tenor is fufficient to eftablifh the at-
tributes here aflerted j it being reafonable to expect,
from our ignorance of the prefent ftate, and much
more
and of Natural Religion. 4!
more from that of the future one, that great difficulties
and exceptions muft occur to us. And as thefe
unfearchable judgments of God ferve to humble
us, and make us fenfible of our ignorance, they even
concur with the general tenor.
PROP. XI.
God is to be eanfidered by us, not only as vur Creator, but
aljo as our Governor, Judge, and Father.
THAT God is our Creator, is evident from the
three firft - 'propofitions ; in which his indepen-
dency and infinite power are eftablifhed, from the
necefiity which vye finite and dependent beings have
of an infinite and independent Creator : and this
appellation belongs to him alone.
The three following appellations are firft applied
to earthly fuperiors; and therefore belong to God
only in an analogical fenfe. It is, however, a fenfe of
infinite importan'ce to be acknowledged and regarded
by us : let us therefore, fee in what manner analogies
drawn from language, and from the phenomena
of nature, lead us to call God our governor, judge,
J C L '
and father.
As God is our creator, he has, according to the
analogy of language, a right to difpofe of us, to
govern and judge us, and is alfo, our father in a
much higher fenfe than pur natural parents, who are
only occafioftal caufes, as it were, of our exiftence.
In like manner, his infinite power and knowledge en-
title him to be our governor, and his infinite bene-
volence to be our father : the intimations alfo which
he gives of his will, both in his word and works,
and the rewards and punifhments which he beftows
in the way of natural confluences, as we term it,
all fhevv, that he is our governor and judge. And
as
41 Of the Being and Attributes of God,
as the moral attributes afferted in the laft propofition
may be deduced from thefe appellations of governor,
judge, and father, eftablifhed on independent prin-
ciples, fo they, when proved by their own peculiar
evidences, infer thefe appellations : all which may
be fummed up in this general pofition, that the
events of life, and the ufe of language, beget fuch
trains of ideas and aflbciations in us, as that we can-
not but afcribe all morally good qualities, and all
venerable and amiable appellations, to the Deity j at
the fame time that' we perceive the meaning of our
expreffions not to^be ftrictly the fame, ,as when they
are applied to- menj but an analogical meaning,
however a higher, more pure, and more perfect one.
The juftnefs of this application is farther confirmed
by the common confent of all ages and nations, and
by the whole tenor of the fcriptures.
If it be faid, that fince this method of fpeaking is
not flrictly literal and true, but. merely popular and
anthropomorphitical, it ought to be rejected i I
anfwer, that even the attributes of independency, om-
nipotence, omnifcience, and infinite benevolence,
though the moft pures exalted, and philofophical
appellations, to which we can attain, fait infinitely fhorc
of the truth, of reprefenting the Deity as he is, but
are mere popular and anthropomorphitical expreflions.
And the fame might ftill be faid for ever of higher
and more pure expreflions, could we arrive at
them : they would ever be infinitely deficient, and
unworthy of God. But then it appears from the pre-
ceding propofuions, and other writings of a like
nature, that, if we will cbnfider the phenomena of
the world, and argue from them fufficiently, we muft
needs fee and acknowledge, that there is an infinite
being, and that power, knowledge, and goodnefs,
are his character. We cannot get rid of this internal
feeling and conviction, but by refufing to confider
the fubjedt, and to purfue the train of reafoning,
which
and of Natural Religion. 43
which our own faculties, or the preceding inquiries
of others, will lead us to. God is not to be efteemed
an unreal being, or deftitute of all character, becaufe
he is infinite and incomprehenfible, or becaufe we
have not adequate phrafes whereby to denote his ex-
iftence and attributes. On the contrary, his infinite
nature feems ftrongly to argue, that exiftence, power,
knowledge, and goodnefs, do really and -properly
belong to him alone ; and that what we call fo here
on earth, in our firft and literal fenfes, are mere
lhadows and figures of the true realities. And it
would be in vain to bid us reject this language, fince
it muft recur again and again from the frame of our
natures, if we purfue the fubject. In like manner,
the relative moral attributes of holinefs, juftice, ve-
racity, mercy, &c. and the relative moral appella-
tions of governor, judge, .and father, &c. are infe-
parably connected with the ufe of language, and
the courfe and conftitution of the vifible world.
We fee that things have happened, and muft believe*
that they will hereafter happen '(7. e. in the general,
and allowing for particular exceptions, as above re-
marked), after fuch a manner as thefe attributes and
appellations intimate to us : they are, confequently,
a convenient and highly ufeful method of ranging
and explaining, pa'ft events, and predicting future
ones, and therefore may be ufed for .this purpofe ;
nay, they muft be fo uied, fince the events of life
thus ranged, explained, and predicted by them, do
neceflarily fuggeft them to us, and imprefs upon us
this their ufe, admitting only the real exiftence of
God, and his infinite power, knowledge, and good-
.nefsj which, as was juft now (hewn, cannot but be
admitted, if men will think fufficiemly on the fubject.
However, fince the ufe of thefe relative moral attri-
butes and appellations is popular, and attended with
particular exceptions ; whereas that of the attributes
of infinite power, knowledge, and goodnefs, is more
philofophical
44 Of the -Being and Attributes of God,
philofophical and extenfive, it will be proper to bear
this in mind ; and where there appears to be any op-
pofition between the popular and philofophical lan-
guage, to interpret that in fubordination to this.
COROLLARY. The doctrine of Providence, ge-
neral and particular, may be confidered as a confe-
quence from the foregoing attributes and appella-
tions of the divine nature. By general providence,
I mean the adjufting all events to the greateft good
of the whole ; by particular, the adjufting all to the
greateft good of each individual ; and, confequently,
by both together, the adjufting the greateft good of
the whole, and of each individual, to each other;
fo that both fhall fall exactly upon the fame point.
However difficult this may feem, I take it to be the
genuine confequence of the foregoing propofitions.
Infinite power, knowledge, and goodnefs, muft make
our moft kind and merciful Father both able and will-
ing to effect this: it does, therefore, actually take
place, though we cannot fee it. However, that there
are many marks both of general and particular provi-
dence, as thus explained, is fufficiently evident and
acknowledged by all: both thefe appear alfo to be
affeited in the fcriptures.
The following obfervation affords a ftrong evi-
dence, for K particular providence. When a perfon,
furveys the events of his paft life, he may find
many, which have happened much contrary to natu-
ral expectation, and his then defires, which yet ap-
pear extremely beneficial and defirable at the now
prefent time, as alfo to .have proceeded from natu-
ral caufes then unknown to him. Now, we may
conclude from hence, that God conceals the tenden-
cies and refults of the courfe of nature at the then
prefent time, left we (hould truft in that, and for-
fake him j but difcovers them afterwards with their
harmonies and ufes, that we may fee his goodnefs,
knowledge, and power, in them, and fo truft him in
future
and of Natural Religion. 45
future perplexities. It is analogous to this that the
fcripture prophecies are inexplicable before the event,
and often fufficiently clear afterwards.
PROP. XII.
The Manner of Reafoning here ufed> in refpett of the
Courfe and Conjlitution of Nature, has a Tendency to
beget in us Love and Reverence towards Gody and
Obedience to his Will: or, in other Words, there is
a Religion of Nature properly Jo called.
•
NATURAL religion appears to be ufed in different
fenfes by different writers : however, they are all, I
think, reducible to the three that follow, and will all
be found to coincide ultimately, though they may
appear different at firft view.
The Firft Senfe, in which natural religion may
be ufed, is that of this proportion; in which it is
put for that love and reverence towards God, and
obedience to his will, which the light of nature,
or the confideratibn of the works of God, enjoins.
In this fenfe it is moft properly oppofecl to, and con-
tradiftinguifhed from, revealed religion, or thofe affec-
tions and actions towards God, which the fcripture, or
the word of God, enjoins.
Secondly, Natural religion may be defined fueh a
regulation of the affections and actions as the moral
fenie requires : for the moral fenfe is part of the
light of nature, and of our natural faculties, whether
it be confidered as an inftinct, or as the generated
refult of external impreflions and our natural frame
taken together, according to what is delivered in the
firft part of thefe obfervations ; and this moral fenfe
approves and commands, or difapproves and forbids,
certain difpofitions of mind, and bodily actions flow-
ing therefrom. It is alfo called the law of firft
infcription
46 Of the Being and Attributes of G<%/,
inscription by many perfons, and under that term
diftinguifhed from the law of revelation, which is
fuppofed pofterior to it in order of time. Hence
the fame perfons eonfider the moral fenfe, or law
of firft infcription, as the foundation of natural
religion : and, indeed, mod perfons either exprefsly
adopt, or implicitly refer to, this definition of natural
religion in their writings and difcourfes. The heathen
world, not having the immediate light of revelation,
are fuppofed to have had nothing more than the mere
light of nature, and mere natural religion j and they
feem to have been chiefly directed by the fenfe of
what was fit, right, and proper, upon the occafion,
*'.. e. by the moral fenfe. Natural religion may there-
fore, according to this way of confidering it, be
properly defined by the moral fenfe.
Thirdly, Natural religion may be defined by ra-
tional felf-intereft, /. e. it may be called fuch a re-
gulation of our affections and actions, as will pro-
cure for us our Jummum bonum, or greateft poffible
happinefs. If we fuppofe the inquiries of the an-
cients concerning the Jummum bonum to have been of
a religious and moral nature, then will this definition
be fuitable to their notions. However, it has a very
important ufe, viz. that of compelling us to be at-
tentive, impartial, and earned in the inquiry.
I will now proceed, firft, to prove the proposition,
or to deduce love and reverence to God, and obe-
dience to his will, from the preceding method of
reafoning concerning the courfe and conftitution of
nature; and, fecondly, to fhew the perfect agree-
ment of all thefe three definitions of natural religion
with each other.
Now it is at once evident, that the confideration
of the infinite power, knowledge, and goodnefs of
God, of his holinefs, juftice, veracity, and mercy,
and of his being our creator, governor, judge, and
father, muft infpire us with the higheft love and
reverence
and of Natural Religion. 47
reverencd for him, and beget in us that tendency
to comply with his will, which according to the
proper ufe of language, is called a fenfe' of duty,
obligation, of what we ought to do. It is evident
alfo, that the will of God muft be determined
by his attributes and appellations. He muft there-
fore will, that we Ihould apply to him, as we do
to earthly, fuperiors of the fame character, purifying,
however, and exalting our affections to the utmoft ;
that we Ihould be merciful, holy, juft, &c. in
imitation of him, and becaufe this is to concur
with him in his great defign of making all his crea-
tures happy j and laftly, that we fhould fo ufe the
pleafures of fenfe, and the enjoyments of this world,
as not to hurt ourfelves or others. There is therefore
a courfe of action regarding God, our neighbour,
and ourfelves, plainly enjoined by the light of na-
ture; or, in the words of the propofition, there is
a religion of nature properly fo called.
I come, in the next place, to fhew the agreement
of the fecond and third definitions of natural reli-
gion with the firft, or with that of the propofition.
Now, that compliance with the moral fenfe coin-
cides with obedience to the will of God, needs no
proof, it being the firft and immediate dictate of the
moral fenfe, that it is fit, right, and our necefiary
duty, to obey God, as foon as he is difcovered with
the amiable and awful attributes and appellations
above afcribed to him. There is, therefore, an entire
agreement between the firft and fecond definitions.
It may appear alfo, that the firft rule of duty is
necefiary to perfect the fecond. For the moral fenfe,
as will appear from the preceding hiftory of its rife
and growth, muft be vague and uncertain, and vary
according to the various circumftances of life. But
the moral character of God, as delivered in the
foregoing proportions, affords a plain rule of life,
applicable
48 Of tbe Being and Attributes of God,
applicable and prec'ife in the various circumftances of
it. When, therefore, obedience to the will of God
is eftablilhed by the moral fenfe, it does, in return,
become a regulator to this, determine its uncertain-
ties, and reconcile its inconfiftencies. And, agree-
ably to this, we may obfcrve, that the perfection of
the moraf fenfe is, in general, proportional to the
perfection of our notions of the divine nature ; and that
the idolatry of the heathens, and their ignorance of
the true God, muft have produced an utter perverfion
and oirruption of their moral fenfe, agreeably to the
declarations of the fcriptures ; which is a remarkable
coincidence of reafon with revelation.
In like manner, it needs no proof, that rational
felf-intereft, and obedience to the will of God, are
the fame thing. Our only hope and fecurity, here
and hereafter, muft be in our obedience to him, who
has all power1 and all knowledge. And thus the firft
and third definitions are found to be perfectly coin-
cident. The fecond and third, therefore, *. e. the
whole three, are coincident alfo.
This coincidence might be confirmed by number-
lefs inftances, were we to confider and compare
together the dictates of the moral character of God,
of our own moral fenfe, properly directed, and of
rational felf-intereft in the feveral particular circum-
ftances of life. But this would be to anticipate what
I have to fay in the third chapter of this fecond part
concerning the rule of life.
PROP. XIII.
Natural Religion receives great Light and Confirmation
from Revealed.
IT feems to be the opinion of fome perfons, that
revealed religion is entirely founded upon natural ;
fo that unlefs natural religion be firft eftablifhed
upon its own proper evidences, we cannot proceed
at
and of Natural Religion. 49
at all to the proof of revealed. If this were fo,
revealed religion could not caft any light or evi-
dence upon natural, but what it hac^ before re-
ceived from it * and confequently, this propofition
would be built upon that falfe way of reafoning
which is called arguing in a circle. But there are
certainly independent evidences for revealed reli-
gion, as well as for natural ; they both receive light
and confirmation from each other j and this mutual
confirmation is a ftill farther evidence for both. I
will give a (hort account of all thefe particulars, that
the propofition may the more fully appear.
Firft, Natural religion has independent evidences.
This has been the bufinefs of the foregoing propofi-
tions, and particularly of the laft, to mew. -And
indeed, it is acknowledged by all, unlefs they be
atheifts or fceptics. We are certainly able to infer the
exiftence and attributes of God, with ouiv relation
and duty to him, from the mere confideration of
natural phenomena, in the fame manner as we do any
conclufions in natural philofophy. And though our
evidence here may not perhaps be demonftrative, it
is certainly probable in the higheft degree.
Secondly, Revealed religion has alfo independent
evidences. For, if we allow the miracles mentioned
in the Old and New Teftaments, the genuinenefs
and accomplifhment of the prophecies contained
therein, and the moral characters of Chrift, the pro-
phets and apoftles, it will be impoflible not to pay
the greateft regard to the do&rines and precepts
which they deliver, /'. e. to revealed religion. We
do, and we muft always give credit to perlbns much
iuperior toourfelves in natural and moral endowments.
Thefe endowments ftrike us with awe and reverence,
engage our attention, humble us, and put us into a
teachable, flexible difpofuion. And I appeal to all
thofe, who do really believe the miracles and moral
characters of Chrift, the prophets and apoftles, and
VOL. II. E the
50 Of the Being and Attributes of God,
the accomplifhment of the prophecies delivered by
them, whether they do not immediately find them*
felves in this humble, teachable difpofition of mind,
upon confidering thefe credentials of a divine mif-
fion, and that exclufively of all other confiderations.
As to thofe who do not fuppofe Chrift, the prophets
and apoftles, to have had thefe credentials, they can
fcarce be proper judges, what would be the genuine
confequence of a date of mind, of a belief, which
they have not. However, one may appeal even to
them, provided they will only fuppofe thefe creden-
tials true for a moment, in order to fee what would
then follow. And it is a flrong argument of the
juftnefs of this reafoning, that all thofe who reject
revealed religion, do alfo reject the credentials, *. e.
the truth of the fcripture hiftory. Revealed reli-
gion is therefore built upon the truth of the fcrip-
ture hiftory, i. e. upon the external evidences com-
monly called hiftorical and prophetical. But thefe
evidences are to be tried in the fame manner as the
evidences for any other hiftory, and have no more
connection with natural religion, and its evidences,
fuch, for inftance, as thofe delivered in this chapter,
than the evidences for the Greek or Roman hiftory.
So that revealed religion has evidences, and thofe
of the ftrongeft kind, entirely independent on natural
religion.
Thirdly, Natural religion receives much light
and confirmation from revealed, agreeably to the
proposition here to be proved. This follows both
becaufe revealed religion, now fhewn to have its inde-
pendent evidences, teaches the fame doctrines con-
cerning God, as I have remarked already in feveral
places, and delivers the fame precepts to man, in the
general as natural; and becaufe thefe very indepen-
dent evidences, viz. the miracles and moral cha-
racters of Chrift, the prophets and apoftles, and the
accomplilhment of their prophecies, have a direct
and
and of Natural Religion. 51
and immediate tendency to beget in us a deep fenfe
and conviction of a fuperior power, and of his provi-
dence and moral government over the world. So
that if a man fhould either be ignorant of the chain
of reafoning by which the exiftence and attributes of
God and natural religion are proved from the phas-
nomena of the world, or fhould, from fome depra-
vation of mind, 'intellectual or moral, be difpofed to
call in queftion this chain, of reafoning, in whole or in
part j he muft however come to the fame conclufions,
from the mere force of the hiftorical and prophetical
evidences in favour of the fcriptures. And this is
a thing of the utmpft importance to mankind, there
being many who are incapable of purfuing this chain
of reafoning, many -who, though capable, are difin-
clined to it, many who from their vices have a con-
trary inclination, and fbme who feeing the perplexity
and obfcurity that attend fome fubordinate pans of
this reafoning, are difpofed to doubt about the whole.
For though fomething of the fame kind holds in re-
fpect of the hiftorical and prophetical evidences for
the truth of the fcriptures, especially of the laft, yet,
in general, thefe are more level to the capacities of
the inferior ranks amongft mankind, and more fim-
ple and ftriking, than the independent evidences for
natural religion ; and if they were but equally con-
vincing, they would, however, make the evidence
double upon the whole. Not to mention, that it is
an inexpreffible fatisfaction to the bed men, and the
ableft philofophers, thofe who have the moft entire
conviction from natural reafon, to have this new and
diftinct fupport for fuch important truths. It may
be added as an argument in favour of the reafoning
of this paragraph, i. e. of the proportion here fo be
proved, to thofe who believe revealed religion, that
God has thought fit to teach mankind natural reli-
gion chiefly by means of revealed.
E 2 Fourthly,
52 Of the Being and Attributes of GoJ,
Fourthly, Revealed religion receives great light
and confirmation from natural. For if we fuppofe
a perfon to be firft inftrufted in the doctrines and pre-
cepts of natural religion, and to be entirely convinced
of their truth and fitnefs from the mere light of
reafon, and then to have the fcriptures communi-
cated to him, the conformity of thefe with his previ-
ous notions would be a ftrong evidence in their fa-
vour, i. e. in favour of the miracles, prophecies, and
thofe doctrines which are peculiar to revealed re-
ligion. When, farther, he came to perceive, that many
of the writers of the facred books lived when the
truths of natural" religion were unknown to the reft
of the world, and that many alfo were of fo low
a rank in life, that they cannot be fuppofed to have
known even fb much as the reft of the world did, by
natural means, he will be ftrongly inclined to allow
them that fupernatural light which they claim, /. e.
to allow their, divine authority.
Laftly, The mutual light and confirmation which
natural and revealed religion caft upon each other,
and the analogy which there is between their proper
evidences, and even that between the feveral obfcu-
rities and perplexities that attend each, are a new
argument in favour of both, confidered as united to-
gether, and making one rule of life, and the charter
of a happy immortality. For refemblance, agree-
ment, and harmony of the parts, are the peculiar
characteriftics of truth, as inconfiftency and felf-
contradiction are of fiction and falfehood.
PROP.
and of Natural Religion, 53
PROP. XIV.
Religion prefuppojes Free-will in the popular and praffi*
cal Senfe, i. e. ;/ prejuppofes a voluntary Power over
our Affections and Aftions.
FOR religion being the regulation of our af-
fections and actions according to the will of God,
it prefuppofes, that after this will is made known
to us, and we, in confequence thereof, become
defirous of complying with it, a fufficient power of
complying with it fhould be put into our hands.
Thus, for inftance, fince religion commands us to
love God and our neighbour, it prefuppofes that we
have the power of generating thefe affections in our-
felves, by introducing the proper generating caufes,
and making the proper aflbciations, i. e. by medita-
tion, religious converfation, reading practical books
of religion, and prayer. Since religion requires of
us to perform beneficent actions, and to abflain from
injurious ones, alfo to abftain from all thofe felf-
indulgences, which would be hurtful to ourfelves, it
prefuppofes, either that we have a power of fo doing,
or at lead a power of generating fuch difpofitions of
mind, as will enable us fo to do. Farther, it pre-
fuppofes that we have a power of making perpetual
improvement in virtuous affections and actions,
fince this alfo is required of us by it. Still farther,
fince religion requires of a man this regulation of
his affections and actions, and fince the powers
hitherto mentioned are all grounded upon a fufficienc
defire thus to regulate himfelf, it muft prefuppofe
a power of generating this fufficient defire, and fo on
till we come to fomething which the man is already
poflefTed of, as part of his mental frame, either con-
ferred in a fupernatural way, or acquired in the ufual
courfe of nature. For religion, in requiring the
powers above-mentioned, requires alfo whatever pre-
E 3 vious
54 Of the Being and Attributes of God>
vious powers are neceflary to the actual exertion of
thefe powers. But all thefe powers, of whatever
order they are, the laft excepted, are thofe powers
over our affections and actions, which I have, in
the foregoing part of this work, endeavoured to de-
rive from affociation, and fhewn to be the fame with
thofe which are commonly called voluntary powers.
It follows, therefore, that religion requires voluntary
powers over our affections and actions, or free-will
in the popular and practical fenfe.
This may be illuftrated by the consideration of the
ftate of madmen, idiots, children, and brutes, in
refpeft of religion. For as they are all efteemed to
be incapable of religion, and exempted from the
obligation thereof, fo the reafon of this in all is evidently,
that they are deftitute of the proper voluntary powers
over their affections and actions; the affociations
requifite thereto having never been formed in idiots,
children, and brutes, and being confounded and
deftroyed in madmen. For fuppoie the child to be
grown up, and the madman to recover his fenfes, /. e.
fuppofe the affociations requifite for the voluntary
powers to be generated or reftored, and religion will
claim them as its proper fubjects. * ,
In like manner, it may be obferved, that when
any action is commended or blamed, this is always
done upon fuppofition, that the action under confider-
ation was the effect of voluntary powers. Thus,
when a man commits an action otherwife blame-
able, through inattention, ignorance, or difeafe, he
is excufed on account of its being involuntary j
unlefs the inattention, ignorance, or difeafe, were
themfelves voluntary, and then the blame remains.
But commendation and blame are ideas that belong
to religion : it appears therefore, that voluntary powers
muft belong to it alfo.
I afferted above, that religion not only requires
and prefuppofes the common voluntary poWers, by
which
and of Natural Religion. 55
which we perform and forbear actions, and new-
model our affections, but alfo whatever elfe, volun-
tary or involuntary, is neceffary for the actual exer-
tion of thefe powers. And the connexion between
thefe points feems to be immediate and undeniable ;
to require any thing, muft be to require all that is
neceflary for that thing. And yet, fincq all men do
not a6t up to the precepts of religion, it feems unde-
niable, on the other hand, that fome want fome-
thing that is neceflary, immediately or mediately,
for the actual exertion of the proper voluntary powers
over their affections and actions. Now, I fee no
way of extricating ourfelves from this difficulty, but
by fuppofing, that thofe who want this one necef-
fary thing at prefent, will, however, obtain it here-
after, and that they who fhall obtain it at any diftant
future time,% may be faid to have obtained it already,
in the eye of him to whom pad, prefent, and future,
are all prefent, who quickenetb the dead, and calleth
the things that be not as though they were. For that
the fuppofition of free-will, in the philofophical
fenfe, cannot folve this difficulty, will appear, I
think, in the next propofition.
COROLLARY. It may be reckoned fome confirma-
tion of religion, that the voluntary powers which it
requires, according to this propofition, are an evident
fact, and alfo that they are deducible from the frame
of our natures, i. e. from our original faculties, and
the law of aflbciation, taken together. For thus
religion may be faid to harmonize with obfervations
and with the nature of man, its fubject.
£4 PROP.
56 Of the Being and Attributes of God,
PROP. XV.
Religion does not prefuppofe Free-will in the philofo-
phieal Senfe, i. e. it does not prefuppofe a Power of doing
different Things, the previous Circumftances remaining
thejame.
FOR, Firft, It has been fhewn, in the foregoing
part of this work, that we do not, in fact, ever
exert any fuch power in the important actions of our
lives, or the ftrong workings of our affections, , all
thefe being evidently determinable by the previous
circumftances. There are therefore no actions or
affections left, except trifling and evanefcent ones, in
which religion can prefuppofe philofophical free-will,
or liberty ; and even here the evidence for. it is
merely an argumentum ab ignorantid. But if religion
requires philofophical liberty at all, it muft require
it chiefly in the mod important actions and affections.
It does not therefore require it at all. We cannot
fuppole religion to be at variance with common
obfervation, and the frame of our natures.
Secondly, Some reafons have been given already,
in the firft part of this work, and more will be added
in the next propofition, to fhew that philofophical
liberty cannot take place in man, but is an impoffi-
bility. It is therefore impofiible, that religion fhould
require it.
Thirdly, It appears from the courfe of reafoning
ufed under the foregoing propofition, that all which'
religion does require and prefuppofe, is, firft, a fuffi-
cient defire, hope, fear, felf-intereft, or other fuch
like motive, and then fufficient voluntary powers,
whereby to regulate our affections and actions agree-
ably to the will of God. But philofophical liberty, or
the power of doing different things, the previous
circumftances remaining the fame, is fo far from
being
and of Natural Religion. 57
being required, in order to our obtaining any of thefe
requifites, that it is inconfiftent with them. For the
fufficient defire, &c. unlefs it be given by God in a
fupernatural way, is of a factitious nature, and fol-
lows the previous circumftances with a rigorous ex-
aftnefs j in like manner the voluntary powers are all
generated according to the law of affociation, which
law operates in a mechanical neceflary way, and
admits of no variations, while the circumftances re-
main the fame; all which is, I prefume, fufficiently evi-
dent to thole who have well confidered the foregoing
part of this work. Thefe requifites are therefore
inconfiftent with philofophical liberty, inafmuch as
this implies, that though there be a defire fufficient to
caufe the exertion of the will, this exertion may or
may not follow ; alfo, that though the voluntary
powers depending on this exertion be completely ge-
nerated by afibciatipn, they may or may not follow
it in fact. This fuppofition is indeed abfurd at firft
fight ; however, if it be admitted for a moment, in
order to fee what would follow, it is manifeft, that
the man will be rendered lefs able to comply with the
will of God thereby, and that it will not add to, but
take away from, the requifites propofed by religion.
Philofophical liberty does not therefore help us to
folve the difficulty mentioned under the laft propofi-
tion, but, on the contrary, increafes it.
If it fhould be faid, that we are not to fuppofe the
defire fufficient, and the voluntary powers complete,
and then farther to fuppofe, that thefe may or may
not take effect, but only to fuppofe defire in general,
fufficient or infufficient, and voluntary powers in ge-
neral, complete or incomplete, and that thus it will
not be unreafonable to fuppofe, that they may or may
not take effect ; whence the manifeft abfurdity men-
tioned in the laft paragraph will be removed •, I an-
fwer, that this is to defert the hypothefis of philofo-
phical liberty, the previous circumftances being
fuppofed
5 8 Of the Being and Attributes of God,
fuppofed different, that fo their confequences may be
different alfo. If any particular degree of defire or
voluntary power be fixed upon, and all the other con-
curring circumftances of body and mind fixed like-
wife, i. e. if the previous circumftances be rigoroufly
determinate, which is the fuppofition of philofophical
liberty, this one fixed, determinate degree of defire,
or voluntary power, cannot have the two oppofite
epithets of fufficient and inefficient, or of complete
arid incomplete, both predicated of it with truth, de-
fine fufficiency or completenefs as you pleafe. Phi-
lofophical liberty does not therefore allow us to fup-
pofe defire or voluntary power in general, in order
that they either may or may not take effect.
Fourthly, It will appear that religion does not
prefuppofe philofophical liberty, if we enter upon the
examination of thofe arguments which are common-
ly brought to fhew that it does. Thefe are, that un-
lefs philofophical liberty be admitted, there will be no
foundation for commendation or blame, and con-
fequently no difference between virtue and vice ;
that all punifhment for actions, ufually called vicious,
will be unjuft j and that God will be the author of
fuch actions, which it is impious to fuppofe ; inaf-
much as the notion of popular liberty is not? fufficient
to obviate thefe difficulties. Now, to this I anfwer,
that there are two different methods of fpeaking, and,
as it were, two different languages, ufed upon thefe
fubjects j the one popular, and, when applied to God,
anthropomorphical ; the other philofophical j and
that the notion of popular liberty is fufficient to ob-
viate thefe difficulties, while we keep to the popular
language alone; alfo, that the philofophical lan-
guage does of itfelf obviate thefe difficulties, while
we keep to it alone ; but that, if we mix thefe lan-
guages, then, and not till then, infuperable difficul-
ties will arife, as might well be expected. Let us
confider each of thefe pofitions particularly.
Firft
and of Natural Religion. 59
Firft then, I fay that the fuppofition of popular
liberty is fufficient to obviate the forementioned
difficulties, whilft we keep to the popular language
alone. For, in the popular language, a man is
commended and blamed merely for the right or
wrong ufe of his voluntary powers ; the firft is called
virtue, the laft vice ; and rewards and punilhments
are faid to be refpectively due to them. Thus, when
a man, having an opportunity to do a beneficent
action, exerts an act of will, and, in confequence
thereof does it, he is commended for it; it is called
a virtue, or a right ufe of his voluntary powers, and
is faid to deferve a reward ; whereas, had he, in like
circumftances, done a malevolent action, he would
have been blamed for it ; it would have been called
a wrong ufe of his voluntary powers, or a vice ; and
a punifhment inflicted upon him, in confequence
hereof, would have been faid to be juft. This is a
mere hiftory of the fact, and a narration of the me-
thod in which the words here confidered acquire their
proper fenfes; and I appeal to the general tenor of
writings and difcourfes for the fupport of what is
here aflerted. If no voluntary action be exerted,
the words commendation, right ufe, virtue, re-
ward, on one hand, alfo the words, blame, wrong
ufe, vice, punifhment, on the other, become en-
tirely unapplicable. If there be, and the motive be
good, fuppofe piety or benevolence, the firft fet of
words take place; if the motive be bad, the laft.
Men, in the common ufe of language, never con-
fider whether the agent had it in his power to have
done otherwife, the previous circumftances remaining
the fame ; they only require, that he fhould have done
a beneficient action, from a benevolent intention.
If they find this, they will apply the words, com-
mendation, right ufe, &c. And the fame holds in
refpect of injurious actions, and malevolent intentions.
The agent will, in this cafe, be blamed, and faid to
be juftly punifhed, without any farther inquiry. Some-
times
60 Of the Being and Attributes of God,
times, indeed, they do inquire farther, viz. into the
original of thefe intentions. But then this comes to
the fame thing at laft; for if thefe intentions were
generated voluntarily, it enhances the commendation
or blame due to them ; if, in great meafure, involun-
tarily, abates it. Popular liberty, or voluntary
powers, do therefore afford fufficient foundation for
commendation and blame, for the difference between
virtue and vice, and for the juftice of punifhing vice
according to the popular language. Where it is to
be remarked, that whatever will juftify puniftiments
inflicted by men, will juftify thofe inflicted by God
in like circumftances, fince juftice is afcribed to God
only in a popular and anthropomorphitical fenfe.
And as popular liberty fuffices for the foremen-
tioned pur poles, whilft we ufe the popular language,
fo it vindicates God from the charge of being the
author of fin, according to the fame language. For,
according to this, all voluntary actions are afcribed
to men, not to God ; but fin, or vice, always pre-
fuppofes an exertion of a voluntary power, accord-
ing to the popular language ; therefore fin muft be
afcribed to man, and not to God, as long as we conti-
nue to fpeak the popular language.
Secondly, I fay, that if we keep to the philofophi-
cal language alone, it will obviate all difficulties, and
enable us to talk confidently and clearly upon thefe
fubjects. For, according to this, virtue and vice
are to actions, what fecondary qualities are to na-
tural bodies ; /'. e. only ways of exprefling the re-
lation which they bear to happinefs and mifery, juft
as the fecondary qualities of bodies are only modifi-
cations of the primary ones. And the fame may be
faid of all the other words belonging to the moral
fenfe. Hence it follows, that, according to the phi-
lofophical language, we are to confider»all the moral
appellations of actions as only denoting their rela-
tion to natural good and evil, and that moral good
and evil are only compofitions and decompofuions
of
and of Natural Religion. 61
of natural. There is, however, a difference between
moral good and moral evil, becaufe they are differ-
ent and oppofite compofitions j they may alfo be
attended with different and oppofite compofitions,
from the frame of our natures, and circumftances of
our lives, fuch as commendation and blame.
And as juftice in God is, by the fame language,
exalted into benevolence, he may inflict punifhment,
?'. e. another fpecies of natural evil, juftly, provided
it be confident with benevolence, /'. e. with a balance
of happinefs. Man may alfo inflict punifhment
juftly, provided he does it according to fome defi-
nition of juftice amongfi men, previoufly fettled
and allowed, fuppofe compliance with the will of
God, the laws of fociety, the greater good of the
whole, &c.
Farther, fince all the actions of man proceed ulti-
mately from God, the one univerfal caufe, we muft,
according to this language, annihilate felf, and afcribe
all to God. But then, fince vice, fin, &c. are only
modifications and compofitions of natural evil, ac-
cording to the fame language, this will only be to
afcribe natural evil to him ; and, if the balance of
natural good be infinite, then even this natural evil
will be abforbed and annihilated by it.
It may a little illuftrate what is here delivered, to
remark, that as we mould not fay of a fuperior being,
whofe figr)t could penetrate to the ultimate conftitu-
tion of bodies, that he diftinguifhed colours, but
rather, that he diftinguifhed thofe modifications of
matter which produce the appearances of colours in
us, fo we ought not to afcribe our fecondary ideas of
virtue and vice to fuperior intelligences, and much
lefs to the fupreme.
Thirdly, 1 fay, that if we mix thefe two languages,
many difficulties and abfurdities muft enfue from this
previous abfurdity. Thus, if, retaining the popular
notions of moral good and evil, we fuppofe God,
according
6 2 Of the Being and Attributes of Gody
according to the philofophical language, to be bene-
volent only, /. e. to regard only natural good and
evil, or to be the author of all actions, the confe-
quence will be impious. If we adhere to the philofo-
phical notions of virtue and vice, we muft not retain
the popular notion of God's juftice., inafmuch as pu-
nifhment will then be unjuft ; as it will alfo be, if we
join the popular notion of God's juftice with the phi-
lofophical one, of his being the author of all actions.
Laftlyj if we allow man to confider himfelf as the
author of his own actions, he muft alfo confider
virtue and vice according to the popular notions, and
conceive of God as endued with the popular attribute
of juftice, in order to be incited to virtue, and de-
terred from vice i whereas, could man really annihi-
late himfelf, and refer all to God, perfect love would
caft out fear, he would immediately become partaker
of the divine nature, and, being one with God, would
fee him to be pure benevolence and love, and all
that he has made to be good.
The following remark may perhaps contribute to
illuftrate this matter. Virtue and vice, merit and
demerit, reward and punifliment, are applied to
voluntary actions only, as before- mentioned. Hence
they are efteemed unapplicable to involuntary ones.
But involuntary actions are neceflary by a necefiity
ab extra, which is generally feen j and becaufe the
neceflity ab intra, which caufes voluntary actions,
is feldom feen, thefe are fuppofed not to be neceflary.
Hence not neceflary, and neceflary, are put for volun-
tary and involuntary, refpectively ; and moral appel-
lations fuppofed peculiar to the firft, i. e. not necef-
fary j inconfiftent with the laft, /. e. neceflary. Hence,
when we come to difcover pur miftake, and to find,
that voluntary actions are neceflary, an inconfiftency
ariles ; we apply moral appellations to them as volun-
tary from a primary aflbciation, deny thefe appella-
tions of them on account of their new denomination
of
and of Natural Religion. 63
of neceflary, and a fecondary and tralatitious ailbcia-
tion. Here then, if we can either perfift in our miftake,
and ftill fuppofe voluntary actions not to be necefiary ;
or, finding this miftake, can however perfift to apply
moral appellations to fuch neceflary actions as are
voluntary, from the primary aflbciation ; or, laftly,
not being able to whhftand the force of the fecon-
dary aflbciation, whereby moral appellations are
denied of neceflary actions, voluntary 'as well as
involuntary, can perceive that moral good and evil
are only compofitions of natural, i. e. if we can either
fee the whole truth, or fhut our eyes againft that
part that offends us j no difficulty will arife.
Philofophical liberty is alfo fuppofed by fome ne-
ceflary, in order to folve the origin of evil, and to
juftify the eternity of punilhment ; and the obviating
of thefe difficulties is brought as an argument in
fupport of it. Now here I obferve,
Firft, That the origin of evil may be made con-
fident with the benevolence of God, by fuppofwig
that every creature has a balance of happinefs j and,
confequently, fince this is a fuppofition highly pro-
bable, there feems to be little need of philofophical
liberty for this purpofe.
Secondly, That, fince this fuppofition is highly
probable, the eternity of punifhment is highly im-
probable; and, confequently, that philofophical
liberty may be needlefs here alfo.
Thirdly, That philofophical liberty will not folve
the origin of evil. The method of reafoning ufed
here is Tome fuch as this. If man have not philofo-
phical liberty, but always does the fame thing, where
the previous circumftances are the fame, then all
his actions are to be referred to God ; confequently,
if he have philofophical liberty, all his actions need
not be referred to God ; he is an independent creature
in fome things, and is himfelf alone chargeable with
fome of his actions. Let man act wrong in thefe in-
dependent
64 Of tbe Being and Attributes of God,
dependent cafes, and the evil which follows will be
chargeable upon man, and not God, i. e. the origin
of evil will be accounted for. But here it is to be
obferved, that there are 'fome evils, or fufferings,
which cannot be fuppofed to arife from the abufe of
free-will in the creature that fuffers, as in the pains
which happen to children juft born, and to brutes.
Thefe evils are not therefore chargeable upon them.
Jf, therefore, they be chargeable upon free-will, it
muft be the free-will of fome other creature. But
this is as. great a difficulty, as that which it is brought
to folve j and cannot be folved but by fuppofing that
God gives a balance of happinefs to Ay for wh'at he
fuffers from B. Now this fuppofition, in its full
extent, will folve the firft difficulty, and make the
hypothefis of free-will entirely unnecefiary, as ob-
ferved above. But, befides this, it is to be confidered,
that fince free-will is thus the occafion of introducing
evil into the world, the reftlefs, felfifh, objecting
creature will afk why he has free-will, fince it is
not this, but happinefs, which he defires, and hoped
from the divine benevolence, the attribute now to
be vindicated. He that produces any caufe, does,
in effect, produce the thing caufed* To give a be-
ing a power of making itfelf miferable, if this being
ufe that power, is juft the fame thing, in him who
has infinite power and knowledge, as directly making
him miferable ; and appears to be no otherwife con-
fident with benevolence to that being, than upon
fuppofition, that fuperior happinefs is conferred upon
him afterwards. Now this removes the difficulty
in the cafe of necefilty, as well as of free-will, in the
eye of reafon, of an infinite being j and clafhes lefs
and lefs without limits with the imagination, as we
advance in intellect, difintereftednefs, and abfolute
refignation to God.
If it be faid, that God could not but beftow free-
will upon his creatures, I anfwer, that this is gratis
and of Natural Religion. 65
, there not being the leaft appearance of evi-
dence for it; alfo, that it is making God fubject to a
neceffity fuperior to himfelf, which would be to raife
a greater difficulty than it folves; and, upon the
whole, we may conclude, that the fuppofition of
free-will, or liberty, in the philofophical fenfe, does
not at all help us to account for tht origin of evil.
Fourthly, Since free-will cannot account for finite
evil, much lefs can it account for infinite, i, e. for
the eternity of punifhment. An.d indeed many, who
receive free-will, do, however, fee its infufficiency
for this purpofe, and, in confequence thereof, be-
lieve that the punifhments of a future (late will not
be eternal. It is true, indeed, that the arguments
againft the eternity of punifhment are fhorter, flronger,
and clearer, upon the fuppofition of necefiity, of
God's being the real, ultimate author of all actions,
than upon the fuppofition of free-will. But then
this feems, if all things be duly confidered, to be
rather a preemption in favour of the doctrine of
necefiicy, than otherwife.
The invention and application of the hypothefis
of free-will, for the vindication of the divine bene-
volence, has probably arifen from the application of
what paries in human affairs, in too ftrict a manner,
to the relation between the Creator and his creatures,
i. e. to an anthropomorphitifm of too grofs a kind.
Thus the actions of a fbn are free, in refpect of his
father, ;. e. though the father can, and does influence
the fon in many things, yet the fon's actions de-
pend upon many circumftances, imprefiions, afifo-
ciations, &c. in which the father has no concern.
It will therefore be a fufficient vindication of the
father's benevolence to the fon, if he has taken care,
that the fon fuffers nothing from the things over
which the father has power. What evils happen to
the fon, from quarters where the fon is free in re-
VOL. II. F fpect
66 Of the Being and Attributes of God,
fpect of his father, i. e. uninfluenced by him, thefe
are no ways to be referred to the father. Now, it is
very natural for humble and pious men, in confider-
ing the fins and miferies of mankind, to fuppofe
that we have fome fuch powers independent of God j
and that all the evil, which happens to each perfon,
is to be derived from thefe independent powers. But
then this notion fhould not be haftily and blindly
embraced and maintained, without an examination
of the faft, and of the confiftency of fuch a notion
with piety, in other refpects. The firft of thefe
points I have already confidered in the foregoing
part of this work } the laft I fhall now confider in
the following propofition.
PROP. XVI.
The natural Attributes of God, or his infinite Power
and Knowledge, exclude the Pojfibility of Free-will in
the philojophical Senfe.
FOR, to fuppofe that man has a power independent
of God, is to fuppofe, that God's power does not
extend to all things, *'. e. is not infinite. If it be
faid, that the power itfelf depends upon God, but
the exertion of it upon man, the fame difficulty will
recur ; fmce the exertion does not depend upon God,
there will be fomething produced in the world, which
is not the effect of his power, /. e. his power will
not extend to all things, confequently not be infinite*
And the fame thing holds, if we refine farther, and
proceed to the exertion of the exertion, &c. If this
depend upon man, God's power will be limited by
man's j if upon God, we return to the hypothefis
of neceflity, and of God's being the author of all
things. However, the fimpleft and cleared way is
to fuppofe, that power, and the exertion of power,
are
and of Natural Religion. 67
are one and the fame thing ; for power is never
known but by its actual exertion, ;. e. is no power
till it be exerted. If, indeed, we fay that man's
actions depend both upon God and himfelf, this
feems at firft fight to folve the difficulty. Since they
depend upon God, his power may be infinite ; fince
they depend on man, they may be afcribed to him.
But then the thing in man on which they depend,
call it what you plcafe, muft either depend upon God
or not ; if it does, neceffity returns ; if not, God's
infinite power is infringed. And the fame thing will
hold, as it appears to me, in any other way of ftating
this matter.
Again, to fuppofe that a man may do either the
action A, or its oppofite at the previous circum-
ftances remaining the fame, is to fuppofe that one of
them may arife without a caufe ; for the fame pre-
vious circumftances cannot be the caufe of the two
oppofite effects. Now, if any thing can arife without
a caufe, all things may, by parity of reafon ; which
is contrary to the firft propofition of this chapter, or
to the common foundation upon which writers have
erected their arguments for the being and attributes
of God. To fay that free-will is the caufe, is an
identical propofition ; fince it is faying, that the
power of doing different things, the previous cir-
cumftances remaining the fame, is the caufe that this
may be done, viz, that either A or a may follow the
fame previous circumftances. Or, if we put for phi-
lofophical free-will the power of doing things with-
out a caufe, it will be a word of nearly the fame im-
port as chance. For chance is the ignorance or de-
nial of a caufe. It will therefore be as unfit to afcribe
a real cafuality to free-will as to chance.
And as free-will is inconfiftent with the infinite
power of God, fo it is with his infinite knowledge alfo.
For infinite knowledge muft include the knowledge
F 2 of
68 Of fbe Being and Attributes of God,
of all future things, as well as of all paft and prefent
ones. Befides, paft, prefent and future, are all pre-
fent with refpect to God, as has been obferved before.
Infinite knowledge muft therefore include prcfcience.
But free-will does not allow of prefcience. Know-
ledge of all kinds prefuppofes the certainty of the
thing known, /'. e. prefuppofes that it is determined
in refpedb of time, place, manner, &c. i. t. pre-
fuppofes it to be necefiary. Thus, if we confider
any thing as known certainly, or certain fimply,
fuch as a mathematical truth, a paft fact, &c. we
fhall find it to be neceflary, and that it cannot be
otherwife than it now is, or was formerly ; which is the
contrary to what is fuppofed of the aftions of crea-
tures endued with free-will. Thefe actions, there-
fore, cannot be known, or foreknown, not being the
objects of knowledge.
The maintainers of neceffity do indeed deny, that
there is any fuch thing as uncertainty at all ; unlefs
as far as this is put relatively for the limitation of
knowledge in any being, fo that the thing called
uncertain may or may not be, for any thing that this
being knows to the contrary. But if they do, for
argument's fake, allow fuch a thing as abfolute uncer-
tainty, i. e. that a thing either may or may not be,
it is plain, that this abfolute uncertainty muft include
the relative, i. e. exclude knowledge and foreknow-
ledge. That action of B which either may or may
not be, cannnot be known certainly to be by A, be-
caufe it may not be ; it cannot be known not to be,
becaufe it may be. Suppoie A to make conjectures
concerning any future action of B. Then this action
may or may not be, for any thing A knows to the
contrary j it alfo may or may not be in itfelf, pro-
vided there be any fuch thing as abfolute uncertainty.
Suppofe A\ conjectures to pafs into a well-grounded
probability of a high degree, that the action will
happen,
and of Natural Religion. 69
happen, then both the relative and abfolute may not>
are reduced to narrow limits. Suppofe A's con-
jectures to arife to knowledge, or certainty, then both
the relative and abfolute may noty vanifh. A cannot
know, or be certain, that a thing will happen, at the
fame time that it may or may not happen for any
thing that he knows to the contrary ; nor can a
thing be relatively certain, and abfolutely uncertain.
A\ foreknowledge does therefore imply ^relative cer-
tainty, this requires abfolute certainty j and abfolute
certainty is in exprefs terms oppofite to philofophical
free-will. Foreknowledge is therefore inconfiftent with
free-will j or rather free-will, if it were pofiible,
would exclude foreknowledge. It is not therefore
poflible.
Nor does it alter the cafe here to allege, that God's
infinite knowledge muft extend infinitely farther than
man's, and, confequently, may extend to things un-
certain in themfelves, fince the very terms knowledge
and uncertain are inconfiftent. To make "them con-
fident, we muft affix fbme new and different fenfe to
one of them, which would be to give up either the
divine foreknowledge or free-will in reality, while
we pretend in words to maintain them. If God's
knowledge be fuppofed to differ fo much from man's
in this fimple effential circumftance, that the cer-
tainty of it does not imply the certainty of the thing
known, we lofe all conception of it. And if the
fame liberties were ufed with the divine power and
benevolence, we fhould lofe all conception of the
divine nature.
To which it may be added, that the reafoning in
the laft paragraph but one, concerning the knowledge
of the being A, is not at all affected, or altered, by his
rank, as to intelligence. Suppofe his intellectual
capacities to be greater and greater perpetually, ftill
all things remain precifely the fame, without the
F 3 lead
jo Of the Being and Attributes^ &c.
lead variation. They will therefore, according to
the analogy of ultimate ratios, remain precifely the
fame though his knowledge be fuppofed infinite. It
follows, therefore, that God's infinite and certain
knowledge, or his foreknowledge, is as inconfiftent
with philofophical free-will, as man's finite, but;
certain, knowledge or foreknowledge.
CHAR
Of the Truth of, &c. 71
CHAP. II.
Of the TRUTH of the CHRISTIAN RELIGION.
To believe the chriftian religion, is to believe
that Mojes and the prophets, Chrift and his apoftles,,
were endued with divine authority, that they had
a commifiion from God to aft and teach as they
did, and that he will verify their declarations con-
cerning future things, and efpecially thofe concerning
a future life, by the event j or, in other words, it
is to receive the fcriptures as our rule of life, and
the foundation of all our hopes and fears. And as
all thofe who regulate their faith and practice by
the fcriptures are chriftians; fo all thofe who dif-
claim that name, and pafs under the general title of
unbelievers, do alfo difavow this regard to the fcrip-
tures. But there are various clafies of unbelievers.
Some appear to treat the fcriptures as mere forgeries j
others allow them to be the genuine writings of thole
whofe names they bear, but fuppofe them to abound
with fictions, not only in the miraculous, but alfo
in the common part of the hiftory j others, again,
allow this part, but reject that j and, laftly, there are
others who feem to allow the truth of the principal
facts, both common and miraculous, contained in the
fcriptures, and yet ftill call in queftion its divine
authority, as a rule of life, and an evidence of a
happy futurity under Chrift our faviour and king.
He, therefore, that would fatisfy himfelf or others
in the truth of the chriftian religion, as oppofed by
F 4 thefc
1%. Of the fyufb of
thefe feveral claffes of unbelievers, muft inquire into
thefe three things:
Firft, The genuinenefs of the books of the Old
and New Teftaments.
Secondly, The truth of the principal facts con-
tained in them, both common and miraculous. And,
Thirdly, Their divine authority.
I will endeavour, therefore, to ftate fome of the
chief evidences for each of thefe important points,
having, firft premifed three preparatory propofitions,
or lemmas, whereby the evidence for any one of
them may be transferred upon the other two.
PROP. XVII.
y"be Genuinenefs of the Scriptures proves the Truth* of
the principal Faffs contained in them.
FOR, Firft, It is very rare to meet with any
genuine writings of the hiftorical kind, in which
the principal facts are not true j unlefs where both
the motives which engaged the author to falfify, and
the circumftances which gave fome plaufibility to the
fiction, are apparent; neither of which can be alleged
in the prefent cafe with any colour of reafon. Where
the writer of a hiftory appears to the world as fuch,
not only his moral fenfe, but his regard to his
character and his intereft, are ftrong motives not
to falfify in notorious matters; he muft therefore
have ftronger motives from the oppofite quarter, and
alfo a favourable conjuncture of circumfiances, before
he can attempt this.
Secondly, As this is rare in general, fo it is much
more rare, where the writer treats of things that
happened in his own time, and under his own cog-
nizance or direction, and communicates his hiftory
to perfons under the fame circumftances. All which
may be faid of the writers of the fcripture hiftory.
That
the Chriftian Religion. 73
That this, and the following arguments, may be
applied with more cafe and clearnefs, 1 will here, in
one view, refer the books of the Old and New Tefta-
ments to their proper authors. I fuppofe then, that
the Pentateuch confifts of the writings of Mofes, put
together by Samuel, with a very few additions ; that
the books of Jojbua and Judges were, in like manner,
collected by him ; and the book of Ruth, with the
firft part of the firft book of Samuel, written by him j
that the latter part of the firft book of Samuel, and the
lecond book, were written by the prophets who
fucceeded Samuel, fuppofe Nathan and Gad-, that the
books of Kings and Chronicles are extracts from the
records of the fucceeding prophets concerning their
own times, and from the public genealogical tables,
made by Ezra; that the books of Ezra and Nehemiah
are collections of like records, fome written by Ezra
and Nehemiah and fome by their predecefibrs ; that
the book of Efther was written by fome eminent Jew,
in or near the times of the tranfaction there record-
ed, perhaps Mordecai; the book of Job by a Jew of
an uncertain time; the Pfalms by David, and other
pious perfons ; the books of Proverbs and Canticles by
Solomon-, the book of Ecclefiaftes by Solomon, or per-
haps by a Jew of later times, fpeaking in his perfon,
but not with an intention to make him pafs for the
author -, the prophecies by the prophets whofe names
they bear j and the books of the New Teftament by
the perfons to whom they are ufually afcribed. There
are many internal evidences, and in the cafe of the
New Teftament many external evidences alfo, by
which thefe books may be (hewn to belong to the
authors here named. Or, if there be any doubts,
they are merely of a critical nature, and do not at all
affect the genuinenefs of the books, nor alter the
application of thefe arguments, or not materially.
Thus, if the Epiftle to the Hebrews be fuppofed
written, not by St. Paul, but by Clement or Barnabas,
or any other of their cotemporaries, the evidence
therein
74 Of tie Truth of
therein given to the miracles performed by Chrift, and
his followers, will not be at all invalidated thereby.
Thirdly, The great importance of the fads men-
tioned in the fcriptures makes it ftill more impro-
bable, that the feveral authors fhould either have
attempted to falfify, or have fucceded in fuch an
attempt. This is an argument for the truth of the
facts, which proves the genuinenefs of the books at
the fame time, as I fhall fliew below in a diftinct
propofition. However, the truth of the facts is in-
ferred more directly from their importance, if the
genuinenefs of the fcriptures be previoufly allowed.
The fame thing may be obferved of the great num-
ber of particular circumftances of time, place, per-
fons, &c. mentioned in the fcriptures, and of the
harmony of the books with themfelves, and with
each other. Thefe are arguments both for the genu-
inenefs of the books, and truth of the facts diftinctly
confidered, and alfo arguments for deducing the
truth from the genuinenefs. And indeed the argu-
ments for the general truth of the hiftory of any age
or nation, where regular records have been kept, are
fo interwoven together, and fupport each other in
fuch a variety of ways, that it is extremely difficult to
keep the ideas of them diftinct, not to anticipate,
and not to prove more than the exactnefs of method
requires one to prove. Or, in other words, the in-
confiftency of the contrary fuppofition is fo great,
that they can fcarce ftand long enough to be con-
futed. ^ Let any one try this in the hiftory of France
or England^ Greece or Rome.
Fourthly, If the books of the Old and New Tefta-
ments were written by the perfons to whom they were
afcribed above, i. t. if they be genuine, the moral
characters of thefe writers afford the ftrongeft af-
furance, that the facts afferted by them are true.
Falfehoods and frauds of a common nature fhock thfc
moral fenfe of common men, and are rarely met with,
except
the Chriftian Religion. 75
except in perfons of abandoned characters : how in-
confiftent then muft thofe of the moft glaring and
impious nature be with the higheft moral characters !
That fuch characters are due to the facred writers,
appears from the writings themfelves by an internal
evidence ; but there is alfo ftrong external evidence
in many cafes $ and indeed this point is allowed in
general by unbelievers. The fufferings which feve-
ral of the writers underwent both in life and death,
in atteftation of the facts delivered by them, is a
particular argument in favour of thefe.
Fifthly, The arguments here alleged for proving
the truth of the icripture hiftory from the genuine-
nefs of the books, are as conclufive in refpect of the
miraculous fads, as of the common ones. But
befides this we may obferve, that if we allow the
genuinenefs of the books to be a fufficient evidence of
the common facts mentioned in them, the miracu-
lous facts muft be allowed alfo, from their clofe
connection with the common ones. It is neceffary to
admit both or neither. It is not to be conceived, that
Mofes fhould have delivered the Jfraelites from their
flavery in Egypt, or conducted them through the
wildernefs for forcy years, at all, in fuch manner
as the common hiftory reprefents, unlefs we fuppofe
the miraculous facts intermixed with it to be true alfo.
In like manner, the fame of Chrift's miracles, the
multitudes which followed him, the adherence of his
difciples, the jealoufy and hatred of the chief priefts,
fcribes and pharifees, with many other facts of a
common nature, are impoflible to be accounted for,
unlefs we allow, that he did really work miracles.
And the fame obfervations hold in general of the
other parts of the fcripture hiftory.
Sixthly, There is even a particular argument in fa-
vour of the miraculous part -of the fcripture hiftory,
to be drawn from the reluctance of mankind to re-
ceive miraculous facts. It is true that this reluctance
is
76 Of the Truth of
is greater in fome ages and nations than in others,-
and probable reafons may be afiigned why this reluc-
tance was, in general, lefs in ancient times than in
the prefent (which, however, are prcfumptions that
fome real miracles were then wrought) : but it muft
always be confiderable from the- very frame of the
human mind, and would be particularly fo amongft
the Jews at the time of Chrift's appearance, as they
had then been without miracles for four hundred
years, or more. Now this reluctance muft make
both the writers and readers very much upon their
guard; and if it be now one of the chief prejudices
againft revealed religion, as unbelievers unanimoufly
aflert, it is but reafonable to allow alfo, that it would
be a ftrong check upon the publication of a miracu-
lous hiftory at or near the time when the miracles
were faid to be performed, i. e. it will be a ftrong
confirmation of fuch an hiftory, if its genuinenefs be
granted previously.
And, upon the whole, we may certainly con-
clude, that the principal facts, both common and
miraculous, mentioned in the fcriptures, muft be
true, .if their genuinenefs be allowed. The objection
againft all miraculous fads will be confidered below
after the other arguments for the truth of the fcrip-
ture miracles have been alleged.
The converfe of this propofition is alfo true, /'. e.
if the principal facts mentioned in the fcriptures be
true, they muft be genuine writings. And though
this converfe propofition may, at fir ft fight, appear
to be of little importance for the eftablilhment of
chriftianity, inafmuch as the genuinenefs of the fcrip-
tures is only made ufe of as a medium whereby to
prove the truth of the facts mentioned in them, yet
it will be found otherwife upon farther examination.
For there are many evirVences for the truth of parti-
cular facts mentioned in the fcriptures, fuch, for
inftance, as thofe taken from natural hiftory, and the
cotemporary
the Chriftian Religion. 77
cotemporary profane hiftory, which no ways prefup-
pofe, but, on the contrary, prove the genuinenefs of
the fcripturesj and this genuinenefs, thus proved,
may, by the arguments alleged under this propofi-
tion, be extended to infer the truth of the reft of the
facts. Which is not to argue in a circle, and to
prove the truth of the fcripture hiftory from its
truth ; but to prove the truth of thofe facts, which
are not attefted by natural or civil hiftory, from
thofe which are, by the medium of the genuinenefs
of the fcriptures.
PROP. XVIII.
The Genuinenefs of the Scriptures proves their divine
Authority.
THE truth of this propofition, as it refpects the
book of Daniel, feems to have been acknowledged
by Porphyry y inafmuch as he could no ways in-
validate the divine authority of this book, implied
by the accompli fliment of the prophecies therein de-
livered, but by afierting, that they were written after
the event, *. e. were forgeries. But the fame thing
holds of many of the other books of the Old and New
Teftaments, many of them having unqueftionable
evidences of the divine foreknowledge, if they be
allowed genuine. I referve the prophetical evidences
to be difcufled hereafter, and therefore mall only fug-
geft the following inftances here, in order to illuftrate
the propofition, viz. Mofes's prophecy concerning
the captivity of the Ifraelites, of a ftate not yet
erected ; J/aiab's concerning Cyrus ; Jeremiah's con-
cerning the duration of the Babylonijh captivity -,
Chrirt's concerning the deftruction of Jerufalem, and
the captivity that was to follow ; St. John's concern-
ing the great corruption of the chriftian church ; and
Daniel's concerning the fourth empire in its de-
clenfionj which lad was extant. in Porphyry's time
at
78 Of the Truth of
at leaft, *'. e. before the events which it fo fitly re-*
prefents.
The fame thing follows from the fublimity and
excellence of the doctrines contained in the fcriptures.
Thefe no ways fuit the fuppofed authors, /. e. the
ages when they lived, their educations or occupa-
tions j and therefore, if they were the real authors,
there is a necefiity of admitting the divine afliftance.
The converfe of this propofition, viz. that the
divine authority of the fcriptures infers their ge-
nuinenefs, will, I fuppofe, be readily acknowledged
by all. And it may be ufed for the fame purpofes
as the converfe of the laft. For there are feveral
evidences for the divine authority of the fcriptures,
which are direct and immediate, and prior to the
confederation both of their genuinenefs, and of the
truth of the facts contained in them. Of this kind
is the character of Chrift, as it may be collected
from his difcourfes and actions related in the gofpels.
The great and manifeft fuperiority of this to all
other characters, seal and fictitious, proves, at once,
his divine million, exclufively of all other confider-
ations. Suppofe now the genuinenefs of St. Luke's
gofpel to be deduced in this way, the genuinenefs
of the Atts of the Apoftles may be deduced from it,
and of St. Paul's Epiftles from the Afts, by the ufual
critical methods.^ And when the genuinenefs of the
Atts of the Apoftles, and of St. Paul's Epiftles, is
thus deduced, the truth of the facts mentioned in
them will follow from it by the laft propofition j and
their divine authority by this.
PROP.
the Cbrifian Religion. 79
PROP. XIX.
'truth of the principal Faffs contained in the
Scriptures proves their divine Authority.
THIS propofition may be proved two ways ; Firft,
exclufively of -the evidences of natural religion, fuch
as thofe delivered in the laft chapter ; and, Secondly,
from the previous eftablifhment of the great truths
of natural religion. And, Firft,
It is evident, that the great power, knowledge,
and benevolence, which appeared in Chrift, the pro-
phets and apoftles, according to the fcripture ac-
counts, do, as it were, command afient and fubmif-
fion from all thofe who receive thefe accounts as hifto-
rical truths j and that, though they are not able to
deduce, or have not, in fact, deduced the evidences
of natural religion; nay, though they fhould have
many doubts about them. The frame of the human
mind is fuch, that the fcripture hiftory, allowed to
be true, muft convince us, that Chrift, the prophets
and apoftles, were endued with a power greater than
human, and acted by the authority of a being of
the higheft wifdom and goodnefs.
Secondly, If natural religion be previoufly efta-
bliihed, the truth of the principal facts- of the fcrip-
tures proves their divine authority, in an eafier and
more convincing manner.
For, Firft, The power fhewn in the miracles
wrought by Chrift, the prophets and apoftles, the
knowledge in their prophecies, and their good moral
characters, Ihew them to be, in an eminent manner,
the children, fervants, and meflengers, of him, who
is now previoufly acknowledged to be infinite in
power, knowledge, and goodnefs.
Secondly, Chrift, the prophets and apoftles, make
an exprefs claim to a divine miflion. Now, it
cannot be reconciled to God's moral attributes of
juftice,
80 Of the Truth of
juftice, veracity, mercy, &c. that he fhould permit
thefe perfons to make fuch a claim falfely, and then
endue them, or fuffer them to be endued, with fuch
credentials, as muft fupport fuch a falfe claim. Their
claim is not, therefore, a falfe one, if we admit their
credentials j or, in other words, the truth of the
principal facts mentioned in the fcriptures proves
the divine miffion of Chrift, the prophets, and apo-
ftles, i. e. the divine authority of the fcriptures.
The fame obfervations may be made upon the
converfe of this propofition, as upon thofe of the
'two laft.
And thus the genuinenefs of the fcriptures, the
truth of the principal faces contained in them., and
their divine authority, appear to be fo connected with
each other, that any one being eftablifhed upon in-
dependent principles, the other two may be infer-
red from it. The firft and fecond of thefe points
are, indeed, more evidently fubfervient to the laft,
than the laft is to them j for, if the laft be allowed,
it is at once all that the believer contends for, whereas
fome perfons appear to admit, or not to rejeft, the
firft, or even the fecond, and yet are ranked under
the title of unbelievers* It is neceflary to fhew to
fuch perfons, that the firft and fecond infer each
other mutually, and both of them the laft j and it
may be of fome ufe to fhew, that the laft infers the
two firft in fuch a way, as to caft fome light upon
itfelf, without arguing in a circle ; the divine autho-
rity of one book being made to infer the genuinenefs
of another, or the facts contained in it, i.e. its di-
vine authority alfo.
Here it may not be amifs to fay fomething con-
cerning the divine infpiration of the fcriptures. Now
there are three different fuppofitions, which may be
made concerning this point.
The firft and loweft is, that all the paffages de-
livered by Mofes and the prophets, as coming from
God,
the Cbriftian Religion. $l
God, and by the" evangelifts, as the words of Chrift,
aJfo the revelation given to St. John in a divine
vifion, with all parallel portions of fcripture, muft
be confidered as divinely infpifed, and as having
immediate divine authority j elfe we cannot allow
even common authority to thefe books; but that the
common hiftory, the renfonings of the1 apoftles frorri
the Old Teftament, and perhaps fome of their opi-
nion?, may be confidered as coming merely frorri
thernfelves, and therefore, though highly to be re-
garded, are not of unqueftionable authority. The
arguments for this hypothefis may be, tha"t fmce the
fcriptures have fuffered by tranfcriners, like other
books, a perfect exaftnefs in the Original, as to
minute particulars, (in which alone it has fuffered,
or could fuffer, fiom tranfcribers), is needltfs ; that
Mofes and the prophets, the evangelifts and apoftles,
had natural talents for writing hiftory, applying the
fcriptures, reafoning, and delivering their opinions;
and that God works by natural means, where there
are fuch ; that the apoftles were ignorant of the true
extent of Cbrtjt's kingdom for a confiderable time
after his refurrection, and perhaps miftaken about
hrs fecond coming; that God might intend, that
nothing in this world fiiould be peifeft, our blcfled
Lord excepted; that fome hiftorical fafts feern dif-
ficult to be reconciled to one another, and fome ap-
plications of pafiages fiom the Old Tdftament by
the writers of the New, with their reafonings there-
upon, inconclufive and unfamfa&ory ; that the
writers thernfelves no where lay claim to infallibility>
when fpeaking from thernfelves; and that Hennas,
Clerhens Romanus, and ^arnabds^ who were aportolical
perfons, feem evidently to have reafoned in an
inconclufive manner.
The fecond hypothefis is, that hiftoricai incidents
Of fmall moment, with matters of a nature fo-
reign to religion, may indeed not have divine au-
VOL. II. G thority ;
82 Of the Truth of
thority; but that all the reft of the fcriptures, the
reafonings, the application of the prophecies, and
even the doctrines of inferior note, muft be infpired ;
elfe what can be meant by the gifts of the fpirit, par-
ticularly that of prophecy, i. e. of inftructing others ?
How can Cbrift's promife of the Comforter, who
fhould lead his difciples into all truthy be fulfilled ?
Will not the very eflentials of religion, the divine
mifiion of Chrift, providence, and a future (late, be
weakened by thus fuppofing, the facred writers to
be miftaken in religious points ? And though the
hiftory and the reafonings of the fcriptures have the
marks of being written in the fame manner as other
books, i. e. may feem not to be infpired, yet a feciet
influence might conduct the writers in every thing of
moment, even when they did not perceive it, or
reflect upon it themfelves ; it being evident from
obvious reafonings, as well as from the foregoing
theory, that the natural workings of the mind are not
to be diftinguilhed from thofe, which a being that
has a fufficient power over our intellectual frame,
might excite in us.
The third and laft hypothefis is, that the whole
fcriptures are infpired, even the mod minute hifto-
rical paflages, the falutations, incidental mention of
common affairs, &c. The arguments in favour of
this hypothefis are, that many parts of fcripture ap-
pear to have double, or perhaps manifold fenfesj
that not one jot or tittle of the law (/'. e. of the
whole fcriptures of both the Old and New Tefta-
ments, in an enlarged way of interpretation, which,
however, feems juftifiable by parallel inftances) (hall
'perifh; that the Bible, /'. e. the book of books, as
we now have it, appears to have been remarkably
diftinguifhed by Providence from all other writings,
even of good Jews and Chriftians, and to admit of a
vindication in refpect of fmall difficulties, and fmall
fceming inconfiftencies, as well as of great ones, every
day
the Chriftian Religion. 83
day more and more as we advance in knowledge ; and
that effects of the fame kind with divine infpira-
tion, viz. the working of miracles, and the gift of
prophecy, fubfifted during the times of the authors
of the books of the Old and New Teftaments, and
even in all, or nearly all, of thefe writers ; alfo that
they extended, in fome cafes, to very minute things.
I will not prefume to determine which of thefe three
ftippofitions approaches neareft to the truth. The
following propofitions will, I hope, eftablifh the fiift
of them at . leail, and prove the genuinenefs of the
fcriptures, the truth of the facts contained in them,
and their divine authority, to fuch a degree, as that
we need not fear to make them the rule of our lives,
and the ground of our future expectations j which is
all that is abfolutely neceflary for the proof of the
chriftian religion, and the fatisfaction and comfort
of religious perfons. I even believe, that the follow-
ing evidences favour the fecond hypothefis ftrongly,
and exclude all errors and imperfections of note ;
nay, I am inclined to believe, that ferious, inquifitive
men can fcarce reft there, but will be led by the fuc-
ceflive clearing of difficulties, and unfolding' of the
moft wonderful truths, to believe the whole fcrip-
tures to be infpired, and to abound with numberlefs
ufes and applications, of which we yet know nothing.
Let future ages determine. The evidently miracu-
lous nature of one part, viz. the prophetical, difpofes
the mind to believe the whole to be far above human
invention, or even penetration, till fuch time as our
underftandings (hall be farther opened by the events
which are to precede the fecond coming of Chrift. In
the mean while, let critics and learned men of all
kinds have full liberty to examine the facred books ;
and let us be fparing in our cenfures of each other.
Let us judge nothing before the time, until the Lord
come; and then Jhall every man have fraife of God.
Sobriety of mind, humility, and piety, are requifite in
G 2 the
$4 Of tie Truth of
the purfuit of knowledge of every kind, and much
more in that of facred. I have here endeavoured to
be impartial to each hypothefis, and juft to hint what
I apprehend each party would or might fay in defence
of their own-. However, they an all brethren, and
ought not to/<3// out by the way.
PROP. XX.
<The Manner in which the Books of the Old and New
cTeftaments have been handed down from Age to Agc^
proves both their Getiuinenefs, and the Truth of the
principal Faffs contained in them*
>' . \
FOR, Firft, It refembles the manner in which all
other genuine books and true hiftories. have been
conveyed down to pofteriiy. As the writings of the
Greek and Roman poets, orajors, philofcphers and
hiftorians, were efteemed by theie nations to be
tranfmitted to them by their forefathers in a continued
fucceffion, from the times when the refpe&ive au-
thors lived, fo have the books of the Old Teftament
by the Jewifo nation, and thofe of the New by the
ChriftianSt and it is an additional evidence in the laft
cafe, that the primitive chriftians were not a diftinct
nation, but a great multitude of people difperfed
through all the nations of the Roman empire, and
even extending itfelf beyond the bounds of that em-
pire. As the Greeks and Romans always believed the
principal facts of their hiftorical books, fo the Jews
and Cbrijiians did more, and never feem to have
doubted of the truth of any part of theirs. In (hort,
whatever can be faid of the traditional authority due
to the Greek and Roman writers, fomething analo-
gous to this, and for the moft part of greater weight,
may be urged for the Jewijh and Chriftian. Now, 1
fuppofe that all fober-minded men admit the books
ufually
the Chriftian Religion. 85
ufually afcribed to the Greek and Roman hiftorians,
philofophers, &c. to be genuine, and the principal
facts related or alluded to in them to be true, and that
one chief evidence for this is the general traditionary
one here recited. They ought therefore to pay the
fame regard to the books of the Old and New Tefta-
ments, fince there are the fame or greater reafons
for it.
Secondly, If we reconfider the circumftances re-
cited in the laft paragraph, it will appear, that thefe
traditionary evidences are fufficient ones; and we fhall
have a real argument, as well as one ad bominem^ for
receiving books fo handed down to us. For it is
not to be conceived, that whole nations fhould either
be impofed upon thcmfelvcs, or concur to deceive
others, by forgeries of books or facts. Thefe books
and facts muft therefore, in general, be genuine and
true ; and it is a ftrong additional evidence of this,
that all nations muft be jealous of forgeries, for the
fame reafons that we are.
Here it may be objected, that as we reject the pro-
digies related by the Greek and Roman writers, though
we admit the common hiftory, fo we ought alfo to
reject the fcripture miracles. To this I anfwer,
Firft, That the fcripture hiftory is fupported by
far ftronger evidences than the Greek or Roman, as
will appear in the following propofitions.
Secondly, That many of the fcripture miracles arc
related by eye-witneflcs, and were of a public nature,
of long duration, attended by great and lading ef-
fects, infeparably connected with the common hif-
tory, and evidently fuitable to our notions of a wife
and good Providence, which cannot be faid of thofe
related by the Pagan writers.
Thirdly, That the fcripture miracles not attended
by thefe cogent circumftances are fupported by their
connection with fuch as are ; and that after we have
G 2 admitted
86 Of the Truth of
admitted thefe, there remains no longer any pre-
fumptipn againft thofe from their miraculous nature.
Fourthly, If there be any fmall number found
amongft the Pagan miracles, attefted by fuch like
evidences as the principal ones for the fcripture mi-
racles, I do not fee how they can be rejected ; but
if will not follow, that the fcripture miracles are
falfe, becaufe fome of the Pagan ones are true.
PROP. XXI.
$be great Importance of the Hiftories, Precepts, Pro-
mifes, Vhreatenings, and Prophecies contained in the
Scriptures, are Evidences both of their Genuinenejs,
and of the 'Truth of the principal Fafts mentioned in
them.
THIS is one of the inftances in which the evi-
dences for the fcriptures are fuperior, beyond com-
parifon, to thofe for any, other ancient books. Let
us take a fhort review of this importance in its
feveral particulars.
The hiftory of the creation, fall, deluge, longe-
vity of the patriarchs, dilperfion of mankind, call-
ing of Abraham, defcent of Jacob with his family
into Egypt, and the precepts of abftaining from
blood, and of circumcifion, were of fo much con-
cern, either to mankind in general, or to the IJraelites
in particular, and fome of them of fo extraordinary
a nature, as that it could not be an indifferent matter
to the people amongft whom the account given of
them in Gene/is was firft publifhed, whether they
received them or not. Suppofe this account to be
firft publifhed amongft the Ifraelites by Mojes, and alfo
to be then comfirmed by clear, univerfal, uninterrupted
tradition (which is poffible and probable, according
to the hiftory itfclf), and it will be eafy to conceive,
upon this true fuppofition, fyow this account fhould
be
tbe Chriftian Religion. 87
be handed down from age to age amongft the Jews,
and received by them as indubitable. Suppofe this
account to be falfe, /'. e. fuppofe that there were no
fuch evidences and veftiges of thefe hiftories and
precepts, and it will be difficult to conceive how this
could have happened, let the time of publication be
as it will. If early, the people would reject the
account at once for want of a clear tradition, which
the account would itfelf give them reafon to expect.
If late, it would be natural to inquire how the author
came to be informed of things never known before
to others.
If it be faid, that he delivered them as commu-
nicated to him by revelation (which yet cannot well
be faid on account of the many references in Genefis
to the remaining veftiges of the things related), thefe
furprizing, interefting particulars would at lead be
an embarraflment upon his fictitious credentials, and
engage his cotemporaries to look narrowly into them.
If it be faid, that there were many cofmogonies
and theogonies current amongft the Pagans, which yet
are evidently fictions j I anfwer, that thefe were,
in general, regarded only as amufing fictions; how-
ever, that they had fome truths in them, either ex-
prefied in plain words, or concealed in figures 3 and
that their agreement with the book of Genefis, as far
as they are confident with one another, or have any
appearance of truth, is a remarkable evidence in
favour of this book. It is endlefs to make all the
poflible fuppofitions and objections of this kind ; but
it appears to me, that the more are made, the more
will the truth and genuinenefs of the fcriptures be efta-
blifhed thereby.
It ought to be added, in relation to the precepts
of abftaining from blood, and circurncifion, before-
mentioned, that if the firft was common to mankind,
or was known to have been fo, the laft peculiar to the
defendants of Abraham, at the time of the publi-
G 4 cation
88
cation of the book of Gene/is, this confirms jtj if
ochervyife, would contribute to make it rejected, If
neither the practices themfelves, nor any veftiges of
them, fubfifted at all, the book muft be rejected.
The difficulty of deducing thefe practices from the
principles of human nature ought to be .confidered
here j as it tends to prove their divine origU
nal agreeably to the accounts given of them ia
Genefis.
Let us next come to the law of Mofes. This wa.3
extremely burdenfome, expenfive, fevere, particu-
larly upon the _crime of idolatry, to which all man-
kind were then extravagantly prone, and abfurd,
according to the common judgment of mankind, in
the inftances of forbidding to provide themfelves with
Jiorfcs for war, and commanding all the males of
the whole nation to appear at Jerujalem three times
in a year. At the fame time, it claims a divine
authority every where, and appeals to facts of the
moft notorious kinds, and to cuftoms and ceremonies
of the moft peculiar nature, as the memorials of thefe
facts. We cannot conceive, then, that any nation,
\vith fucji motives to reject, and fuch opportunities
of detecting, the forgery of the books of Exodus \
Leviticus, Number st and Deuteronomy, fhould yet
receive them, and fubmit to this heavy yoke. That
they fhould often throw it off in part, and for a time,
and rebel againft the divine authority of their law,
though fufficiently evidenced, is eafily to be accounted
for from what we fee and feel in ourfelves and others
every day ; but that they fhould ever return and re-
pent, ever fubmit to it, unlefs it had divine authority,
is utterly incredible. It was not a matter of fuch
fmall importance, as that they could content them-
felves with a fuperficial examination, with a lefs
examination than would be fufficient to detect fo
notorious a forgery ; and ihis holds at whatever time
we fuppofe thefe books to be publifhed.
That
the Chriftian Religion. 89
That the Jews did thus fubmit to the law of
, is evident from the books of the Old and New
Teftaments, if \ve allow them the lead truth and
genuineness, or even from profane writers ; nay, I
may fay, from the prefent obfervance of it by the
Jews Scattered through all the kingdoms of the
world.
If it be faid, that other nations have afcribed di-
vine authority to their lawgivers, and Submitted to
very Severe laws ; I anfwer, Firft, That the pretences
of lav/givers amongft the Pagans to infpiration, and
the Submiffion of the people to them, may be account-
ed for in the degree in which they are found, from
the then circumftances of things, without having
recourfe to real inspiration ; and particularly, that
if we admit the patriarchal revelations related and in-
timated by Mofe^t and his own divine legation, it
will appear, that the heathen lawgivers copied after
thefe ; which is a ilrong argument for admitting them.
Secondly, That there is no inftance amongft the Pa-
gans, of a body of laws being produced at: once, and
remaining without addition afterwards j but that
they were compiled by degrees, according to the
exigencies of the ftate, the prevalence of a particular
fadion, or the authority of fome particular perfons,
who were all ftyled lawgivers, as Draco and Solon at
Aibens : that they were made, in general, not to
curb, but humour, the genius of the people ; and
were afterwards repealed and altered from the Same
cauSes : whereas the body politic of the Israelites took
upon itfelf a complete form at once, and has preServed
this form in great meaSure to the preSent time, and
that under the higheft external disadvantages ; which
is an inftance quite without parallel, and (hews the
great opinion which they had of their law, /'. e. its great
importance to them.
If it be faid, that the laws of the IJr&sliles were
not perhaps impofed at once, but grew up by degrees,
as
90 Of the 'Truth of
as in other nations, this will make the difficulty of re-
ceiving the books of Exodus, Leviticus, Numbers, and
Deuteronomy, in which the contrary, with all the par-
ticular circumftances, is aflerted, greater than ever.
In fhort, of all the fictions or forgeries that can hap-
pen amongft any people, the moft improbable is that
of their body of civil laws ; and it feems to be ut-
terly impofiible in the cafe of the law of Mofes.
The next part of the fcriptures, whofe importance
we are to confider, is the hiftory contained in the
books of Jo/hua, Judges, Ruth, Samuel, Kings, Chro-
nicles, Ezra, and Nehemiah, and extending from the
Death of Mofes to the re-eftablifhment of the Jews
after the Babylonifh captivity, by Ezra and Nehemiah.
Now, in this hiftory are the following important
fafts, moft of which muft be fuppofed to leave fnch
veftiges of themfelves, either external vifible onesy
or internal in the minds and memories of the people,
as would verify them, if true ; make them be rejected,
if falfe. The conqueft of the land of Canaan, the
divifion of it, and the appointment of cities for the
priefts and Levites by Jojhua; the frequent flave-
ries of the IJraelites to the neighbouring kings, and
their deliverance by the judges ; the erection of a
kingdom by Samuel-, the tranflation of this king-
dom from Saul's family to David, with his conquefts j
the glory of Solomon's kingdom; the building of the
temple; the divifion of the 'kingdom ; the idola-
trous worfhip fet up at Dan and Bethel; the capti-
vity of the IJraelites by the kings of AJfyria ; the
captivity of the Jews by Nebuchadnezzar ; the de-
ftru&ion of their temple j their return under Cyrus,
rebuilding the temple under Darius Hyftafpis, and
re-eftablifhment under drtaxerxes Longimanus, by
Ezra and Nebemiab ; thefe events are fome of
them the moft glorious, fome of them the moft fliame-
ful that can well happen to any people. How can we
reconcile forgeries of fuch oppofite kinds, and efpe-
cially
the Chrijlian Religion. 91
cially as they are interwoven together ? But, indeed,
the facts are of fuch confequence, notoriety, and
permanency in their effects, that neither could any
particular perfons arnongft the Israelites firft project
the defign of feigning them, nor their own people
concur with fuch a defign, nor the neighbouring na-
tions permit the fiction to pafs. Nothing could make
a jealous multitude amongft the Ifraelites or neigh-
bouring nations acquiefce, but the invincible evi-
dence of the facts here alleged. And the fame ob-
fervations hold of numberlefs other fads of lefler
note, which it would be tedious to recount j and of
miraculous facts as much, or rather more than others,
Befides which, it is to be noted, that all thefe have
fuch various neceflary connections with each other,
that they cannot be feparated, as has been already
remarked.
And all this will, I prefume, be readily acknow-
ledged, upon fuppofition that the feveral books were
publifhed in or near the times of the fa&s therein re-
corded. But, fay the objectors, this will not hold in
fo ftrong a manner, if the books be publifhed after
thefe tirrjes. Let us take an extreme cafe then, and
fuppofe all thefe hiftorical books forged by Ezra.
But this is evidently impofllble. Things of fo im-
portant and notorious a kind, fo glorious and fo fhame-
ful to the people, for whofe fake they were forged,
would have been reje6ted wich the utmoft indignation,
unlefs there were the ftrongeft and moft genuine foot-
fteps of thefe things already amongft the people.
They were therefore in part true. But many addi-
tions were made by Ezra, fay the objectors. I an-
fwer, if thefe were of importance, the difficulty re-
turns. If not, then all the important facts are true.
Befides, what motive could any one have for making
additions, of no importance ? Again, if there were
any ancient writings extant, Ezra muft either copy
after them, which deftroys the prefent fuppofition ;
or
92 Of the Truth of
or differ from and oppofe them, which would betray
him. If there were no fuch ancient writings, the
people could not but inquire in matters of importance,
for what realbns Ezra was fo particular in things of
which there was neither any memory, nor account
in writing. If it be faid, that the people did
regard what Ezra had thus forged, but let it pafs
uncontradi&ed j this is again to make the things of
fmall or no importance, Befides, why fhould Ezra
write, if no one would read or regard ? Farther,
Ezra muff, like all other men, have friends, ene-
mies and rivals ; and fome or all of thefe would have
been a check upon him, and a fecurity againft him
in matters of importance.
If, inftead of fuppofing Ezra to have forged all
thefe books at once, we fuppofe them forged fuccef-
fively, one, two, or three centuries after .the fafts
related ; we fhall, from this intermediate fuppofition,
have (befides the difficulty of accounting for fuch a
regular fuccefiion of impoftures in matters fo impor-
tant) a mixture of the difficulties recited in the
two preceding paragraphs, the fum total of which
will be the fame, or nearly the fame, as in either of
thofe cafes. And, upon the whole, the forgery of
the annals of the Israelites appears to be impoffible,
as well as that of the body of their civil laws.
If it be faid, that the hiftories and annals of other
nations have many fi<5lions and falfehoods in them;
I anfwer, that the fuperior importance of the events
which happened to the Jewijh nation, and the mira-
culous nature of many of them, occafioned there be-
ing recorded at the then prefent times, in the way
of fimple narration, the command of God alfo con-
curring, as it feerns ; and that thus all addition, va-
riety, and embelliihrnent, was. prevented : whereas
the hiftories of the originals of other nations were
not committed to writing till long after the events,
after they had heen corrupted and obfcured by num-
berlefs
the Cbriftian Religion. 93
berlefs fables and fictions, as is well known* There
are many other circumftances peculiar to the Jewijb
hiftoryj which eftablifh its truth even in the minutcft
things, as I fhall fhew in the following propofitions j
and I hope the reader will fee, in the progrefs of the
argument, that the fame method of reafoning which
proves the Jewijh hirtory to be rigoroufly exa<5t,
proves alfo, that the hiftories of other nations may be
expected to be partly true, and partly falfe, as they are
agreed to be by all learned and fober-minded men.
i pafs over the books of Efther, Job, the PJalms,
Proverbs, Ecclefiaftes, and Canticles, as not having
much relation to this propofition ; and proceed to the
confutation of the Prophecies.
Tht-fc contain the moft important precepts, pro-
mifes, threattnings, and predictions, /. e. prophecies
peculiarly fo called, btfidcs the indirect and incidental
mention of the great events recorded in the hiftorical
books. And as they are full of the fevereft reproofs
and denunciations aguinft all ranks, king, governors
and great men fuboidinate to him, priefts, pro-
phets, and people, one cannot expeci, that they
fhould be favourably received by any, but thofe of
the beft moral characters j and thefe muft be the
firft to detect and expofe a- forgery, if there was
any. So that the prophecies, if they were forgeries,
could not be able to (land fo rigorous an exami-
nation as the importance of the cafe would prompt
all ranks to. And here all the arguments before ufed
to (hew, that the hiftorical books could neither be
forged at the time of the fadls, nor fo late as Ezra'?,
time, nor in any intermediate one, are applicable with
the fame or even greater force. Befides which, it is
to be obfcrved of the prediiflions in particular, that,'
if they were publifhed before the events, they could
not be forgeries ; if afterwards, there would not be
wanting amongft- the Jews many perfons of the fame
difpofition with Porphyry, and the prefent objectors to
che
the genuinenefs of the prophecies, and the truth of
the facts related or implied in them, who upon that
fuppofition would have met with fucccfb, as Porphyry,
and the ancient objectors would have done long ago,
had their objections been folid. Infidelity is the
natural and ncceflary product: of human wickednefs
and weaknefs j we fee -it, in all other things, as well
as in religion, whenfoever the interefts and paflions of
men are oppofite to truth j and the prefent objectors
to the truth of revealed religion may be afTured,
that the ancient ones, the murmuring Ifraelites in the
wildernefs, the rebellious Jews before Chrift, and
both Jews and Gentiles fince Chrift, have done juftice
to their caufe.
We come, in the laft place, to confider the im-
portance of the books of the £Jew Teftament. Who-
ever then received thefe in ancient times as genuine
and true, muft not only forfake all finful pleafures,
but expofe himfelf to various hardfhips and dangers,
and even to death itfelf. They had indeed a future
glory promifed to them, with which the fufferings of
the prefent time were not worthy to be compared.
But then this glory, being future, muft be fupported
with the moft inconteftable evidences j elfe it could
have no power againft the oppofite motives ; and both
together muft fo roufe the mind, as to make men ex-
ert themfelves to the uttermoft, till they had received
full fatisfaction. Befides which, it is to be obferved,
that even joy, and the greatnefs of an expectation,
incline men to disbelieve, and to examine with a
fcrupulous exactnefs, as well as fear and diflike.
As to thofe who did not receive the doctrines of
the New Teftament, and the facts there related and
implied, they would have fufficient motives to detect
the forgery or falfehood, had there been any fuch.
.They were all condemned for their unbelief j many
for their grofs vices j the Jew for his darling par-
tiality to his own nation, and ceremonial lawj and
the
the Chriflian Religion. 95
the Gentile for his idolatry and polytheifm j and the
mod dreadful puniftiments threatened to all in a future
ftate. Now thefe were important charges, and alarm-
ing confiderations, which, if they did not put men
upon a fair examination, would, at leaft, make them
dcfirous to find fault, to deteft and expofe, and, if
they had difcovered any fraud, to'publifn it with the
utmoft triumph. The books of the New Teftament
could not but be of fo much importance to the
unbelievers of the primitive times, as to excite them
to vigilance and earneftnefs, in endeavouring to
difcredit and deftroy them. All which is abundantly
confirmed by the hiftory of thofe times. And in-
deed cafes of the fame kind, though not of the fame
degree, occur now to daily obfervation, which the
reader will do well to call to mind. Thus it comes
to pafs on one hand, that frauds and impoftures
are cruftied in the birth j 'and, on the other, that
wicked men labour againft the truth in the moft un-
reafonable and inconfiftent ways, and are led on from,
one degree of obftinacy, prevarication, and infatua-
tion, to another, without limits.
It may be added here, that the perfons reproved
and condemned in the Gofpels, in the ARs of the
Apoftles, by St. Paul in his Epiftles, by St. Peter in
his fecond Epiftle, by St. John and St. Jude in their
Epiftles, and by St. John in the Revelation, viz. the
five churches, and the Nicolaitans, could not but
endeavour to vindicate themfelves. The books were
all of a public nature, and thefe reproofs particularly
fo, as being intended to guard others.
I have now gone through the feveral parts of the
fcripture, and (hewn briefly how the importance of
each would be a fecurity againft forgery and fi&ion
in that part. I will now add fome general evidences
to the fame purpofe.
Firft, then, It is certain, that both Jews and Chrif-
tians have undergone the fevered perfecutions and
fufferings
fufferings on account of their facred books, and yet
never could be prevailed with to deliver them up :
which (hews that they thought them of the higheft
importance, mod genuine and true.
Secondly, The preservation of the law of Mofes,
which is probably the firft book that was ever written
in any language, while fo many others more modern
have been loft, fhews the great regard paid to ir.
The fame holds in a lefs degree of moft of the other
books of the Old Teftament, fince moft of them
are ancienter than the oldeft Greek hif\orians. And as
the records of all the neighbouring nations are loft;
we mtrft fuppofe thofe of the Jews to have been
preferved, from their importance, or fome other fuch
caufe, as may be an equal evidence of their genuine-
nefs and truth.
Thirdly, The great importance of all the facred
books appears from the many early tranflations and
paraphrafes of them. The fame tranflations and!
paraphrafes muft be an effectual means of fecuring
their integrity and purity, if we could fuppofe any
defign to corrupt them.
Fourthly, The hefitation and difficulty with which
a few books of the New Teftament were received
into the canon, fhew the great care and concern
of the primitive chriftians about their can'on, /. e.
the high importance of the books received into it;
and are therefore a ftrong evidence, firft, for the'
genuinenefs and truth of the books which were re-
ceived without hefitation ; and then for .thefe others,
fince they were received univerfally at laft.
fifthly, The great religious hatred and animofity
which fubfifted between the Jews and Samaritans, and
between feveral cf the ancient feds amongft the
chriftians, fhew of what importance they all thought
their facred books ; and would make them watch Over
one another with a jealous eye.
PROP.
the Cbriftian Religion. . 97
PROP. XXII.
Tjbe Language, Style> and Manner of Writing ttfed in
the Books of the Old and New Tejiawevts, are Argu-
ments of t fair
HERE I obferve, Firft, That the Hebrew language,
in which the Old T.eftament was written, being the
language of an ancient people, and one that had
li.ttle intercourfc with .their neighbours, and \vhofe
neighbours a Ho fpake a language that had great
affinity with their own, would noc change To faft
as modern languages have done, fince nations have
been variously mixed with one another, and trade,
arts, and fciences, greatly extended. Yet ibme
changes there mtjfl. be, in paffing from the time of
Mofes to that of Malachi. Now, I apprehend, that
the Biblical Hebrew correfponds to this criterion with
Ib much exaftnefs, that a confiderable argument may
be deduced thence in favour of the genuinenefs of the
books of the Old Teftament.
Secondly, The books of the Old Teftament have
too confiderable a diverfity of ftyle to be the work
cither of one Jew {for a Jew he muft be on account
of the language), or of any fet of cotempoi ary Jews.
If therefore they t)e all forgeries, there muft be a fuc-
cefllon of impoftors in different ages, who have con-
curred to impofe upon pofterity, which is inconceiv-
able. To fuppofe part forged, and part genuine, is
very harfh, neither would this fuppofition, if admit-
ted, be fatisfadory.
Thirdly, The Hebrew language ceafed to be
fpoken, as a living language, loon after the time of
the Babylonijh captivity : but it would be difficult or
impofiible to forge any ttiing in it, after it was be-
come a dead language. For* there was no grammar
made for the Hebrew till many ages after ; and, as it
VOL. II. » H is
98 , Of the Truth of
is difficult to write in a dead language with exact-
nefs, even by the help of a grammar, fo it feems
impoffible without it. All the books of the Old Tefta-
ment muft therefore be, nearly, as ancient as the
&abylonijh captivity ; and, fince they could not all be
written in the fame age, fome muft be confiderably
more ancient ; which would bring us again to a fuc-
cefiion of confpiring impoftors.
Fourthly, This laft remark may perhaps afford a
new argument for the genuinenefs of the book of
Daniel, if any were wanting. But indeed the Septua-
gint tranflation fhews both this, and all the other
books of the Old Teftament to have been confidered
as ancient books, foorr after the times of Antiochw
Epipbanes, at lea ft.
Fifthly, There is a fimplicity of ftyle, and an un-
affected manner of writing, in all the books of the
Old Teftament ; which is a very ftrong evidence of
their genuinenefs, even exclufively of the fuitablenefs
of this circumftance to the times of the fuppofed
authors.
Sixthly, The ftyle of the New Teftament is alfo
fimple and unaffected, and perfectly fuited to the
time, places, and perfons. Let it be obferved far-
ther, that the ufe of words and phrafes is fuch, alfo
the ideas, and method of reafoning, as that the books
of the New Teftament could be written by none but
perfons originally Jews-, which would bring the in-
quiry into a little narrower compafs, if there was any
occafion for this.
One may alfo obferve, that the narrations and pre-
cepts of both Old and New Teftament are delivered
without hefitation j the writers teach as having au-
thority ; which circumftance is peculiar to thofe, who
have both a clear knowledge of what they deliver, and
a perfect integrity of heart.
PROP.
the Chriftian Religion. 99
PROP. XXIII.
The very great Number of particular Circumftances of
Time, Place, Perfons, &c. mentioned in- the Scrip-
tures, are Arguments both of their Genuinenefs and
Truth.
THAT the reader may underftand what I mean
by thefe particular circumftances, I will recite Tome
of the principal heads, under which they may be
clafled.
There are then mentioned in the book of Gene/is,
the rivers of paradife, the generations of the antedi-
luvian patriarchs, the deluge with its circumftances,
the place where the ark refted, the building of the
tower of Babely the confufion of tongues, the diP
perfion of mankind, or the divifion of the earth
amongft the pofterity of Shem, Ham, and Japhet, the
generations of the poftdiluvian patriarchs, with the
gradual fhortening of human life after the flood,
the fojournings of Abraham, Ifaac and Jacob, with
many particulars of the ftate of Canaan, and the
neighbouring countries in their times, the defiruc-
tion of Sodom and Gomorrah, the ftate of the land of
Edom, both before and after E/au's time, and the
defcent of Jacob into Egypt, with the ftate of Egypt
before Mofes's time.
In the book of Exodus are the plagues of Egypt,
the inftitution of the paflbver, the paffage through the
Red Sea, with the deftruction of Pharaoh and his hoft
there, the miracle of manna, the victory over the
Amalekites, the folemn delivery of the law from mount
Sinai, many particular laws both moral and cere-
monial, the worftiip of the golden calf, and a very
minute defcription of the tabernacle, priefts' gar-
ments, ark, &c.
H 2 In
ioo Of the Truth of
In Leviticus we have a collection of ceremonial
laws, with all their particularities, and an account of
the deaths of Nadab and dbihu.
The book of Numbers contains the firft and fecond
numberings of the ftveral tribes with their genealo-
gies, the peculiar offices of the three feveral families
of the Levites, many ceremonial law-s, the journey-
ings and encampments of the people in the wilder-
nefs during forty years, with the relation of fome
remarkable events which happened' in this period; as
the fearching of the land, the rebellion of Korab,
the victories over Arad, Sihon, and Og, with the di-
vifion of the kingdoms of the two laft among the Gad-
ites, Reubenites, and Manajjites, the. hiftory of Balak
and Balaam, and the victory over the Midianites, all
defcribed with the feveral particularities of time,
place, and perfons.
The book of Deuteronomy contains a recapitula
tibn of many things contained in 'the three laft books,
with a fecond delivery of the law, chiefly the moral
one, by Mcfes, upon the borders of Canaan, juft
before his death, with an account of this.
In the book of Jojhua, we have the paflage over
Jordan, the conqueft of the land of Canaan in de-
tail, and the divifion of it among the tribes, in-
cluding a minute geographical defcription.
The book of Judges recites a great variety of pub-
lic tranfactions, with the private origin of fome. In
all, the names of times, places, and perfons, both
among the Ijraelites, and the neighbouring nations,
are noted with particularity and fimplicity.
In the book of Ruth is a very particular account
of the genealogy of David, with feveral incidental
circumitances,
The books of Samuel, Kings, Chronicles, Ezra,
and Nnhemiab, contain the tranfactions of the kings
before the captivity, and governors afterwards, all
delivered in the fame circumftantial manner. And
here
tba Cbrijiian Religion. 101
here the particular account of the regulations facred
and civil eftablifhed by David, and of the building of
the temple by Solomon, the genealogies given in the
beginning of the firft book of Chronicles, and the lifts
of the perfons who returned, fealed, &c. after the
captivity, in the books of Ezra and Nehemiah, de-
fer ve efpecial notice, in* the light in which we are
now confidering things.
The book of Eftber contains a like account of a
very remarkable event, with the inftitution of a
feftival in memory of it.
The book of Pjalms mentions many hiftorical
facts in an incidental way j and this, with the books
of Job, Proverbs, Ecclefiaftes, and Canticles, allude to
the manners and cuftoms of ancient times in various
ways.
In the Prophecies there are fome hiftorical relations;
and in the other parts the indirect mention of facts,
times, places, and perfons, is interwoven with the
predictions in the moft copious and circumftantial
manner.
If we come to the New Teftament, the fame obfer-
vations prcfent themfelves at' firft view. We have
the names of friends and enemies, Jews, Greeks,
and Romans, pbfcure and illuftrious, the times,
places, and circumftances of facls fpecified directly,
and alluded to indirectly, with various references to
the cuftoms and manners of thofe times.
Now here I obferve, Firft, That, in fact, we do
not ever .find, that forged or faife accounts of things
fuperabound thus in particularities. There is alyvays
fome truth where there are confiderable particularities
related, and they always feem to bear fome propor-
tion to one another. Thus there is a great want of the
particulars of time, place, and perfons, in Manstbo's
account of the Egytian dynafties, Ctefiafs of the
AJfyrlan kings, and thofe which the technical
chronoiogers have given of the ancient kingdoms of
H 3 Greece;
102 Of the Truth of
Greece; and, agreeably thereto, thefe accounts have
much fiction and falfehood, with fome truth': where-
as Tbucydides's hiftory of the Peloponnefian war, and
Gator's of the war in Gaul, in both which the par-
ticulars of time, place, and perfons, are mentioned,
are univetfally efteemed true to a great degree of
exactnefs.
Secondly, A forger, or a relater of falfehoods,
would be careful not to mention fo great a number
of particulars, fince this would be to put into his
reader's hands criterions whereby to detect him.
Thus we may fee one reafon of the fact mentioned
in the laft paragraph, and which in confirming that
fact confirms the propofition here to be proved.
Thirdly, A forger, or a relater of falfehoods, could
fcarce furnilh out fuch lifts of particulars. It is eafy
to conceive how faithful records kept from time to
time by perfons concerned in the tranfactions fhould
contain fuch lifts j nay, it is natural to expect them
in this cafe, from that local memory which takes
ftrong pofleflion of the fancy in thofe who have been
prefent at tranfactions j but it would be a work of
the higheft invention, and greateft ftretch of genius
to raiie from nothing fuch numberlefs particularities,
as are almoft every where to be met with in the
fcriptures. The account given of memory, imagi-
nation, and invention, in the foregoing part of thefe
obfervations, fets this matter in a ftrong light.
There is a circumftance relating to the gofpels,
which deferves particular notice in this place. St.
Matthew and St. John were apoftles ; and therefore,
fince they accompanied Chrift, muft have this local
memory of his journeyings and miracles. St. Mark
was a Jew of Judaea, and a friend of St. Peter's-, and
therefore may either have had this local memory him-
felf, or have written chiefly from St. Peter, who had.
But St. Luke, being a profelyte of Antiocb, not con-
verted perhaps till feveral years after Chrift's refurrec-
tion,
the Cbrijlian Religion. 103
tion, and receiving his accounts from different eye-
witnefies, as he fays himfelf, could have no regard
to that order of time, which a local memory would
fugged. Let us fee how the gofpels anfwer to thele
pofitions. St. Matthew's then appears to be in exact
order of time, and to be a regulator to St. Mark's,
and St. Luke's, (hewing St. Mark's to be nearly
fo, but St. Luke's to have little or no regard to
the order of time in his account of Chrift's mi-
niftry. St. John's gofpel is, like St. Matthew's, in
order of time; but as he wrote after all the reft, and
with a view only of recording fome remarkable par-
ticulars, fuch as Chrift's actions before he left Judaea
to go to preach in Galilee, his difputes with the
Jews of Jerufalem, and his difcourfes to the apoftles
at his laft fupper, there was lefs opportunity for his
local memory to (hew itfelf. However, his recording
what paft before Chrift's going into Galilee might
be in part from this caufe, as St. Matthew's
omiffion of it was probably from his want of this
local memory. For it appears, that St. Matthew re-
fided in Galilee-, and that he was not converted till fome
time after Chrift's coming thither to preach. Now
this fuitablenefs of the four gofpels to their reputed
authors, in a circumftance of fo fubtle and reclufe a
nature, is quite inconfiftent with the fuppofition of
fiction or forgery. This remark is chiefly taken
from Sir Ifaac Newton's chapter concerning the times
of the birth and paflion of Chrift, in his comaient on
Daniel.
Fourthly, If we could fuppofe the perfons who
forged the books of the Old and New Teftaments, to
have furnifhed their readers with the great variety
of particulars above-mentioned, notwithstanding the
two reafons here alleged againft it, we cannot how-
ever, conceive, but that the perfons of thofe times
when the books were publiflied, muft by the help of
thefe criterions have detected and expofed the for-
H 4 geries
104 Of the Truth of
geries or falfchoods. For thefe criterion^ are fo
attefted by allowed fa£b, as at this time, and in this
remote corner of the world, to eftablifh the truth
and genuinenefs of the fcriptures, as may appear even
from this chapter, arid much more from the writings
of comnrientators, facred critics, and fuch other
learned men, as have given the hiftorical evidences
for revealed religion in detail ; arid by parity of reafon
they would fuffice even now to detect the fraud,
were there any : whence we may conclude, a fortiori.,
that they muft have enabled the perfons who were
upon the fpot, when the books were publiihed, to do
this ; and the importance of many of thefe particulars
confidered under Prop. 21. would furnifh them with
abundant motives for this purpofe. And upon the
whole I infer, that the very great number of par-
ticulars of time, place, perfons, &c. mentioned in the
fcriptures, is a proof of their genuinenefs and truth,
even previoufly to the confideration of the agreement
of thefe particulars with hiftory, natural and civil, and
with one another, of which I now proceed to treat.
PROP. XXIV.
The Agreement of (be Scriptures with Hiftory, natural and
ilj is a Proof of their Genuinenejs and Truth.
THUS the hiftory of the fall agrees in an eminent
manner, both with the obvious facts of labour,
forrow, pain, and death, with what we fee and feel
every day, and with all our philofphical inquiries in-
to the frame of the human mind, the nature of focial
life, and the origin of evil, as may appear from
thefe papers amongft other writings of the fame
kind. The feveral powers of the little world within
a man's own breaft are at variance with one another,
as well as thofe of the great world ; we are utterly
unable
the Chriftian Religion. 105
unable to give a complete folution of the origin of
the evils which flow from thefe difcords, and from
the jarring of the elements of the natural world j and
yet there are comfortable hopes, that all evil will be
overpowered and annihilated at laft, and that it has
an entire fubferviency to good really and ultimately;
i. e. though the Jerpent bruije our heel, yet we fhall
bruije its bead.
It cannot be denied indeed, but that both the hif-
tory of the creation, and that of the fall, are attended
with great difficulties. But then they arc not of fuch
a kind as intimate them to be a fiction contrived by
Mofes. It is probable, that he fet down the traditional
account, fuch as he received it from his anceftors j
and that this account contains the literal truth in fhort,
though fo concealed in certain particulars through
its Ihortnefs, and fome figurative expreffions made
life of, that we cannot yet, perhaps never (hall, in-
terpret it fatisfactorily. However, Mr. Whiflorts
conjectures concerning the fix days creation feem to
deferve the attention of future inquirers j and there is
great plaufibility in fuppofing with him, that the firft
chapter of Gene/is contains a narrative of the fuccef-
fion of vifible appearances.
One may fuppofe alfo, that there is a typical and
prophetic ienfe to be difcovered hereafter, relative
perhaps to the fix millenniums, which are to precede
a feventh fabbatical onej and that the words are more
accommodated to this fenfe than to the literal one, in
fome places, which I think holds in many of the pro-
phecies that have double fenjes. However, there is no
appearance of any motive to a fraud, either in the
hiftory of the creation or fall, nor any mark of one.
And the fame fhortnefs and obfcurity which prevents
our being able to explain, feems alfo to preclude ob-
jections. If we fuppofe thefe hiftories to have been
delivered by traditional explanations that accompanied
hieroglyphical delineations, this would perhaps ac-
count
Io6 Of the 'Truth of
count for fome of the difficulties; and help us to
conceive how the hiftories may be exact, and even
jdecypherable hereafter. The appellations of the tree
of life, of the tree of the knowledge of good and evil,
and of the ferpent, feem to favour this fuppofition.
At the utmoft, one can make no objections againft
thefe hiftories, but what are confident with the firft
and lowed of the fuppofitions above-mentioned con-
cerning divine infpiration.
Natural hiftory bears a ftrodg teftimony to Mofes's
account of the deluge ; and (hews that it muft
have been univerfal, or nearly fo, however difficult it
may be to us, either to find fources for fo great a bo-
dy of waters, or methods of removing them. That
a comet had fome fhare in this event, leems highly
probable from what Dr. Halley and Mr. Whifton have
obferved of this matter : I guefe alfo partly from the
fuppofition, that fome part of the tail "of a comet
was then attracted by the earth, and depofited there,
partly from the great fhortening of human life after
the flood, and partly from the fermenting and ine-
briating quality of vegetable juices, which feems firft
to have appeared immediately after the flood, that
a great change was made at the time of the flood
in the conftitution of natural bodies, and particularly
in that of water. And it feems not improbable to
me, that an enlargement of the refpective fpheres of
attraction and repulfion, and of the force of thefe,
in the fmall particles of water, might greatly contri-
bute to account for fome circumftances of the deluge,
mentioned by Mofes. For, by the increafe of the
fphere, and force of attraction, the waters fufpended
in the air or firmament in the form of a mift or vapour
before the flood, fee Gen. ii. 5, 6. might be collected
into large drops, and fall upon the earth. And their
fall might give occafion to rarer watery vapours,
floating at great diftances from the earth in the pla-
netary and intermundane fpaces, to approach it, be in
like
the Cbriftian Religion. 107
like manner condenfed into large drops, and fall upon
it. This might 'continue for forty days, the force with
which the rare vapours approached the earth decreaf-
ing all the latter part of that time, and being at the
end of it overpowered by the contrary force of the
vapours raifed from the earth, now covered with
water, by the action of the fun, and of the wind,
mentioned Gen. viii. i. For it is evident, that the
wind has great power in railing watery particles,
i. e. putting them into a ftate of repulfion j and the
wind here conlidered would be far ftronger than that
which now prevails in the pacific oceany fmce the
whole globe was one great ocean during the height
of the del'uge. The ceflation of the rain, and the
increafe of the fphere, and force of repulfion, above
fuppofed, would in like manner favour the afcent of
vapours from this great ocean. And thus the prece-
dent vapours might be driven by the fubfequent ones
into the planetary and intermundane fpaces, beyond
the earth's attraction. However, fince the quantity
of the fubfequent vapours muft perpetually decreafe
by the decreafe of the furface of the ocean, a limit
would be fet to the afcent of the vapours, as was
before to their defcent.
According to this hypothefis, that ftate of our
waters^ which was fuperinduced at the deluge, may
both be the caufe of the rainbow, i. e. of drops of
a fize proper for this purpofe, and exempt us from
the danger of a fecond deluge. For a frefh inter-
mixture of like cometical particles could not now
fuperinduce a new ftate. The rainbow may there- '
fore be a natural fign and evidence, thai the waters
Jhall no more become a flood to deftroy the earth.
As to the breaking up the fountains of the great
deep, mentioned Gen. vii. n. though no fatisfactory
account has been given of this hitherto, yet furely
there is great plaufibility in fuppofing, that the increa-
fed attraction of a comet, confequent upon its near
approach
io8 Of the 'Truth of
approach to the earth, might have fome fuch effect;,
and at the fame time contribute to produce fuch chan-
ges in the earth, as a mere deluge could not.
Civil hiftory affords likewife many evidences, which
fupport the Mofaic account of the deluge. Thus,
firft, we find from pagan authors, that the tradition
of a flood was general, or even univerfal. Secondly,
The paucity of mankind, and the vaft tracts of un-
inhabited land, which are mentioned in the accounts
of the firft ages, (hew that mankind are lately fprung
from a finall ftock, and even fuit the time affigned
by Mcfes for the flood. Thirdly, The great num-
ber of fmall kingdoms, and petty ftates, in the firft
ages, and the late rife of the great empires of Egypt>
AJjyria> Babylon, &c. concur to the fame purpofe.
Fourthly* The invention and progrefs of arts and
fciences concur likewife. And this laft favours the
Mofaic hiftory of the antediluvians. For as he
mentions little of their arts, fo it appears from the
late invention of them after the flood, that thofe who
were preferved from it were pofiefled of few.
It has been objected to the Mofaic hiftory of the
deluge, that the ark could not contain all the animals
which are now found upon the earth with the pro-
per provifions for them during the time ofthede-
Juge. But this, upon an accurate computation, has
been proved to be otherwife; fo that what was thought
an objection, is even fome evidence. For it is ex-
tremely improbable, that a perfon who had feigned
the particular of the ark, (hould have come fo near
the proper dimenfions. It is to be confidered here,
that the feveral fpeciefes of both plants, and brute
animals, which differ from each other by fmall de-
grees, feem to be multiplied every day, by the va-
rieties of climates, culture, diet, mixture, &c. alib,
that if we fuppofe an univerfal deluge, the ark,
•with the entrance of the animals, &c. feem necef-
fary alfo. For as we can trace up the firft im-
perfect
the Chriftian Religion. 109
perfeft rudiments of the art of {hipping amongft
the Greeks, there could be no (hipping before the
flood; confequently no animals could be faved. Nay,
it is highly improbable, that even men, and domeftic
animals, could be faved, not to mention wild beads,
ferpents, &c. though we fhouid fuppole, that the
antediluvians had (hipping, unlefs we fuppofe aifo,
that they had a divine intimation and directions
about ir, fuch as Mofes relates ; which would be to
give up the caufc of infidelity at once.
It has been objected likewife, that the Negro na-
tions differ fo much from the Europeans, that they do
not feem to have defcended from the fame anceftors.
But this objection has no folid foundation. We
cznnot prefume to fay xvhat alterations climat/e, air,
water, foil, cuftoms, &c. can -or cannot produce.
It is no ways to be imagined, that all the national
differences in complexion, features, make of the
bones, &c. require lo many different originals ; on
the contrary, we have rcafon from experience to
aifcrr, that various changes of this kind are -made by
the incidents of life, juft as was obferved, in the laft
paragraph, of plants, and brute animals. And, with
refptcT: to the different complexions of different na-
tions, Dr. Mitchell has (hewn with great appearance
of truth, Phil. Tranf. Numb. 474. that thefe arife
from external influences. It will confirm this, if it
be found, that the Jews, by refiding in any country
for fome generations, approach to the complexion
of the original natives. At the fame time we muft
O
obferve from the hiftory of diftempers, that acquired
difpofitions may be tranfmitted to the defendants
for fome generations ; which is perhaps one of the
great truths intimated in the account of the fall.
And thus the children of Negroes may be black,
though born and bred up in a country where the
original natives are not fo.
A third
no Of the Truth of
A third objection is, that it is difficult to account
for the original of the Americans^ and for the wild
beafts and ferpents that are found in that quarter of
the world, according to the Mofaic hiftory. But to
this one may anfwer, firft, that America may be even
now contiguous to the north-eaft part of dfia. Se-
condly, That it might have been contiguous to other
parts of our great continent for fome centuries after
the deluge, though that contiguity be fince broken
off. Thirdly, That the firft failors, who ventured out
of the ftraits, or others, might be driven, by ftrefs
of weather, and their own ignorance, firft within the
influence of the trade-winds, and then to fome part
of America. One can offer nothing certain on either
fide, in refpect of thefe points. However, it feems
to me, that many cuftoms found amongft the Negroes
and Americans are ftronger evidences, that they are
of the fame original with the Afiatics and Europeans,
than any which have yet appeared to the contrary.
And, upon the whole, I conclude certainly, that the
Mofaic account of the deluge is much confirmed by
both natural and civil hiftory, if we embrace the
firft and loweft hypothefis concerning divine infpira-
tion ; and has very ftrong preemptions for it, ac-
cording to the fecond or third.
If we could fuppofe the high mountains in South-
America not to have been immerged in the deluge,
we might -the more eafily account for the wild beafts,
poifonous ferpents, and curious birds of America.
Might not the ark be driven round the globe during
the deluge ? And might not Noah be aware of this,
and obferve that it had been immerged fifteen cubits
in water ? And may not the Mofaic account be
partly a narrative of what Noah faw, partly the con-
clufions which he muft naturally draw from thence ?
Thus the tops of fome of the higheft mountains
might efcape, confidently with the Mofaic account.
The future inquiries of natural hiftorians may per-
haps determine this point. The
the Cbriftian Religion. in
>
The next great event recorded in Genefis is the
confufion of languages. Now the Mofaic account
of this appears highly probable, if we firft allow thac
of the deluge. For it leems impofiible to explain how
the known languages fhould arife from one ftock.
Let any one try only in Hebrew, Greeky Latin, and
Englifh. The changes which have happened in lan-
guages fince hiftory has fyeen certain, do not at all
correfpond to a fuppofition of this kind. There is
too much of method and art in the Greek and Latin
tongues for them to have been the inventions of a rude
and barbarous people j and they differ too much from
Hebrew, Arabic, &c. to have flowed from them with-
out defign. As to the Cbineje, it is difficult to make
any probable conjectures about it, partly from its
great heterogeneity in refpect of other languages,
partly becaufe learned men have not yet examined it
accurately. However, the mod probable conjecture
feems to be, that it is the language of Noah's poft-
diluvian pofterity ; the leaft probable one, that it
could have flowed naturally . from any known lan-
guage, or from the fame ftock with any j which it
muft have done, if we admit the deluge, and yet
reject the confufion of languages.
The difpcrfion of the three fons of Noab into
different countries, related in the tenth chapter of
Genejis, comes next .under confideration, being a
conlequence, not the caufe, of the diverfity of lan-
guages. Now here antiquarians and learned men,
feem to be fully agreed, that the Mofaic account is
confirmed as much as can be expected in our prefent
ignorance of the ftare of ancient nations. And it is
to be obferved of all the articles treated of under this
propofition, that we, who live in the North-weft
corner of Europe, lie under great difadvantages in
fuch refearches. However, fince thofe who have ftu-
died the oriental languages and hiftories, or have
travelled into the eaftern parts, have made many
difcoveries
in Of the Truth of
difcoveiies of late years, which have furprizingly
confirmed the fcripture accounts, one may hope
and prefume, that if either our learned men be here-
after fuffcred to have free accefs to thofe parts, or the
natives themfrlves become learned, both which are
furc-ly probable in the higheft degree, numberlefs
unexpected evidences for the truth of the fcripture
hiflory will be brought to light.
Let us next corne to the (late of religion in the
ancient poftdiluvian world, according to Mofes, and
the fucceeding facred hiftorians. The poltdiluvian
patriarchs then appear to have worlhipped the one
Supreme Being by facrifices, but in a fimple manner,
and to have had frequent divine communications.
By degrees their pointy fell off to idolatry, wor-
ihipped the fun, moon, and ftars, deified dead men,
arid polluted themfelves with the moft impure an(J
abominable inftitutions. The Ifraelues alone were
kept to the worfhip of the true God, and even they
were often infeded by their idolatrous neighbours.
"Now all this is perfedly agreeable to what we find hi
pagan hiftory. The idolatries of the pagans are
acknowledged on all hands. It appears alfo from
pagan hillory, that they grew up by degrees, as the
fcriptures intimate. All the pagan religions appear
to have hatl the worlliip of one .god fuperior to the
reft, as their common foundation. They all endea-
voured to render him propitious by facrifice; which
furely cannot be an human invention, nor a cuftom,
which, if invented i-n one nation, would be readily
propagated to another. They all joined mediatorial
and inferior, alfo local and tutelar deities to the one
god. And they all taught the frequency of divine
communications. Hence the pagan religions appear
to be merely the degenerated offspring of patriarchal
revelations, and to infer them as their caufe. Hence
the pretences of kings, lawgivers, priefts, and great
men, to infpiration, with the credulity of the mul-
titude.
the Cbriftian Religion. 113
titude. That there had been divine communications,
was beyond difpute ; and therefore all that reluctance
to admit them, which appears in the prefent age, was
over-ruled. At firft there were no importers. When
therefore they did arife, it would not be eafy for the
multitude to diftinguifh between thofe who had really
divine communications, and thofe who only pre-
tended to them ; till at laft all real infpiration having
ceafed amongft the gentile world, their feveral reli-
gions kept pofleffion merely by the force of education,
fraud in the priefts, and fear in the people ; and even
thefe fupports began to fail at laft, about the time
of Chrift's coming. And thus many things, which
have been thought to weaken the evidences for the fcrip-
ture accounts, are found to ftrengthen them, by flow-
ing naturally from that ftate of religion in ancient times,
and from that only, which the fcripture delivers.
A farther confirmation of the fame fcripture accounts
of the flood, difperfion of mankind, and patriarchal
revelations, may be had from the following very
remarkable particular : it appears from hiftory, that
the differenr nations of the world have had, c<£teris
paribus, more or lefs knowledge, civil and religious, in
proportion as they were nearer to, or had more inti-
mate communication with, Egypt, Pal<eftine, Ghaldtea,
and the other countries, that were inhabited by the
moft eminent perfons amongft the firft dependents of
Noah, and by thofe who are faid in fcripture to havt
had particular revelations made to them by God;
and that the firft inhabitants of the extreme parts of
the world, reckoning Palteftine as the centre, were in
general mere favages. Now all this is utterly inex-
plicable upon the footing of infidelity, of the exciu-
fion of all divine communications. Why ihould not
human nature be as fagacious, and make as many
difcoveries, civil and religious, at the Cape of Good
Hope, or in America, as in Egypt, Paltejline, Mefo-
potamia, Greece, or Rome ? Nay, why Ihould Pal<eftine
VOL. II. I fo
«ii4 Of the 'Truth of
x fo far exceed them all, as it did confefiedly ? Allow
the fcripture accounts, and all will be clear and eafy.
Mankind, after the flood, were firft difperfed from
the plains of Mefopotamia. Some of the chief heads
of families fettled there, in Palafline, and in Egypt.
Paltfflim had afterwards extraordinary divine illumi-
nations beftowed upon its inhabitants, the Israelites
and Jews. Hence its inhabitants had the pureft
notions of God, and the wifeft civil eftablifhment.
Next after them come the Egyptians and Chaldeans,
who, not being removed from their firft habitations,
and living in fertile countries watered by the Nile,
Tigris, and Euphrates, may be fuppofed to have pre-
ferved more both of the antediluvian and poftdiluvian
revelations, alfo to have had more leifure for inven-
tion, and a more free communication with the Ifraelites
and Jews, than any other nations : whereas thofe
fmall parties, which were driven farther and farther
from each other into the extremes of heat and cold,
entirely occupied in providing neceflaries for them-
felves, and alfo cut off" by rivers, mountains, or
diftance, from all communication with Pal<ejline,
.Egypt, and Chald<ea, would lofe much of their
original ftock, and have neither inclination nor ability
to invent more.
Let us now confider the hiftory of particular facts,
and inquire what atteftations we can produce from
j5agan hiftory for the fcripture accounts of Abraham
and his pofterity the Israelites and Jews. We cannot
expect much here, partly becaufe theie things are
of a private nature, if compared to the univerfal
deluge, partly becaufe the pagan hiftory is either
deficient, or grofsly corrupted with fable and fiction,
till we come to the times of the declenfion of the
kingdoms of IJrael and Judab. However, fome faint
traces there are in ancient times, and many con-
curring circumftances in fucceeding ones -, and, as
foon as the pagan records come to be clear and certain,
we
the Chriflian Religion. ii*5
we have numerous and ftrong confirmations of the
facred hiftory. Thus the hiftory of Graham feems
to have tranfpired in fome meafure. It is alfo proba-
ble, that the ancient Bracbmans were of his pofterity
by Keturab, that they derived their name from him,
and worfhipped the true God only. Mo/es is men-
tioned by many heathen writers, and the accounts
which they give of his conducting the Israelites from
Egypt to Canaan are fuch as might be expected.
The authors lived fo long after Mofes, and had fo
little opportunity or inclination to know the exact
truth, or to be particular, that their accounts can-
not invalidate the fcripture hiftory, though they do
a little confirm it. The expulfion of the Canadtnites
by Jojhua feems to have laid the foundation of the
kingdom of the Jhepherds in the Lower Egypt men-
tioned by Manetbo, and of the expulfion of the natives
into the Upper Egypt ; who, after fome centuries,
drove i\\t Jhepberds back again into Canaan about the
time of Saul. The Canaanites mentioned by St. Au-
jiin and others, upon the coaft of Afrif, may be of
the fame original. See Newton's Chronol. page 198.
We may conclude from the book of Judges, that there
were many petty fovereignties in the neighbourhood
of Canaan j and it appears from pagan hiftory, as Sir
JJaac Newton has rectified it, that the firft great
empire, that of Egypt, was not yet rifen. When Da-
vid fubdued the Pbiliftines or Phoenicians, Cadmus
and others fcem to have fled into Greece, and to have
carried letters with them, which the Philiftines had
probably learnt, about a generation before, from the
copy of the law found in the ark taken from the IJrael-
ites. After Solomon's temple was built, the temple of
Vulcan in Egypt, and others in other places, began to
be built in imitation of itj juft as the oracles of the hea-
thens were imitations of God's communications to the
Jfraelites, and particularly of that by Urim and Tbum-
mim. Shijhak, who came out of Egypt in the fifth year
I 2 Of
n6 Of the Truth of
of Rehobcam, is the Sejoftris of Herodotus j and this
point, being fettled, becomes a capital pin, upon
which all the pagan chronology depends. Hence
Herodotus'* lift of the Egyptian kings is made proba-
ble and confident. As we advance farther to the
Affyrian monarchy, the fcripture accounts agree
with the profane ones rectified j and when we come
ftill farther to the <era of NabonaJJar, and to the
kings of Babylon and Perjia, which are pofterior to
this <eray and recorded in Ptolemy's canon, we find
the agreement of facred and profane hiftory much
more exact, there being certain criterions in the
profane hiftory for fixing the facts related in it.
And it is remarkable, that not only the direct rela-
tions of the hiftorical books, but the indirect inci-
dental mention of things in the prophecies, tallies
with true chronology \ which furely is fuch an evi-
dence for their genuinenefs and truth, as cannot be
called in queftion. And, upon the whole, it may be
obferved, that the facred hiftory is diftinct, metho-
dical and confident throughout j the profane utterly
deficient in the firft ages, obfcure, and full of fic-
tions, in the fucceeding ones ; and that it is but juft
clear and precife in the principal facts about the time
that the facred hiftory ends. So that this corrects
and regulates that, and renders it intelligible in many
inftances, which muft otherwife be given up as utterly
inexplicable. How then can we fuppofe the facred
hiftory not to be genuine and true, or a wicked im-
pofture to rife up, and continue not only undifcovered,
but even to increafe to a moft audacious height, in
a nation which of all others kept the moft exact ac-
counts of time? 1 will add one remark more: this
fame nation, who may not have loft fo much as one
year from the creation of the world to the Babylcmjh
captivity, as foon as they were deprived of the aflift-
ance of prophets, became moft inaccurate in their me-
thods of keeping time, there being nothing more
erroneous
tbe Chrijlian Religion. 1 1 7
erroneous than the accounts of Jofephus, and the
modern Jews, from the time of Cyrus, to that of
Alexander tbe Great j notwithftanding that all the re-
quifice afiiftances might eafily have been borrowed
from the neighbouring nations, who now kept regular
annals. Hence it appears, that the exa&nefs of
the facred hiftory was owing to the divine afiift-
ance.
It is an evidence in favour of the fcriptures, allied
to thofe which I am here confidering, that the man-
ners of the perfons mentioned in the fcriptures have
that fimplicity and plainnefs, which is alfo afcribed to
the firft ages of the world by pagan writers j and
both of them concur, by this, to intimate the novelty
of the then prefent race, /. e. the deluge.
Befides thefe atteftations from profane hiftory,
we may confider the Jews themfelves as bearing
teftimony to this day, in all countries of the world, to
the truth of their ancient hiftory, /. <?. to that of
the Old and New Teftaments. Allow this, and it
will be eafy to fee how they fhould ftill perfift in their
attachment to that religion, thofe laws, and thofe
prophecies, which fo manifcftly condemn them, both
in paft times, and in the prefent. Suppofe any confi-
derable alteration • made in their ancient hiftory, /'. e.
any fuch as may anfwer the purpofes of infidelity, and
their prefent ftate will be inexplicable.
The books of the New Teftament are verified by
hiftory, in a manner ftill more illuftrious ; thefe
books being written, and the fatfts mentioned therein
tranfa&ed, during the times of Au.guftusy Tiberiusy and
the fucceeding Cafars. Here we may obferve,
Firft, That the incidental mention of the Roman
emperors, governors of Jud<eat and the neighbour-
ing provin's, the Jewijh high priefts, fefts of the
Jews, and their cuftoms, of places, and of tranf-
actions, is found to be perfectly agreeable to the hifto-
ries of thofe times. And as the whole number of
I 3 thefe
i. 1 8 Of the Truth of
thefe particulars is very great, they may be reckoned
a full proof of the genuinenefs of the books of the
New Teftament j it being impofiible for a perfon who
had forged them, ;'. e. who was not an eye and ear
witnefs, and otherwife concerned with the tranf-
actions as the books require, but who had invented
many hiftories and circumftances, &c. not to have
been deficient, fuperfluous, and erroneous. No man's
memory or knowledge is fufficient for fuch an adapta-
tion of feigned circumftances, and efpecially where
the mention- is incidental. Let any one confider how
often the belt poets fail in this, who yet endeavour
not to vary from the manners and cuftoms of the
age of which they write ; at the fame time that
poetry neither requires nor admits fo great a minute-
nefs in the particular circnmftances of time, place,
and perfons, as the writers of the New Teftament
have defcended to naturally and incidentally.
Secondly, That Chrift preached in Judaea and
Galilee^ made many difciples, and was crucified under'
Pontius Pilate, at the inftigation of the chief men
among the Jews ; alto that his difciples preached after
his death, not only in Jud<ea, but all over the Roman
empire j that they converted multitudes, were perfe-
cuted, and at laft fuffered death for their firm adhe-
rence to their matter j and that both Cbrift and his
difciples pretended to work many miracles ; are facts
attefted by civil hiftory in the ampleft manner, and
which cannot be called in queftion. Now thefe facts
are fo connected with the other facts mentioned in the
New Teftament, that they muft ftand or fall together.
There is no probable account to be given of thefe
facts, but by allowing the reft. For the proof of this,
I appeal to every reader who will make the trial.
It may alfo be concluded from the remarkable un-
willingnefs of the prefent unbelievers to allow even
the plaineft facts in exprefs terms. For it fhews
them to be apprehenfive, that the connection between
the
the Chriftian Religion. 119
the feveral principal facts mentioned in the New
Teftament is infeparable, and that the atteftation
given to fome by civil hiftory may eafily be extended
to all.
It has been objected, that more mention ought to
have been made of the common facts by the profane
writers of thofe times, alfo fome acknowledgment
of the miraculous ones, had they been true. To this
we may anfwer, Firft, That Jud^a was but a fmall
and diftant province of the Roman empire, and the
Jews themfelves, with whom the Chriftians were for a
long time confounded, much defpifed by the Romans.
Secondly, That hiftorians, politicians, generals, &c.
have, their imaginations fo much preoccupied by
affairs of ftate, that matters purely religious are little
regarded by them. Gallio cared for none -of thefe
things. Thirdly, That a perfon who attended in any
great degree to the chriftian affairs, if a good man,
could fcarce avoid becoming a chriftian ; after which
his teftimony ceafes to be pagan, and becomes
chriftian j of which I (hall fpeak under the next head.
Fourthly, That both thofe who were favourers of
the chriftians, and thofe averfe to them in a- moderate
degree, one of which muft be the cafe with great
numbers, would have motives to be filent ; the half
chriftians would be filent for fear of being perfecuted ;
and the others would affect to take no notice of what
they difliked, but could not difprove ; which is a fact
that occurs to daily obfervation. Laftly, When thefe
things are laid together, the atteftations of the profane
writers to the common facts appear to be fuch as one
might expect, and their filence as to the miraculous
ones is accounted for.
Thirdly, All the chriftian writers, from the time
of the apoftles and downwards, bear teftiropny to
the genuinenefs of the books of the New Teftament,
and the truth of the facts, in a great variety of ways,
direct and indirect, and in fuch manner as might be
I 4 expected.
1 20 Of the Truth of
expelled. Their quotations from them arc numberlefs,
and agree fufficiently with the prefent copies. They
go every where upon the fuppofition of the facls, as
the foundation of all their difcourfes, writings, hopes,
fears, &c. They difcover every where the higheft
regard, and even veneration, both for the books and
the authors. In fhort, one cannot fee how this tefti-
mony in favour of the books of the New Teftament can
be invalidated, unlefs by fuppofing all the ecclefiaftical
writing of the rirft centuries to be forged alfo; or
all the writers to have concurred to write as if they
believed the genuinenefs and truth of thefe books,
though they did not j or to have had no ability or
inclination to diftinguifh genuinenefs and truth from
forgery and falfehood j or by fome other fuch fuppo-
fition, as will fcarce bear to be named.
Here three queftions may be afked, that bear
fome relation to this fubjecl: j and the anfwers to
which will, I think, illuftrate and confirm what has
been advanced in the laft paragraph.
Thus, Firft, It may be afked, why we have not
more accounts of the life of Chrift tranfmitted to us.
To this I anfwer, that it is probable from St. Luke's
preface, that there were many fhort and imperfect
accounts handed about very early j the authors of
which, though they had not taken care to inform
themfelves accurately, did not, however, endeavour to
impofe on others defignedly ; and that all thefe grew
into difufe, of courfe, after the four gofpels, or
perhaps the three firft, were publifhed, or, at lead,
after the canon of the New Teftament was formed ;
alfo that after this the chriftians were fo perfectly
fatisfied, and had the four gofpels in fuch efteem, that
no one prefumed to add any other accounts, and
efpecially as all the apoftles were then dead.
The Second Queftion is, how come we to have fb
little account in the primitive writers, of the lives,
labours, and fuffcrings of the apoftles ,? I anfwer,
that
tbe Cbriftian Religion. 121
that the apoftles feem to have refided in Jud<ea, till
Nero's army invaded it, and afterwards to have tra-
velled into diftant parts j and that neither their con-
verts in Jud<ea, nor thofe in the diftant barbarous
countries, into which they travelled, could have any
probable motive for writing their lives : alfo, that, as
to other chriftians, they had neither opportunities nor
motives. The chriftians looked up to Chrift, as their
mafter, not to the apoftks. Their great bufinefs
was to promote chriftianity, not to gratify their own
or other's fruidefs curiofity. They were not learned
men, who had fpent their lives in the ftudy of anna-
lifts and biographers. They did not jufpedt that an
account of the lives of the apoftles would ever be
wanted, or that any one could call their integrity,
infpiration, miracles, &c. in queftion. St. Luke
feems to have defigned by his Afts> chiefly to fhew
how the gofpel firft got firm footing amongft Jews,
profelytes of the gate, and idolatrous gentiles ; in
order to encourage the new converts to copy the ex-
amples of the apoftles, and firft preachers, and to
publifh the gofpel in all nations. Laftly, The pri-
mitive chriftians had early difputes with Jewsy hea-
thens, heretics, and even with one another; which
took up much of their attention and concern.
Thirdly, It may be afked, who were the perfons
that forged the fpurious acts and revelations of feve-
ral of the apoftles, &c. I anfwer, that, amongft
the number of thofe who joined themfelves to the
chriftians, there muft be many whofe hearts were not
truly purified, and who, upon apoftatizing, would
become more felf-interefted, vain-glorious, and im-
pure, than before. Thefe were antichrifts, as St. John
calls them, who left the church becaufe they were
not of it. Some of thefc forged books to fupport
themfelves, and eftablifti their own tenets. Others
might write partly like enthufiafts, partly like im-
poftors. And, laftly, There were fome both weak
and
122 Of the Truth of
and wicked men, though not fo abandoned as the
ancient heretics, who in the latter end of the fecond
century, and afterwards, endeavoured to make con-
verts by forgeries, and fuch other wicked arts.
However, all thofe who are ufually called fathers, in the
rirft ages, (land remarkably clear of fuch charges.
Fourthly, The propagation of chriftianity, with
the manner in which it was oppofed by both Jews
and Gentiles, bears witnefs to the truth and genu-
inenefs of the books of the New Teftament. But I
forbear entering upon this argument, as it will come
more properly in another place. 'Let me only obferve
here, that there are many pafTages in the Talmudical
writings, which afford both light and confirmation
to the New Teftament, notwithftanding that one
principal defign of the authors was to difcredit it.
PROP. XXV.
The Agreement of the Books of the Old and New Tefta*
ments with themfehes and with each other, is an
Argument both of their Genuinenefs and Truth, j^
THE truth of this propofition will be evident, if
a fufficient number of thefe mutual agreements can be
made out. It is never found, that any fingle perfon,
who deviates much from the truth, can be fo
perfectly upon his guard as to be always confident
with himfelf. Much lefs therefore can this happen
in the cafe of a number, living alfo in different ages.
Nothing can make them confident, but their copy-
ing faithfully after real facts. The inftances will
make this clearer.
The laws of the Israelites are contained in the
Pentateuch, and referred to in a great variety of
ways, direct and indirect, in the hiftorical books, in
the Pfalms, and in the Prophecies. The hiftorical
facts
tbe Cbriftian Religion. 123
facts alfo in the preceding books are often referred
to in thofe that fucceed, and in the Pfalms and Pro-
phecies. In like manner the gofpels have the great-
eft harmony with each other, and the Epiftles of St.
Paul with the A8s of the Apftles. And indeed one
may fay, that there is fcarce any book of either Old or
New Teftament, which may not be fhewn to refer to
many of the reft in fome way or other. For it is to
be obferved, that the Bible has been ftudied and
commented upon far more than any other book what-
foever ; and that it has been the bufinefs of believers
in all ages to find out the mutual relations of its parts,
and of unbelievers to fearch for inconfiftencies; alfo
that the firft meet every day with more and more
evidences in favour of the fcriptures from the mutual
agreements and coincidences here considered; and
that unbelievers have never been able to allege any
inconfiftencies that could in the leaft invalidate the
truth of the principal facts ; I think, not even affect
the divine infpiration of the hiftorical books, ac-
cording to the fecond or third hypothefis above-
mentioned.
It will probably illuftrate this propofition, to bring
a parallel inftance from the Roman writers. Sup-
pofe then that no more remained of thefe writers than
Livy, fully, and Horace. Would they not by their
references to the fame facts and cuftoms, by the
famenefs of ftyle in the fame writer, and differences
in the different ones, and numberlefs other fuch like
circumftances of critical confideration, prove them-
felves, and one another to be genuine, and the prin-
cipal facts related, or alluded to, to be true ?
It is alfo to be obftrved, that this mutual harmony
and felf-confiftency, in its ultimate ratio, is the whole
of the evidence which we have for facts done in an-
cient times or diftant places. Thus, if a perfon was
fo fceptical as to call in queftion the whole Roman
hiftory, even the moft notorious facts, as their con-
quefts
124 Qf the Truth of
quefts firft of Itafy, and then of the neighbouring
countries, the death of C<efart and the fall of the
weftern empire by the invafions of the Goths and
Vandals y with all the evidences of thefe from books,
infcriptions, coins, cuftoms, &c. as being all forged
in order to deceive; one could only (hew him, that it
is inconfiftent with what he fees of human nature, to
fuppofe that there fhould be fuch a combination to
deceive i or that the agreement of thefe evidences
with each other is far too great to be the effect of
any fuch fraudulent defign, of chance, &c. And all
thefe arguments are, in effect, only bringing a number
of concurring evidences, whofe fum total foon ap-
proaches to the ultimate limit, i. e, to unity, or ab-
folute certainty, nearer than by any diftinguifhable
difference. Jt does not therefore import, in refpect
of real conviction, after a certain number are brought,
whether we bring any more or no ; they can only
add this imperceptible defect, /'. e. practically nothing.
Thus I fuppofe, that the remaining writings of Livy,
1ullyt and Horace alone would fatisfy any impartial
man fo much of the general extenfivenefs of the Ro-
man conquefts, &c. that nothing perceptible could
be added to his conviction j no more than any com-
mon event can, or ever does in fact, appear more cre-
dible from the teftimony of a thoufand than of ten
or twenty witneffes of approved integrity. And
whoever will apply this reafoning to the prefent cafe,
muft perceive, as it appears to me, that the number-
lefs minute, direct, and indirect agreements and
coincidences, that 'prefent themfelves to all diligent
readers of the fcriptures, prove their truth and ge-
nuinenefs beyond all contradiction, at lead according
to the firft and loweft hypothefis concerning divine
infpiration.
As to thofe few and fmall apparent inconfiftencies,
which are fuppofed to confine the infpiration of the
fcriptures to this loweft fenfe ; one may obferve, that
they
the Chriftian Religion. 125
they decreafe every day as learned men inquire far-
ther; and that, were the fcriptures perfectly exact
in every particular, there rmuft be Tome apparent
difficulties, anting merely from our ignorance of an-
cient languages, cuftoms, diftant places, &c. and
confequently that if thefe be not more, than our
ignorance makes it reafonable to expect, they are
no objection at all. And of apparent inconfiftencies
one may remark in particular, that they exclude the
fuppofition of forgery. No fingle forger, or com-
bination of forgers, would have fuffered the apparent
inconfiftencies which occur in a few places, fuch as the
different genealogies of Chrift in St. Matthew and St.
Luke, and fome little variations in the narration of
the fame fact in different gofpels. Thefe are too
obvious at firft fight not to have; been prevented, had
there been any fraud.
I will here add an hypothefis, by which, as it ap-
pears to me, one may reconcile the genealogies of
St. Matthew and St. Luke. I fuppofe then, that Sr.
Matthew relates the real progenitors of Jofepj}: Sr.
Luke the feries of thofe who were heirs to David by
birthright; and that both tranfcribed from genealo-
gical tables, well known to the Jews of thofe times.
St. Matthew after David takes Solomon, from whom Jo~
Jeph lineally defcended. St. Luke takes Nathan, upon
whom, though younger than fome others, and even
than Solomon, we muft fuppofe the birthright to be
conferred, as in the inftances of Jacob and Jofeph.
St. Matthew proceeds by real defcent to Salathiel, at
the time of the captivity ; St. Luke proceeds by the
heirs according to birthright, and comes to Salatbiel
likewife. We muft therefore fuppofe, that Salathiel,
Solomon's heir, was now David's alfo, by the ex-
tinction of all the branches of Nathan's family. St.
Matthew then takes Zorobabel as Jofeph's real proge-
nitor, St. Luke take him as heir or eldeft fon to Sa-
lathiel. Again, St. Matthew takes Abiud the real
progenitor,
1 26 Of tbe Truth of
progenitor, St. Luke Rhefa the eldeft fon ; and thus
St. Matthew proceeds by lineal defcent to Jojepb, St.
Luke by heirs to the fame Jofepb j for we are to fup-
pofe, that Heli dying without heirs male, Jofepb
become his heir by birthright, /. e. heir to Zorobabel,
i. e. to David. If we farther fuppofe, that the virgin
Mary was daughter to Heli> for which there appears
to be fome evidence, the folution will be more com-
plete, and more agreeable to the Jewijh cuftoms. It
confirms this folution, that St. Matthew ufes the
word iyivvwEy which reftrains his genealogy to lineal
defcent j whereas St. Luke ufes the article fS, which
is very general. It confirms it alfo, that St. Luke's
defcents, reckoning from David, to Salathiel, are but
about twenty-two years apiece; which is much too
Ihort for defcents from father to fon, but agrees very
well to deicents by birthright. As to St. Matthew's
defcents, they are far too long, after the captivity,
for defcents from father to fon ; but then it is eafy
to fuppofe, that fome were left out on account of
dying before their fathers, or fome other reafon.
Three of the kings of Judab are left out after Joram,
perhaps on account of their being of the immediate
pofterity of the idolatrous AbaVs daughter Atbaliah.
Others are left out after the captivity, perhaps for
fome fimilar reafon.
PROP. XXVI.
The Unity of Defign, which appears in the Difpenfalions
recorded in the Scriptures, is an Argument not only
of their Truth and Genuineness, but alfo of their
Divine Authority.
FOR this unity is not only fo great as to exclude
forgery and fiction, in the fame way 'as the mutual
agreements mentioned in the laft piopofition, but
alfo
the Cbrijlian Religion. 127
alfo greater than the beft and ableft men could have
preferved, in the circumftances of thefe writers,
without the divine affiftance. In order to fee this,
let us inquire what this defign is, and how it is pur-
fu£d by the feries of events, and divine interpo-
fuions, recorded in the fcriptures.
The defign is that of bringing all mankind to an
exalted, pure, and fpiritual happinefs, by teaching,
enforcing, and begetting in them love and obedience
to God. This appears from many paflages in the
Old Teftament, and from almoft every part of the
New. Now we are not here to inquire in what
manner an almighty being could fooneft and moft
effectually accomplifti this. But the queftion is, whe-
ther, laying down the ftate of things as it has been,
is, and probably will be, for our foundation, there
be, not a remarkable fitnefs in the difpenfations
afcribed to God in the fcriptures, to produce this
glorious effect: and whether the perfons who admini-
ftered thefe difpenfations did not here concur with
a furprizing uniformity, though none of them faw
God's ultimate defign completely, and fome but very
imperfectly j juft as brutes by their inftincts, and chil-
dren by the workings of their natural faculties, con-
tribute to their own prefervation, improvement, and
happinefs without at all forefeeing, that they do "this.
If we alter any "of the circumftances of the micro-
cofm or macrocofm, of the frame of our own na-
tures, or of the external world that furrounds us, we
fhall have queftion rife up after queftion in an endlefs
fenes, and (hail never, be latisfied, unlefsGod fhould be
pleafcd to product happinefs inftanlaneoufly, i. e.
without any means, or fecondary instrumental caufes,
at all ; and, even then, we fhould only be where we
were at our firft fetting out, if things be confidered
in the true, ultimate light. We are therefore to lay
down the real ftate of things, as our foundation,
i. e. we are to fuppofe man to be in a ftate of good
mixed
128 Of the Truth of
mixed with evil, born with appetites, and expofed
to temptations, to which if he yields, fuffering muft
follow; which fuffering, however, tends to eradicate
the difpofition from whence it flowed, and to implant a
better : we are to fuppofe him to be endued with vo-
luntary powers, which enable him to model his affec-
tions and actions according to a rule; and that the
love of God, his ultimate happinefs, can never be
genuine, but by his firft learning to fear God, by his
being mortified to pleafure, honour, and profit, and
the moft refined felfifh defires, and by his loving his
neighbour as himfelf, /. e. we muft fuppofe all that
which practical writers mean by a ftate of trial,
temptation, moral exercife and improvement, and
of practical free-will. Let us fee therefore, how
the feveral difpenfations mentioned in the fcriptures,
their being recorded there, and the fubordinate parts,
which the prophets and apoftles acted, confpired to
bring about this ultimate end of man, both in each
individual, and in the whole aggregate, confidered
as one great individual, as making up the myftical
body of Chrift, according to the language of St.
Paul-, and inquire, whether, if all other reafons were
fet afide, the mere harmony and concurrence of fo
many pares* and fo many perfons removed from each
other by long intervals of time, in this one great de-
fign, will not compel us to acknowledge the genuine-
nefs, truth, and divine authority, of .the fcriptures.
The firft thing which prefents itfelf to us in the'
fcriptures, is the hiftory of the creation and fall.
Thefe are not to be accounted for, as was faid above,
being the foundation upon which we go. However,
the recording them by Mofes> as tradition began to
grow weak and uncertain, has been of great ufe to
all thofe, who have had them communicated by this
means perfectly or imperfectly, /. e. to a great part
of the world. This hiftory imprefles an awful and
amiable fenfe of the Divine Being, our creator and
judge -,
tbe Chriftian Religion. 129
judge; fhews the heinoufnefs of fin j and mortifies us
to this world, by declaring that our pafiage through
it muft be attended with labour and forrow. We
find ourfelves in this date t revealed religion did not
bring us into it: nor is this (late an objection to
revealed religion, more than to natural : however,
revealed religion-goes a ftep higher than natural,
and (hews the immediate fecondary £aufe, viz. the
fin and wilful difobedience of our firfi parents. And
when the account of paradife, of man's expulfion
thence, and of the curie pad upon him in the be-
ginning of Gene/tSy are compared with the removal
of this curfe, of forrow, crying, pain, and death,
with the renovation of all things, and with man's
Federation to the tree of life .and paradife, and his
admifiion intp the new Jerujalem in the laft chapters
of the revelation, hope and fear quicken each
other j and both confpire to purify the mind, and
to advance the great defign confidered under this
proposition.
How far the deluge was neceflary, c<eteris manen-
tibusy for the purification of thofe who were deftroyed
by it, i. e. for accomplishing this great end in them,
we cannot prefume to fay. It is fufficient, that there
is no contrary prefumption, that no methods con-
fident with the date of things in the ancient world
were neglected, aS far as we know, and that we are
not in the lead able to propofe a better fcheme. We
leave thefe rebellious, unhappy people, now tranflated
into another date, to the fame kind Providence which
attended them in this, and all whofe punifhments on
th}s fide the grave are for melioration. However, the
evident footdeps of this in the world, and the clear
tradition of it, which would continue for feveral ages,
alfo the hidory of it delivered by Mojes, have an
unquedionable good tendency. Sinners, who refleft at
all, cannot but be alarmed at fo dreadful an indance of
divine feverity. Farther, if this hidory Ihould open
VOL. II. K to
130 Of the Truth of
to us a new relation, viz. that which we bear to the
comets, this, compared with other parts of the fcrip-
tures, may give us hereafter fuch intimations concern-
ing the kind, degree, and duration of future punilh-
ment, as will make the mod obdurate tremble, and
work in them that fear which is the beginning of
wifdom, and of the perfect love which cafteth out
fear. At the fame time we may obferve, that the
covenant which God made, not only with Noah and
his pofterity, but with all living creatures, after the
flood, has a direct and immediate tendency to
beget love.
The confufion of languages, the confequent dif-
perfion of mankind, and the fhortening of the lives
of the poftdiluvians, all concurred to check the exor-
bitant growth and infection of wickednefs. And we
may judge how neceflary thefe checks were, c alerts
manentibus, from the great idolatry and corruption
which appeared in the world within lefs than a thou-
fand years after the flood. The patriarchal revela-
tions mentioned and intimated by Mofes had the fame
good effects, and were the foundations of thofe pagan
religions, and, in great meafure, of that moral fenfe,
which, corrupt and imperfect as they were, could
not but be far preferable to an entire want of thefe.
It it be objected, that, according to this, greater
checks, and more divine communications, were want-
ed ; I anfwer, that a greater difperfion, or fhortening
of human life, might have prevented the deftined in-
creafe of mankind, or the growth of knowledge, civil
and religious, &c. and that more or more evident
divine interpofitions might have reftrained the volun-
tary powers too much, or have precluded that faith
which is necefiary to our ultimate perfection. Thefe
are conjectures indeed ; but they are upon the level
with the objection, which is conjectural alfo.
The next remarkable particular that occurs, is the
calling of Abraham, the father of the faithful. Now
in
the Chriftian Religion. 131
in this part of the fcripture hiftory, as it is explained
by the New Teftament, we have the ftrongeft evi-
dences of God's great defign to purify and perfect
mankind. He is called to forfake his relations,
friends and country, left he fhould be corrupted
by idolatry ; he receives the promife of the land of
Canaan, without feeing any probable means of ob-
taining it, befides this promife, in order to wean him
from the dependence on external means; he waits
for a fon till all natural expectations ceafed, for the
fame purpofe •, by obtaining him he learns to truft in
God notwithftanding apparent impoffibilities; and the
command to facrifice his fon, his only fon Ifaac, whom
be loved, affords him a noble opportunity of exercifing
this truft, and of fhewing, that his principle of obe-
dience to God was already fuperior to the pureft of
earthly affections. Laftly, when God promifes him,
as a reward for all his faith and obedience, as the
higheft bleffing, that in him and his feed all the na-
tions of the earth Jhould be blejjed, we muft conceive
this to be a declaration, firft, that God himfelf is infi-
nitely benevolent; and, fecondly, that the happinefs
of Abraham, of his feed, and of all mankind who
were to be blefled in his feed, muft arife from their
imitation of God in his benevolence. This whole
univerfe is therefore a fyftem of benevolence, or, as
St. Paul exprefies it, a body, which, being fitly framed
and compared together, increafeth it/elf in love.
As to the objection which is fometimes made to
the facrifice of Ifaac, we may obferve, that Abra-
ham had himfelf received fo many divine commu-
nications, and had been acquainted with fo many
made to his anceftors, that he had no doubt about
the commands coming from God, did not even afk
himfelf the queftion. It is probable, that in that
early age there had as yet been few or no falfe preten-
ces, or illufions. Abraham could as little doubt of
God's right to Jfaac's life, or of his care of him in
K 2 another
132 Of the Truth of
another ttate. Thefe things were parts of the pa-
triarchal religion. And yet great faith was required
in Abraham, before he could overcome his natural
affection and tendernefs for Jfaac out of a principle
of obedience to God, and truft God for the accom-
plifliment of his promife, though he commanded him
to deftroy the only apparent means of accomplifhing
it. Unlefs Abraham had been highly advanced in
faith and obedience, he could not have flood fo fe-
vere a trial ; but this trial would greatly confirm
thefe. And thus this hiftory is fo far from being
liable to objection, that it is peculiarly conformable to
thofe methods, which mere reafon and experience
dictate as the proper ones, for advancing and perfect-
ing true religion in the foul. When the typical
nature of it is alfo confidered, one cannot furely doubt
of its divine authority. And, in the previous fteps,
through which Abraham paffed in order to obtain this
bleffing, we have an adumbration and example
of that faith, patience, and gradual progrefs in the
fpiritual life, which are neceflary to all thofe who
hope to be blejfed with faithful Abraham.
Let us next pafs on to Mojes, and the Ifraelites under
his conduct. Here we enter upon the consideration
of that people, who are the type of mankind in gene-
ral, and of each individual in particular ; who were
the keepers of the oracles of God, and who, under
God, agreeably to his promife to Abraham, have
been, and will hereafter be a bleffing to all nations,
and the means of reftoring man to his paradifiacal ftate.
And firft they are oppreiTed with a cruel flavery in Egypt,
led, being delighted with its fertility, and the prefent
pleafures of fenfe which it afforded, they fhould for-
get their true earthly country, the land of prptnife.
They then fee the mod amazing judgments inflicted
upon their enemies the Egyptians by God, whilft they
themfelves were protected and delivered, that fo they
might learn confidence in his power and favour, and
be
the Cbriftian. Religion. 133
be thus prepared for their inftitution in religion, and
their trial and purification in the. wildernefs. And
here the awful delivery' of the law, their being fed
from day to day by miracle, their being kept from
all commerce with other nations, and 'from all cares
of this world in building, planting, &c. till their
old habits, and Egyptian cuftoms and idolatries, were
quite effaced, and the practice of the new law cfta-
blifhed, their having the hiftory of the world, and
particularly of their anceftors, laid before them in one
view, their tabernacle, their numerous rites and cere-
monies, additional to thofe of the patriarchal reli-
gion, and oppofite to the growing idolatries of
their neighbours the Egyptians and Canaanitesy and
which, befides their uks as types, were memorials of
their relation to God> and of his conftant prefence and
protection, and, laftly, the total extinction of that
murmuring generation, who longed for the fiefh-pots
of Egypt, cannot but appear to be intended for the
purification of this chofen people, as being remark-
ably analogous to the methods of purification, which
every good man experiences in himfelf, and fees in
others, i. e, cannot but appear highly conducive to
the great defign confidered under this proportion.
At laft, the education and inftruction of this people
being finifhed, they are admitted to inherit the earthly
promife made to their forefathers, and take pofiei-
fion of the land of Canaan under Jojhua. And thus
we come to a remarkable period in God's difpenfa-
tions to them.
Now therefore they are, in fome meafure, left to
themfelves, for the fake of moral improvement, the
divine interpofitions being far lefs frequent and folemnj
than* at the firft erection of the theocracy under
Mojeis adminiftration. However, there were many
fupernatural interpositions, appointments, favours,
corrections, &c. from Jojhua to Malacbi, on account
of their yet infant ftate in refpect of internal purity,
K 3 whole
134 Of the Truth of
whofe tendency to improve both the body politic of
the nation, and each individual, is fufficiently evident.
After Malachi they were entirely left to themfelves ;
their canon being completed,, they were then only to
hear and digeft what Mofes and the prophets had de-
livered unto them ; and by this means to prepare
themfelves for the lall and completed difpenfation.
But, before we enter upon this, let us briefly confi-
der the ftate of the gentile world, in the interval be-
tween Abraham and Chrift, and what intimations the
Old Teftament gives us of their being alfo under the
care" of Providence,- and in a ftate of moral difci-
pline. They had then, according to this, Firft, the
traditions of patriarchal revelations. Secondly, All
the nations in the neighbourhood of Canaan had fre-
quent opportunities and motives to inform themfelves
of the true religion. Thirdly, All thofe who con-
quered them at any time could not but learn fomething
both from their fubjeftion, and their deliverance after-
wards. Fourthly, The captivities by Salmanefer
and/ Nebuchadnezzar carried the knowledge of the true
God to many diftant nations. Laftly, The diftrac-
tions of the Jewifh ftate during the cotemporary em-
pires of Syria and Egypt, the rife of the Samaritan
religion, and the tranflation of the Old Teftament
into Greek, conduced eminently to the fame purpofe.
And as it is neceffary in the prefent ftate of things,
for the exercife of various affections, and our moral
improvement, that there fhould be degrees and
fubordinations in common things, fo it feems equally
necefiary, that it fhould be fo in religious matters :
and thus the Gentiles may have had, in the interval
between Abraham and Chrift, all that fuited their other
circumftances, all that they could have improved by
internal voluntary purity, other things remaining the
fame, which is always fuppofed. And it is remark-
able in the view of this proportion, that we learn ib
much
the Chriflian Religion. 135
much from the fcriptures concerning the moral difci-
pline which God afforded to the Gentiles. ,
When we come to the New Teftament, the great
defign of all God's difpenfations appears in a ftill
more confpicuous manner. Here we fee how Chrift
began to erect his fpiritual kingdom, and the apoftles
extended it ; we have the fublimeft doctrines, and pu-
reft precepts, for effecting it in ourfelves and others,
and the ftrongeft affurances, that it will 'be effected at
laft, that this leaven will continue to operate till the
whole lump be leavened. But, above all, it is remark-
able, that the principal means for effecting this is
by fubmiffion and fufferance, not refiftance, and ex-
ternal violence. The preachers are to undergo fhame,
perfecution, and death, as the Lord of life and glory
did before them. This is that foolijhnefs of God,
which is wifer than men, and that weaknefs of Godt
which is ftronger than men. Thefe means feem fool-
ifh and weak to the falfe wifdom of this world.
But if they be compared with the frame of our na-
tures, and with the real conftitution of things, they
will appear to be perfectly fuited to produce in all man-
kind that' beft of ends, the annihilation of felf, and
worldly defires, and the pure and perfect love of God,
and of all his creatures, in and through him.
Setting afide therefore the greatnefs of this end,
and its fuitablenefs to the divine goodnefs, fetting
afide alfo the miracles which have concurred in it, I
fay that the coincidence of the hiftories, precepts,
promifes, threatenings, and prophecies of the fcrip-
tures in this one point is an argument not only of their
genuinenefs and truth, but of their divine authority.
Had the writers been guided by their own fpirits,
and not by the fupernatural influences of the fpirit of
truth, they could neither have opened to us the various
difpenfations of God tending to this one point, nor
have purfued it themfelves, with fuch entire fteadinefs
K and
136 Of tbe Truth of
and uniformity, through fo many different ages of
the world.
The^ gradual opening of this defign is an argument
to the fame pbrpofe. Man's wifdom, if it could have
formed fuch a defign, would have rufhed forward
upon it prematurely. At the fame time we may
obferve, that this defign is implied in the fcriptures
from the ftrft, though not expreffed fo as to be then
tmderftood ; which is another argument of their
divine original.
COR. F/om the reafoning ufed under this pro-
pofition we may be led to believe, that all the great
events which happen in the world, have the fame
ufe as the difpenfations, recorded in the fcriptures,
viz. that of being a courfe of moral difcipline for
nations and individuals, and of preparing the world
for future difpenfations. Thus the irruption of the
barbarous nations into the Roman empire, the Ma-
hometan impofture, the corruptions of the chriftian
religion, the ignorance and darknefs which reigned
for fome centuries during the groffeft of thefe corrup-
tions, the reformation, reftoration of letters, and
the invention of printing, three great cotemporary
events which fucceeded the dark times, the rife of
the enthufiaftical feds fmce the reformation, the vaft
increafe and diffufion of learning in the prefent
times, the growing extenfivenels of commerce between
various nations, the great prevalence of infidelity
amongft both Jews and Chriftians, the difperfion of
'Jews and Jefuits into all known parts of the world,
&c* &c. are all events, which, however mifchievous
fome of them may feem to human wifdom, are,
Cteteris manentibus, the mod proper and effectual way
of haftening the kingdom of Chrift, and the renova-
tion of all things.
PROP.
the Chriftian Religion, 137
PROP. XXVII,
Divine Communications, Miracles, and Prophecies, are
agreeable to Natural Religion, and even Jeem necejjary
~ in (be Infancy of the World.
SINCE God is a being of infinite juftice, mercy, and
bounty, according to natural religion, it is rea-
fonable to expect, that if the deficiencies of natural
reafon, or the inattention of mankind to the foot-
fteps of his providence, were fuch at any time, as
that all the world were in danger of being loft in
ignorance, irreligion, and idolatry, God fhould inter-
pofe by extraordinary inftrudion, by alarming inftan-
ces of judgment and mercy, and by prophetical de-
clarations of things to come, in order to teach men
his power, his juftice, and his goodnefs, by fenfible
proofs and manifeftations. We muft not fay here,
that God could not fuffer this ; but inquire from hif-
tory, whether he has or no. Now I fuppole it will
eafily be acknowledged, that this was the cafe with the
gentile world in ancient times, and that the Judaical
and Chriftian inftitutions have greatly checked irre-
ligion and idolatry, and advanced true natural reli-
gion j which is a remarkable coincidence in favour
of thefe inftitutions, though all other evidences for
them were fen afide. Neither muft we fay here, that
fince God permits grofs ignorance in fome nations,
the Hottentots for inftance, even to this day, he might
have permitted it in all mankind. Allow that we
know fo little of his unfearchable judgments, as not
to be able to make any certain conclufion : yet
furely it is much more agreeable to the forenamed
attributes, and to the analogies of other things,
that the bulk of mankind fliould have fuch a know-
ledge of God, as fuits their intellectual faculties, and
other
138 Of the Truth of
other circumftances, and carries them forwards in
moral improvement, than that all Ihould ftand dill,
or go backwards, or make lefs improvement in re-
ligion, than tallies with their improvements in other
things; alfo that there fhould be a fubordination
in religious advantages, rather than a perfect equa-
lity.
Natural religion alfo teaches us to confider God
as our governor, judge, and father. Now all thefe
fuperiors have two ways of adminiftration, inftruction
and providence for the well-being of their inferiors,
ordinary and extraordinary. It is therefore natural
to expect upon great occafions an extraordinary
interpofition by revelation, miracle, and prophecy j
and that efpecially in that infancy • of the world
after the deluge, which both facred and profane
hiftory afTure us ofj inafmuch as both ftates and
individuals require much more of the extraordinary
interpofition of governors and parents in their in-
fancy, than afterwards : all which has a remarkable
correfpondence with the hiftory of revelation, as it
is in fact.. And the analogical preemptions for
miracles, in this and the laft paragraph, feem at leaft
equal to any prefumption we have, or can have,
in this our ftate of ignorance of the whole of things,
againft them.
But there is another argument in favour of mira-
culous interpofitions, which may be drawn from the
foregoing theory of human nature. I take it for
granted, that mankind have not been upon this earth
from all eternity. Eternity neither fuits an imper-
fect, finite race of beings, nor our habitation the
earth. It cannot have revolved round the fun, as it
does now from all eternity -, it muft have had fuch
changes made in it from its own fabric and principles,
from the fhocks of comets, &c. in infinite time,
as would be inconfiftent with our furvival. There
was therefore a time when man was firft placed upon
the
the Cbriftian Religion. 139
the earth. In what ftate was he then placed ? An
infant, with his mind a blank, void of ideas, as
children now are born ? He would perilh inftantly,
without a feries of miracles to preferve, educate, and
inftruct him. Or if he be fuppofed an adult with a
blank mind, /. e. without ideas, afTociations, and
the voluntary powers of walking, handling, fpeak-
ing, &c. the cohclufion is the fame j he mud perifh
alfo, unlefs conducted by a miraculous interpofition
and guardianfhip. He muft therefore have fo much
of knowledge, and of voluntary and fecondarily auto-
matic powers, amongft which fpeech muft be reck-
oned as a principal one, impreffed upon him in
the way of inftinct, as would be neceffary for his
own prefervation, and that of his offspring; and this
inftincl: is, to all intents and purpofes, divine reve-
lation, fince he did not acquire it by natural means.
It is alfo of the nature of prophecy ; for it feems im-
poffible for mankind to fubfift upon the earth, as it
now is, without fome foreknowledge, and the confe-
quent methods of providing for futurity, fuch, for
inftance, as brutes have, or even greater, fince man,
unprovided with manual arts, is peculiarly expofed to
dangers, necefiities, and hardfhips.
Let us next confider, how the firil men are to be
provided with the knowledge of God, and a moral
fenfe : for it feems neceffary, that they fhould be
poffeffed of fome degree of thefe j elfe the fenfual
and fenfual defires would be fo exorbitant, as to be
inconfiftent both with each man's own fafety, and
with that of his neighbour ; as may be gathered from
the accounts of favage nations, who yet are not en-
tirely deftitute of the knowledge of God, and the
moral fenfe. Now, to deduce the exiftence and attri-
butes of God, even in a very imperfect manner, from
natural phenomena, requires, as it feems to me, far
more knowledge and ratiocination, than men could
have for many generations, from their natural powers;
and
140 Of tie 'Truth of
and that efpecially if we fuppofe language not to be
infpired, but attained in a natural way. And it ap-
pears both from the foregoing account of the moral
fenfe, and from common obfervation, that this
requires much time, care, and cultivation, befides
the previous- knowledge of God, before it can be a
match for the impetuofity of natural defires. We
may conclude therefore, that the firft men- could not
attain to that degree of the knowledge of God, and
a moral fenfe, which was necefiary for them, without
divine infpiration.
There are feveral particulars in the Mojaic account
of the creation, fall, and circumftances of the an-
cient world, which tally remarkably with the method
of reafoning ufed here. Thus, man is at firft pla-
ced in a paradife, where there was nothing noxious,
and confequently where he would need lefs miracu-
lous Miterpofition in order to preferve him. He lives
upon the fruits of the earth, which want no previous
arts of preparing them, and which Would ftrike him
by their fmells, and, after an inftance or two, incite
him to pluck and tafle : whereas animal diet, be-
fides its inconfiftency with a ftate of pure innocence
and happinefs, requires art and preparation neceffii-
rily. There is only one man, and one woman, cre-
ated, that fo the occafions for exerting the focial
affections may not offer themfelves in any great de-
gree, before thefe affections are generated; button
the contrary, the affections may grow naturally, as it
were, out of the occafions. The nakednefs, and
want of mame, in our firft parents, are concurring
evidences of the abferice of art, acquired affections,
evil, &V. i. e. of a paradifiacal ftate. In this ftate
they learnt to give names to the animal world, per-
haps from the automatic and femivoluntary exertions
of the organs of fpeech, which the fight of the
creatures, or the found of their feveral cries, would
excite, having probably a fufficient (lock of language
-for
the Cbriftian Religion. 141
for communication with God and for converfing with
each other about their daily food, and other necefiary
things, given them by immediate inftinct or infpira-
tion. And thus they would be initiated, by naming
the animals, into the practice of inventing, learn-
ing, and applying words. For the fame reafons,
we may fuppofe, that they learnt many other things,
and particularly the habit of learning, during their
abode in paradife. Nay, it may perhaps be, that
this growth of acquired knowledge, with the plea-
fantnefs of it, might put them upon1 learning evil as
•well as good, and excite the forbidden curiofity.
After the fall, we find God providing them with
clothes, Cain banifhed from the prefence of God,
an argument that others were permitted to have
recourfe to this prefence to afk counfel, &c. his
pofterity inventing arts for thernfelves, Enoch and
Noah walking with God before the flood, and
Abraham afterwards; all the antediluvian patriarchs
long-lived, the poftdiluvian long-lived alfo for
fome generations j amongft other reafons, that they
might inftruct pofterity in religious and other
important truths; and the divine interpositions
continuing through the whole antediluvian world, and
gradually withdrawn in the poftdiluvian. And it
teems to me, to fay the leaft, a very difficult thing
for any man, even at this day, to invent a more
probable account of the firft peopling of this earth,
than that which Mojes has given us.
PROP.
142 Of the Truth of
PROP. XXVIII.
The Objection made againft the Miracles recorded in the
Scriptures, from their being contrary to the Cffurfe of
Nature, is of little or no Force.
IT is alleged here by the objectors, that the courfe
of nature is fixed and immutable; and that this is
evinced by the concurrent teftimony of all mankind
in all ages ; and confequently that the teftimony of
a few perfons, who affirm the contrary, cannot be
admitted ; but is, ip/o faffo, invalidated by its op-
pofing general, or even univerfal experience. Now
to this I anfwer,
Firft, That we do not, by admitting the tefti-
mony of mankind concerning the defcent of heavy
bodies upon the furface of our earth, the common
effects of heat and cold, &c. fuppofe that this invali-
dates the teftimony of thofe who declare they have
met with contrary appearances in certain cafes.
Each party teftifies what they have feen ; and why
may not the evidence of both be true ? It does not
follow, becaufe a thing has happened a thoufand, or
ten thoufand times, that it never has failed, nor ever
can fail. Nothing is more common or conftant, than
the effect of gravity in making all bodies upon the
furface of our earth tend to its centre. Yet the
rare extraordinary influences of magnetifm and elec-
tricity can fufpend this tendency. Now, before mag-
netifm and electricity were difcovered, and verified
by a variety of concurrent facts, there would have
been as much reafon to difallow the evidence of their
particular effects attefted by eye-witneffes, as there
is now to difallow the particular miracles recorded fn
the fcriptures ; and yet we fee that fuch a difallow-
ance would have been a hafty conclufion, would
have
the Chriftian Religion. 143
have been quite contrary to the true nature of. things.
And, in fact, whatever may be the cafe of a few
perfons, and particularly of thofe, who think that
they have an interefl in difproving revealed religion,
the generality of mankind, learned and unlearned,
philofophical and vulgar, in all ages, have had no
fuch difpofition to reject a thing well attefted by
•witnefles of credit, becaufe it was contrary to the
general, or even univerfal, tenor of former oblerva-
tions. Now it is evident to confidering perfons, efpe-
cially if they reflect upon the foregoing hiftory of
aflbciation, that the difpofitions to afient and difient «
are generated in the human mind from the fum total
of the influences, which particular obfervations have
had upon it. It follows therefore, fince the bulk of
mankind, of all ranks and orders, have been dif-
pofed to receive facts the mod furprizing, and con-
trary to the general tenor, upon their being attefted
in a certain limited degree, that extraordinary facts
are not, in a certain way of confidering the thing,
out of the tenor of nature, but agreeable to it ; that
here therefore, as well as in common facts, the ftrefs
is to be laid upon the credibility of the witnefles;.
and that to do otherwife is an argument either of
fome great fingularity of mind, or of an undue
biafs.
Secondly, If it mould be alleged by the objectors,
that they do not mean, by the courfe of nature,
that tenor of common obfervations which occurred
to the firft rude ages of the world, or even that
tenor which is ufually called fo at prefent ; but thofe
more general laws of matter and motion, to which
all the various phenomena of the world, even thofe
which are apparently moft contrary to one another,
may be reduced j and that it is probable, that uni-
verlal experience would concur to fupport the true
laws of nature of this kind, were mankind fuffi-
ciently induftrious and accurate in bringing together
- the
144 Of tbe Truth of
the facts, and drawing the conclusions from them ;
in which cafe, any deviations from the tenor of
nature, thus fupported and explained, would be far
more improbable, than according to the fuppofition
of the foregoing paragraph ; we anfwer, that this
objection is a mere conjedure. Since we do not yet
know what thcfe true laws of matter and motion
are, we cannot prefume to fay whether all phasno-
mena are reducible to them, or not. Modern philofo-
phers have indeed made great advances in natural
knowledge ; however, we are dill in our infant (late,
in refpect of it, as much as former ages, if the
whole of things be taken into confideration. And
this objection allows and fuppofes it to be fo. Since
therefore it was the proper method for former ages,
in order to make advances in real knowledge, to
abide by the award of credible teftirnonies, how-
ever contrary thefe teftirnonies might appear to their
then notions and analogies, fo this is alfo the proper
method for us.
If indeed we put the courfe of nature for that
feries of events, which follow each other in the
order of caufe and effect by the divine appointment,
this would be an accurate and philofophical way of
fpeaking ; but then we muft at once acknowledge,
that we are fo ignorant of what may be the divine
purpofes and appointments, of fecret caufes, and of
the correfponding variety of events, that we can only
appeal to the fact/5, to credible relations of what
actually has been, in order to know what is agreeable
to the courfe of nature thus explained. The icripture
miracles may not be at all contrary to its fixednefs
and immutability. Nor can any objection lie againft
them, if we confider things in this light, from
the prefcnt notions of philofophical men, i. e.
from the courfe of nature, underftood in a popular
fenfe ; fince this falls fo (hort of the true courfe
of nature as here defined, ;'. e. as admitting
the
the Chriftian Religion. 145
the inftrumentality of beings fuperior to us, men
divinely infpired, good angels, evil fpirits, and
many other influences, of which our prefent philo-
fophy can take no cognizance.
With refpect to moral analogy, the cafe is fome-
what different. If the moral attributes of God, and
the general rules of his providence, be fuppofed to
be eftablifhed upon a fure footing, then a feries of
events, which fhould be contrary to thefe, would have
a ftrong prefumption againft them. And yet it be-
comes us to be very diffident here alfo. God is infi-
nite, and we finite : we may therefore, from feeing
only a fmall portion, judge what we fee to be differ-
ent from what it is. However, revealed religion
has no occafion in general for any fuch apology.
Natural and revealed religion, the word and works
of God, are in all principal things mod wonderfully
analogous -, as has been fufficiemly fhewn by the
advocates for revealed religion, and moft efpecially
by bifhop Sutler in his analogy. As far therefore as
moral analogy carries weight, there is pofitive evi-
dence for the fcripture miracles. And our compre-
henfion of natural analogy is fo imperfect as fcarce to
afford any prefumption againft them ;, but leaves the
evidence in their favour, of nearly the fame ftrength.
as it would have had for other facts.
Thirdly, Let it be obferved, that the evidences
for the fcripture miracles are fo numerous, and, in
other refpects, fo ftrong, as to be nearly equal to
any evidences that can be brought for the moft com-
mon facts. For it is very manifeft, as has been
obferved before, that a great number of credible evi-
dences make a fum total, that is equal to unity, or
abfolute certainty, as this has been confidered in the
foregoing part of this work, nearer than by any
perceptible difference: and the greateft number can
never arrive quite to unity. The evidence therefore
for common facts cannot exceed that for the fcripture
VOL. II. L miracles
146 Of the Truth of
miracles by more than an imperceptible difference,
if we eftimate vevidences according to the trueft and
mod accurate manner. Hence the nearly equal evi-
dences for each muft eftablifh each in nearly an equal
degree, unlefs we fuppofe either fome fuch inconfift-
ency between them, as that, common facts being
allowed, the fcripture miracles muft be abfolutely
rejected, or that there is fome evidence againft the
fcripture miracles, which may be puc in competition
with that 'for them j neither of which things can be
faid with any colour of reafon. ^
Fourthly, This whole matter may be put in an-
other, and perhaps a more natural, as well as a more
philofophical light ; and that efpecially if the fore-
going^ account of the mind be allowed. Aflbciation,
i. e. analogy, perfect and imperfect, is the only
foundation upon which we in fact do, or can, or
ought to aflent j and confequently a diffonance from
analogy, or a repugnancy thereto, is a neceffary
foundation for diffent. Now it happens fometimes,
that the fame thing is fupported and impugned by
different analogies ; or, if we put repugnance to
analogy as equivalent to miracle, that both a fact
and its non-exiftence imply a miracle; or, fince this
cannot be, that that fide alone, which is repugnant
to the moft and the mod perfect analogies, is mira-
culous, and therefore incredible. Let us weigh the
fcripture miracles in this fcale. Now the progrefs
of the human mind, as may be feen by all the inqui-
ries into it, and particularly by the hiftory of afibci-
ation, is a thing of a determinate nature j a man's
thoughts, words, and actions, are all generated by
fomething previous j there is an eftablifhed courfe for
thefe things, an analogy, of which every man is a
judge from what he feels in himfrlf, and fees in
others : and to fuppofe any number of men in deter-
minate circumftances to vary from this general tenor
of human nature in like circumftances, is a miracle,
\ and
ibe Cbriftlan Religion. 147
and may be made a miracle of any magnitude, i. e.
incredible to any degree, by increafing the number
and magnitude of the deviations. It is therefore a
miracle in the human mind, as great as any can be
conceived in the human body, to fuppofe that infinite
multitudes of chriftians, Jews, and heathens in the
primitive times, fhould have borne fuch unqueftion-
able teftimony, fome exprefsly, others by indirect
circumftances, as hiftory informs us they did, to
the miracles faid to be performed by Chrili, and his
apoftles, upon the human, body, unlefs they were
really performed. In like manner, the reception
which the miracles recorded in the Old Teftament
met with, is a miracle, unlefs thofe miracles were true.
Thus alfo the very exiftence of the books of the Old
and New Teftaments, of the Jewijh and Chriftian
religions, &c. &c. are miracles, as is abundantly
fhewn by the advocates for chriftianity, unlefs we
allow the fcripture miracles. Here then a man muft
either deny all analogy and afibciation, and become
an abfolute fceptic, or acknowledge that very ftrong
analogies may fometimes be violated, /. e. he muft
have recourfe to fomething miraculous, to fomething
fupernatural, according to his narrow views. The
next queftion then will be, which of the two oppo-
fite miracles will agree beft with all his other notions -t
whether k be more analogous to the nature of God,
providence, the allowed hiftory of the" world, the
known progrefs of man in this life, &c. &c. to
fuppofe that God imparted to certain felect perfons, of
eminent piety, the power of working miracles j or to
fuppofe that he confounded the underftandings, af-
fections, and whole train of aflbciations, of entire
nations, fo as that men, who, in all other things,
feem to have been conducted in a manner like all
other men, fhould, in refpect of the hiftory of Chrift,
the prophets and apoftles, a£t in a manner repug-
nant to all our ideas and experiences. Now, as this
L 2 laft
148 Of the Truth of
laft fuppofition cannot be maintained at all upon the
footing of deifm, fo it would be but juft as probable
as the firft, even though the objector fhould deny the
pofiibility of the being of a God. For the lead
prefumption, that there may be a being of immenfe
or infinite power, knowledge, and goodnefs, immedi-
ately turns the fcale in favour of the firft fuppofition.
Fifthly, It is to be confidered, that the evidences
for the fcripture miracles are many, and moft of
them independent upon one another, whereas the
difpenfation itfelf is a connected thing, and the mira-
cles remarkably related to each other. If therefore
only fo much as one miracle could be proved to have
been really wrought in confirmation of the Jewijh or
Chriftian revelations, there would be lefs objection
to the fuppofition of a fecond j and, if this be
proved, ftill lefs to that of a third, &c. till at laft
the reluctance to receive them would quite vanifh
(which indeed appears to have been the cafe in the
latter part of the primitive times, when the incon-
teftable evidences for the chriftian miracles had been
fo much examined and confidered, as quite to over-
come this reluctance ; and it feems difficult to account
for the credulity in receiving falfe miracles, which
then appeared, but upon fuppofition, that many true
ones had been wrought). But it is not fo with the
evidences. The greateft part of thefe have fo little
dependence on the reft? as may be feen even from
this chapter, that they muft be fet afide feparately by
the objector. Here it ought to be added, that the
objectors have fcarce ever attempted to fct afide any
part of the evidence, and never fucceeded in fuch an
attempt j which is of itfelf a ftrong argument in fa-
vour of the fcriptures, fince this is plainly the moft
natural and eafy way of difproving a thing that is
falfe. It ought alfo to be obferved here, that the ac-
complifhment of prophecy, by implying a miracle,
does in like manner overbear the reluctance to receive
miracles.
the Chriftian Religion. ' 149
miracles. So that if any confiderable events, which
have already happened in the world, can be proved
to have been foretold in fcripture in a manner ex-
ceeding chance, and human forefight, the objection
to miracles, confidered in this proportion, falls to
the ground at, once.
Sixthly. If any one fhould affirm or think, as
fome perfons feem to do, that a miracle is im-
pofiible, let him confider, that this is denying God's
omnipotence, and even maintaining, that man is the
fupreme agent in the univerfe.
PROP. XXIX.
The hiftorical Evidences for the Genuinenefs, Truth, and
divine Authority of the Scriptures do not grow lejs from
Age to Age \ buty on the Contrary ', ;'/ may rather be
frefumedy that they increaje.
IT is fometimes alleged, as an indirect objection
to the chriftian religion, that the evidence for facts
done in former times, and at- remote places, de-
creafes with the diftance of time and places and
confequently that a time may come hereafter, when
the evidence for the chriftian religion will be fo in-
confiderable as not to claim our aflent, even allowing
that it does fo now. To this I ahfwer,
Firft, That printing has fo far fecured all confider-
able monuments of antiquity, as that no ordinary
calamities of wars, diffolutions of governments,
&c. can deftroy any material evidence now in being,
or render it lefs probable, in any difcernible degree,
to thofe who fhall live five hundred or a thoufand
years hence.
Secondly, That fo many new evidences and coinci-
dences have been difcovered in favour of the Jeivi/h
and Cbriftian hiftories, fince the three great concur-
• L 3 ring
150 Of the Truth of
ring events of printing, the reformation of religion in
thefe weftern parts, and the reftoration of letters,
as, in fome meaiure, to make up for the evidences
loft in the preceding times ; and fince this improve-
ment of the hiftorical evidences is likely to continue,
there is great reafon to hope, that they will grow
every day more and more irrefiftible to all candid,
ferious inquirers.
One might alfo allege, if it were needful, that our
proper bufmefs is to weigh carefully the evidence
which appears at prefenr., leaving the care of future
ages to Providence; that the prpphetical evidences
are manifeftly of an increasing nature, and fo may
compenfate for a decreafe in the hiftorical ones ; and
that though, in a grofs way of fpeaking, the evi-
dences for facts diftant in time and place are weak-
ened by this diftance, yet they are not weakened in
an exact proportion in any cafe, nor in any propor-
tion in all cafes. No one can think a fa6t relating
to the Turkijh empire lefs probable ar London than at
fans, or at fifty years diftance than at forty.
PROP. XXX.
The Prophecies delivered in the Scriptures prove the
Divine Authority of the Scriptures, even previoufly to
the Conjideration of the Genuinenefs of tbefe Prophecies \
but much more, if that be allowed.
IN order to evince this propofition, I will diftin-
guifh the prophecies into four kinds, and fhew
in what manner it holds in refpeft of each kind.
There are then contained in the fcriptures,
Firft, Prophecies that relate to the ftate of the
nations which bordered upon the land of Canaan.
Secondly, Thofe that relate to the political ftate
of the J/raelites and Jews in all ages.
Thirdly,
the Chriftian Religion. 151
Thirdly, The types and prophecies that relate to
the office, time of appearance, birth, life, death,
refurrection, and afcenfion of the promifed MeJJiah,
or Chrift.
Fourthly, The prophecies that relate to the (late
of the chriftian church, efpecially in the latter times,
and to the fecond coming of Chrift.
I begin with the prophecies of the firft kind, or
thofe which relate to the (late of Amalek, Edorn, Moab,
Amman, Tyre, Syria, Egypt, Nineveh, Babylon, and
the four great fuccefiive empires of the Babylonians,
Per/tans, Greeks, and Romans. Now here I obferve,
Firft, That if we admit both the genuinenefs of thefe
prophecies and the truth of the common hiftory of
the fcriptures, the very remarkable coincidence of
the facts with the prophecies will put their divine
authority out of all doubt j as I fuppofe every reader
will acknowledge, upon recollecting the many par-
ticular prophecies of this kind, with their accom-
plifhments, which occur in the old Teftament.
Secondly, If we allow only the genuinenefs of thefe
prophecies, fo great a part of them may be verified
by the remains of ancient pagan hiftory, as to
eftablifh the divine authority of that part. Thus,
if Daniel's prophecies of the image, and four beafts,
were written by him in the time of the Babylonian
empire, if the prophecies concerning the fall of
Nineveh, Babylon, Tyre, &c. be genuine, &c. even
profane hiftory will (hew, that more than human
forefight was concerned in the delivery of them.
Thirdly, That fuch of thefe prophetic events as
remain to this day, or were evidently pofterior to the
delivery of the prophecies, prove their divine autho-
rity even antecedently to the confideration of their
genuinenefs, as is affirmed in the former pare of
the propofition. Of this kind are the perpetual
flavery of Egypt', the perpetual deflation of Tyre
and Babylon-, the wild, unconquered ftate of the
L 4 JJhmaelites •»
152 Of tbe Truth of
IJhmaelites ; the great power and ftrength of the
Roman empire beyond thole of the three , foregoing
empires ; its divition into ten kingdoms ; its noc
being fubdued by any other, as the three foregoing
were* the rife of the Mahometan religion, and
Saracenic empire ; the limited continuance of this
empires and the rife and progrefs of the empire of
the Turks. To thefe we may add the transactions
that paITed between the cotemporary kingdoms of
Syria and Egypt, prophefied of in the eleventh chap-
ter of Daniel. For, fince thefe prophecies reach
down to the times of Antiochus Epipbanes, and the
beginning fubjection of thefe kingdoms, to the Ro-
man power, they cannot but have been delivered prior
to the events, as may appear both from the confi-
, deration of the Septuagint translation of the book of
Daniel, and the extinction of the Biblical Hebrew as
a living language before that time, even though the
book of Daniel Ihould not be considered as a genuine
book ; for which fufpicion there is, however, no
foundation. Laftly, we may remark, that thefe,
and indeed all the other prophecies, have the fame
marks of genuinenefs as the reft of the fcriptures,
or as any other books j that they cannot be leparated
from the context without the utmoft violence, fo
that, if this be allowed to be genuine, thofe mud alfoj
that hiftory and chronology were in fo uncertain a
flate in ancient times, that the prophecies concern-
ing foreign countries could not have been adapted to
the facts, even after they had happened, with fo
much exactnefs as modern inquirers have fhewn the
fcripture prophecies to be, by a learned nation, and
much lefs by the Jews, who were remarkably igno-
rant of what palled in foreign countries ; and that
thofe prophecies, which are delivered in the manner
of dream and vifion, have a very ftrong internal
evidence for thpir genuinentfs, taken from the na-
ture
the Chriftian Religion. 153
ture of dreams, as this is explained in the foregoing
part of this work.
I proceed, in the fecond place, to fhew how the
prophecies, that relate to the political ftate of the
Jews, prove the divine authority of the fcriptures.
And here, pafling by many prophecies of inferior
note, and of a fuborbinate nature, we may confine
ourfelves to the promife, or prophecy, of the land
of Canaan, given to Abraham, IJaac, and Jacob; to
the prophecies concerning the captivity of the ten
tribes, and the Babylonijh captivity of the two tribes,
with their return after feventy years ; and to thofe
concerning the much greater captivity and defolation
predicted to fall upon this chofen people in the
twenty-eighth chapter of Deuteronomy, in various
places of the prophecies, and by Chrift and his
apoftles in the New Teftament. There was no
natural probability, at the time when thefe prophe-
cies were delivered, that any of thefe events fhould
happen in the manner in which they were predicted,
and have accordingly happened ; but, in fome, the
lumoft improbability : fo that it muft appear to every
candid intelligent inquirer, that nothing lefs than
fupernatural knowledge could have enabled thofe who
delivered thefe predictions, to make them. The
divine authority, therefore, of the books which con-
tain thefe predictions, is unquestionable, provided
we allow them to be genuine.
Now, befides the forementioned evidences of this,
thefe prophecies have fome peculiar ones attending
them. Thus the mere departure of the Israelites out
of Egypt, in order to go to the land of Canaan,
their burying Jacob in Canaan, and carrying Jdfepb's
bones with them, plainly imply that the promife of
this land had been given to their anceftors. Thus
alfo the prophecies relating to the captivities of Ifrael
and Judah, and to their reftorations, make fo large
.2 part of the old prophets, that, if they be not
genuine,
154 Of the Truth of
genuine, the whole books muft be forged j and the
genuinenefs of thofe in the New Ttrftament cannot
but be allowed by all.
I come now, in the third place, to fpeak of the
types and prophecies that relate to Chrift, the time
of his appearance, his offices, birth, life, death,
refurreftion, and afcenfion. Many of thefe are ap-
plied to him by himfelf, and by the authors of the
books of the New Teftament; but there are alfo
. many others, whofe difcovery and application are left
to the fagacity and induftry of chriftians in all ages.
This teems to be a field of great extent, and the evi-
dence arifing from it of an increafing nature. It is
probable, that the chriftians of the firft ages were
acquainted with fo many more circumftances relating
to the life, death, &c. of Chrift, as on this account
to be able to apply a larger number of types and
prophecies to him than we can. But then this may
perhaps be compenfated to us by the daily opening
of the fcriptures, and our growing knowledge in
the typical and prophetical nature of them. What
is already difcovered of this kind, feems no ways
poffible to be accounted for, but from the fuppofi-
tion, that God, by his power and foreknowledge, fo
ordered the actions, hiftory, ceremonies, &c. of -the
Patriarchs and Jews, and the language of. the pro-
phets, as to make them correfpond with Chrift, his
offices, actions, and fufferings. If any one doubts
of this, let him attempt to apply the types and
prophecies to any other perfon. I will juft mention
four clafles, into which thefe types and prophecies
may be diftinguifhed, and under each of them a few
remarkable inftances. There are then,
Firft, Prophecies which evidently relate to Chrift,
and either to him alone, or to others in an inferior
degree only. Such are that of Jacob concerning
Sbiloh, of Mofes concerning a great prophet and law-
giver
the Chriftian Religion. 155
giver that fhould come after him, of IJaiah in his
fifty-fecond and fifty-third chapters of Daniel, con-
cerning the Mejfiab, many in almoft all the prophets
concerning a great prince, a prince of the houfe of
David, &c. who fhould make a new convenant with
his people, &c. &c.
Secondly, Typical circumftances in the lives of
eminent pcrfons, as of Ifaac, Jofeph, Jo/hua, David,
Solomon, Jonah j and in the common hiftory of the
Jewijh people, as its being called out of Egypt.
Thirdly, Typical ceremonies in the Jewijh worihip
as their facrifices in general, thofe of the paflbver
and day of expiation in particular, &c. To this head
we may alfo refer the typical nature of the high
priefthood, and of the offices of king, prieft and
prophet, amongft the Jews, &c.
Fourthly, The apparently incidental mention of
many circumftances in thefe things, which yet agree
fo exadlly, and in a way fo much arjove chance,
with Chrijft, as to make it evident, that they were
originally intended to be applied to him. The not
breaking a bone of the Pafchal Lambj the mention
of renting the garment, and cafting lots upon the
vefture, by David; of offering gall and vinegar, of
looking on him whom they had pierced, of the third
day upon numerous occafions, &c. are circumftances
of this kind.
Now, thefe types and prophecies afford nearly
the fame evidence, whether we confider the books
of the Old Teftament as genuine, or no. For no
one calls in queftion their being extant as we now
have them, fmall immaterial variations excepted,
before the time of Chrift's appearance. Many of
them do indeed require the common hiftory of the
New Teftament to be allowed as true. But there are
fome, thofe, for inftance, which relate to the humili-
ation and death of Chrift, and the fpirituality of his
office, the proofs of whofe accomplifhment are fuffi-
ciently
156 Of the 'Truth of
ciently evident to the whole world, even indepen-
dently of this.
The fourth branch of the prophetical evidences
are thofe which relate to the chriftian church. Here
the three following particulars deferve .attentive con-
fideration.
Firft, The predictions concerning a new and pure
religion, which was to be fet up by the coming of the
promifed Meffiah.
Secondly, A great and general corruption of this
religion, which was to follow in after-times.
Thirdly, The recovery of the chriftian church
from this corruption, by great tribulations; and the
final eftablifhment of true and pure religion, called
the kingdom of right eoufnefs, of the faints, the new
Jerusalem, &c.
The predictions of the firft and third kinds abound
every where in the old phophets, in the difcourfes
of Chrift, and in the writings of the apoftles. Thofe
of the fecond kind are chiefly remarkable in Daniel,
the Revelation, and the epiftles of St. Paul, St.
Peter, St. John, and St. Jude. In how furprizing
a manner the events of the firft and fecond kind have
anfwered to the predictions, cannot be unknown
to any inquifitive ferious perfon,' in any chriftian
country. At the fame time it is evident, that the
predictions of thefe things could have no foundation
in probable conjectures when they were given. The
events of the third clafs have not yet received their
accomplifhment ; but there have been for fome cen-
turies paft, and are ftill, perpetual advances and
preparations made for them; and it now feems unrea-
Ibnable to doubt of the natural probability of their
accompli foment, unlefs we doubt at the fame time
of the truth of the religion itfelf. If it be true,
it muft, upon more diligent and impartial examination,
both purify itfelf, and overcome all oppofition.
And
the Cbriftian Religion. i$7
And it is remarkably agreeable to the tenor of
Providence in other things, that that accoroplifli-
ment of prophecy, which will hereafter evidence the
truth of the chriftian religion in the mod illuftrious
manner, (hould be effected by prefent evidences of
a lefs illuftrious nature.
Let me add here, that many of the pfalms arc
peculiarly applicable to the reftoration and converfion
of the Jews, and to the final prevalence and eftablifti-
ment of the chriftian church, /. e. to the events of
the third clafs.
PROP. XXXI.
'The Degree of Obfcurity which is found in the Prophe-
cies of the Scriptures , is not Jo great as to invalidate
the foregoing Evidences for their divine Authority ;
but, on the Contrary , is itfelf an indirect Teftimony in
their Favour.
IN order to prove this propofition, I obferve,
Firft, That there' are a fufficient number of
prophecies, whofe interpretation is certain, clear,
and precife, to Ihew that their agreement with the
events predicted is far above the powers of chance,
or human forefight. But for the proof of this point,
which takes in a great compafs of literature, I muft
refer to the authors who have treated it in detaih
And as thofe who have examined this point with
accuracy and impartiality, do, as I.prefume, univer-
fally agree to the pofition here laid down, fo thofe
who have not done fo, can have no pretence for
afferting the contrary ; this being an hiftorical matter,
which is to be determined as others of a like kind,
viz. by the hiftorical evidences. The reader may,
however, form fome judgment, in the grofs, even
from the few inftances, which are alleged under the
laft propofition.
Secondly,
158 Of the Truth of
Secondly, That, even in the types and prophecies
where interpreters differ from each other, the differ-
ences are often fo inconfiderable, and the agreements
fo general, or elfe the prophecy fo fuited to the feveral
events, to which it is applied by different interpre-
ters, as to exclude both chance, and human fore-
fight, ;'. e. to infer a divine communication. This
point requires alfo a careful and candid examination,
and then, I think, cannot but be determined in the
affirmative ; efpecically when the very great number
of types and prophecies is taken into confideration.
Fitnefs in numerous inftances is always an evidence
of defign ; this is a method of reafoning allowed, ex-
plicitly or implicitly, by all. And though the fitnefs
may not be perfectly evident or precife in all, yet,
if it be general, and the inftances very numerous,
the evidence of defign, arifing from it, may amount
to any degree, and fall Ihort of certainty by an im-
perceptible difference only. And indeed it is upon
thefe principles alone, that we prove the divine pow-
er, knowledge, and goodnefs, from the harmonies,
and mutual fitneffes, of vifible things, and from final
caufes, inafmuch as thefe harmonies and fitneffes
are precifely made out only in a few inftances, if com-
pared to thofe in which we fee no more than general
harmonies, with particular fubordinate difficulties,
and apparent incongruities.
That the reader may fee in a ftronger light, how
fully the fitneffes, confidered in the two foregoing
paragraphs, exclude chance, and infer defign, let him
try to apply the types and prophecies of the four
clafies before-mentioned to other perfbns and events
befides thofe, to which chriftian interpreters have ap-
plied them j and efpecially let him confider the types
and prophecies relating to Chrift. If defign be ex-
cluded, thefe ought to be equally, or nearly fo, appli-
cable to other perfons and events ; which yet, I think,
no ferious confiderate perfon can affirm. Now, if
chance
tbe Cbriftian Religion. 159
chance be once excluded, and the neceflity of having
recourfe to defign admitted, we (hall be inftantly
compelled to acknowledge a contrivance greater than
human, from the long diftances of time intervening
between the prophecy and the event, with other fuch
like reafons.
Thirdly, 1 obferve that thofe types and prophe-
cies, whofe interpretation is fo obfcure, that inter-
preters have not been able to di (cover any probable
application, cannot any ways invalidate the evidence
arifing from the reft. They are analogous to thofe
parts of the works of nature, whofe ufes, and fubfer-
viency to the reft are not yet underftood. And as
no one calls in queftion the evidences of defign,
which appear in many parts of the human body,
becauie the ufes of others are not yet known j fo
the interpretations of propecy, which are clearly
or probably made out, remain the fame evidence
of defign, notwithftanding that unfurmountable diffi-
culties may hitherto attend many other parts of the
prophetic writings.
Fourthly, It is predicted in the prophecies, that in
the latter times great multitudes will be converted
to the chriftian faith; whereas thofe who preach or
prophefy, during the great apoftafy, lhall be able to
do this only in an obfcure, imperfect manner, and
convert but few. Now the paft and prefent obfcurity
of prophecy agrees remarkably with this prediction;
and the opening, which is already made, fince the
revival of letters, in applying the prophecies to the
events, feems to prefage, that the latter times are
now approaching; and that by the more full difco-
very of the true meaning of the -prophetic writings,
and of their aptnefs to fignify the events predicted,
there will be fuch an acceffion of evidence to the
divine authority of the fcriptures, as none but the
wilfully ignorant, the profligate, and the obdurate,
can withltand. It is therefore a confirmation of the
prophetic
160 Of the Truth of
prophetic writings, that, by the obfcurity of one
part of them, a way Ihould be prepared for effecting
that glorious converfion of all nations, which is pre-
dicted in others, in the time and manner in which it
is predicted.
PROP. XXXII.
// is no Objection to the foregoing Evidences taken from
the 'Types and Prophecies, that they have double, or
even manifold, Ufes and Applications ; but rather a
Confirmation of them.
FOR the foregoing evidences all reft upon this
foundation, viz. that there is an aptnefs in the types
and prophecies to prefigure the events, greater than
can be fuppofed to refult from chance, or human
forefight. When this is evidently made out from
the great number of the types and prophecies, and
the degree of clearnefs and precifenefs of each, the
fhewing afterwards, that thefe have other ufes and
applications, will rather prove the divine interpofition,
than exclude it. All the works of God, the parts
of a human body, fyftems of minerals, plants, and
animals, elementary bodies, planets, fixed ftars, &c.
have various ufes and fubferviencies, in refpect of
each other; and, if the fcriptures be the word of
God, analogy would lead one to expect fomething
correfponding hereto in them. When men form
defigns, they are indeed obliged to have one thing
principally in view, and to facrifice fubordinate
matters to principal ones ; but we mud not carry
this prejudice, taken from the narrow limits of our
power and knowledge, to him who is infinite in
them. All his ends centre in the fame point, and are
carried to their utmoft perfection by one and the
fame means. Thofe laws, ceremonies, and incidents,
which
/be Cbriflian Religion. 161
which beft fuited the Je-wijh ftate, and the feveral in-
dividuals of it, were alfo moft apt to prefigure the
promifed Mefliah, and the ftate of the chriftian church,
according to the per/eft- plan of thefe things, which,
in our way of fpcaking, exifted in the divine mind •
from all eternity ; juft as that magnitude, fuuation,
&c. of our earth, which beft fuits its prefent inhabit-
ants, is alfo beft fuited to all the changes which it
muft hereafter undergo, and to all the inhabitants
of other planets, if there be any fuch, to whom its
influence extends.
The following inftance may perhaps make this
matter more clearly underftood. Suppofe a perfbn
to have ten numbers, and as many lines, prefented
to his view ; and to find by menfuration, that the
ten numbers exprefled the lengths of the ten lines
refpeftively. This would make it evident, that they
were intended to do fo. Nor would it alter the cafe,
and prove that the agreement between the numbers
and lines aroie, without defign, and by chance, as
we exprefs it, to allege that thefe numbers had fome
other relations; that, for inftance, they proceeded
in arithmetical or geometrical progreffion, were the
fquares or cubes of other numbers, &c. On the
contrary, any fuch remarkable property would rather
increafe than diminifh the evidence of defign in the
agreement between the numbers and lines. How-
ever, the chief thing to be inquired into would plainly
be, whether the agreement be too great to be ao-^
counted for by chance. If i: be, defign muft be
admitted.
VOL. II. M PROP.
1 62 Of tie Truth of
PROP. XXXIII.
'The Application of the types and Prophecies of the
Old 'Teftament by the Writers of the New does
not weaken the Authority of theje Writers^ but rather
confirm it.
FOR the objections, which have been made to the
writers of the New Teftament on this head, have
been grounded principally upon a fuppofition, that
when an obvious literal fenfe of a paffage, or a mani-
feft ufe of a ceremony, fuited to the then prefent
times, are difcovered, all others are excluded, fo as
to become mifapplications. But this has been fhewn
in the laft proportion to be a prejudice arifing from
the narrownefs of our faculties and abilities. Whence
it follows, that, if the fcripture types and pro-
phecies be remarkably fuited to different things,
which is a point that is abundantly proved by learn-
ed men, they cannot but, in their original defign,
have various fenfes and ufes. And it is fome con-
firmation of the divine authority of the writers of the
New Teftament, that they .write -agreeably to this
original defign of God.
It may perhaps afford fome fatisfaction to' the
reader to make fome conjectures concerning the light
in which the types and prophecies, which have dou-
ble fenfes, would appear firft to the ancient Jews,
and then to thofe who lived in the time of our Sa-
viour. From hence we may judge in what light it
is reafonable they fhould be taken by us.
Let our inftance be the fecond pfalm, which we
are to fuppofe written by David himfelf, or, at lead,
in the time of his reign. It is evident, that there
are fo many things in this pfalm peculiarly applicable
to David's afcent to the throne by God's fpecial
appointment, to the oppofition which he met with
both in his own nation, and from the neighbouring
y ones,
the Chriftian Religion. 163
ones, and to his victories over all his oppofers through
the favour of God, that the Jews of that time could
not but confider this pfalm as relating to David.
Nay, one can fcarce doubt, but the Pfalmift himfelf,
whether he feemed to himfelf to compofe it from his
own proper fund, or to have it dictated immediately
by the fpirit of God, would have David principally
in view, At the fame time it is evident, that there
are fpme paflages, particularly the lad, Elejfed are all
they that put their truft in bim^ i. e. in the Son, which
it would be impious, efpecially for an Ijraelite> to
apply to Davidy and which therefore no allowance
for the fublimity of the eaftern poetry could make
applicable. It may be fuppolcd therefore, that many,
or moft, confidered fuch paflages as having an ob-,
fcurity in them, into which they could no ways pene-
trate j whereas a few perhaps, who were peculiarly
enlightened by God, and who meditated day and
night upon the promifes made to their anceftors, par-
ticularly upon thofe to Abraham, would prefume .or
conjecture, that a future perfon of a much higher
rank than David, was prefigured thereby. And the
cafe would be the fame in regard to many other
pfalms : they would appear to the perfons of the then
prefent times both to refpect the then prefent occur-
rences, and alfo to intimate fome future more glorious
ones; and would mutually fupport this latter inter-
pretation in each other.
When the prophets appeared in the declenfion and
captivities of the kingdoms of IJrael and Judah, the
fame interpretation would be ftrengthened, and the
expectations grounded thereon increafed, by the
plainer and more frequent declarations of the pro-
phets concerning fuch a future perfon, and the hap-
pinefs which would attend his coming. The great
and various fufferings of this chofen people, their
return and deliverance, their having their fcrip-
tures collected into one view by Ezra, and read in
M 2 their
164 Of the Truth of
their fynagogues during the interval from Ezra to
Chrift, the figurative fenfes put upon dreams, vi-
fions, and parables, in their fcriptures, &c. would
all concur to the fame purpofe, till at laft it is reafon>
able to expect, that the Jews in our Saviour's time
would confider many of the inftitutions and ceremo-
nies of their law, of the hiftorical events, of the
pfalms appointed for the temple-worfhip, and of
the infpired declarations of the prophets, as refpect-
ing the future times of the Mejjiah> and this, in
fome cafes, to the exclufion of the more obvious
fenfes and ufes, which had already taken place j be-
ing led thereto by the fame narrow-mindednefs,
. which makes fome in thefe days reject the typical and
more remote fenfe, as foon as they fee the literal and
more immediate one. Now, that this was, in fact,
the cafe of the Jews in the time of Chrift, and for
fome time afterwards, appears from the New Tefta-
ment, from the chriftian writers of the firft ages,
and from the Talmudical ones.
A great part, however,- of the fcripture types
and prophecies appeared to the Jews to have no rela-
tion to their promifed Mejffiah> till they were inter-
preted by the event. They expected a perfon that
fhould correfpond to David and Solomon, two glorious
princes ; but they did not fee how Jfaac, or the Paf-
chal Lamb, fhould tipify him; or that the circum-
ftance of being called out of Egypt, the appellation
of Nazarene, or the parting garments, and cafting
lots upon a vefture, fhould contribute to afcertain
him. However, it is certain, that to perfons who
had for fome time confidered their fcriptures in the
typical, prophetical view mentioned in the laft para-
graph, every remarkable circu'mftance and coinci-
dence of th'rs kind, verified by the event, would be
a new acceffion of evidence, provided we fuppofe a
good foundation from miracles, or prophecies of
undoubted import, to have been laid previoufly.
Nay,
the Cbriftian Religion. 165
Nay, fgch coincidences may be confidered not only
as arguments to the Jews of Chrift's time, but as
folid arguments in themfelves, and that exclufively
of the context. For though each of thefe coinci-
dences fingly taken, affords only a low degree of evi-
dence, and fome of them fcarce any ; yet it is a thing
not to be accounted for from chance, that feparate
paflages of the Old Teftament fhould be applicable
to the circumftances of Chrift's life, by an allufion
either of words or fenfe, in ten or an hundred times
a greater number, than to any other perfons, from
mere accident. And this holds in a much higher
degree, if the feparate paflages or circumftances be
fubordinate parts of a general type. Thus the part-
ing the garments, the offering vinegar and gall, and
the not breaking a bone, have much more weight,
when it is confidered, that David, and the Pafchal
Lamb, are types of the Meffiah. And when the
whole evidence of this kind which the induftry of
pious chriftians has brought to light in the firft ages
of chriftianity, and again fince the revival of letters,
is laid together, it appears to me to be both a full
proof of the truth of the chriftian religion, and a
vindication of the method of arguing from typical
and double fenfes.
It may be added in favour of typica 1 reafoning,
that it correfponds to the method of reafoning by
analogy, which is found to be of fuch extenfive ufe
in philofophy. A type is indted nothing but an
analogy, and the fcripture types are not only a key
to the fcriptures, but feem alfo to have contributed to
put into our hands the key of nature, analogy.
And this (hews us a new correfpondence or analogy
between the word and works of God. However,
fince certain well-meaning perfons feem to be preju-
diced againft typical and double fenfes, I will add
fome arguments, whereby the writers of the New
Teftament may be defended upon this footing alfo.
M 3 Firft,
1 66 Of the 'Truth of
Firft, then, Since the Jews in the times of the
writers of the New Teftament, and confequently
thefe writers themfelves, were much given to typical
reafonings, and the application of pafTages of the
Old Teftament in a fecondary fenfe to the times of
the Meffiah, this would be a common foundation for
thefe writers, and thofe to whom they wrote, to
proceed upon, derived from afibciation, and the
acquired nature of their minds. And it is as eafy to
conceive, that God fhould permit them to proceed
upon this foundation for the then prefent time,
though it would not extend to the world in general,
to 'diftant ages, and to perfons of different educa-
tions, as that they fhould be left to the workings of
their own acquired nature? in many other refpects,
notwithftanding the fupernatural gifts beftowed upon
them in fome; or as it is to conceive, that God (hould
confer any thing, exiftencej happinefs, &c. in any
particular manner or degree.
Secondly, There are fome paflages in the New
Teftament quoted from the Old in the way of mere
allufion. This cannot, I think, be true of many,
where the pafiage is.faid to be fulfilled, without doing
violence to the natural fenfe of the words, and of
the context, in the New Teftament : however,
where it is, it entirely removes the objection here
confidered.
Thirdly, If we fhould allow, that the' writers of
the New Teftament were fometimes guilty of erro-
neous reafonings in thefe or other matters, ftill this
does not affect their moral characters at all ; nor
their intellectual ones, which are fo manifect from
the general foundnefs and ftrength of their other
reafonings, in any fuch manner as to be of importance
in refpeet of the evidence for the general truth of the
fcriptures, or for their divine authority in the firft
and loweft fenfe above confidered.
PROP.
the Cbriftian Religion. 167
PROP. XXXIV.
The moral Characters of Chrift, the Prophets and
dpoftles, prove the 'Truth and Divine Authority of
the Scriptures.
LET us begin with the confideration of the cha-
racter of Chrift. This, as it may be collected from
the plain narrations of the gofpels, is manifeftly
fupertor to all other characters, fictitious or real,
whether drawn by hiftorians, orators, or poets. We
fee in it -the moft entire devotion and refignation to
God, and the moft ardent and univerfal love to
mankind, joined with the greateft humility, felf-
denial, meeknefs, patience, prudence, and every
other virtue, divine and human. To which we are
to add, that, according to the New Teftament, Chrift,
being the Lord and creator of all, took upon himfelf
the form of a fervant, in order to fave all ; that, with
this view, he fubmitted to the helpleflhefs and infirmi-
ties of infancy, to the narrownefs of human under-
ftanding, and the perturbations of human affections,
to hunger, thirft, labour, wearinefs, poverty, and
hardfhips of various kinds, to lead a forrowful,
friendlefs life, to be mifunderftood, betrayed, infulted,
and mocked, and at laft to be put to a painful and
ignominious death j alfo (which deferves our moft
ferious confideration, however incongruous to our
narrow apprehenfions it may appear at firft fight) to
undergo the moft bitter mental agony previoufly.
Here then we may make the following obfervations.
Firft, That, laying down the prefent diforders of
the moral world, and the neceflky of the love of God
and our neighbour,, and of felf-annihilation, in order
to the pure and ultimate happinefs of man, there
feems to be a neceffity alfo for a fuffering Saviour.
At lead, one may affirm, that the condefcenfion of
M 4 Chrift
i68 Of the Truth of
Chrift, in leaving the glory which he had with the
Father before the foundation of the world, and in
fhewing himfelf a perfect pattern of obedience to the
will of God, both in doing and fuffering, has a
moft peculiar tendency to rectify the prefent moral
depravity of our natures, and to exalt us thereby to
pure fpiritual happinefs. Now it is remarkable,
that the evangelifts and apoftles (hould have thus
hit upon a thing, which all the great men amongft
the ancient heathens miffed, and which however
clear it does and ought now to appear to us, was
a great ftumbling-block to them, as well as to the
Jews ; the firft ieeking after wifdom,- /. e. human
philofophy and eloquence ; and the laft requiring a
fign, or a glorious temporal Saviour. Nor can this
be accounted for, as it feems to me, but by admitting
the reality of the character, i. e. the divine mifiion of
Chrift, and the confequent divine infpiration of thofe
who dre.w it, /. e. the truth and divine authority of
the New Teftament.
Secondly, If we allow only the truth of the com-
mon hiftory of the New Teftament, or even, with-
out having recourfe to it, only fuch a part of the cha-
racter of Chrift, as neither ancient nor modern Jews,
heathens, or unbelievers, leem to conteft, it will be
difficult to reconcile fo great a character, claiming
divine authority, either with the moral attributes of
God, or indeed with itfelf, upon* the fuppofition , of
the falfehood of that claim. One can fcarce fup-
pofe, that God would permit a perfon apparently fo
innocent and excellent, fo qualified to impofe upon
mankind, to make fo impious and audacious a claim
without having fome evident mark of impofture fet
upon him -, nor can it be conceived, how a perfon
could be apparently fo innocent and excellent, and
yet really othtrwife.
Thirdly, The manner in which the evangelifts
fpeak of Chrift, {hews that they drew after a real
copy,
the Cbriftian Religion. 169
copy, i. e. fhews the genuinenefs and truth of the
gofpel hiftory. There are no direct encomiums
upon him, no laboured defences or recommendations.
His character arifes from a careful impartial examina-
tion of all that he faid and did, and the evangelifts
appear to have drawn this greateft of all characters
without any direct defign to do it. Nay, they have
recorded fome things, iuch as his being moved with
the paffions of human nature, as well as being
affected by. its infirmities, which the wifdom of this
'world would rather have concealed. But their view
was to (hew him to the perfons to whom they preached
as the promifed MeJJiah of the Jeivs> and the Saviour
of mankind ; and as they had been convinced of this
themfelves from his difcourfes, actions, fufferings,
and refurredtion, they thought nothing more was
wanting to convince fuch others as were ferious and
impartial, but a fimple narrative of what Jefus faid
and did. And if we compare the tranfcendent great-
nefs of this character with the indirect manner in
which it is delivered, and the illiteratenefs and low
condition of the evangelifts, it will appear impoffible,
that they (hould have forged it, that they fhould not
/have had a real original before them, fo that nothing
was wanting but to record fimply and faithfully.
How could mean and illiterate peifons excel the
greateft geniufes, ancient and modern, in drawing a
character ? How came they to draw it an indirect
manner? This is indeed a ftrong evidence of genu-
inenefs and truth ; but then it is of fo reclufe and
fubtle a nature, and, agreeably to this, has been fo
little taken notice of by the defenders of the chrif-
tian religion, that one cannot conceive the evangelifts
were at all aware, that it was an evidence. The
character of Chrift, as drawn by them, is therefore
genuine and truej and confequently proves his di-
vine mifiion both by its tranfcendent excellence, and
by his laying claim to fuch a million.
Here
170 Of the Truth of _
Here it ought to be particularly remarked, that our
Saviour's entire devotion to God, and fufferings for
the fake of men in compliance with his will, is a
pitch of perfection, which was never propofcd, or
thought of, before his coming (much lefs attempted
or attained) j unlefs as far as this is virtually in-
cluded in the precepts for loving God above all,
and our neighbour as ourfelves, and other equivalent
pafiages in the Old Teftament.
We come, in the next place, to confider the cha-
racters of the prophets, apoftles, and other eminent
perfons mentioned in the Old and New Teftraments.
Here then we may obferve,
Firft, That the characters of the perfons who are
faid in the fcriptures to have had divine communica-
tions, and a divine million, are fo much fuperior to
the characters which occur in common life, that we
can fcarce account for the more Eminent fingle ones,
and therefore much lefs for fo large a fucceflion of
them, continued through fo many ages, without
allowing the divine communications and affiftance,
which they allege. It is true indeed, that many of
'thefe eminent perfons had confiderable imperfections,
and fome of them were guilty of great fins occa-
fionally, though not habitually. However, I fpeak
here of the balance, after proper deductions are
made, on account of thefe fins and imperfection $;
and leave it to the impartial reader to confider, whe-
ther the prophets, apoftles, &c. were not fo mudh
fuperior, not only to mankind at an average, but
even to the beft men amongft the Greeks and Ro-
mans, as is not fairly to be accounted for by the mere
powers of human nature.
Secondly, If this fhould be doubted, their cha-
rafters are, however, far too good to allow the fup-
pofition of an impious fraud and impofture j which
muft be the cafe, if they had not divine authority.
We have therefore this double argument for the
divine
the Cbriftian Religion. 171
divine authority of the fcriptures, if we only allow the
genuinenefs and truth of its common hiftory.
Thirdly, The characters of the eminent perfons
mentioned in the fcriptures arife fo much, in an in-
direct way, from the plain narrations of facts, their
fins and imperfections are fo fully fet forth by them-
felves, or their friends, with their condemnation and
punifhment, and the vices of wicked men, and the
oppofers of God and themfelves, related in fo candid
a way, with all fit allowances, that we have in this a
remarkable additional evidence for the truth of this
part of the fcripture hiftory, befides the common ones
before given, which extend to the whole.
Fourthly, The eminent perfons here confidered are
fometimes charged by unbelievers with crimes, where,
all circumftances being duly weighed, they did no-
thing unjuftifiable, nothing more than it was their in-
difpenfable duty to God to do ; as Abraham in pre-
paring to facrifice Jfaac> Jojhua in deftroying the Ca-
naanites, &c. We cannot determine an action to be
finful from a mere, abftracted, general definition. of
it, as that it is the taking away the life of a man,
&c. but muft carefully weigh all circumftances.
And indeed there are no maxims in morality that are
quite univerfal ; they can be no more than ^general ;
and it is fufficient for human purpofes, that they
are fo much, notwithftanding that the addition of
peculiar circumftances makes the action vary from
the general rule, Now the certain command of God
may furely be fuch a circumftance.
Laftly, The perfection of virtue being of an ever-
growing infinite nature, it is reafonable to expect,
that mankind in its infant (late, foon after the flood,
and fo onwards for fome time, Ihould be more im-
perfect, and have lefs of the pure and fublime precepts
concerning indifference to this world, and all prefent
things, univerfal unlimited charity, mortification,
abftinence, chaftity, &c. delivered to them, than
we
172 Of the Truth of
we chriftians have, and lefs expected from them.
And yet, upon the whole, the patriarchs and emi-
nent perfons among the Jews were burning and
jhining lights in their refpective generations. How-
ever, it is alfo to be obferved here, that the moft
fublime precepts of the gofpel do appear from the
firft in the Old Teftament, though under a veil;
and that they were gradually opened more and more
under the later prophets.
'
PROP. XXXV.
The Excellence of the Doftrine contained in the Scriptures
is an Evidence of their Divine Authority.
THIS is an argument which has great force,
independently of other considerations. Thus let us
fnppofe, that the author of the gofpel which goes
under St. Matthew's name, was not known, and that
it was unfupported by the writers of the primitive
time;- ; yet fuch is the unaffected fimplicity of the
narrations, the purity of the doctrines, and the fincere
piety and goodnefs of the fentiments, that it carries
its own authority with it. And the fame thing may
be faid in general of all the books of the Old and New
Teftaments : fo that it feems evident to me, that, if
there was no other book in the world befides the
Bible, a man could not reafonably doubt of the truth
of revealed religion. The mouth Jpeaks from the
abundance of the heart. Men's writings and dii-
courfes muft receive a tincture from their real
thoughts, defires, and defigns. It is impoffible to
play the hypocrite in every word and expreffion.
Thi is a matter of common daily obfervation, that
cannot be called in queftion j and the more any one
thinks upon it, or attends to what pafles in himfelf or
others, to the hiftory of the human thoughts, words,
and
the Cbrifiian Religion. 173
and actions, and their necefiary mutual connections,
i. e. to the hiftory of affbciation, the more clearly
will he fee it. We may conclude therefore-, even if
all other arguments were fet afide, that the authors
of the books of the Old and New Tcftaments,
whoever they were, cannot have made a falfe claim
to divine authority.
But there is alfo another method of inferring the
divine authority of the fcriptures from the excellence
of the doctrine contained therein. For the fcriptures
contain doctrines concerning God, providence, a
future (late, the duty of man, &c. far more pure
and fublime than can any ways be accounted for from
the natural powers of men, fo circumftanced as the
facred writers were. That the reader may fee this
in a clearer light, let him compare the feveral books
of the Old and New Teftaments with the cotem-
porary writers amongfi: the Greeks and Romans, who
could not have lefs than the natural powers of the
human mind ; but might have, over and above,
fome traditional hints derived ultimately from reve-
lation. Let him confider whether it be poffible to
fuppofe, that Jewi/h (hepherds, fiflhermen, &c. fhould,
both before and after the rife of the heathen pbilo-
fophy, fo far exceed the men of the greateft abilities
and accorr.plifhments in other nations:, by any other
means, than divine communications. Nay, we may
fay, that no writers, from the invention of letters
to the prefent times, are equal to the penmen of the
books of the Old and New Teftaments, in true
excellence, utility, and dignity ; which is furely
fuch an internal criterion of their divine authority,
as ought not to be refilled. And perhaps it never
is refilled by any, who have duly confidered thefe
books, and formed their affections and actions accord-
ing to the precepts therein delivered.
An objection is fometimes made againft the excel-
lence of the doctrines of the fcriptures, by charging
upon
1 74 Of the 'Truth of
upon them erroneous doctrines, eftabliflied by the
authority of creeds, councils, and particular chur-
ches. But this is a manner of proceeding highly
unreafonable. The unbeliever, who pays fo little
regard to the opinions of others, as to reject what all
churches receive, the. .divine mifiion of Chrift, and
the evidences for the truth of the fcriptures, ought
not at other times to fuppofe the churches, much lefs
any particular one, better able to judge of the
doctrine ; but fhould in the latter cafe, as well as the
firft, examine for hjmfelf ; or, if he will take the
doctrine upon truft, he ought much rather to take
the evidence fo.
If it can be fhewn, either that the true doctrine of
the fcriptures differs from that which is commonly
received, or that reafon teaches fomething different
from what is commonly fuppofed, or laftly that we
are inefficient judges what are the real doctrines of
fcripture, or reafon, or, both, and confequently that
we ought to wait with patience for farther light, all
objections of this kind fall to the ground. One
may alfo add, that the fame arguments which prove
a doctrine to be very abfurd, prove alfo, for the mod
part, that it is not the fenfe of the paffage j and that
this is a method of reafoning always allowed in
interpreting profane authors.
PROP. XXXVI.
The many and great Advantages which have accrued
to the World from the Patriarchal, Judaical, and
Chriftian Revelations, prove the Divine Authority of
the Scriptures.
THESE advantages are of two forts, relating refpec-
tively to the knowledge and practice of religion.
I begin with the firft.
Now
the Cbriftian Religion. 175
Now it is very evident, that the chriftian revelation
has diffufed a much more pure and perfect know-
ledge of what is called natural religion, over a great
part of the world, viz. wherever the profeffion either
of chriftianity or mahometifrn prevails. And the
fame thing will appear, in refpect of the Judaical and
patriarchal revelations, to thofe who are acquainted
with ancient hiftory. It will be found very difficult
by fuch perfons, to account even for the pagan reli-
gions without recurring to fuch patriarchal communi-
cations with God, as are mentioned in the Pentateuch,
and to the more full revelations made to the Jews.
So that one is led to believe, that all that is good in
any pagan or falfe religion, is of divine original j all
that is erroneous and corrupt, the offspring of the
vanity, weaknefs, and wickednefs of men j and
that properly fpeaking, we have no reafon from hif-
tory to fuppofe, that there ever was any fuch thing as
mere natural religion, /'. e. any true religion, which
men difcovered to themfelves by the mere light
of nature. Thefe pofitions leem to follow from in-
quiries into the antiquities of the heathen world,
and of their religions. The heathen religions all
appear to be of a derivative nature ; each circum-
ftance in the inquiry confirms the fcriptural accounts
of things, and fends us to the revelations exprefsly
mentioned, or indirectly implied, in the Old Tefta-
ment, for the real original of the pagan religions
in their fimple (late. This opinion receives great
light and confirmation from Sir IJaac Newton's
Chronology.
It appears alfo very probable to me, that a careful
examination of the powers of human underftanding
would confirm the fame pofition j and that admitting
the novelty of the prefent world, there is no way
of accounting for the rife and progrefs of religious
knowledge, as it has taken place in fact, without
having recourfe to divine revelation. If we admit
the
176 Of 'the. -Truth of
the Patriarchal, Judaical, and Chriftian revelations,
the progrels of natural religion, and of all the faife
pretences to revelation, will fairly arife (at lead, ap-
pear poflible in all cafes, and probable in moft) from
the circumftances of things, and the powers of hu-
man nature; and the foregoing doctrine of afibcia-
tion will caft fome light upon the fubject. If we deny
the truth of thcfe revelations, and iuppofe the fcrip-
tures to be falfe, we {hall caft utter confufion upon
the inquiry, and human faculties will be found far
unequal to the talk affigned to them.
Secondly, If we confider the practice of true reli-
gion, the good effects of revelation are dill more evi-
denr.. Every man who believes, muft find himfelf
either excited to good, or deterred from evil, in
many inftances, by that belief; notwithstanding that
there may be many other inftances, in which religious
motives are too weak to reftrain violent and corrupt
inclinations. The fame obfervations occur daily with
regard to others, in various ways and degrees. And
it is by no means conclufive againft this obvious ar-
gument for the good effects of revelation upon the
morals of mankind, to allege that the world is not
better now, than before the coming of Chrift. This
is a point which cannot be determined by any kind
of eftimaiion, in our power to make;, and, if it
could, we do not know what circumftances would
have made the world much worfe than it is, had not
chriftianity interpofed. However, it does appear
to me very probable, to fay the leaft, that Jews, and
chriftianSy notwithstanding all their vices and corrup-
tions, have, upon the whole, been always better than
heathens and unbelievers. It feems to me alfo,
that as the knowledge of true, pure, and perfect reli-
gion is advanced and diffufed more and more every
day, fo the practice of it correfponds thereto : but
then this, from the nature of the thing, is a fact
of a leis obvious kind ; however, if it be true, it
will
'the .Chriftian Religion. 177
will become manifeft in due time. Let us fuppofe a
perfon to maintain^ that civil government, the arts
of life, medicines, &c. have never been of life to
mankind* becaule it does not appear from any certain
calculation!, that the fum total of health and happi-
nefs is greater among the polite nations, than among
the barbarous ones. Would it not be thbught a fuhn-
cient anfwer to this, to appeal to the obvious good
effects of thefe things in innumerable inftances, with-
out entering into a calculation impoflibte to be made r
However, it does here alfo appear, that, as far as we
are able to judge, civilized countries are, upon the
whol.?, in a more happy ftate than barbarous ones,
in all thefe refpects.
Now> as the divine original of revelation may be
directly concluded from its being the fole fountain of
all religious knowledge, if that can be proved; fo !'t
will follow in an indirect way, if we fuppofe, that
revelation has only promoted the knowledge and prac-
tice of true religion. It is not likely, that folly or
deceit of any kind fhould be eminently ferviceable in
the advancement of wifdom and virtue. Every tree
muft produce its proper fruit. Enthufiafm and im-
pofture cannot contribute to make men prudent,
peaceable and moderate, difinterefted and fincere.
PROP. XXXVII.
The wonderful Nature, and fuperior Excellence, of the
Attempt made by Chrift, and his A$6ftle$t are Evi-
dences of their Divine Authority.
THIS attempt was that of reforming all mankind,
and making them happy in a future ftate. And,
when we confider firft the attempt itfelf, and then
the aflfurance of fuccefs in it, which appears in all
their words and actions, by ways both direct and
VOL. II. N indirect,
178 Of the Truth of
indirect, there arifes from thence alone, a ftrong
fumption in their favour, as well as in favour of the
authors of the books of the Old Teftament, who
have concurred in the fame attempt, though no lefs in-
formed of the true nature and full extent of it. For
ideas and purpofes of this kind could fcarce enter into
the hearts of weak or wicked men $ much lefs could
fuch perfons enter upon and profecute fo great an
undertaking with fuch prudence, integrity, and con-
ftancy, or form fuch right judgments both of the op-
pofition they fhould meet with, and of the prevalence
of their own endeavours, and thofe of their fucceffbrs,
over this oppbfition. Nay, one may fay, that no-
thing lefs than fupernatural afliftance could qualify
them for thefe purpofes. No defigrr of this kind
was ever formed, or thought of, till the coming of
Chrift; and the pretences of enthufiafts and impof-
tors to the fame commifiion fince, have all been
copied from Chrift, as being neceflary to their fuc-
ceeding in any meafure, fince his coming. If it be
fuppofed to be the true interpretation and meaning of
the fcriptures, to publifh final redemption, conver-
fion, and falvation to all mankind, even the moft
wicked, in fome diftant future (late, this will add
great force to the prefent argument.
PROP. XXXVIII.
The Manner in which the Love of God, and of our
Neighbour t is taught and inculcated in the Scrip tures,
is an Evidence of their Divine Authority.
FOR it appears, that the fcriptures do virtually
include, or even exprefsly ifiert, all that the modern
philofophy has difcovered or verified concerning thefe
important fubjects ; which degree of illumination, as
it can with no plaufibility be accounted for in illiterate
men
the ' Chriftian Religion. 179
men in the -time of Auguftus from natural caufes, fo
much lefs can it in the preceding times from Chrift
up to Mofes. This propofition is included in the
thirty-fifth : however, the fubject of it is of fo much
importance, as to deferve a feparate place.
Here then, Firft, We may obferve, that Mofes
commands the Israelites to love God . with all the
heart, and foul, and might, whereas they are to love
their neighbours only as themfelves. Now, though
this infinite fuperiority of the love due to God over
that du£ to our neighbour be perfectly agreeable
to that infinite majefty and goodnefs of God, and
nothingnefs of the creatures, which every new dif- .
covery in philofophy now opens to view j yet it was
fo little known, many ages after Mofes, amongft the
wifcft of the Greeks and Romans, that we cannot
afcribe it to his mere natural fagacity. The natural
equality of all men, and the felf-annihilation, im-
plied in the precept of loving all our brethren as
well. as ourfelves, are alfo the genuine dictates of true
philofophy.
Secondly, In order to fhew the divine authority of
the fcripturcs, from the manner in which the love
of God is taught in them, we muft confider not
only the direct precepts concerning this love, but
alfo all thofe concerning hope, truft, fear, thank-
fulnefs, delight, &c. for all thefe concur to incul.-
cate and beget in us the love of God. The fame
may be faid of all the fcriptural defcriptions of God,
and his attributes, and of the addrefles of good men
to him, which are there recorded. God is declared
in the fcriptures to be light, love, goodnefs, the
fource of all happinefs and perfection, the father
and protector of all, &c. And the eminent perfons
who compofed the Pfalms, and other fuch like ad-
drefles to God, appear to have devoted themfelves
entirely to him. Now, when we reflect, that there
is fcarce any thing of this kind in the writings of
N 2 the
i8o Of the 'Truth of
the philofophers who preceded Chrift, and nothing
comparable to the Icripture expreffions even in thofe
who came after him ; when we farther reflect, that
the writings of the ableft and- beft men of the prefent
times (Contain nothing excellent of the devotional
kind, but what may be found in the fcriptures, and
even in the Old Teftamentj there feems to be a
necefiity for having recourfe to divine infpiration, as
the original fource of this great degree of illumina-
tion in the patriarchs, prophets, and apoftles.
Thirdly, Good perfons are, in the fcriptures,
ftyled children of God; members of Chrift j partakers
ef the divine nature; one with God and Chrift t as
Chrift is with God ; members of each other ; heirs of
Gody and coheirs with Chrift j 'heirs of all things, &c.
Expreffions which have the ftrongeft tendency to raife
in us an unbounded love to God, and an equal one
to our neighbour, and which include and convey the
moft exalted, and at the fame time the moft folid
conceptions of this great fyftem of things. And if
we fuppofe, that thefe high titles and privileges are»
according to the fcriptures, to be hereafter extended
to all mankind, the divine original of the fcriptures
will receive a new acceflion of evidence on this ac-
count.
PROP. XXXIX.
The Dottrine of the necejfary Subferviency of Pain to
Pleafure, unfolded in the Scriptures, is an Evidence
of their divine Authority.
THE fcriptures give frequent and ftrong intima-
tions, that the ultimate happinefs which they pro-
rmife, is not to be obtained in this our degenerate
ftate, but by a previous pafiage through pain. Blcf-
fed are they that mourn. We muft rejoice in tribula-
tion. The palm-bearing multitude comes out of great
tribulation.
the Cbriftian Religion.
tribulation. The captain of our fahation, and there-
fore all his foldiers, muft be made perfeft through
fufferings. Without Jhedding of blood there is no remif-
fion of fins. It is good for us to be ajflifted, that we
may learn to keep the commandments of God. The
Jews muft be captivated, and undergo the fevered
afflictions, before they can be made happy finally,
as the people of God. Man muft eat his bread in
the Jweat of his brow all his life, and return to duft
at latl j and yet ftill the feed of the woman /hall bruife
the ferpent's head, and gain read million" to the tree of
life, whoje leaves Jhall heal the nations, &c. &c.
Now there is a furprizing correfpondence between
fuch expreffions as thefe, and many modern difco-
veries, which (hew that pain is, in general, intro-
ductory and fubfervient co pleafure j and particu-
larly, that fuch is the prefent frame of our natures,
and conftitution of the external world, which affects
our organs, that we cannot be delivered from the
fenfuality and felfiflinefs, that feize upon us at our
firft entrance into life, and advanced to fpirituality
and difmtereftednefs, to the love of God and our
neighbour, we cannot have our wills broken, and
our faculties exalted and purified, fo as to relilh
happinefs wherever we fee it, but by the perpetual
correction and reformation of our judgments and.
defires from painful impreffions and aflbciations.
And all philofophical inquiries of this kind feern to
caft a peculiar light and evidence upon the fcrip-
ture exprefllons before- mentioned, and to make their
accuracy, and congruicy with experience and obfrr-
ration, be much more plainly feen and felc.
N 3 PROP.
1 82 Of tfa Truth of
PROP. XL.
The mutual Inftrumentality of Beings to each other's
Happinefs and Mifery, unfolded in the Scriptures, is
an Argument of their Divine Authority.
To this head is to be referred all that the fcrip-
tures deliver concerning good and evil angels ;
Chrift, the Lord of all, becoming the redeemer of
all; Adam's injuring all his pofterity through his
frtfihy ; Abraham's becoming the father of the
faithful, and all nations being blefled through him j
the Jews being the keepers of the oracles of God,
and of the true religion ; tyrants being fcourges in
the hand of God ; the fulnefs of the Gentiles being
the'OCcafion of the final reftoration of the Jews ;
and, in general, the do&rine that God prepares and
difpofes of every thing fo, as that nothing is for
itfelf alone, but every perfon and nation has various
relations to others, co-operates with them through
Chrift, who is the head, and through whom the whole
body being fitly joined together, and compared by that
which every joint fupplietb, increafeth and edifieth
itfelf in love, till all things, both in heaven and earth,
arrive, in their levcral orders, to the meafure of the
Jlature of the fulnefs of Chrift. Now whoever com-
pares thefe fcripture expreflions and doctrines with
the various mutual relations, fubferviences, and ufes
of the parts of the external world, heavenly bodies,
meteors, elements, animals, plants, and minerals, to
each other, cannot help feeing a wonderful analogy
between the works of God and the fcripturcs, Jo
wonderful as juftly to entitle the laft to the appella-
tion of the word of God.
And thus we may perceive, that the fcripture ac-
count of the fall of man, his redemption by Chrift,
and
the Chrijlian Religion. 183
and the influences exerted upon him by good and
evil Angels, is fo far from affording an objection
againft the chriftian religion, that it is a confiderable
evidence for it, when viewed in a truly philofophical
light. God works in every thing by means, by thofe
which, according to our prefent language and fhort-
fightednefs, are termed bad and unfit, as well as by
the good and evidently fit ones ; and all thefe means
require a definite time, before they can accomplifh
their refpective ends. This occurs to daily obferva-
tion in the courfe and conftitution of nature. And
the fcripture doctrines concerning the fall, the re-
demption by Chrift, and the influences of good and
evil angels, are only fuch intimations concerning
the principal invifible means that lead man to his
ultimate end, happinefs in being united to God, as
accelerate him in his progrefs thither. According to
the fcriptures, Adam hurts all, through frailty ; Chrift
faves all, from his love and compaflion to all ; evil
angels tempt, through malice; and good ones affift
and defend, in obedience to the will of God, and his
original and ultimate defign of making all happy.
Thefe things are indeed clothed in a confiderable
variety of expreflions, fuited to our prefent ways of
afting, conceiving, and fpeaking (which ways are,
however, all of divine original, God having taught
mankind, in the patriarchal times, the language, as
one may fay, in which he fpake to them then and
afterwards) j but thefe expreflions can have no greater
real import, than that of fignifying to us the means
made uie of by God j he being, according to the
fcriptures, as well as reafon, the one only real agent
in all the tranfaftions that relate to man, to angels,
&c. And to objecl: to the method of producing hap-
pinefs by this or that means, becaule of the time
required to accomplifh the end, of the mixture of
evil, &c. is to require, that all God's creatures fhould
at once be created infinitely happy, or rather have
N 4 exifted
184 Of. the Truth of
exifted To from all eternity, i. e. fhould be gods, and
not creatures.
PROP. XLI.
The Divine Authority of the Scriptures may be inferred
from thejttperior Wijdom of the Jewifh Laws, confi-
dered in a political Light \ and' from the exquijite Work-
wanjhip jhe-ivn in the Tabernacle and Temple.
ALL thefe were originals amongft the Jews, and
fome of them were copied partially and imperfectly
by ancient heathen nations. They feem alfo to
imply a knowledge foperior to the refpective times.
And I believe, that pr'ofane hiftory gives fufficient
atceftation to thefe pofitions. However, it is certain
from fcripture, that Mojes received the whole body
of his laws, alfo the pattern of the tabernacle, and
David the pattern of the temple, from God ; and
that Bezaleel was infpired by God for the workman-
fhip of the tabernacle. Which things, being laid
down as a fure foundation, may encourage learned
men to inquire into the evidences from profane
hiftory, that the knowledge and (kill to be found
amongft the Jews were fuperior to thofe of other
nations at the fame period of time, i. e. were
fupernatural.
PROP. XL1I.
The Want of Univerjality in the Publication of Revealed
Religion is no Objection to it j but, on the Contrary,
the Time and Manner, in which the Scriptures 'were
written, and delivered to the World, are Arguments
for their Divine Authority.
HERE I obferve,
Fiift, That obje&ions of this kind ought never
to be admitted againft hiftorical evidence j and, in
faft,
the Chriftian Religion. 185
fa<5t, are not, upon other fubjects. It is evident,
as was obferved in the beginning of this chapter,
that; to allow the truth of the fcripture hiftory,
is to allow the truth of the chriftian religion. Now
it is very foreign to the purpofe of an inquiry into
the truth of the fcripture hiftory, to allege that it
has not been made known to all mankind, in all
ages, and under all circumftances of each individual.
It muft require much abftra&ed and fubtle reafoning,
and fuch as can never be put in competition with
plain hiftorical i evidence, to connect this objection
\vHh the proportion objected to. This is therefore,
at leaft, a ftrong preemption againft the validity
of fuch an objection.
Secondly, This objection feems to derive its whole
force from fuch pofitions relating to the moral attri-
fcutes of God, as make it neceflary for us to fuppofe,
either that he deals with all his creatures at prefent in
an equally favourable manner, or, at leaft, that
nothing fhall be ultimately wanting to their happinefs.
Now. the ftrft fuppofition appears, upon the moft
tranfient view which we take of things, to be utterly
faife. There are differences of all degrees at prefent,
in refpeft of all the good things which God has
given us to enjoy j and therefore may be in the bed
of all good things, revealed religion. And indeed,
if it was otherwife in refpecl: of revealed religion, one
ftrong argument in its favour would be wanting,
viz. its analogy with the courfe of nature. The
moral attributes of God are to be deduced from
obfervations made upon the courfe of nature. If
therefore the tenor of revelation be agreeable to that
of nature, it muft be fo to the moral attributes of God.
But if any one fuppofes, in the fecond place, that,
notwithftanding prefent and apparent differences in
the circumftances of God's creatures, there are no
real and ultimate ones; at leaft, that the balance will
ultimately be in favour of each individual finitely, or
perhaps
186 Of the Truth of
perhaps infinitely ; I anfwer, that this fuppofition is
as agreeable to revelation as to natural reafon j that
there are as probable evidences for it in the word of
God, as in his works, there being no acceptance of
ferfons with God, no difference between the Jew and the
Gentile, according to the fcriptures; and that we
may infer as ftrongly from the fcriptures, that Chrift
will fave all, as it can be inferred from philofophy,
that all will be made happy in any way ; both which
petitions I fhall endeavour to eftablifh hereafter, with
the mutual illuftrations and confirmations, which
thefe glorious doctrines of natural and revealed re-
ligion afford to each other. And the gradual dif-
fufion of the Patrianhal, Judaical, and Chriftian
revelations, compared with the prophecies relating to
the future kingdom of Chrift, and with the prefent
circumftances of things, will afford great fatisfaction
and joy to every pious, benevolent perfon, who
inquires into this fubject. Thefe confiderations will
incline him to believe, that the gofpel will, fooner
or later, be preached to every creature in heaven, in
earth, under the earth, &c. and not only preached,
but received, obeyed, and made the means of
unfpeakable happinefs to them. And thus this
objection will be removed not only in fpeculation,
and according to reafon, but in fact, from the
prefent unhappy objectors ; and they will look on him
whom they have pierced.
Thirdly, Having (hewn that a gradual and partial
promulgation is not inconfiftent with the fuppofition
of a true revelation, we may farther affirm, that the
particular time and manner, in which the feveral
Patriarchal, Judaical, and Chriftian revelations have
been publifhed to the world, are even arguments in
their favour. This fubject has been well handled by
various learned men, particularly by Mr. Arch. Law,
in his confiderations on the ftate of the world, &c.
Thefe gentlemen have fhewn, that, c^teris manentibus,
which
the Chrijlian Religion. 187
which is in thefe things always to be previoufly
allowed, the difpenfacions recorded in the fcriptures
have been, as far as we can judge, perfectly fuired to
the dates of the world at the times when thefe dif»
penfations were made refpectively, /'. e. to the im-
provement of mankind in knowledge fpeculative and
practical, to their wants, and to their ability to pro-
fit in moral accomplifhments ; fo that if we fuppofe
either much more, or much lefs, light to have been
afforded to mankind in a fupernatural way (cateris
manentibus ; and particularly their voluntary powers
over their affections and actions, or free-will in the
practical fenfe, remaining the fame), their advance-
ment in moral perfection, in voluntary obedience to,
and pure love of God, would probably have been
lefs : which fuitablenefs of each revelation to the
time when it was made, and to the production of
the maximum of moral perfection, is an argument
for the fyflem of revelation, of the fame kind with
thofe for the goodnefs of God, which are drawn from
the mutual fitnefles of the finite and imperfect parts
of the natural world to each other, and to the
production of the maximum, or greateft poflible
quantity of happinefs.
PROP. XLIII.
'The Exclufion of all great Degrees of Entbufiajm and
Impofture from the Characters of Chrift, the Prophets
and dpoftles, proves their Divine Authority.
THAT Chrift, the prophets and apoftles, cannot
be charged with any great degrees of enthufiafm
or impofhire, feems allowed by many unbelievers ;
and is evident from the firft view of their difcourfes
and writings, and of hiftory facred and profane. We
might fay, that much more is evident. However,
for
i88 Of the Truth of
for the prefent, let us only fuppofe all great degrees
of enthufiafm and impofture excluded, and inquire
how far their divine miffion may be inferred from
that fuppofition.
Fir ft, then, If all great degrees of enthufiafm be
excluded, Chrift, the prophets and apoftles, muft
know whether or no they were under the influence
of the divine fpirit, fo as to prophefy, fpeak, and
interpret languages, which they had never learnt, and
•work miracles. Indeed to fuppofe them not capable
of diftinguifhing thefe powers in themfelves and each
other, is to charge them with downright madnefs.
Secondly, Since then they claimed thefe powers
every where, as the feal of their commiffion from
God j if they had them not, i. e. if they had not
divine authority, they muft be impoftors, and en-
deavour to deceive the world knowingly and deli-
berately. And this impofture, whether we confider
the affront offered to God, or the injury done to
mankind, or its duration, its audacioufnefs, &c.
would be the deepeft and blackeft that has ever
appeared in the world. It is therefore excluded by
fuppofition j and confequently, fince a lefs degree
will not account for a falfe claim to divine autho-
rity, we muft allow, that Chrift, the prophets and
apoftles, made a true one.
Thirdly, Let it be obferved, that though cautious
unbelievers do not venture to charge Chrift, the
prophets and apoftles, either with grofs enthufiafm,
or abandoned impofture; in exprefs terms j, yet they
find themfelves obliged to infmuate both in all their
attacks upon revealed religion : which is, in effect,
to acknowledge the truth of the prefent propofi-
tion 3 for it is the fame thing, as to acknowledge,
that both the charge of grofs enthufiafm, and that
ef abandoned impofture, are necrfiary to fupport the
objections againft revealed religion. Now, as neither
charge, fingly takeii, can be maintained ; fo both
together
the Chriftian Religion. 189
together are inconfiftent. Grofs enthufiafm does not
admit that conftant caution, and cool difpafiionate
cunning, which abandoned impofture fuppofes and
requires in order to fucceed.
PROP. XLIV.
The Reception which Chrift, his Forerunners and Fol-
lowers with their Doffrines, have met with in all
is an Argument of their Divine Authority.
THIS evidence does, as it were, embrace all the
others, and give a particular force to them. For
it will be a ftrong confirmation of all the evidences
for the Jewijh and chriftian religions, if we can
{hew, that the perfons to whom they have been
offered, have been influenced by them as much as
there was reafon to expect, admitting them to be
true ; and far more than could be expected, on fup-
pofition that they were falfe. The mod illuftrious
inftance of this, is the victory which the chriftian
miracles and doctrines, with the fufferings of our
Saviour, and his followers, gained over the whole
powers, firft, of the Jewijh ftate, and then of the
Roman empire, in the primitive times. For here
all ranks and kinds of men, princes, pricfts, Jewijh
and heathen, philophers, populace, with all their
affociated prejudices from cuftom and education,
with all their corrupt paffions and lufts., with all the
external advantages of learning, power, riches, ho-
nour, and, in fbort, with every thing but truth,
endeavoured to iupprefs the progrefs that Chrift's
religion made every day in the world , but were
unable to do it. Yet ftill the evidence was but of
a limited nature ; it required to be fet forth, attefted,
and explained, by the preacher, and to be attended
to, and reflected upon, with fome degree of impar-
tiality,
190 Of the truth cf
tiality, by the hearer : and therefore, though the
progrefs of it was quick, and the effect general, yet
they were not inftantaneous and univerfal. However*
it is very evident, that any fraud, or falfe pretence, '
muft foon have yielded to fo great an oppofition fo
circumftanced.
The efficacy which Ihe chriftian doctrine then
had in reforming the lives of many thoufands, is
here to be confidered as a principal branch of this
argument, it being evidently the, mod difficult of all
things, to convert men from vicious habits to vir-
tuous ones, as every one may judge from what he
feels in himfelf, as well as from what he fees in others ;
and whatever does this, cannot, as it feems to me;
but come from God. The falfe religions, and vari-
ous corruptions of the true, which have from time
to time appeared in the world, have been enabled
to do this in the imperfect manner in which they
have done it, merely, as it feems to me, from that
mixture of important truths, and good motives,
which they have borrowed from real revelations,
, Patriarchal, Judaical, and Chriftian.
In like manner, as the propagation of chriftianity,
upon its firft appearance in the world, evinces its
divine original, fo does the progrefs it has fince
made, and the reception which it meets with at pre-
fent, amongft the feveral ranks and orders of men.
The detail of this would run out to a great length.
It may, however, be of fome ufe, juft to obferve,
that, notwithftanding the great prevalence of infide-
Jity in the prefent times, it is feldom found to confift
with an accurate knowledge of ancient hiftory, facred
and profane, and never with an exalted piety and
devotion to God.
And it is as peculiarly for the credit of chriftianity,
that it fhould now be fupported by the learned, as
that it was firft propagated by the unlearned j and an
incomeftable evidence for it, as appears to me, that
it
the Cbriftian Religion. 191
it has been univerfally embraced by all eminently
pious perfons, to whom it has been made known in
a proper manner.
The analogous obfervations may be made upon the
reception which the Jewijh religion met with both
from the Jews themfelves, and from the neighbour*-
ing nations. It feems knpofiible for Mofes to have
delivered the Jews from their oppreffion in Egypt,
and afterwards to have fubjected them to his laws,
for Jojhua to have conquered Canaan, for the religion
to have fubfifted in the fucceeding times of the
judges and kings, for the priefts and prophets to
have maintained their authority, for the people to
have returned, after their captivity, with their reli-
gion in an uncorrupted ftate, and to have fup-
ported it and themfelves againft the kings of Syria
and Egypt, and the power of the Romans, and to re-
main at this day a feparate people difperfed all over
the world, according to the prophecies, unlefs the
miraculous part of the hiftory of the Old Teftament
be allowed to be true, as well as the other.
PROP. XLV.
Reception which falfe Religions have met with in the
World, are Arguments of the Truth of the Cbriftian.
I WILL here make a few fhort remarks,
Firft, Upon the polytheiftical, idolatrous religions
of the ancient world.
Secondly, Upon the religious inftitutions of Zo-
roafter.
Thirdly, upon the impofture of Mahomet.
Fourthly, Upon the enthufiaftical feels, which
have appeared from time to time amongft chriflians.
All thefe feem to have met with fuch fuccefs, as
might be expected from the mixture of truth and
falfehood
192 Of the Truth of
falfehood in them, compared with the then circum-
ftances of things. They are therefore indirect evi-
dences for the truth of the chriftian religion, fince
this has tnet with fuch fuccefs, as cannot be reconciled
to the circumftances of things, unlefs we fuppofe it
true.
Andi Firft, The ancient pagan religions feem evi-
dently to be the degenerated offspring of the patri-
archal revelations ; and fo far to have been true, as
they taught a God, a providence, a future ftate, fu-
pernatural communications made to particular perfons,
efpecially in the infancy of the world, the prefent
corruption of man, and his deviation from a pure
and perfect way, the hopes of a pardon, a media-
torial power, the duties of facrifice, prayer, and
praife, and the virtues of prudence, temperance,
jullice, and fortitude. They were falfe, as they
mixed and polluted thefe important truths with num-
berlefs fables, fuperftitions, and impieties. That
degree of truth, and moral excellence^ which re-
mained in them, was a principal caufe of their fuc-
cefs, and eafy propagation, among the people ; for
the.ir moral fenfe would direct them to approve and
receive what was fit and ufeful. And, had the
people of thofe times penetrated fufficiently into the
powers of the human mind, they might have conclu-
ded, that religious truths could not be of human
invention. However, as the impreffions, which the
historical and prophttical evidences for the patriarchal
revelations had made upon mankind, were not yet
obliterated ; they believed, upon the authority of
tradition, that all important knowledge, efpecially in
facred matters, was of divine original.
As to the miracles faid to be wrought upon certain
occafions in pagan nations, we may make thefe two
remarks : Firft, That the evidence for thefe is far
jnferior to that for the Jewijh and chriftian miracles ;
fo that thefe may be true, though thofe be falfe.
Secondly,
tbe Cbriftian Religion. 193
Secondly, That we are not fufficiently informed of the
ways of providence, to infer that God did not per-
ftrit, or caufe, Come miracles to be wrought, even in
times and places, where great corruption prevailed.
Divine communications and miracles were probably
mort common loon after the flood, in the infancy of
mankind : afterwards, as they advanced towards
adult age, thefe iupernatural Interpofitions grew:
more rare, (unlefs upon fingular occafions, as upon
the publication of the law by Mofes, and of the
gbfpel by Chrift -, at which times, many and great
miracles fucceedtd each other at Ihort intervals, in
order to command awe, attention, and belief) j
and it may be, that they ceafed in the pagan world
for fome ages before Chrift : or it may be orher-
wife ; and that, in rare and extraordinary cafes, the
hand of God appeared in a miraculous manner.
Analogy favours the lad opinion, as it feems to me ;
which alfo appears to be more countenanced by
hiftory, than' the contrary one j and yet the pretences
to miracles amongft the pagans were undoubtedly
falfe, in the general.
1 come, in the fecond place, to confider the reli-
gious inftitutions of Zoroaftcr. We have not fo full
and authentic an hiftory of thefe, as to compare them
properly with the Jewijh or chriftian revelations. If
we fuppofe, that Zotoajier and Hyjlafpes fet up the
vvorfhip of one God, in a fimple manner, teaching
and inculcating the practice of virtue at the fame
time, this religion may be faid fo have considerable
moral evidence in its favour. \f> farther, we fup-
pofe it to be in part derived, either from the defcend-
ents of Abraham by Kefurabj called Brachmans from
him, or from that knowledge of the true God, which
the ten tribes, and the Jews, had then communica-
ted to that part of the world, it will become an evi-
dence for the Jewijh religion.
VOL, II. O Thirdly,
194 Qf the I'rutb of
Thirdly, The religion of Mahomet allows and pre-
fuppofes the truth of the Jewijh and chriftian. Its
rapid propagation was owing chiefly to the mixture
of political interefts. That part of its doctrines,
which is good, is manifeftly taken from the fcrip-
tures ; and this contributed to its fuccefs. However,
a comparifon of mahometifm with chriftianity, in
the feveral particulars of each, feems to fhew, that
whenever a ftrict examination is made into the
hiftory of mahometifm by its profefibrs, the falfehood
of it will quickly be made evident to them. It could
not ftand fuch a trial, as chriftianity has, fince the
revival of learning in theie weftern parts.
It feems eafy to apply what has been delivered in
the three laft paragraphs to the analogous particulars
of the religion of Confucius, and of other religions
found in the Eaft and Weft Indies^ as far as their hifto-
ries are iufficiently full and authentic for that purpofe.
'Laftly, One may make the following remarks,
with refpect to the feveral enthufiaftic lefts, that arife
from time to time amongft chriftians.
Firft, That their pretences to miracles and prophe-
cies have, in general, been detected and expofed, after
fome examination and inquiry j unlefs the feet has
begun to decline from other caufes, before a ftrict
examination became necefiary.
Secondly, That their pretended miracles were not
of that evident kind, nor done in the fame open
manner, &c. as the Jewijh and chriftian miracles.
Thirdly, That thefe pretended miracles have not
produced lading effects upon the minds of men, like
the Jewijh and Cbriftian. Now, though a religion
may fucceed for a time without true miracles, yet it
feems hard to believe, that any fhould fail with
them.
Fourthly, The fuccefs of fects has, in general,
been owing to their making greater pretences to pu-
rity, and gofpel perfection, than eftablifhed churches,
and
the Chrijiian Religion. 195
and to their both teaching and praclifing fome ne-
ceflary duties, which eftablimed churches have too
much neglected in the corrupted ftate of chriftiarjity.
And in this light they have been true in part, and
have done the moft important fervice to the world.
Every feel: of chriftians has magnified fome great
truth, not above its real value, but above the value
which other fects have fet upon it j and by this means
each important religious truth has had the advantage
of being fet in a full light by fome party or other,
though too much neglected by the reft. And the
true catholic church and communion of faints .unites
all thefe fects, by taking what is right from each, and
leaving the errors, falsehoods, and corruptions of
each to combat and deftroy one another.
And it may be, that mankind will be able in future
generations to fee, how every other feel, and pre-
tence to revelation, befides thofe of enthufiaftic chrif-
tians, in whatever age or country it has appeared,
has been, all other things remaining the fame, fuited
in the beft poffible manner, both to particular and
general purpofes ; and that each has prepared the
way, in its proper place, for that more complete
ftate predicted in the fcnptures under the titles of
the kingdom of heaven, and of right 'eoqfnefs, of the
New Jerufalem, &c. Even infidelity, atheifm, and
fcepticifrn, have their ufe. The veflels of wrath
are (till veflels belonging to the Maker and Lord of
all things, and anfwering his infinitely beneficent
purpofes. Offences muft comet though woe be to thoje,
by whom they come ! Each feet, and pretence, and
objection, has given, or will give, way in its time.
The true and pure religion of Chrift alone grows
more evident and powerful from every attack that is
made upon it, and converts the bitternefs and poifon
of its adverfaries into nourifhment for itfelf, and
an univerfal remedy for the pains and forrows of
a miferable, degenerate world.
O 2 CHAP.
196 Of the Rule of Life.
CHAP. IIL
Of tbe RULE of LIFE.
HAVING delivered in the two foregoing chapters,
the refpective evidences for natural and revealed reli-
gion, I proceed now to inquire into the rule of life
enjoined by them. This, it is evident, muft be
compliance with the will of God. Both natural
and revealed religion teach this at firft view ; which
is alfb the immediate dictate of rational felf-intereft.
It is farther evident, that the love of God, and of
our neighbour, with moderation in all felfifti enjoy-
ments, muft be the will of him, who is infinitely
benevolent, i. e. in the popular phrafe, infinitely
holy, merciful, juft, and true, who has fent us into
this world to make ourfelves and others happy.
This we may learn from natural religion, and the
fcriptures abound every where with the lame pre-
cepts. I propofe therefore, in this chapter, to enter
into the detail of thefe precepts, and to apply them
to the feveral particular circumftances of human life,
digefting what I have to offer, under the heads of the
feven kinds of pleafure and pain, 'whofe hiftory I
have given in the foregoing part of this work. But
firft I will, in the four proportions that follow next,
premife an argument in favour of virtue, which
ought to have fome weight, as it items to me, even
with an atheift or fceptic.
SECT.
Of the Rule of Life. 197
SECT. I.
OF THE RULE OF LIFE, AS DEDUCIBLE FROM THE
PRACTICE AND OPINIONS OF MANKIND.
PROP. XLVI.
The Pratlice of Mankind- affords a Direction, which,
though an imperfeft one, may, however, be offome Ufe
in our Jfiquiry after the Rule of Life.
THIS follows, Firft, Because, in all the fubordi-
nate arts of life, we always pay great regard to the
common judgment, practice, and experience of
mankind, taken af an average, as one may fay.
And this is thought to be more particularly requifite
for thofe perfons to do, who are ignorant and novices
in refpecl: of thefe arts. Now what is reafonable in
the inferior arts, mult alfo be reafonable in the art of
arts, that of living happily, of attaining our Jummum
bonum, or greateft poffible happinefs, here and here-
after, if there be an hereafter; which there may be,
even Confidently with atheifin and fcepticifm. There
feems therefore a peculiar obligation, from felf-
intereft at leaft, upon atheifts and fceptics, fince
they muft live here upon the fame terms as other
men, and (land the fame chance for an hereafter,
to pay fome deference to the practice of others,
confidered as an hint and caution how to fecure their
own intereft.
Secondly, Mankind are evidently endued with a
defire of attaining happinefs, and avoiding mifery :
and arrive at a competent knowledge of the means,
which lead to this end. I have, in the foregoing
O 3 part
198 Of the Rule of Life.
part of this work, endeavoured to fliew how this
defire and knowledge are generated. But the fact is
certain and obvious, whether that account be fatis-
factory or no.
Thirdly, Thofe who admit a benevolent author
of nature, in any fenfe of thefe words, will be in-
clined to believe, that mankind muft in fome degree
be fitted to attain happinefs j and alfo, in confe-
quence thereof, attain it in fact. And even atheifti-
cal and fceptical perfons, when they fee how blind
fate, or nature, or whatever term elfe they think fit
to ufe, gives to all animals appetites, inftincts, and
objects, in general, fuited to their well-being, ought,
from an argument of induction, to expect fome-
thing analogous to this in mankind, previoufly to
their inquiry into the fact.
It appears therefore, that the practice of mankind,
taken at an average, may be of fome ufe to us in
our inveftigation of the rule of life ; and yet thefe
fame considerations fhew, that the light thereby
afforded can be no more than a very imperfect one.
The error, irregularity, and mifery, which are every
where confpicuous, prove at once, that the practice
of mankind is no infallible guide.
PROP. XLVII.
'The Opinions of Mankind afford an imperfecJ Direc-
tion in rejpeft of the Rule of Lifey which is preferable
to that drawn from their PracJice.
THAT the opinions of mankind, concerning the
means of obtaining happinefs, are both of real ufe,
and yet an imperfect rule in many refpects, will ap-
pear, if we apply the reafoning ufed in the foregoing
propofuion to them.
That
Of the Rule of Life. 199
That this imperfect rule is, however, preferable
to that drawn from the mere practice, follows, in-
afmuch as the opinions of mankind are, in general,
formed after experience, and often upon mature
deliberation, when they are free from the violent
impulfes of their appetites and paflions, and at a
more proper and equal diftance from the objects
under consideration, than can well be at the time of
action.
PROP. XLVIII.
'The Rule of Life drawn from (be Practice and Opinions
of Mankind, taken at an Average, is favourable to
the Caufe of Virtue.
I WILL firft confider the rule fuppofed to be taken
from the mere practice of mankind.
Now it appears at firft fight, that this rule would
exclude all eminent degrees both of virtue and vice.
A perfon who fhould be fimilar to the whole aggre-
gate of mankind, confidered as one great individual,
would have fome feeds and (hoots of every virtue,
and every vice, and yet none in an eminent degree :
his virtues and vices would only exert themfelves,
when called forth by ftrong motives and occafions :
in which cafes, however, 'this fictitious perfon, this
type and reprefentative of the whole fpecics would
not fail to (hew, that he had all kinds of good and
bad difpofitions, all balancing and retraining one
another, unlefs where extraordinary incidents turn the
fcale in favour of each particular refpectively : fo
that, if the mere practice of mankind (hould be
thought fufficient to ground a rule upon, we fhould
be directed by this to avoid all great degrees both
of virtue and vice, and to keep our appetites and
pafiions in fubjection to one another, fo as that none
fhould prevail over the reft, unlefs upon particular
O 4 extraordinary
20Q Of tbe Ride of Life.
extraordinary occafions. And a perfon, formed ac-
cording to this mode), would be reckoned a neutral,
moderate, prudent man, pot miich loved or hated by
thole with whom he converfed ; however, refpected
and regarded, tat;her than otherwife. We may alfo
fiippofe, that his life would be nuich chequered with
happinefs and mifery ; and yet, for the mod "part, be
void of all high degrees of either; upon the whole,
probably rather happy, than miferable. And thus
the practice of mankind would, as it appears to me,
lead to a low degree both of virtue and happinefs,
and exclude all that violence and exorbitancy of
pafTion and appetite, which is one chief fource and
bccafion of vice. For almoft all kinds of vice are
the excefleSi and monilrous offsprings, of natural
appetites ; whereas the virtues are, in general, of a
moderate nature, and lie between the two extremes.
That moderation therefore; which the practice of
mankind, taken fo as to make the oppofue extremes
balance each other, directs us to, muft, upon the
whole, be more favourable to virtue than to vice.
Let us next inquire to what rule of life the opi-
nions of mankind would lead us, or how far the feve-
ral virtues or vices are generally efteemed to conduce
to happinefs or mifery. Now, as the general prac-
tice of mankind excludes all grofs vices, fo does the
general opinion, but in a'ftronger manner. It does
alfo exclude all eminent virtues; but then it does
this in a weaker manner than the general practice j
and, upon the whole, it turns the fcale greatly in
favour of virtue, and againft vice, as means of pri-
vate happinefs ; as will immediately appear, if we
confidtr the particular virtues and vices of temperance
aud intemperance, meeknefs and anger, beneficence
and avarice, gratitude and ingratitude, &c. as op-
pofcd to, and put in competition with, each other,
in the judgement of mankind. And yet it does not
feem by any means, that, according to the general
opinion
Of the Rule of Life-. 201
opinion of mankind, the greatett degree of virtue
has the faireft profpect for happinefs in this world.
But then, with refpeft to that other world, for
which there is at leaft this prefumption of general
opinion, we have almoft an univerfal content, of all
ages and nations, that all degrees of virtue and vice
•will there meet with their proper and proportional
reward and punifhment. Now an impartial fceptic
muft either enter the lifts, and fairly confider what
arguments there are for or againft a future (late,
and reafon upon the fubject, *'. e. ceafe to be a fcep-
tic j or elfc this general opinion of mankind in
favour of a future ftate muft, for the mechanical rea-
fons alleged in the firft part of this work, give feme
degree of determination to him here, as in other
cafes, where the mind is perfectly in tequilibrio.
For the fame reafon s, the almoft "univerfal confent
of mankind in the fuperior advantages of virtue in
a future ftate, by the-m fuppofed, ought to have
fome weight with fuch a perfon, even though he
fhould ftill remain in ^quilibrio^ as to the opinion of
a future ftape, becaufe then it would be as probable
as the other fide of the queftion.
And, upon the whole, we may make the following
conclufions.
1. That a perfon who fhould form his life partly
upon the practice of mankind, and partly upon their
opinions, would incline confiderably to the fide of
virtue.
2. That, if he thought the rule drawn from the
opinions of mankind preferable to that drawn from
their practice, according to the laft propofuion, he
muft incline more to the fide of virtue.
3. That, if tiie future ftate, which commences at
the expiration of this life, be fuppofed of indefinitely
more value than it, and certain, he ought to adhere
ftrictly to virtue, and renounce all vice. And the
conclufion will be the fame, though there be only a
ftrong,
202 Of the Rule of Life.
ftrong, or a moderate probability, or even an equal
chance, nay, I might almoft fay, a bare poflibility,
of the reality, and great importance, of a future
life; fmce what he would forfeit in this life by a
ftrift adherence to virtue, is confefledly of fmall im-
portance in common cafes.
4. That all great degrees of vice are contrary to
the common fenfc, practice, and experience of
mankind,
5. And therefore, laftly, If a man gives himfelf up
to vicious courfes, pretending cool rational fcepticifm
and uncertainty in religious matters, he mud either
deceive himfelf, or endeavour to impofe upon others.
A perfon who lay entirely afloat, would from the
fufceptibility of infection, allowed by all, and above
explained from our frame, fuffer himfelf to be formed
by the practices and opinions of mankind at an
everage, /'. e. would incline to the fide^of virtue:
and therefore a perfon who inclines the contrary way,
muft be drawn afide from the neutral point of fcep-
ticifm by fecret prejudices and paflions.
It may be objected to the reafoning ufed in the
former part of this propofition, that whatever be the
opinions of mankind, their practice at an average is
by no means at an equal diftance from perfect virtue,
and grofs vice j but approaches much nearer to the
latter extreme : and that this appears both from the
obfervation of the facts, and from the declarations of
the fcriptures.
Firft, then, Let us confider the obfervation of the
facts. And here the objectors will be ready to heap
together the many inftances of violence, revenge,
cruelty, injuftice, ingratitude, treachery, want of
natural affection, brutal fenfuality, anger, envy,
morofenefs, ambition, avarice and felfiflinefs, which
hiftory and experience, public and private, are able to
furnifh; and will urge, that a perfon who fhould copy
after mankind taken at a medium, would be a very
fenfual,
Of the Rule of Life. 203
fcnfual, felfifh, malevolent, and every way vicious
creature. • And it muft be confefied, nay, I am fo
far from denying, that I every where fuppofe, and
lay down as a principle, that there is much cor-
ruption and wickednefs all over the world. But
that the moral evil in the world exceeds the moral
good, would be very difficult to prove.
For, Firft, How lhall we make the computation ?
Who fhall fum up for us all the inftances of the fore-
going and other vices, and weigh them in a juft balance
againft the contrary inftances of love to relations,
friends, neighbours, ftrangers, enemies, and the
brute creation ; of temperance and chaftity, gene-
rolity, gratitude, companion, courage, humility,
piety, refignation, &c ? The cafe between the
virtues and the vices, /'. e. between moral good and
evil, feems to refemble that between pleafure and pain,
or natural good and evil. The inftances of pleafure
are, in general, more numerous, but lefs in quantity,
than thofe of pain ; and though it is impoffible to
fpeak with certainty, becaufe no man can be qualified
to make the eftimate, yet pleafure feems to prevail
upon the whole. In like manner, the inftances of
benevolence of fome kind or other, though mixed
with many imperfections, of a partial fclf-government,
of a fuperftitious, enthufiaftic, idolatrous, or luke-
warm piety, one or other, occur in almoft all the mod
familiar circumftances of human life, and intermix
themfclves with the moft common, ordinary thoughts,
words, and actions : whereas the inftances of fenfu-
ality, malevolence, and profanenefs, are rarer, as it
feems, though often of a more glaring nature.
Secondly, The imperfection of virtue, which I
allow, and even lay down in mankind in general,
makes them, in general, apt to magnify the vices of
others. Perfect virtue may be fuppofed to be but
juft perfectly candid and equitable ; and therefore im-
perfect
204 Of the Rule of Life.
perfect virtue^ is moft probably too cenforious, efpe-
cially fipce men, by blaming others, hope to exculpate
or exalt themfelves. And, agreeably to this, common
experience (hews, that bodily infirmities, difap-
pointments, pride, felf- indulgence, and vice of all
kinds, difpofe men to look upon the dark fide of
every profpe<5t, and to magnify the evils natural and
moral, that are in the world, both in their own
thoughts, and in their difcourfes to others. It is
alfo to be added here, that as our opinions are more
in favour of virtue than our practice, fo our rule of
judging muft of confequence much condemn the
general practice. This circumftance is very neceflary
for the moral improvement of the world j but, if
over-looked, it may miflead in the prefent inquiry.
Thirdly, The greater intenfenefs of the particular
pains above the correfponding pleafures in general,
and of the particular vices above the oppofite virtues,
as juft now mentioned, •'tends, for moft eminent and
beneficient final caufes in both cafes, to affect the
imagination and memory with ftronger and more
lading impreflions, fo as to occur more readily to the
invention in all inquiries and fpeculations of this
kind..
Fourthly, If we fuppofe, that natural good pre-
vails, upon the whole, in the world, analogy feems
to require, that moral good (which is, in general,
its caufe) mould alfo prevail in like manner. Far-
ther, as we, judge, that natural good prevails from
the- general defire of life, the pleafure of recollecting
perfons and places, and renewing our acquaintance
with them, &c. fo the fame things feem to deter-
mine, that mankind is, upon the whole, rather
amiable and refpectable, than hateful and con?
temptiJble, /. e, rather virtuous than vicious.
Laftly, It is to be obferved, that, in an accurate
way of fpeaking, virtue and vice, arc mere relative
terms,
Of the Rule of Life. 205
terms, like great and little. Whence the average
of mankind may be confidered as a middle point
between the pofitive and negative quantities of virtue
and vice, as a neutral fituation. And, upon this
fuppofition, we might firft fhew, that it is man's
greateft intereft, his fiimmum bonum, at lead, to be
neutral j and afterwards, that he ought to prefs for-
ward with all poffible earneftnefs towards the infinite
perfection of God, though ever at an infinite diftance.
For, as every finite length is infinitely nearer to
nothing, than to a metaphyfically infinite one (te
make this fuppofition for argument's fake) ; fo all
finite virtue is infinitely more diftant from the infinite
perfection of God, than from nothing. And thus
indeed all our righteoufnefs is filthy rags, and all our
virtue infinite vice. But this method of confidering
the prefent fubject is far from oppofing the purport
of this fection.
If we fhould call all mere felf-regards vice, and
all regards to God, and our neighbour, virtue ; v
which is a very proper language, and one that would
render the terms of this inquiry precife; it feems
probable to me, that virtue abounds more, upon the
whole, than vice. A view to the good of others,
at lead near relations, is a general motive to action ;
and a defign to pleafe God, at lead not to offend
him, is very common in the bulk of mankind, or
even the word. The mod ordinary and trivial actions
are performed without any explicit view at all, at
lead any that we remember a few moments after the
action, i. e. are automatic fecondarily ; and fo cannot
be confidered as either virtuous or vicious j or, if
they be, v/e mud judge of their complexion by that
of the more eminent ones.
Secondly, It may be objected, that, according to
the fcriptures, mankind are in a lod fallen date j that
they are all gone out of the way, and become corrupt
and abominable \ that there is none that doth good, &c.
I anfwer,
Of the Rule of Life.
I anfwer, that thefe and fuch like exprefllons feem to
refer to a former date of innocence in paradife, to a
future kingdom of righteoufnefs, prbmifed in both
the Old and New Teftament, and to the rule of life
laid down there, with the conditions requifite to our
admittance into this happy ftate : and that, in this
view of things, the virtue of mankind in general
is as deficient, as their happinefs falls fhort of the
joys of the bleffed; agreeably to which, the prefent
life is, in the fcripture, reprefented as a fcene of
vanity, labour, and forrow. And it is a moft im-
portant and alarming confideration, that the common
virtue of mankind will not entitle us to a future
reward after death; that few jhall find the ftraight gate}
and that, unlejs our right eoujnefs exceed that of the
Scribes and Pharifees, we can in no wife enter into the
kingdom of heaven, here or hereafter. But then, as>
notwithftanding the curfe pafled upon man, and upon
the ground, God is reprefented in fcripture as open-
ing his hand, and filling all things living with plente-
oufnefSy as being kind to all, and manifefting his infi-
nite and invifible goodnefs by vifible things, /'. e. as
making natural good to prevail upon the whole, that
fo we may, on this account, be thankful to him, and
love him with all our hearts, as he commands ; fo
the correfponding precept of loving our neighbour as
ourfelves, feems to infer, that our neighbour is
amiable upon the whole. And we may fuppofe, that
moral good prevails in general, in a degree proper-,
tional to the prevalence of natural good: or, however
we underftand the fcripture language on this head,
it cannot be contrary to the foregoing reafoning. It
mud appear fiom thence, that we ought to be, at
leaft, as good as mankind at a medium, in order to
obtain the medium of happinefs ; and that, if we
have higher views, our road lies towards the infinite
perfection of virtue, towards fpirituality, benevo-
lence,
Of the Rule of Life. 207
/ i
lence, and piety, and not towards fcnfuality, felfilh-
nefs, or malevolence.
PROP. XLIX.
The Rule of Life drawn from the Practice and Opinions
of Mankind, correfts and improves itfelf perpetually,
till at laft it determines entirely for Virtue, and
excludes all Kinds and Degrees of Vice.
FOR, fmce the imperfect rule, drawn in the laft
propofition, is, at lead, fo favourable to virtue,
as to exclude all great vices, we may conclude, that
all grofsly vicious perfbns ought to be left out in
collecting the rule of life from the practice and opi-
nions of mankind ; and' that our rule will approach
nearer to a perfect one thereby. And as this our
fecond rule, taken from the virtuous and fuperior
orders of the vicious, determines more in favour of
virtue, than our firft, taken indifferently from all
the orders both of the virtuous and vicious, fo it will
engage us to exclude more of the vicious from our
future eftimate j and fo on, till at laft we determine
entirely in favour of virtue. At leaft, this is a pre-
fumption, which rifes up to view, when we confider
the fubjecl in the method here propofed. Since it
appears from the firft general confidcration of the
practice and opinions of mankind, that grofsly vicious
perfons muft be unhappy, it is not reafonable to allow
them any weight in determining what is the proper
method for attaining the greateft poflible happinefs.
And as the fame oblervation recurs perpetually, With
refpect to all the orders of the vicious, we lhall at
laft be led to take the moft virtuous only, as the
proper guides of life.
Grofsly vicious perfons may alfo be excluded, from
the manifeft blindnefs and infatuation in common
affairs,
• Of ibi Rule of Life.
\
affairs, which attends them ; and as this extends to the
vice of fenfuality in particular, fo this vice may be
farther excluded from that tendency of our natures
to fpirituality, in our progrefs through life, which is
allowed by all, and explained in the foregoing part
of this work upon the principle of affbciation. Ma-
levolence is alfo excluded, becaufe it is itfelf rrii-
fery, and, by parity of reafon, benevolence muft be
a proper recommendation for thofe, whofe example
and judgment we would follow in our endeavours
after happinefs: And it does not appear in this way
of propofing thefe matters, that the ultimate ratio of
things admits of any limit to our fpirituality or bene-
volence, provided we fuppofe, that, at the expira-
tion of this life, a progreflive fcene of the fame
kind commences.
The method of reafonihg here ufed bears forne
refemblance to, and is fomewhat illuftrated by, the
method of approximation practifed by mathemati-
cians, in order to determine the roots of equations to
any propofed degree of exactnefs. Farther, as it is
common in infinite feriefes for the threV or four
firft terms either to flhew what the whole feries is,
or, at leaft, that it is infinite ; fo here the ever-
growing and fuperior excellence of fpirituality and
benevolence, which the foregoing confiderations
open to view, by recurring perpetually, and cor-
recting the immediately precedent determination in
every ftep, may incline one to think, in correfpon-
dence to that method of reafoning in feriefes, that
fpirituality and benevolence ought to be made infi-
nite i.n the ultimate ratio which they bear to fenfu-
ality and felfifhnefs.
But this method of reafoning may alfo be illultra-
ted, in a more popular way, by applying it to more
obvious inquiries. I will give two inftances of thk,
the fitft in the health of the body natural, the fecond
in the welfare of the body politic.
Suppofe
Of the Rule of Life. , 209
Suppofe then that a perfon entirely "ignorant of
phyfic, theoretical and pradtical, and difpofed to treat
it as mere guefs-work and uncertainty, fhould, how-
ever, be defirous to know, fince he muft ear, what
diet is rooft conducive to health. The firft and
moft obvious anfwer will be, the general diet of
mankind} becaufe this is the refult of general expe-
rience, and of the natural appetites, which are in fo
many other inftances fitted to the objects themfelves,
and to the ufes and pleafures, public and private, of
human - life. And thus the inquirer would bt re-
ftrained from all grofs excefles in the quantity or
qualities of his diet. But if he farther obferves,
that the opinions of mankind tend more to modera-
tion in diet, than their practice : and that both the
practice and opinions of thofe who appear by other
criterions to be the beft judges, tend more to mode-
ration than thofe of mankind at an average; and,
laftly, that the fenfual and intemperate ought entirely
to be excluded from having any fhare in determining
this inquiry ; this will lead him to great moderation
in diet, or even fo abftemioufnefs.
In like manner let it be aiked, what principles of
government are moft conducive to the public wel-
fare ? Are private virtues, or private vices, moft to
be encouraged ? Here indeed the anfwer drawn from
the average of dates will not be an exaft medium
0
between both, fo as to difcourage all the virtues, and
all the degrees of them, as much as the vices, and
their degrees ; and vice verfa, to encourage both
equally ; but will, upon the whole, be greatly
favourable to virtue. However, fince avarice, vain-
glory, refentmenr, luxury, &c. are, in certain re-
fpefts, even promoted, and the greateft virtues fome-
times perfecuted, the practice of legiflators and
magiftrates, in ena&ing and enforcing laws, will not
be entirely favourable to virtue. But then, if we take
their opinions, efpecially thofe of the Jegiflators the
moft celebrated for wifdom, and leave out barbarous
VOL. II. P nations,
2io Of the Rule of Life.
nations, infant dates as yet unfettled, and fuch as
approach near to their diflblution, the average from
the remainder will give the advantage to virtue more
and more perpetually. And it may be remarked
of both thefe inftances, that they prove in part the
thing to be illuftrated by them, being not mere,
emblems only, but in part the reality itfelf. For
moderation in diet is one principal virtue, and ex-
tremely requifite to preferve benevolence in perfection ;
and health a great ingredient towards happinefs.
And the public happinefs, which arifes from the
cultivation of private virtues, includes private hap-
pinefs within itfelf.
Perhaps it may not difpleafe the reader juft to
hint, that the fame method of reafoning may be
made ufe of in favour of the chriftian religion. —
All ages and nations have in general believed fome
revelation. There muft therefore be fome true one.
But the chriftian is plainly the religion of the moft
learned and knowing part of mankind, and is, in
genera], more earneftly believed, in proportion as
men are wifer and better. If we except the Maho-
metans, the reft of the world are mere favages.
But mahometifm bears teftimony to both the Old
and New Teftament. If the unbeliever will not be
determined by this hknfelf, let him at leaft allow,
that the more ignorant and unlearned may be di-
rected by it to the true religion. But then they are
not to be fuppofed capable of making objections.
Whoever has a capacity for this, has alfo a capacity
to receive the proper anfwers.
It is evident, however, that obfervations of this
kind, drawn from the common fenfe and judgment
of mankind, cannot carry us to great lengths with
precision and certainty. They are very convincing
and ftriking, in refpect of the firft principles and
rudiments ; but, if we would defcend to minute par-
ticulars with accuracy, recourfe muft be had to the
feveral practical theories of each art.
SECT.
Of the Rule of Life. 211
SECT. II.
OF THE REGARD DUE TO THE PLEASURES
AND PAINS OF SENSATION IN FORMING
THE RULE OF LIFE.
PROP. L.
'The Pleafures of Senfation ought not to be made a pri-
mary Purju.it.
IN order to {hew this, let us put the extreme cafe
of the primary purfuit of fenfible pleafure j and
fuppofe, that a perfon endeavours to gratify every
impulfe of his bodily appetites, however contrary
fuch gratification may be to the virtues of temper-
ance and' chaftity. Now it is evident that fuch a
one would foon deftroy the bodily faculties them-
felves, thereby rendering the objects of fenfible plea-
fure ufelefs, and alfo precipitate himfelf into pain,
difeafes, and death, thofe greateft of evils in the
opinion of the voluptuous. This is a plain matter
of obfervation verified every day by the fad exam-
ples of loathfome, tortured wretches, that occur which
way foever we turn our eyes, in the ftreets, in pri-
vate families, in hofpitals, in palaces. Whether
the fcriptures give a true account how all this fin
and milery were firft introduced into the world ;
alfo whether our reafon be able to reconcile it with
the moral attributes of God, or no j ftill, that pofitive
mifery, and the lofs even of fenfual happinefs, are
thus infeparably connected with intemperance and
lewdnefs, is an evident fact, that no unbeliever, no
atheift, no fceptic, that will open his eyes, can
difpute. And it is to be obferved, that the real in-
P 2 ftances
212 Of the Rule of Life.
(lances do not, cannot, come up to the cafe here put
of a man's yielding to every fenfual inclination. The
mod grofs and debauched have had fome reftraincs
from fome other defires or fears, from the quarters
of imagination, ambition, &c. It is evident there-
fore, a fortiori, that the mere gratification of our
fenfual appetites cannot be our primary purfuit, our
Jummum bonum, or the rule and end of life. They
mud be regulated by, and made fubfervient to, fome
other part of our natures j elfe we fhall mifs even
the fenfible pleafure, that we might have enjoyed,
and (hall fall into the» oppofite pains j which, as has
been obferved before, are, in general far greater, and
more exquifite, than the fenfible pleafures.
That indulgence in fenfual gratifications will not
afford us our Jummum bonum, may alfo be inferred
from the following arguments, viz. that it deftroys
the mental faculties, the apprehenfion, memory,
imagination, invention ; that it expofes men to
cenfure and contempt; that it brings them to pe-
nury j that it is abfblutely inconfiftent with the
duties and pleafures of benevolence and piety j and
that it is all along attended with the fecret reproaches
of the moral fenfe, and the horrors of a guilty mind.
Now it is impoflTible, as will appear from the fore-
going hiftory of aflbciation, how much foever a man
may be devoted to fenfual indulgences, entirely to
prevent the generation of the feveral mental affec-
tions j but it is in our power, by an inordinate
purfuit of the fenfible pleafures, to convert the men-
tal affe6tions into fources of pain, and to impair and
cut off many of the intellectual pleafures, fo as that
the balance fhall be againft us upon the whole. It
follows therefore from this utter inconfiftency of the
fenfible pleafures, when made a primary purfuit,
with the intellectual ones, that they ought not to be
fo i but muft be fubjected to, and regulated by, fome
more impartial law, than that of mere fenfual defire.
The
Of the Rule of Life. 213
The fame thing may be concluded, in a more
direct way, from the hiftory of aflbciation. For
the fenfifrle pleafures are the firft pleafures of which
we are capable, and are the foundation of the intel-
lectual ones, which are formed from them in fuccef-
fion, according to the law of aflbciation, as before
explained. Now which way foever we turn our
view, that which is prior in the order of nature is
always lefs perfect and principal, than that which is
pofterior, the laft of two contiguous dates being the
end, the firft the means fubfervient to that end, though
itfelf be an end in reflect of fome foregoing ftate.
The fenfible pleafures therefore cannot be fuppofed of
equal value and dignity with the intellectual, to the
generation of which they are made fubfervient. And
we might be led to infer this from the mere analogy
of nature, from the numberlefs parallel inftances which
daily obfervation fuggefts, and without taking into
confideration the infinite beneficence of the fupreme
caufe, which yet makes this argument much more
fatisfactory and convincing.
Nay, one may go farther, and obferve, that as
many perfons are evidently forced from the inordinate
purfuit of fenfible pleafure by its inconfiftency with
itfelf, and with the other parts of our frame, fo it
feems, that, if human life was continued to an
indefinite length, and yet nothing abated from the
rigour of thofe wholefome feverities, and penal fuffer-
ings, which fenfuality brings upon us, more and more
individuals would perpetually be advanced thereby
to a ftate of fpirituality j and that it would be im-
poffible for any man to perfift for ever in facrificing
all to his fenfual appetites, in making bis belly his
god, upon fuch difadvantageous and painful terms.
Intellectual defires, (/'. e. defires in which no particu-
lar fenfible pleafure is confpicuous, though they a/ife
from a multiform aggregate of the traces of fuch)
muft be formed, as we fee they are in fail, in the molt
P 3 luxurious
214 Of the Rule of Life.
luxurious and debauched j and thefe would at laft
become fufficient to ftruggle with and overpower the
fenfual defires, which would at the fame time be
weakened by affociations with intenfe pains and fuffer-
ings. And this affords us a pleafing glimpfe not only
of a future ftate, but alfo of what may be done there
by ft ill greater feverities, for thofe whom the miferies
of this life could not free from the flavery to their
bodily appetites j at the fame time that it is the
ftrongeft incentive to us all, to apply ourfelves with
earneftnefs and afliduity to the great bufmefs and
purport of the prefent life, the transformation of
fenfuality into fpirituality, by afibciating the fenfible
pleafures, and their traces, with proper foreign ob-
jects, and fo forming motives to beneficent actions,
and diffufing them over the whole general courfe of
our exitlence.
Laftly, The inferior va!6e of the fenfible pleafures
may be deduced from their being of a confined local
nature, and injuring or deftroying prematurely, /'. e. '
before the body in- general comes to its period, the
particular organs of each, when indulged toexcefs;
whereas the intellectual pleafures affect the whole
nervous fyftem, /. e. all the fenfible parts, and that
nearly in an equal manner, on account of the varie-
ties and combinations of fenfible local, and of naf-
cent intellectual pleafures, which concur in the
formation of the mature intellectual ones ; fo that
though fome of them fhould be indulged to excefs,
and out of due. proportion to the reft, this will be
more confiftent with the gentle, gradual decay of
the mortal body.
We may add, that the duration of mere fenfual
pleafure is neceflarily fhort ; and that, even when
free from guilt, it cannot, however, afford any
pleafing reflections ; whereas one of the principal
tendencies of our natures is, and muft be, from the
power of affociation in forming them, to the plea-
fures
Of the Rule of Life. 215
fures of reflection and confcioufnefs. In like man-
ner, the evident ufe and reftriction thereto of one of
the principal fenfible pleafures to preferve life and
health, with all the confequent mental faculties,
and executive bodily powers ; of the other to con-
tinue "the fpecies, and to generate and enlarge bene-
volence; make the fubordinate nature of both ma-
nifeft in an obvious way, and without entering
minutely into the hiftory of aflbciation : at the fame
time that thefe remarks, when further purfued, unite
with that hiftory, and are eminent parts of the fore-
going argument, taken directly from thence.
Thus it appears, that the pleafures of fenfation
ought not to be made the primary purfuit of life;
but require to bo reftrained and directed by fome
foreign regulating power. What that power is, I
now come to fhew in the next propofuion.
PROP. LI.
"The Purfuit of JJsnJible Pleafure ought to be regulated by
the Precepts of Benevolence, Piety, and tbs moral
Senfe.
THIS may be proved by (hewing, that the regu-
lation of our fenfible pleafures, here propofed, will
contribute both to their own improvement, and to
that of the other parts of our natures.
Now benevolence requires, that the pleafures of
fenfe mould be made entirely fubfervient to the
health of the body and mind, that fo each perfon
may bed fill his place in life, beft perform the feve-
ral relative duties of it, and prolong his days to their
utmofl period, free from great difeales and infirmi-
ties j inftances of which have much authority, and
a very beneficial influence, in the world. All gra-
tifications therefore, which tend to produce difeafes
in the body, and difturbances in the mind, are for-
P 4 bidden
2i6 Of the Rule of Life.
bidden by benevolence, and the mod wholefome diet
as to quantity and quality enjoined by it. The
rules of piety are to the fame purpofe, whether they
be deduced from our relation to God, as our com-
mon father and benefactor, who wills that all his
children fhould ufe his bleflings fo as to promote the
commbn good thereby j or from the natural figna-
ture,s of his will in the immediate pleafures and ad-
vantages arifing from moderate refrefhment, and the
manifeft inconveniences and injuries caufed by ex-
cefs in quantity or quality ; or from his revealed will,
by which temperance is commanded, and all intem-
perance fevferely threatened. In like manner, the mo-
ral fenfe directs us implicitly to the fame moderation,
and government of our appetites, whether it be de-
rived explicitly from the foregoing rules of piety and
benevolence, or from ideas of decency, rational felf-
intereft, the practice of wife and good men, the
loathfomenefs of difeafes, the odioufnefs and mifchiefs
of violent paffions, &c. It is evident therefore, that all
thefe three guides of life lead to the fame end, viz.
great moderation in fenfual enjoyments, though they
differ fomewhat in, their motives, and the commodi-
oufnefs of their application as a rule in the particu-
lar occurrences of life.
It is evident at the fame time, that we are no
lofers, in refpect of the fenfible pleafures^ by this
Heady adherence to moderation. Our fenfes, and
bodily faculties, are by this means preferved in their
perfection $ fo as to afford the natural exquifite gra-
tification, and to enable us to perform the feveral
animal functions with eafe and pleafure, and to carry
us on to old age with all the integrity of thefe
fenfes and faculties, that is confident with the necef-
fary decay and diflblution of our earthly body. The
fame moderation and health arifing from it, infpire
men with perpetual ferenity, cheerfulnefs, and
good- will, and with gratitude towards God, who
gives
Of the Rule of Life. 217
gives us all things richly to enjoy, and the ftnfible
pleafures in particular, as the means and earneft of
far greater, both here and hereafter. Now it is ob-
fervable in the common intercourfes of life, that
afibciated circumftances add greatly to our pleafures.
Thus the pleafure of receiving a thing from a
friend, of making a friend partaker of it, of fociality
and mirth at the time of enjoyment, &c. greatly
enhance the gratifications of tafte, as in feafts, and
public entertainment^. Much more then may the
pure and exalted pleafures of benevolence and piety,
the eating and drinking to the glory of God improve
thefe pleafures.
And as we are no lofers, but great gainers, upon
the whole, by religious abrtemioufnefs, in refpedk s
of the fenfible pleafure j fo are' we much more
obvioufly fo, in refpeft of the lenfible pains and
fuffenngs, which the intemperate bring upon them-
lelves. Thefe are of the moft exquifite kind, and
often of long duration, efpecially when they give
intervals of refpite, thus exceeding the inventions
of the moft cruel tyrants. They impair the bodily
and mental faculties, fo as to render moft other
enjoyments imperfect and infipid, difpofe to peevifli-
nefs, paflion, and murmuring againft Providence,
and are attended with the horrors of a guilty mind.
It follows therefore, that he who would obtain the
maximum of the fenfible pleafures, even thofe of
tafte, muft not give himfelf up to them j but reftrain
them, and make them fubjeft to benevolence, piety,
and the moral fenfe.
COR. Befides the fenfible pains, which exceffes
bring upon men, there are fome which occur in
the daily difcharge of the functions of life, from
fatigue, labour, hardfhips, &c. Now it follows
from the fame method of reafoning, as that uled in
the two foregoing propofitions, that the proper method
of avoiding thefe pains is not to aim ac it dire&ly,
but
2i8 Of the Rule of Life.
but in every thing to be guided by the precepts of
benevolence, piety, and the moral fenfej and that
delicate and effeminate perfons endure more from
this head of fufferings, than the charitable and de-
vout, who go about doing goodt at the apparent ex-
pence of their cafe and quiet.
PROP. LII.
¥0 deduce practical Rules concerning Diet.
WHAT that moderation in diet is, which would
moft contribute to the health of the body and mind,
and confequently which duty requires, is difficult to
determine in particular cafes. The following fubor-
dinate rules may, however, afford fome afiiftance in
this matter.
Firft, then, It is neceffary to abftain from all fuch
things as the common experience of mankind deter-
mines to be unwholefome, either in general, or to
the particular perfons who make the inquiry. There
are indeed fome vulgar errors of this kind, that are
generally received, and which, by being obferved,
may a little abridge one's liberty, without ufe or
neceflity. However, this is of fmall moment, in
comparifon "of the dangers arifmg from the free ufe
of meats and drinks .found by the repeated obferva-
tion of thofe who have made the trial, to be hurtful,
generally or particularly. There dill remains, after
all thefe are fet afide, a fufficient variety of things
approved as wholefome by the fame common experi-
ence, to anfwer all the purpofes of life, health, and
even fenfible pleafure. This rule will be farther
explained by thofe that follow.
Secondly, We ought either totally to abftain from,
or, however, to ufe with great caution and modera-
tion, all foods of high relifh, whofe taftest and
fnaells are pungent and acred j. all which, though
'made
Of the Rule of Life. 219
made grateful by cuftom, are at firft difaoreeable ;
all which bear a great affinity in tafte, fmell, and
generical or fpecific chara&eriftics, to fuch as are
known to be hurtful ; which are poifonous during
a particular ftate, previous to coftion, or other pre-
paration ; which are uncommon, or which have very
particular effects upon the functions and fecretions.
For all thefe things are figns of adtive properties in
the foods to which they belong, and ihew them to
be rather proper for medicines, than for common x
diet ; to be bodies which by an extraordinary efficacy
may reduce the folids and fluids back to their natural
ftate, when they have deviated from it j and therefore
which are very unfuitable to the natural ftate.
We may confider farther, that ftrong taftes,
fmells, &c. are, according to the modern philofophy,
marks of great powers of attraction and cohefion in
the fmall component particles of natural bodies.
Since therefore it is the manifeft defign of the de-
fcending feriefes of arteries in animals to feparate the
particles of their aliment from each other, alfo the
particles of thefe particles, &c. that fo the fmalleft
particles, or the minima divijibilia, meeting in the
veins, may unite according to their refpective fizes,
and mutual actions, i. e. to feparate what is hetero-
geneous, and congregate what is homogeneous, a
great difficulty and burden muft be laid upon the
circulation, and upon, what is called nature in the
body, by all highly agreeable flavours ; and, unlefs
a proportional degree of mufcular action impels the
blood forward, particles of an undue fize muft remain
undivided, and form obftructions, which may either
never be removed, or not till the obftru&ing particles
become putrid ; and thus, being diflblved, and mixed
with the animal juices, infect them with putrefcence.
Still farther, it may be remarked, that the fame
active particles in foods are probably the fources and
recruits of that nervous power, or of fome requifite
to
22O Of tbe Rule of Life.
to it, by which animal fenfation and motion, and,
by confequence, intellectual apprehenfion and affec-
tion, and their effects upon the body, are carried
on. Now it is evident, that affection raifed to a
certain height, and executive powers ready to an-
fwer the firft call, are a mental difeafe of the mod
pernicious tendency. High-relifhed aliments, which
generate it, are therefore carefully to be avoided,
on one hand j as a very infipid diet, on the other,
frems inefficient to qualify us for performing the
requifite functions of life. But there is little dan-
ger of erring on this hand, our appetites being
but too fenfibly gratified with the , high relifhes.
We may add, as nearly allied to thefe confiderations,
that by ftoring our blood, and the folids thence
formed with active properties, we lay up matter
for future pains, both bodily and mental, whenever
either body or mind become difordered, at the fame
time that a high diet has, as we fee, an evident ten-
dency to diforder both.
This fecond rule coincides, for the mod part, with
the firft 3 and may be made ufe of to extend and
confirm' it. Thofe meats and drinks, which are found
by experience to be hurtful, have, for the mod part,
high relifhes. We may therefore determine againft
an aliment of a high flavour from a narrower experi-
ence, than againft one of a common moderate fla-
vour. And it is very neceffary to attend to this
criterion, fince the beft obfervations upon diet are
much perplexed by foreign circumftances.
Thirdly, All liquors, which have undergone
vinous fermentation, fince they obtain thereby an in-
flammable, inebriating fpirit, have from this inebria-
ting quality, which impairs reafon, and adds force
to the pafiions, a mark fet upon them, as dangerous
not only on this account, but on others, to bodily
health, &c. and as either totally to be avoided, or
not to be ufed, except in fmall quantities, and rarely.
The
Of the Rule of Life.
The general agreeablenefs of wines and fermented
liquors to the tafte, their immediate good effe&s in
languors, deje&ions, and indigeftion, and their ex-
hilarating quality, when taken fparingly, are indeed
arguments to fhew, that there may be a proper ufc
of them. But this feerns rather to be that of medi-
cines, or refrefhments upon fingular occafions than
of daily food.
It may perhaps be, that the changes produced
in the earth at the deluge did fo alter the nature of
vegetable juices, as to render them then firft capable
of producing an inflammable inebriating fpirit by
fermentation; and that this alteration in the juices of
vegetables had a principal fliare in fhortening the life
of man ; perhaps of other animals, which laft might
farther contribute to the firft. So great an event as
the deluge may well be fuppofed to make a great
alteration in all the three kingdoms, mineral, vege-
table, and animal. We are fure of the firft from
natural hiftory, and of the laft from the fcriptures,
which relate the gradual fhortening of man's life after
the flood. And the account of Noah's drunkennefs
feems to intimate, that it was fomething new and
unexpected. The connection of the three kingdoms
with each other is alfo fo great, that we may reafon-
ably infer a change in any one, either as a caufe,
or as an eflfecl:, from finding it in the other two.
However, the fin of our common parent Noah, and
his expofing- his nakednefs, which alfo bears fome
refemblance to the immediate confequence of Adanfs
tranfgrefllon, ought to make us particularly upon our
guard. At the fame time feveral other paflages of
icripture feem fairly to intimate, that there is an
allowable ufe of wine in the intercourfes of human
life, as where wine is faid to make glad the heart of
many and therefore to be matter of praifej our Savi-
our's turning water into wine; his blefling it at his
laft fupper, and making it the reprefentative of his
blood ;
222 Of the Rule of Life.
blood j and St. Paul's advice to Timothy. But very
great caution ought to be ufed in this point. The
inebriating quality of fermented liquors, by difbrder-
ing the mind, is a ftrong evidence, that they are alfo
hurtful to the body, both becaufe of the intimate
connection between body and mind, and becaufe all
the beneficent ends of Providence are anfwered always
by one and the fame means, and centre in one and
the fame point. Whenever therefore we deviate iri
one reipect, we muft deviate in all. The abftinence
from wine enjoined upon the Nazarites at all times,
and upon the priefts during their miniftration, appears
to be a ftrong intimation of the unfuitablenefs of wine
to thofe who aim at perfection ; who would deviate
as little as poffible from the divine life.
This third rule coincides remarkably with both the
firft and fecond. The ill effects of fermented liquors,
when indulged in, are evident from experience; and
their high flavours are a principal temptation to an
immoderate ufe of them.
Fourthly, With rcfpect to animal diet, let it be
confidered, that taking away the lives of animals, in
order to convert them into food, does great violence
to the principles of benevolence and companion.
This appears from the frequent hard-heartednefs and
cruelty found amongft thofe perfons, whofe occu-
pations engage them in deftroying animal life, as well
as from the uneafinefs which others feel in beholding
the butchery of animals. It is mod evident, in refpect
of the larger animals, and thofe with whom man-
kind have a familiar intercourfe, fuch as oxen, fheep,
domeftic fowls, &c. fo as to diftinguifh, love, and
compaflionate individuals. Thefe creatures refemble
us greatly in the make of the body in general, and in
that of the particular organs of circulation, refpira-
tion, digeftion, &c. alfo in the formation of their
intellects, memories, and paflions, and in the figns
of
Of the Rule of Life. 22 j
of diftrefs, fear, pain, and death. They often like-
wife win our affections by the marks of peculiar faga-
city, by their inftincls, helplefihefs, innocence, naf-
cent benevolence, &c. And if there be any glim-
mering of the hope of an hereafter for them, if they
Ihould prove to be our brethren and fitters in this
higher fenfe, in immortality as well as mortality, in
the permanent principle of our minds, as well as the
frail duft of our bodies, if they fhould be partakers
of the fame redemption as well as of our fall, and
be members of the fame myflical body, this would
have a particular tendency to increafe our tendernefs
for them. At . the fame time the prefent circum-
ftances of things feem to require, that no very great
alteration fhould be made in this matter: weourfelves
are under the fame law of death, and of becoming
food to our fellow-animals ; and philofbphy has of
late difcovered fuch numberlefs orders of fmall ani-
mals in parts of diet formerly efteemed to be void
of life, and fuch an extenfion of life into the vegetable
kingdom, that we feem under the perpetual neceflky,
either of deftroying the lives of fome of the crea-
tures, or of perifhing ourfdves, and differing many
others to perifh. This therefore feems to be no more
than an argument to ftop us in our career, to make
us fparing and tender in this article, and put us
upon confuking experience more faithfully and impar-
tially, in order to determine what is mod fuitable to
the purpofes of life and health, our compafiion being
made by the foregoing confiderations, in fome meafure,
a balance to our impetuous bodily appetites. At leaft,
abftinence from flefh-meats feems left to each perfon's
choke, and not necefiary, unlefs in peculiar circuon-
ftances.
The doctrine of the fcriptures on this head ap-
pears very agreeable to thefe dictates of fympathy.
For Noah, and we in him, received a permiffion
from God to eat flefh -3 and that this was no more
than
Pf the Rule of Life.
than a permiflion, may be concluded from its not
being given to Adam^ from the fhortening of human
life after the flood, from the ftrift command con-
cerning blood, from the Israelites being restrained
from animal food for forty years during their purifi-
cation and inftitution in religion in the wildernefs,
from the diftin&ion of animals into clean and un-
clean, from the burning of part in facrifice, and
fometimes the whole, from the practice of many
Jews and Chriftians particularly eminent for piety,
'&c. All trifle may be confidered as hints and ad-
monitions to us, as checks and restraints upon
unbridled carnal appetites and lufts : at the fame
time that our Saviour's partaking in meats with
all kinds of men, and many exprefs inftances and
teftimonies both in the Old and New Teftamtnt,
as particularly the command to eat the pafchal
lamb, and other facrifices, remove all fcruple from
thofe perfons who eat with moderation, and in con-
formity to the rules of piety, benevolence, and the
moral ienfe.
The coincidence of this fourth rule with the firft
and fecond appears in the fame manner as that of
the third with them.
Fifthly, Having laid down thefe four rules con-
cerning the quality of our aliments, I come next to
obferve, that the quantity ought fcarce ever to be
fo much as our appetites prompt us to, but, in
general, to fall a little fhort of this. The goodnefs
of this rule is verified by common obfervauon ; nay,
one may affirm, that fmall errors in the quality of
our diet may be quite rectified by a proper modera-
tion in refpect of quantity ; whereas a trangreffion
in regard to quantity cannot be compenfated by the
innocence of the aliment. Such a tranfgreflion is,
however, more rare, where the quality of the aliment
is not improper.
Here
Of the Rule of Life. 225
Here it may be afked how it comes to pafs, that
the appetites fhould, in fome inftances, be the bed
guides to us both in refpect of quality and quantity,
and in moft To TO the brute creation ; and yet, in
other inftances, be fo greatly apt to miflead us, to
hurry us on to pain, difeafes, and death, and thefe
not rare and fmgular ones, but the molt frequent and
ordinary that occur. Almoft every man is tempted
by fruits, by wines, natural and artificial favours,
and high reliflies, &c. to tranfgrefs either in quan-
tity or quality. Now to this we may anfwer, that
in young children the appetites deviate very feldom,
and very little, from what is moft conducive to the
body; and that they would probably deviate lefs,
were children conducted better, were not their taftes
and appetites perverted and corrupted by cuftoms
and practices derived from our corruptions, or our
ignorance. This may, at firft fight, feem harfh, in
refpect of them : but it is at the fame time a ftrong
inftance and argument, amongft many others, of
the intimate connection and fympathy, that unite us
all to each other, of our being members of the fame
myftical body, and of the great fyftem of the
world's being a fyftem of benevolence; and thus it
concurs to eftablifh the fundamental poficion of thefe
papers. However, thefe perverfions and corrup-
tions, from whatever caule they arife, feldom grow
to a great height, till fuch time as children arrive at
years of difcretion in a certain degree, till they get
fome ideas of fitnefs, decency, obedience to fupe-
riors, and to God, confcience, &c. Now, at firft
indeed, the child is mere body, as it were; and
therefore it is not at all incongruous to fuppofe, that
he may be directed by mere bodily appetites and
inftincts. But, when the mental faculties are gene-
rated, he then becomes a compound of body and
mind ; and confequently it would be incongruous to
fuppofe him directed in any thing that affects both
VOL. II. CL body .
226 Of tbe Rule of Life.
body and mind, as diet plainly does, by mere bodily
appetites. On the contrary, his rule ought now
to be a compound of bodily and mental inftindts,
inclinations, admonitions, &c. directing, influenc-
ing and affifting one another. Let this be fo, and
the child or man will very feldom deviate from what
is moft conducive to health and happinefs of all
kinds. And it is to be obferved, that the bodily
pains and fufFerings, which follow from yielding to
mere bodily appetites, in oppofition to mental con-
viction, are one principal means, by which the
authority and influence of confcience are eftablifhed
with refpect to other branches of defire. And when
a perfon, from thefe or other motives, reverfes his
own fteps in refpecl: of the pleafures of tafte, the
irregularity and inordinatenefs of the bodily appetites
decline by the fame degrees, as they grew exceflive
through unlawful gratification. So that, after a
perfon has governed himfelf, for a confiderable time,
with ftrictnefs, from a fenfe of duty, he will find
little difficulty afterwards. The natural appetites
will themfelves become the proper fubftitutes of
benevolence, piety, and the moral fenfe, and direct
a man what and how much is requifite.
All this reafoning is confirmed by the obferva-
tion before made on brutes. They continue mere
body, as it were, to the laft ; and therefore their
bodily appetites fcarce ever miflead them. And the
evil influences which our corrupt practices and cuf-
toms have upon them, is a farther argument for
the relation we all bear to each other. In like man-
ner, all the evil mutual influences in animals, with
all their original deviations, are marks and eviden-
ces of a fallen and degenerate (late, however diffi-
cult this may be to be accounted for. They are
therefore evidences alfo of the truth of the fcrip-
tures, which not only declare this our degeneracy,
and give a general idea of the means by which it
was
Of tie Rule of Life. 227
was introduced, but alfo publifh the glorious tidings
of our redemption from it.
Sixthly, Since the circumftances of the world are
fuch, as that it is almoft impoffible for thofe who do
not retire from it, to avoid errors both in the quan-
tity and quality of their diet, there feems a neceffity
for fafting upon certain occafions. This is a compen-
dious method of reverfing our own wrong fteps, of
preventing the ill effects of excels upon the body and
mind, breaking ill habits of this fort at once, and
bringing us back, by hafty motions, to the higheft
degrees of felf-government, to which imperfect crea-
tures in this world of temptations can attain. It is
therefore a duty, which implies and prefuppofes the
prefent imperfection and degeneracy of our natures.
And yet this duty, harfh as it feems, is probably
productive even of fenfible pleafure in mod inftancesj
fince, under due reftrictions, it appears to be ex-
tremely conducive to health and long life, as well
as to the regulation of our pafiions. It may be true
indeed, that conftant abftemioufnefs would be prefer-
able, in thefe refpects, to what is called common
moderation, practifed upon ordinary occafions, and
rectified by fafting upon particular ones. But the due
degree of abftemioufnefs is fcarce practicable for a
conftancy, as I obferved juft now, to thofe whofe
duty engages them to converfe freely with the world.
Let me add here, that fafting will have much more
efficacy towards reducing us to a right courfe of
action, when it is accompanied with fuch religious
exercifes, as the practice of good men has joined
with it, prayer, fc!f-examination, and works of
charity.
Seventhly, Where a perfon has been fb happily
educated, as fcarce to have tranfgrefied the bounds of
ftrict moderation, either in eating or drinking, and
with refpect both to quantity and quality, or where
he has corrected and brought back himfelf by due
Q^2 fc verity,
228 Of the Rule of Life.
feverity, fufficiently continued, it is better to pay a
regard to the foregoirfg and fuch like precepts, only
to a certain degree, upon occasions of importance, and
without fcrupulofity and rigour j and, in the fmall
inftantaneous occurrences of life, to be directed by
the natural appetites, agreeably to the original inten-
tion of the author of nature. For anxiety, folici-
tude, and fcrupulofity, are greatly prejudicial to the
health both of the body and mind, turn us from
our natural and equitable judgment of things, aug-
ment felfifhnefs, and difqualify for the practice of the
higheft duties, good-will to men, and complacence
and delight in God. The fcriprure precept is to eat
and drink to the glory of God, not with a folicitude
about ourfelves.
PROP. LIII.
70 deduce practical Rules concerning the Commerce
between the Sexes.
THAT benevolence, love, efteem, and the other
fympathetic affections, give the chief value, and
higheft perfection, to the fenfible pleafures between
the (exes, is fufficiently evident to ferious and con-
fiderate perfons. It appears alfo, that thefe pleafures
were intended by Providence, as a principal means,
whereby we might be enabled to transfer our affec-
tion and concern from ourfelves to others, and learn
firft in the fingle inftance of the beloved perfon,
afterwards in thofe of the common offspring, to fym-
pathize in the pleafures and pains of our neighbours,
and to love them as ourfelves. It follows therefore,
that if this great fource of benevolence be corrupted,
or perverted to other purpofes, the focial affections
thereon depending will be perverted likewife, and
degenerate into felfifhnefs or malevolence. Let us
inquire in what manner the ftrong inclinations of the
fexes
Of the Rule of Life. 22$
fextcs to each other may be bed conduced, fo as moft
to contribute to public and private happinefs, fo as
to obtain the maximum of it, both from this quarter,
and from the other parts of our nature, which arc
neceffarily connected with it.
Fir ft, then, It is evident, that unreftrained promif-
cuous concubinage would produce the greateft evils,
public and private. By being unreftrained, it would
deftroy the health and the propagation of mankind;
by being promifcuous, become ineffectual to promote
love, and the tender affections, either between the
perfons themfelves, or towards their offspring, and
alfo raife endlefs jealoufies and quarrels amongft
marrkind. There has never perhaps been any nation
in the world, where this entire licentioufnefs has been
allowed ; the mifchiefs which evidently follow from
all great degrees of it, having always laid mankind
under fbme reftraints, and produced fome imperfect
regulations at leaft, and fome approaches towards
marriage. However, the mifery and defolation of
the barbarous nations of Africa and America, in whom
the violence of paffion, and the degeneracy of nature,
have almoft obliterated the faint traces of the patri--
archal religion j and the many evils, public and pri-
vate, which attend all unlawful commerce between
the fexes in the more civilized countries ; are abun-
dantly fufficient to evince what is affirmed. The
lhameful, loathfome, and often fatal difeafe, which
peculiarly attends the vice of lewdnefs, may be con-
fidered as a moft unqueftionable evidence of the
divine will. This difeafe, with- all its confluences,
would foon ceafe amongft mankind, could they be
brought under the reftraints of lawful marriage; but
muft ever continue, whilft licentioufneis continues.
And it is perhaps to this difeafe that we owe the
prefent tolerable ftate of things. Ic may be, that,
without this check, the licentioufneis, which ha;>
always been obferved to follow improvements in arts
and
2 jo Of tt be Rule of Life.
and politcnefs, and to attend upon bodies politic in
their declenfion, and which the corruption of the
chriftian religion in fome, and the difbelief of it in
others, have, in a manner, authorized, would have
brought on utter diffolutenefs in this weftern part of
the world, fuch as would have been inconfiftent with
the very exiftence of regular government. Nay, it
may be, that this will ftill be the cafe, and that we
are haftening to our period, through the great
wickednefs of the world in this refpeft particularly,
though our lives, as a body politic, be fome what
prolonged, by this correction.
Secondly, Pomifcuous concubinage being thus
evidently excluded, it comes next to be inquired,
whether the gofpel rule of confining one man to
one woman during life, except in the cafe of the
woman's adultery, be calculated to produce the
greateft poflible good, public and private. And here
we muft own ourfelves utterly unable to form any
exaft judgment. It is impofllble to determine by any
computation, which of all the ways, in which mar-
riage has been or may be regulated, is moft conducive
to happinefs upon the whole : this would be too
wide a field, and where alfo we could have no fixed
points to guide us : juft as, in the matter of civil
government, it is impofiible for us to determine,
what particular form, monarchy, ariftocracy, &c.
or what mixture of thele, is molt accommodated to
human nature, and the circumftances of things.
Here therefore we feem particularly to want a revela-
tion to direct us; and therefore are under a particular*
obligation to abide by its award. Now revealed reli-
gion commands us, in the cafe of government, to
obey thofe powers that are actually eftablifhed, of
whatever kind they be, leaving that to the children
of this world to. difpute ; and, in i^efpecT: of mar-
riage, gives a permiflion to enter into this ftate to
thofe who rind it requifite, and alfo a farther permif-
fion
Of the Rule of Life. 231
fion to divorce an adultrefs, and marry another
woman j but at the fame time enjoins the drifted
purity in our thoughts, words, and actions ; and that
not only in all 1uch as refped other perfons befides
the hufband and wife, but in every thing that has a
tendency to heighten carnal defire. Now, though
it does not appear, that mankind ever did, or ever
would, make fo drift a rule for themfelves ; yet this
rule, when made, approves itfelf to our judgments.
The drifted purity and ufatchfulnefs over ourfelves
are neceflary, in order to make marriage of any kind
(which we lee by the laft article to be itfelf necefifary)
happy, and productive of private pleafure and com-
fort, and of public good, by the united labours of
the married pair for themfelves, their offspring, and
their relatives. 'In the prelent imperfect (late of
things, the forbidding to divorce an adultrefs might
feem a harfh commandment, above the frailty of
our natures, as requiring the moft entire love and
affection, where there are returns of the greatefl
contempt and averfion, and the greated violation of
what are called juft rights and properties. Now,
though the gofpel requires perfection of us ultimately,
/. e. the mod entire love in return for the moft bitter
hatred, and an abfolute difregard of all property
both for ourfelves, and for thofe whom we make our
fubftitutes after death ; yet it makes allowance for
human frailty in this eminent inftance j leaving ir,
however, to every man, who is arrived at a fufficient
degree of perfection, to walk thereby.
That a greater liberty of divorcing would be lefs
fuited vto produce good, public and private, upon
the whole, appears probable, becaufe no definite
rule could be given in refpeft of other offences, they
all admitting of various degcees ; and becaufe the pro-
fpeft of divorcing, or being divorced, would often
increafe breaches, at the. fame time that frequent
Divorces would have the word confequtnces in refpeft
of
232 Of the Rule of Life.
of children, and even approach to promifcuous con-
cubinage ; whereas the indiflblubility of the marrriage
bond, with the affection to the common offspring,
often produce in both parties the chriftian virtues of
forbearance, and forgivenefs to each other. It is
not at all improbable, that wicked cafuifls, who have
explained away fo many exprefs gofpel precepts,
would, by the influence of princes and great men,
have rendered marriage almoft of no effect, by increa-
fing the liberty of divorcing.
Thirdly, The great fmfulnefs of adultery, forni-
cation, and impurity of every kind, appears not
only from the manifeft and great evils and miferies of
various forts attending them, the fhame, iml;empe-
rance, jealoufies, murders, &c. and from the ftrict-
nefs of the gofpel precepts, and the practices of the
firft chriftians in this refpect ; but alfo becaufe the
great fin of idolatry is reptefented by, adultery and
fornication in the prophetic writings ; and becaufe the
molt heavy judgments are denounced againft thefe
laft fins in thofe writings, when underftood both in
figurative and -literal fenfes. And indeed, as the
idolatrous rites of the heathens were generally accom-
panied with abominable lewdnefs, fo thefe vicious
pleafures may be confidered as one of the groffeft
kinds of idolatry, as withdrawing our affections from
the true object, and fixing them on a mere animal
pleafure, on one from the firft and loweft clafs, and
as worshipping the heathen deities of Bacchus and
Venus. It is true indeed, that the purfuits of this
kind are feldom from the alone view of bodily plea-
fure, the very nature of our bodies not fuffering this,
fince the law of the body mult transfer bodily pleafures
upon foreign objects, fo as to form intellectual plea-
fures. But then the intellectual pleafure accompany-
ing thefe purfuits is always a vicious one, generally
that of a vain mifchievous ambition, which occafions
the.
Of the Rule of Life. 233
the greateft confufion, havock, and diftrefs, in fami-
lies, and indeed in the whole race of mankind.
Fourthly, It follows from -the fhame attending
thefe pleafures, the organs, their functions, &c. in
all ages and nations, the account of the origin of
this (hame in the third chapter of Genefis, the direc-
tions concerning the uncleannefs of men and women
given in the Jewijh law, the rite of circumcifion,
the pains of child-birth, with the account of their
origin in the third chapter of Genefis, the ftriclnefs
required in the Jewifb priefts, the abftinence
required in others upon facred occafions, the miracu-
lous conception of Chrift, his expreffions concerning
marrying, and giving in marriage, at the times
of the flood, and laft judgment, his and St.
Paul's recommendation of celibacy, the honourable
mention of virginity in the Revelation , &c. that
thefe pleafures are to be confidered as one of the
marks of our prefent fallen degenerate ftate. The
mortality of the prefent body, introduced by Adams
fin, would of courfe require fome fuch method of
propagation as now fubfifts, though nothing of this
kind had taken place before the fall ; and therefore
it may be, that nothing did, or fomething greatly
different from the prefent method. And one may
deduce from hence, as well as from the parallel obfer-
vations concerning abftinence in diet, and fading
(for the fimiliar nature, and reciprocal influence, of
the fenfible pleafures juftifies our inferences here,
made either way), alfo from the ficknefies and infir-
mities of human life, and particularly from thofe of
women, that great moderation, and frequent abfti-
nence, are requifite. Nay, it even appears, that in
many circumftances marriage itfelf is not to be
approved ; but rather that men and women, who are
advanced to or paft the meridian of life, who have a
call to offices of religion, charity, &c. who labour
under certain hereditary diftempers, have relations
and
234 Of the Rule of Life.
and dependents that are necefiitous, &c. fhould en-
deavour to fubdue the body by prayer and fading.
However, great care ought here to be taken not to
Jay a fnare before any one.
If we admit the doctrine of this lad paragraph,
viz. that thefe pleafures are only permitted, and that
they are marks of our fallen ftate, we may perhaps
be enabled thereby to caft fome light ipon the fcrip-
ture hiftory of the Patriarchs and Jews. We chrif-
tians who live in the more adult ages of mankind,
have drifter precepts, and are obliged to higher de-
grees of fpirituality, as we approach nearer to the
fpiritual kingdom of Chriftj and yet fome permiffions
are fuitable to our ftate. 'No wonder then, that
larger permiffions were requifite in the grofs, cor-
poreal, infant ftate of mankind, confidered as one
individual tending ever from carnality to fpirituality,
in a manner analogous to that of each perfon. How-
ever, thefe were only permiffions to the Jews and
Patriarchs^ not commands. It may perhaps be,
that while polygamy fubfifted according to permif-
fion, the number of women might be greater than
that of men. This is indeed mere hypothefis; but
fuch things deferve to be examined, as foon as
proper principles are difcovered, upon which to pro-
ceed. The proportional number of men deftroyed
by wars in ancient times, appears to be much
greater than it is now.
Here it may be afked, If it be requifite in certain
perfons not to marry at all, and in every one to be
abftinent, how can it be faid, that this rule of life
gives the maximum of thofe pleafures ? Now, with
refpect to thofe who never marry, at the fame time
devoting themfelves really and earneftly to God, to
attend upon him without diftrac~r.ion, it may be obfer-
ved, that they enjoy the peculiar privilege of being
exempted from many of the great cares and forrows
of this life ; and that the prophetical bleffing of the
barren's
Of tbe Rule of Life. 235
barren's having more children than flie which hath
an hufband, is eminently applicable to them. They
that marry, muft have forrow in the flefhj and if
thofe who are under the neceffity of marrying, be-
caufe they burn, humble themfelves agreeably to this
experience of their own weaknels, they will find mar-
riage to be a proper clue to lead them through the
difficulties and miferies of this life to a better ftate.
But if a perfon, who is likewife humble, can humbly
hope, upon a fair examination, that he is not under
this neceffity, there is no occafion, that he fhould take
this burden upon him. The benevolent and devout
affections, though wanting one fource, will, upon
the whole, grow falter from other caufes ; and if he
makes all with whom he has any intercourfes, all to
whom his defires, prayers, and endeavours, can ex-
tend, his fpiritual children, ftill with all humility,
and diffidence of himfelf, their fpiritual ultimate
happinefs, through the infinite mercy of God, will
be a fund of joy far fuperior to any that is, and muft
be, tinctured with the defilements of this world, as
that of natural parents cannot but be. As to thefe,
/". e. the perfons that marry, it is probable, that they
approach to the maximum of the fenfible pleafures much
more than the difiblute j and if, in any cafe, they
do, for the fake of religion, forego any part of what
is permitted, it cannot be doubted, but this will be
repaid with ample intereft by fpiritual pleafures. But
this fubject is of too nice and difficult a nature to be
farther purfued. Let thofe who need particular in-
formation apply to God for it; and efpecially let
them pray, that they may join chriftian prudence
with chriftian purity and holinefs.
It may alfo be alked here, if marriage be only per-
mitted, and celibacy preferable in the chrjitian fenfe
of things, what becomes of the propagation and in-
creafe of mankind, which feem to have a neceflary
connection with the greateft public good ? I anfwer,
Chat
236 Of the Rule of Life.
that this kind of cares is far above us, and therefore
foreign to our proper bufinefs ; whereas the precept,
or admonition rather, to thofe who can receive it, is
plain, and ftands upon the authority of the chriftian
revelation itfelf, and of the other natural fignatures
of the divine will before- mentioned. I anfwer alfo,
that this world is a ruined world ; that it muft be
deftroyed by fire, as Sodom was, perhaps on account
of our great curruption in this refpeft; fo that its per-
fection in this ftate of things is impofiible, and there-
fore no end for us, though its correction and melio-
ration be, as far as we have opportunity j that this
admonition cannot be received by all ; and therefore
that the few, by whom alone it can be received, may
contribute more to the increafe of mankind by their
promoting virtue, and reftraining vice, than any
pofterity of theirs could do; and Jaftly, that, if it
could be obferved by all, we fhould all be near to
chriftian perfection, i. e. to the glorious kingdom of
Chrift, and the new ftate of things. Obfervations
of the fame kind may be made upon all the other
golpel precepts. If thefe be kept in their utmoft
purity by a few only, they feem to promote even
temporal happinefs upon the whole j and this appears
to be the truth of the cafe, the real fact, fince no
directions or exhortations can extend to, and prevail
with, more than a few, in comparifon of the bulk of
mankind, however good and earneft they may be.
If all could be influenced at once, it would be ftill
infinitely preferable, becaufe this would be life from
the dead, and the kingdom of rigbteoufnefs. But this
feems impoffible. We need not therefore fear any
intermediate degree. The more chriftian purity and
perfection prevail, the better muft it be on all real
accounts, whatever becomes of trade, arts, grandeur,
&c.
Laftly, I cannot difmifs this fubject without mak-
ing fome remarks upon education. The defire.s
between
Of the Rule of Life. 237
between the fexes are far more violent than any
others; the final caufe of which is by writers very
juftly faid to be, that men and women may be com-
pelled as it were, to undertake the neceffary cares
and labours, that attend the married pair, in pro-
viding for themfelves, and their offspring. But
there is reafon to believe from other parallel cafes>
that thefe defircs are not originally much difpropor-
tionate to the end ; and that, if due care was taken,
they would not arife in youth much before the proper
time to fet about this end, before the bodies of the
fexes were mature, able to endure labour and fatigue,
and the woman to undergo child-birth, with its con-
fequcnces, of nurfing the infant, &c. and their minds
ripe for the cares and forefight required in family
affairs. Something of this kind would probably hap-
pen, whatever care the parents took of the bodies and
minds of their children, on account of our fallen
degenerate ftate,. our ftate of trial, which appears in
all our other bodily appetites, and intellectual defires.
But the violence and unfeafonablenefs of thefe pafiions
are fo manifeft in the generality of young perfons,
that/one cannot but conclude the general education of
youth to be grofsly erroneous and perverted. And
this will appear very evident in fact upon examina-
tion. The diet of children, and young perfons, is not
fufficiently plain and fparingj which would at the
fame time lay a better foundation for health, and free-
dom from difeafes, and put fome check upon thefe
pafiions. They are brought up in effeminacy, and
neglect of bodily labour, which would prepare both
body and mind for care and forrow, and keep down
carnal defire. The due culture of the mind, efpe-
cially in refpect of religion,' is almoft univerfally neg-
lected; fo that they are unfit for buftnefs, left expofed
to temptations through idlenefs, and want of em-
ployment, and are deftitute of the chief armour, that
of religious motives, whereby to oppofe temptation.
Laftly,
138 Of the Rule of Life.
Laftly, the converfation which they hear, and the
books which they read, lewd heathen poets, modern
plays, romances, &c. are fo corrupt in this refpecl,
that it is matter of aftonifhment, how a parent, who
has any degree of fcrioufnefs (I will not fay religion)
himfelf, or concern for his child, can avoid fec;ng
the immediate deftructive confequences, or think
that any confederations, relating to this world, can
be a balance to thefe.
1
PROP. LIV.
70 deduce practical Rules concerning the Hardjhips,
PainSy and UneafineJJes, that occur in the daily Inter-
courfes of Life.
I HAVE already obferved in general, Prop. 51. Cor.
that a regard to the precepts of benevolence, piety,
and the moral fenfe, affords us the bed profpeft for
avoiding and leffening thefe. I will now exemplify
and apply this doctrine more particularly.
Firft, then, It is evident, that luxury, felf-indul-
gence, and an indolent averfion to perform the
duties of a man's ftation, do not only bring on grofs
bodily difeafes j but alfo, previoufly to this, are often
apt to lead men into fuch a degree of folicitude,
anxiety, and fearfulnefs, in minute affairs, as to
make them inflict upon themfelves greater torments,
than the mod cruel tyrant could invent. The com-
plaints, which are ufually ftyled nervous, are pecu-
liarly apt to infeft this clafs df perlbns ; and I need
not fay to thofe, who either have themfelves experi-
enced them, or attended to . them in others, of how
grievous a nature they are. Now, though fomething
is to be allowed here to natural conftitution, and
hereditary tendencies, alfo to the great injuries fome-
times done to the nervous fyftern by profuie evacua-
tions, and violent diftempers, in confequence where-
of
Of the Rule of Life. 239
of it may be proper and neceffary in certain cafes to
adminifter fuch medicines, as are fuitable to the par-
ticular fymptoms, and temporary exigencies ; yet
there fcems to be no way fo probable of getting out
of this felf-tormenting ftate, this labyrinth of en or
and anxiety, as by prayer and refignation to God,
by charity, and taking upon one's felf the cares and
fears of others according to our rank and ftation in
life, eafmg our own burden thereby, and by con-
ftant, laborious, bodily exercife, fuch particularly as
occurs in the faithful difcharge of duty, with great
moderation in the fenfible pleafures. Could the un-
happy pcrfons of this fort be prevailed upon to enter
on fuch a courfe with courage and fteadinefs, not-
withftanding the pains, difficulties, and uneafineffes,
which would attend it at firft, all would generally
begin to clear up even in refpect of this world, (b
as that they would regain fome tolerable degrees of
health, fereniiy, and even cheerfulnefs.
Secondly, Human life is in fo imperfect and dif-
orderly a ftate, on account of the fall, that it is
impoflible to avoid all exceffes, and hardfhips from
heat, cold, hunger, accidents, &c. But then thefe
may be rendered harmlefs and eafy to a great de-
gree, by accuftoming the body to themj which the
conftant and faithful difcharge of duty by each perfon,
in particular does, in refpect of thofe excefles and
hardfhips, that are moft likely to befal him.
Thirdly, External injuries fall much to the (hare
of the imprudent. Now prudence is a virtue, i. e.
a dictate of the moral fenfe, and a command from
God ; and imprudence, agreeably hereto, the manifeft
offspring of fome vicious paffion or other, for the
moft parr.
Fourthly, Bodily pains are often inflicted by men,
either in the way of public authority, or of private
refentment and malice. But it is very evident, that
the
1 240 Of the Rule of Life.
the benevolent muft fare better in this refpect, than
the malevolent and mifchievous.
Fifthly, Whatever evils befal a man, religion,
and the belief of a happy futurity, enable him to
fupport himfelf under them much better than he
could ptherwife do. The true chriftian not only
ought, but is alfo able, for the moft part, to rejoice
in tribulation. And this is the genuine, ultimate,
and indeed only perfedt folution of all difficulties
relating to the pleafures and pains, both fenfible and
intellectual. For, though it be certain, that a bene-
volent and pious man has the faireft profpecl: for
obtaining fenfible pleafure, and avoiding fenfible pain,
in geneial, and upon a fair balance; alfo that the
more wicked any one is, the lefs pleafure, and more
pain, muft he expect; yet ftiil it will often happen,
that a perfon is obliged from a fenfe of duty, from
benevolence, adherence to true religion, the dictates
of confcience, or a gofpel precept to forego plea-
fures, or endure pains, where there is no probability,
that a recompence will be made during this life ; and
fometimes it is required of a man even to feal his
teftimony with his blood. Now, in .thefe cafes,
rational fe if- inter eft has nothing left, which can fatisfy
its demands, befides the hope and expectation of a
happy futurity ; but the prefcnt pleafure, which thefe
afford, is fome earned of the thing hoped and
expected j ic is alfo, 'in certain cafes, fo great, as
to overpower, and almoft annihilate, the oppofite
pains.
Here let it be obferved, that as this frail corrup-
tible body muft at laft return to its original duft, and
lofe its power of conveying pleafure to us, which it
does gradually for a long time before death from
mere old age ; fo it is natural to expert, that the
maximum of its pleafures fhould not always be attain-
ed, even by that which is the genuine rule of life.
For death is a mark of cur prefent fallen ftate ; and
therefore
Of the Rule of Life. 241
therefore we may have this farther mark alfo, that
the true rule, which, in a paradifiacal ftate, would
have carried every thing in its order to perfec-
tion, will now do it only in the general j (hewing
us, firft, by its being very general, that it i,? the
true rule ; and fecondly, by its not being univerfal
that we have deviated from our original make.
It may not be amifs to add a few words here con-
cerning fleep. The analogy taken from the forego-
ing rules teaches, that we ought not to indulge in
this to the utmoft, but to break it off a little before
the natural inclination thereto .totally expires. And
this pofition is remarkably confirmed both by the
many advantages to body and mind, which refulc
from rifing early ; and by the fcripture precepts
concerning 'watching ; which, as appears to me,
ought to be taken as well in their frridly literal
fenfe upon proper occafions., as in their more diftan,t
and figurative one.
. II. R SECT.
242 Of the Rule of Life.
SECT. III.
OF THE REGARD DUE TO THE PLEASURES
AND PAINS OF IMAGINATION IN FORM-
ING THE RULE OF LIFE.
PROP. LV.
Pleafures of Imagination ought not to be made a
primary Purfuit.
FOR, Firft, It does not appear that thofe who
devote themfelves to the ftudy of the polite arts, or
of fcience, or to any other pleafure of mere imagi-
nation, as their chief end and purfuit, attain to a
greater degree of happinefs than the reft of the world.
The frequent repetition of thefe pleafures cloys, as in
other cafes: and though the whole circle of them is
fo extenfive, as that it might, in fome meafure, ob-
viate this objection ; yet the human fancy is too
narrow to take in this whole circle, and the greateft
virtuofos do, in fact, feldom apply themfelves to
more than one or two confiderable branches. — The
ways in which the pleafures of beauty are ufually
generated, and transferred upon the feveral objects,
are often oppofite to, and inconfiftent with, one ano-
ther; fo as to mix deformity with beauty, and to
occafion an unpleafing difcordancy of opinion, not
only in different perfons, but even in the fame. This
is evident from the foregoing hiftory of thefe plea-
fures, and of their derivation from arbitrary and acci-
dental afibciations, as well as from the obfervation
of the fact in real life. And it is not uncommon to
fee men, after a long and immoderate purfuit of one
clafs t)f beauty, natural or artificial, deviate into fuch
by-paths
Of the Rule of Life. 243
by-paths and fingularities, as that the objects excite
pain rather than pleafure ; their limits for excellence
and perfection being narrow, and their rules abfurd -,
and all that falls fhort of thefe, being condemned by
them, as deformed and monftrous. — Eminent vota-
ries of this kind are generally remarkable for igno-
rance and imprudence in common necefiary affairs ;
and thus they are expofed to much ridicule and con-
tempt, as well as to other great inconveniences. — The
fame perfons are peculiarly liable to vanity, felf-conceir,
cenforioufnefs, morolenefs, jealoufy, and envy j which
furely, are very uneafy companions in a man's own
breaft, as well as the occafions of many infults and
harms from abroad. And I think 1 may add, that
fcepticifm in, religious matters is alfo a frequent
attendant here j which, if it could be fuppofed free
from danger as to futurity, is at lead very uncom-
fortable as to the prefent. For as the extravagant
encomiums beftowed upon works of tafte and genius
beget a more than ordinary degree of felf-conceit
in the virtuofo, Ib this felf-conceit, this fuperiority
which he fancies he has over the reft of the world in
one branch of knowledge, is by himfelf often fup-
pofed to extend to the reft, in which yet it is pro-
bable that he is uncommonly ignorant through want
of application : and thus he becomes either dogma-
tical or fceptical ; the firft of which qualities, though
feemingly oppofite to the laft, is, in reality, nearly
related to it. And, as the fympathetic and theopathe-
tic affections are peculiarly neceffary for underftanding
matters of a religious nature aright, no kind or
degree of learning being fufficient for this purpofe
without thefe, if the purfuit of literature, or
fcience, be fo ftrong, as to ftifle and fupprefs the
growth of thefe, or to diftort them, religion, which
cannot be reconciled to fuch a temper, will probably
be treated as incomprehenfible, abfurd, uncertain, or
incredible. — However, it is difficult to reprefent
R 2 juftly,
244 Of the Rule of Life.
juftly, in any of the refpects here mentioned, what
is the genuine confequence of the mere purfuit of
the pleafur-es of imagination, their votaries being
alfo, for the mod part, extremely over-run with the
grofs vice of ambition, as was juft now obferved.
But then this does not invalidate any of the forego-
ing objections, as will be feen when we come to
confider that vice in the next fection.
Secondly, It is evident, that the pleafures of ima-
gination were not intended for our primary purfuit,
becaufe they are, in general, the firft of our intel-
lectual pleafures, which are generated from the fen-
fible ones by aflbciation, come to their height early
in life, and decline in old age. 1 here are indeed
fome few perfons, who continue devoted to them
during life j but there are alfo fome, who remain
fenfuahfts to the lad ; which fingularities are, how-
ever, in neither cafe, arguments of the defign of
Providence, that it fhould be fo. And, in general,
we may reafon here, as we did above, in deducing
the inferior value of the fenfible pleafures from their
being the loweft clafs. The pleafures of imagination
, are the next remove above the fenfible ones, and
have, in their proper place and degree, a great effi-
cacy in improving and perfecting our natures. They
are to men in the early part of their adult age, what
playthings are to children; they teach them a love
for regularity, exactnefs, truth, fimplicity ; they
lead them to the knowledge of many important truths
relating to themfelves, the external world, and its
author; they habituate to invent, and reafon by
analogy and induction j and when the focial, moral,
and religious affections begin to be generated in us,
we may make a much quicker progrefs towards the
perfection of our natures by having a due ftock, and
no more than a due ftock, of knowledge, in natural
and artificial things, of a relifh for natural and artifi-
cial beauty. It defetves particular notice here, that
the
Of the Rule of Life. 245
the language ufed in refpect of the ideas, pleafures, and
pains of imagination, is applicable to thofe of the mo-
ral lenfe with a peculiar fitnefs and fignificancy j as
vice verfa, the proper language of the moral fenfc
does, in many cafes, add great beauty to poetry, ora-
tory, &c. when ufed catachreftically. And, we may
obferve in general, that as the pleafures of imagination
are manifeftly intended to generate and augment the
higher orders, particularly thoTe of fympathy, theo-
pathy, and the moral fcnfe ; fo thefe laft may be made
to improve and perfect thofe, as I fhall now endeavour
to (hew under the propofuion that follows.
PROP. LVf.
The Purfuit of the Pleafures of Imagination ought to be
regulated by the Precepts of Benevolence, Piety , and
the Moral Senfe.
FOR, Firft, Thofe parts of the arts and fciences
which bring glory to God, and advantage to man-
kind, which infpire devotion, and inftruct us how
to be ufefuj to others, abound with more and
greater beauties, than fuch as are profane, mifchie-
vous, unprofitable, or minute. Thus the ftudy of
the fcriptures, of natu/al hiftory, and natural phi-
lofophy, of the frame of the human mind, &c. when
undertaken and purfued with benevolent and pious
intentions, leads to more elegant problems, and fur-
prizing difcoveries, than any ftudy intended for mere
private amufen>ent.
Secondly, It may be confidered as a reafon for
this, that fince this world is a fyftem of benevolence,
and confequently its author the object of unbounded
love and adoration, benevolence and piety are the
only true guides in our inquiries into it, the only
.keys which will unlock the myfteries of nature, and
clues which lead through her labyrinths. Of this
R 3 a"
246 Of the Rule of Life.
all branches of natural hiftory, and natural philo-
fophy, afford abundant instances 5 and the fame
thing may be faid of civil hiftory, when illuftrated
and cleared by the fcriptures, fo as to open to view
the fuccefiive difpenfations of God to mankind ; but
it has been more particularly taken notice of in the
frame of the human body, and in the fymptoms
and tendencies of diftempers. In all thefe matters
let the inquirer take it for granted previoufly, that
every thing is right, and the beft that it can be,
<<eteris mantntibus, i. e. let him, with a pious con-
fidence, feek for benevolent purpofes ; and he will be,
always directed to the right road, and, after a due
continuance in it, attain to fome new and valuable
truth ; whereas every other principle and motive of
examination, being foreign to the great plan, upon
which the univerle is conftru6ted, muft lead into
endlefs mazes, errors, and perplexities.
Thirdly, It may be confidered as a farther reafon
of the fame thing, that benevolence and piety, and,
by confequence, their offspring, the moral fenfe, are
the only things which can give a genuine and per-
manent luftre to the truths that are difcovered. A
man with "the moft perfect comprehenfion, that his
faculties will allow, of that infinite profufion of good
which overflows the whole creation, and of all the
fountains and conduits of it, and yet having no (hare
of the original fource from whence all thefe were
derived, having no pittance or ray of the inexhaufti-
ble benevolence of the great Creator, no love for that
boundlefs ocean of love, or fenfe of duty to him,
would be no more happy, than an accomptant is
rich by reckoning up millions, or a miler by pof-
fefiing them.
Fourthly, It may be remarked, that the pleafures
of imagination point to devotion in a particular
manner by their unlimited nature. For all beauty,
both natural and artificial, begins to fade and lan-
guifli
Of the Rule of Life. 247
guifh after a fliorc acquaintance with it: novelty is
a never failing requifite : we look down, with indiffer-
ence and contempt, upon what we comprehend eafily;
and are ever aiming at, and purfuing, fuch objects as
are but juft within the compafs of our prefent faculties
What is it now that we ought to learn from this
difiatisfaction to look behind us, and tendency to prefs
forward ; from this endlefs grafping after infinity ? Is
it not, that the infinite Author of all things has fo
formed our faculties, that nothing lefs than himfelf
can be an adequate object for them ? That it is in
vain to hope for full and lading fatisfadtion from any
thing finite, however great and glorious, fince it will
itfelf teach us to conceive and defire fomething ftill
more fo ? That, as nothing can give us more than
a cranfitory delight, if its relation to God be exclu-
ded ; fo every thing, when confidered as the pro-
duction of his infinite wifdom and goodnefs, will
gratify our utmoft expectations, fince we may, in this
view, fee that every thing has infinite ufes and ex-
cellencies ? There is not an atom perhaps in the
whole univerfe, which does not abound with millions
of worlds j and, converfely, this great fyftem of the
fun, planets, and fixed ftars, may be no more than
a fingle conftituent particle of fome body of an im-
menfe relative magnitude, &c. In like manner,
there is not a moment of time fo fmall, but it may
include millions of ages in the eftimadon of fome
beings ; and, converfely, the largeft cycle which hu-
man art is able to invent, may be no more than the
twinkling of an eye in that of others, &c. The in-
finite divifibility and extent. of fpace and time admit
of fuch infinities upon infinities, afcending and de-
fcending, as make the imagination giddy, when it
attempts to furvey them. But, however this be, we
may be fure, that the true fyftem of things is infi-
nitely more tranfcendent in greatnefs and goodnefs,
than any defcripcion or conception of ours can
R 4 make
248 Of the Rule of Life.
make it; and that the voice of nature is an univcr-
fal chorus of joy and tranfport, in which the leaft
and vileft, according to common" eftimation, bear
a proper part, as well as thofe whofe prefent fupe-
riority over them appears indefinitely great, and may
bear an equal one in the true and ultimate ratio of
things. And thus the confideration of God gives
a relifli and luftre to fpeculations, which are other-
wife dry and unfatisfaclory, or which perhaps would
confound and terrify. Thus we may learn to re-
joice in every thing we fee, in the bleffings paft,
prefent, and future; which we receive either in our
own perfons, or in thofe of others ; to become par-
takers of the divine nature, loving and lovely, holy
and happy.
PROP. LVII.
¥0 deduce fraftical Rules concerning the Elegancies and
Amujements of Life.
BY the elegancies of life I mean the artificial
beauties of houfes, gardens, furniture, drefs, &c.
which are fo much ftudied in high life. There is .
in thefe, as in all other things, a certain middle
point, which coincides with our duty, and our hap-
pinefs ; whilft all great deviations from it incur the
cenfure of vicioufnefs, or, at leaft, of unfuitablenefs
and abfurdity. But it is not eafy to determine this
point exactly, in the feveral circumftances of each
particular perfon. I will here fet down the prin-
cipal reafons againfl an excefs on each hand, leaving
it to every perfon to judge for himfelf how far they
hold in his own particular circumftances.
We may then urge againft the immoderate purfuit
of the elegancies of life;
Firft, That vanity, oftentation, and the unlawful
pleafures of property, of calling things our own, are
almoft
Of the Rule of Life. 34.9
almoft infcparable from the purfuit of thefe elegan-
cies, and often engrofs ail to themfelves.
Secondly, That the profufion of expence requifite
here is inconfulent with the charity due to thofe, that
are afflicted in mind, body, and eftate.
Thirdly, That the beauties of nature are far fupe-
rior to all artificial ones, Solomon in all his glory not
b&ing arrayed like a lily of the field, that they are
open to every one, and therefore rather reftrain than
feed the defire of property j and that they lead to
humility, devotion, and the ftudy of the ways of
Providence. We ought therefore much rather to
apply ourfelves to the contemplation of natural than
of artificial beauty.
Fourthly, Even the Beauties of nature are much
chequered With irregularities and deformities, this
world being only the ruins of a paradifiacal one. We
muft not therefore expect entitle order and perfection
in it, till we have parted through the gate of death^
and are arrived at our fecond paradifiacal ftate, till
the heavens and earth, and all things in them, be
made anew. How much lefs then can we hope for
perfection in the works of human art ! And yet, if
we ferioufly apply ourfelves to thefe, we fhall be very
apt to flatter ourfelves with fuch falfe hopes, and to
forget that heavenly country, the -defrre and expecta-
tion of whole glories and beauties can alone carry us
through the prefent wilderneis with any degree of
comfort and joy.
But then, on the contrary, that fome attention
may lawfully, and even ought to be paid to artificial
beauty, will appear from the following realbns.
Firft, Convenience and utility are certainly lawful
ends ; nay, we are evep fent hither to promote thefe
publicly and privately. But thefe coincide, for the
moft part, with, and are promoted by, fimplicity,
neatnefs, regularity, and juftnefs of proportion, /'. e.
with fome of the fources of artificial beduty j though
not
2 5° Of the Rule of Life.
not with all j fuch as grandeur, profufe variety,
accumulation of natural beauties and luftres, and
fumptuoufnefs.
Secondly, The ftudy of artificial beauty draws us
off from the grofs fenfual pleafures ; refines and fpiri-
tualizes our defires ; and, when duly limited, teaches
us to transfer and apply our ideas of fimplicity,
uniformity, and juftnefs of proportion, to the heart
and affeftions.
Thirdly, It .is neceffary for us in this degenerate
ft ate, and world of temptations, to be occupied
in innocent purfuits, left we fail into fuch as are
mifchievous and finful. It is therefore, in its proper
place and degree, as great charity to mankind to
employ the poor in improving and ornamenting ex-
ternal things, rewarding them generoufly and pru-
dently for their labours, as to give almsj and as
ufeful to the rich to be employed in contriving and
conducting fuch defigns at certain times, as to read,
meditate, or pray, at others. Our natures are too
feeble to be always ftrained to the pitch of an active
devotion or charity, fo that we muft be content at
fome intervals to take up with engagements that are
merely innocent, fitting loofe to them, and purfuing
them without eagernefs and intention of mind. How-
ever, let it be well obferved, that there are very
few upon whom this third reafon for the purfuit
of artificial beauty need be inculcated; and that I
prefume not at all to interfere with thofe holy perfons,
who find themfelves able to devote all their talents,
their whole time, fortunes, bodily and mental abi-
lities, &c. to the great Author of all, in a direct and
immediate manner.
Now thefe and fuch like reafons, for and againft
the purfuit of the elegancies of life, hold in various
degrees according to the feveral circumftances of
particular perfons j and it will not be difficult for
thofe who fit loofc to the world, and its vanities,
to
Of the Rule of Life. 25 1
to balance them againft one another in each cafe, Ib
as to approach nearly to that medium, wherein our
duty and happinefs coincide.
The practice of playing at games of chance and
fkill is one of the principal amufements of life j and
it may be thought hard to condemn it as abfolutely
unlawful, fince there are particular cafes of perfons
infirm in body or mind, where it feems requifite
to draw them out of themfelves, by a variety of
ideas and ends in view, which gently engage the
attention. But this reafon takes place in very few
inftances. The general motives to play are avarice,
joined with a fraudulent intention, explicit or impli-
cit, oftentation of fkill, and fpleen through the
want of fome ferious, ufeful occupation. And as
this practice arifes from fuch corrupt fources, fo it
has a tendency »to increafe them; and indeed may be
confidered as an exprefs method of begetting and
inculcating felf-intereft, ill-will, envy, &c. For by
gaming a man learns to purfue his own intereft
folely and explicitly, and to rejoice at the lofs of
others, as his own gain j grieve at their gain, as his
own lofsj thus entirely reverfing the order eftablifh-
ed by Providence for fbcial creatures, in which the
advantage of one meets in the fame point as the
advantage of another, and their difadvantage like-
wife. Let the lofs of time, health, fortune, re-
putation, ferenity of temper, &c. be confidered
alfo.
PROP. LVI1I.
'To deduce practical Rules concerning Mirth, Wit^ and
Humour.
HERE it is necefiary,
Firil, To avoid all fuch mirth, wit, and hu-
mour, as has any mixture of profanenefs in it, /. e.
all fuch as leffens our reverence to God, and religious
252 Of tbe Rule of Life.
fubje&s j aggrieves our neighbour ; or excites cor-
rupt and impure inclinations in ourfelves. Since then
it appears from the hiftory of wit and humour,
given in the foregoing part of this work, that the
grcateft part of what pafies under thefe names, and
that which ftrikes us mod, has a finful tendency, it
is neceflary to be extremely moderate and cautious
in our mirth, and in our attention to, and endeavours
after, wit and humour.
Secondly, Let us fuppofe the mirth tc>be innocent,
and kept within due bounds; ftill the frequent re-
turns of it beget a levity and diffipation of mind,
that are by no means confident with that ferioufnefs
and watchfulnefs which are required in chriftians, fur-
rounded with temptations, and yet aiming at purity
and perfection j in ftrangers and pilgrims, who ought
to have the uncertain time of their departure hence
always in view. We may add, tbat wit and humour,
by arifing, for the moft part, from fictitious contrafts
and coincidences, difqualify the mind for the purfuit
after truth, and attending to the ufeful pra&ical re-
lations of things, as has already been obferved in the
hiftory of them j and that the ftate of the brain which
accompanies mirth cannot fubfift long, or return fre-
quently, without injuring it; but muft, from the
very frame of our natures, end at laft in the oppofite
ftate of forrow, dejection, and horror.
Thirdly, There is, for the moft j^irt, great vain-
glory and oftentation in all attempts after wit and
humour. Men of wit feek to be admired and ca-
refifed by others for the poignancy, delicacy, brilli-
ancy, of their fayings, hints, and repartees ; and are
perpetually racking their inventions from this defire of
applaufe. Now, as fo finful a motive muft defile all
that proceeds from it, fo the draining our faculties to
an unnatural pitch is inconfiftent with that cafe and
equality in converfation, which our facial nature, and
a mutual defire to pleafe, and be pleafed lequire.
Fourthly,
Of the Rule of Life. 253
Fourthly, A due attention being previonfly paid
to the foregoing and fuch like cautions, it feems not
only allowable, but even requifite, to endeavour at a
ftate of perpetual cheerfulnefs, and to allow ourfelves
to be amufed and diverted by the modeft, innocent
pleafantries of our friends and acquaintance, contri-
buting alfo ourfelves thereto, as far as is eafy and
natural to us. This temper of mind flows from be-
nevolence and fociality, and in its turn begets them ;
it relieves the mind, and qualifies us for the difcharge
of ferious and afflicting duties, when the order of
Providence lays them upon us; is a mark of upright-
nefs and indifference to the world, this infantine
gaiety of heart being moft obfervable in thofe who
look upon all that the world offers as mere toys and
amnfements ; and it helps to correct, in ourfelves
and others, many little follies and al3furdities, which,
though they fcarce deferve a feverer chaftifement,
yet ought not to be overlooked entirely.
PROP. LIX.
70 deduce practical Rules concerning the Purjuit of the
polite Arts -, and particularly of Mufjc, Painting^ and
Poetry.
I WILL here enumerate the principal ways in
which the three fifter arts of mufic, painting, and
poetry, contribute either to corrupt or improve our
minds ; as it will thence appear in what manner,
and to what degree, they are allowable, or even
commendable, and in what cafes to be condemned
as the vanities and finful pleafures of the world, ab-
jured by all fincere chriftians.
Firft, then, It is evident, that moft kinds of mu- j
fie, painting, and poetry, have clofe connections
with vice, particularly with the vices of intemperance:
and lewdnefs ; that they reprefent them in gay,
pleafing
254 Of the Rule of Life.
pleating colours, or, at lead, take off from the ab-
horrence due to them; that they cannot be enjoyed
without evil communications, and concurrence in the
pagan Ihew and pomp of the world ; and that they
introduce a frame of mind, quite oppofite to that
of devotion, and earned concern for our own and
other's future welfare. This is evident of public
diverfions, collections of pictures, academies for
painting, ftatuary, &c, ancient heathen poetry, mo-
dern poetry of moft kinds, plays, romances, &c.
If there be any who doubt of this, it muft be from
the want of a duly ferious frame of mind.
Secondly, A perfon cannot acquire any great (kill
in thefe arts, either as a critic or a mafter of them,
without a great confumption of time : they are very
apt to excite vanity, felf-conceit, and mutual -flat-
teries, in their votaries ; and, in many cafes, the ex-
pence of fortunes is too confiderable to be recon-
ciled to the charity and beneficence due to the
indigent.
Thirdly, All thefe arts are capable of being de-
voted to the "immediate fervice of God and religion
in an eminent manner ; and, when fo devoted, they
not onlj improve and exalt the mind, but are them-
felves improved and exalted to a much higher de-
gree, than when employed upon profane fubjects j
the d/gnity and importance of the ideas and fcenes
drawn from religion 'adding a peculiar force and
luftrc thereto. And, upon the whole, it will follow,
that the polite arts are fcarce to be allowed, except
T"' r i i- • ,- ii
wne i conlecrated to religious purpoies ; but that
here their cultivation may be made an excellent
me. tns of awakening and alarming o
and transferring them upon their true objects.
PROP.
Of the Rule of Life. 255
PROP. LX.
To deduce praftical Rules concerning the Purfuit cf
Science.
BY the purfuit of fcience I here mean the in-
veftigation of fuch truths, as offer themfelves in
the ftudy of the feveral branches of knowledge enu-
merated in the firft part of this work ; philology,
mathematics, logic, hiftory civil and natural, natural
philofophy, and theology, or divine philofophy.
Now here we may obferve,
Firft, That though the purfuit of truth be an
entertainment and employment fuitable to our rati-
onal natures, and a duty to him who is the fountain
of all knowledge and truth, yet we muft make fre-
quent intervals and interruptions; elfe the ftudy of
fcience, without a view to God and our duty, and
from a vain defire of applaufe, will get pofleffion
of our hearts, engrofs them wholly, and by taking
deeper root than the purfuit of vain amufements,
become in the end a much more dangerous and
obftinate evil than that. Nothing can eafily exceed
the vain- glory, felf- conceit, arrogance, emulation,
and envy, that are found in the eminent profefibrs of
the fciences, mathematics, natural philofophy, and
even divinity itfelf. Temperance in thefe ftudies is
therefore evidently required, both in order to check
the rife of fuch ill paflions, and to give room for the
cultivation of other efiential parts of our natures.
It is with thefe pleafures as with the fenfible ones ;
our appetites muft not be made the meafure of our
indulgences j but we ought co refer all to an higher
rule.
Secondly, When the purfuit of truth is directed
by this higher rule, and entered upon with a view
to the glory of God, and the good of mankind,
there
256 Of the Rpb of Life.
i
there is no employment more worthy of our natures,
or more conducive to their purification and perfec-
tion. Thefe are the wifes who in the time of the
end /hall underftand* and make an increafe of know-
ledge; who, by (ludying and comparing together, the
word and works of God, mall be enabled to illuf-
trate and explain both ; and who, by turning many to
right eoufnefs, Jtoall themfelves Jbine as the Jlars for ever
and ever.
But we are not to confine this ble fling to thofe who
are qalled learned men, in the ufual fenfe of this
word. Devotion, charity, prayer, have a wonderful
influence upon thofe who read the fcriptures, and
contemplate the works of creation, with a practical
intention ; and enable perfons otherwife illiterate, not
only to fee and feel the impoitant truths therein ma-
nifefted, for their own private purpofes, but to preach
and inculcate them upon others with fingular efficacy
v .and fuccefs.
PROP. LXI.
To deduce practical Rules concerning the Ignorance,
Difficulties, and Perplexities, in • which we find
curfelves involved.
THESE are pajns, which ought to be referred to
the head of imagination, as above noted ; and which
therefore require to be confidered here. But it muft
ajfo be obferved, that felf-intereft has no Imall fhare
in increafing thefe pains; our ignorance and per-
plexity occafioning the mod exquifite uneafmefs to
us in thofe inttances, where our future happinefs
and mifery are at ftake. Thus, in the difficulties
which attend our inquiries into the origin of evil,
free-will, the nature of our future exiftence, the
degree and duration of future punifhment, and the
moral attributes of God, our uneafmefs arifes not
only
Of the Rule of Life. 257
only from the darknefs which furrounds thefe fubjects,
and the jarring of our conclufions, but from the
great importance of thefe conclufions. The follow-
ing practical rules deierve our attention.
Firft, To avoid all wrangling and contention, all
bitternefs and cenforioufnefs, in fpeaking or writing
upon thefe fubjects. This is a rule which ought to
extend to all debates and inquiries upon every fub-
ject; but it is more peculiarly requifite to be attended
to in difficult ones of a religious nature ; inafmuch as
thefe ill difpofitions of mind are moft unfuitable to
religion, and yet moft apt to arife in abftrufe and
high fpeculations j alfo as they increafe the pains
confidered in this propofition by being of a nature
nearly related to them, *. e. by being attended with a
nearly related ftate of the brain.
Secondly, We ought to lay it down as certain, that
this perplexity and uneafinefs commenced with the
fall, with the eating of the fruit of the tree of the
knowledge of good and evil ; and that' it can never
be entirely removed till our readmiflion to paradife,
and to the tree whofe leaves are for tbe beating of
the nations. We muft expect therefore, that, though
humble and pious inquiries will always be ^attended
with fome fuccefs and illumination, ftill much dark-
nefs and ignorance will remain. And the expecta-
tion of\this will contribute to make us eafy under it.
Thirdly, The fcriptures give us reaibn to hope,
that this, as well as the reft of our evils, will be
removed in a future ftate. We may therefore, if we
labour to lecuce our happinefs in a future ftate, enjoy,
as it were by anticipation, this important part of ir,
that we fhall then fee God and live, fee him, though he
be invijible, fee him as he ii, and know as we are
known.
Laftly, Of whatever kind or degree our per-
plexity be, an implicit confidence in the infinite
power, knowledge, and goodnefs of God, which are
VOL. II, S manifefted,
Of the Rule of Life.
manifefted, both in his word and works, in fo great
a variety of ways, is a certain refuge. If our ideas
of the divine attributes be fufficiently ftrong and
practical, their greatnefs and glorioufnefs, and the
joy arifing,from them, will overpower any gloominefs
or difiatisfaclion, which a narrow and partial view of
things may excite in us.
SECT.
Of the Rule of Life. 259
SECT. IV.
OF THE REGARD DUE TO THE PLEASURES OF
HONOUR, AND THE PAINS OF SHAME, IN FORM-
ING THE RULE OF LIFE.
PROP. LXII.
The Pleafures of Honour ought not to be made a primary
Purfuit.
THIS may appear from the following confederations.
Firft, Becaufe an eager defire of, and endeavour
after, the pleafures of honour, has a manifeft ten-
dency to difappoint itfelf. The merit of actions,
i. e. that property of them for which they . are extol-
led, and the agents loved and efteemed, is, that they
proceed from benevolence, or fome religious or moral
confideration j whereas, if the defire of praife be
only in part the motive, we rather cenfure than com-
mend. But, if praife be fuppofed the greateft good,
the defire of it will prevail above the other defir-esj
and the perfon will by degrees be led on to vanity,
lelf-conceit, and pride, vices that are mod con-
temptible in the fight of all. For wbojoever exaltetb
bimfetf, Jhall be abajed\ and be that bumbleth bimfelf,
Jhall be exalted.
Secondly, What (hall be the matter of the enco-
miums, if praife be the fupreme good of the fpecits ?
What is there, to which all can attain, and which
all fhall agree to commend and value ? Not exter-
nal advantages, fuch as riches, beauty, ftrength, &c.
Thefe are neither in the power of all, nor univer-
fally commended. Not great talents, wit, faga-
S 2 city,
260 Of the Ruk of Life.
city, memory, invention. Thefe, though more
the fubject of encomiums, yet fall to the lot of
very few only. In fhort, virtue alone is both univer-
fally efteemed, and in the power of all, who are fu£-
ficiently defirous to attain it. But virtue cannot
confift with the purfuit of praife, much lefs with
its being made a primary purfuit. It follows there-
fore, that it ought not to be made fuch.
Thirdly, If it be faid, that thofe who enjoy great
external advantages, or! are bleft with happy talents,
may perhaps purfue praife with fuccefsj I anfwer,
that the numberlefs competitions and fuperiorities of
others, follies and infirmities of a man's felf, mif-
takes and jealoufies of thofe from whom he expects
praile, make this quite impoffible in general. Nay, it
is evident from the very nature of praife, which fup-
pofes fomething extraordinary in the thing praifed,
that it cannot be the lot of many. So that he who
purfues it, muft either have a very good opinion
of himfelf, which is a dangerous circumftance in a
feeker of praife, or allow that there are many chan-
ces againft him.
Fourthly, If we recoiled the hiftory of thefe plea-
fures delivered above, we fhall fee, that though
children are pleafed with encomiums upon any advan-
tageous circumftances that relate to them, yet this
wears off by degrees ; and, as we advance in life,
we learn more and more to confine our pleafures of
this kind to things in our power (according to the
common acceptation of thefe words), and to virtue.
In like manner, the judicious part of mankind, i. e.
thofe whole praife is moft valued, give it not except
to virtue. Here then, again, is a moft manifeft fub-
ferviency of thefe pleafures to virtue. They not only
tell us, that they are not our primary purfuit, or
ultimate end, but alfo (hew us what is.
Fifthly,
Of the Rule of Life. 261
X «
Fifthly, The eaily rife of thefe plcafures^ and
their declenfion in old age, for the moft part, arc
argunnents to the fame purpofe, and may be illuf-
trated by the fimilar obfervations made on the plea-
fures of fenfation and imagination, being not fo ob-
vious here as there.
Sixthly, There is fomething extremely abfurd and
ridiculous in fuppofing a perlbn to be perpetually
feafting his own mind with, and dwelling upon, the
praifes that already are, j>r which he hopes will
hereafter be, given to him. And yet, unlefs a man
does this, which befidts would evidently incapa-
citate him for defer ving or obtaining praife, how
can he fill up a thoufandth part of his time with the
pleafures of ambition ?
Seventhly, Men that are much commended, pre-
fently think themfelves above the level of the reft
of the world; and it is evident, that praife from in-
feriors wants much of that high relifh, which ambi-
tious men expecl, or even -that it difgufts. It is
even 'uneafy and painful to a man to hear himfelf
commended, though he may think it his due, by
a perfbn that is not qualified to judge. And, in this
view of things, a truly philofophic and religious mind
fees prefcntly, that all the praifes of all mankind are
very trivial and infipid.
Eighthly, As the defire of praife carries us per-
petually from lefs to larger circles of applauders, at
greater diftances of time and place, fo it necefiarily
infpires us with an eager hope of a future life ; and
this hope alone is a considerable prefumption in
favour of the thing hoped for. Now it will appear
from numberlefs arguments, fome of which are
O '
mentioned in thefe papers, that every evidence for
a future life is alfo an evidence in favour of virtue,
and of its fuperior excellence as the end Of life j and
•vice ver/a. The pleafures of ambition lead there-
fore, in- this way alfo, from themfelves, fince they
S 3 lead
262 Of the Rule of Life.
lead to thofe of virtue. Let it be confidered farther,
that all reflections upon a future life, the new fcenes
which will be unfolded there, and the difcovery which
will then be made of the Jecrets of all hearts, mud
caft a great damp upon every ambition, but a vir-
tuous one ; and beget great diffidence even in thofe,
who have the beft teftimony from their confciences.
PROP. LXIII.
'I'he Pleajures of Honour may be obtained in their greateft
Degree, and higheft Perfection, by paying a ftritt Re-
gard to the Precepts of Benevolence, Piety, and the
moral Senje.
THIS appears, in part, from what has been deliver-
ed under the laft propofition ; but it may be farther
confirmed by the following remarks.
Firft, Benevolence, piety, and the moral fenfe,
engage men to obtain all fuch qualifications, and to
perform all fuch actions, as are truly honourable.
They preferve them alfo from that oftentation in
refpect both of thefe and other things, which would
render them ridiculous and contemptible. Indeed
honour is affixed by the bulk of mankind, after
fome experience of men and things, chiefly to acts
of generofity, companion, public fpirit, &c. i. e. to
acts of benevolence, and the encomiums beftowed
upon fuch acts are one of the principal fources of the
moral fenfe. The maximum of honour muft there-
fore coincide with benevolence, and the moral fenfe,
,and confequemly with piety alfo, which is clofely
connected with them.
It may be objected here, that acts of direct piety
are not, in general, honourable in this profane world ;
but, on the contrary, that they expofe to the charges
of
Of the Rule of Life. 263
of enthufiafm, fuperftition, and folly j and this not
only from the grofsly vicious, but, in fomc cafes,
even from the bulk of mankind. And it muft be
allowed, that fome deductions ought to be made on
this account, but then let it be confidered, that it is
imppffible to obtain the applaufes both of the good
and the bad ; that, as thofe of the laft fcarce afford
pleafure to any, fo their cenfuie need not be feared ;
and that fuch perfons as are truly devout, as regard
God in all their actions, and men only in fubordina-
tion to him, are not affected by the contempt and
reproaches of the world j but, on the contrary, re-
joice when men revile them, and fpeak all manner of evil
againft them falfely, for the Jake of Chrift. Let it be
obferved farther, that humility is the principal of all
the qualifications which recommend men to the
world j and that it is difficult, or even impofiible, to
attain this great virtue without piety, without a high
veneration for the infinite majefty of God, and a deep
fenfe of our own nothingnefs and vilenefs in his fight ;
fo that, in an indirect way, piety may be faid to
contribute eminently to obtain the good opinion of
the world.
Secondly, It is plain from the above delivered
hiftory of honour, as paid to external advantages, to
bodily, intellectual, and moral accomplishments,
that happinefs of fome kind or other, accruing to a
man's felf, or to the world by his means, is the
fource of all honour, immediately or mediately. He
therefore who is moft happy in himfelf, and mod the
caufe of happinefs to others, muft in the end, from
the very law of our natures, have the greateft quan-
tity of honourable afibciations transferred upon him.
But we have already fhewn in part, and fhall (hew
completely in the progrefs of this chapter, that bene-
volence, piety, and the moral fenfe, are the only
true, lading foundations of private happinefs ; and
that the public happinefs arifes frosn them, cannot be
S 4 doubted
264 Of the Rule of Life.
doubted by any one. The benevolent, pious, and
confcientious perfon muft therefore, when duly
known, and rightly underftood, obtain all the honour
which men good or bad can beftow ; and, as the
honour from the firft is alone valuable, fo he may
expect to receive it early, as an immediate reward,
and fupport to his prefent virtues, and an incitement
to a daily improvement in them.
Thirdly, For the fame reafon that we defire ho-
nour, efteem, and approbation, from men, and
particularly from the wife and good ; we mud defire
them from fuperior good beings, and, above all,
from God, the higheft and beft. Or, if we do not
defire this, it muft arife from fuch an inattention to
the moft real and important of all relations, as can-
not confift with true happinefs. Now a regard to
benevolence, piety, and the moral fenfe, is, by the
confeffion of all, the fole foundation for obtaining
this greateft of honours, the approbation of God.
We cannot indeed enjoy this in perfection, whilft
feparated from the invifible world by this flefhly
tabernacle; but the teftimony of a good confcience
gives us fome foretafte and anticipation of it. How
vain and infipid, in refpect of this eternal weight of
glory, are all the encomiums, which all mankind
could beftow !
PROP. LXIV.
To deduce fraftical Obfervations on the Nature of Humi-
lity, and the. Methods of attaining it.
HERE we may obferve,
Firft, That humility cannot require any man to
think worfe of himfclf than according to truth and
impartiality : this would be to fet the virtues at
variance with each other, and tp found one of the
moft
Of the Rule of Life. 265
moft excellent of them, humility, in the bale vice of
falfehood.
Secondly, True humility confifts therefore in hav-
ing right and juft notions of our own accomplifh-
ments and defects, of our own virtues and vices.
For we ought not to defcend lower than this by the
foregoing paragraph; and to afcend higher, would
evidently be pride, as well as falfehood.
Thirdly, It follows, notwithftanding this definition
of humility, and even from it, that humble men,
efpecially in the beginning of a religious courfe, ought
to be much occupied in confidering and irrpreffing
upon themfelves their own mifery, im perfection, and
finfulnefs, excluding as much as poffible, all thoughts,
and trains of thought, of a contrary nature ; alfo in
attending to the perfections of others, and rejecting
the confideration of their imperfections. For, fince
ail thoughts which pleafe are apt to recur frequently,
and their contraries to be kept out of fight, from
the very frame of -the mind, as appears from Prof.
22, Cor. 3. and ocher places of the firft part of this
work, it cannot but be, that all men in their na-
tural ftate, muft be proud j they muft, by dwelling
upon their own perfections, and the imperfections of
others, magnify thefe ; by keeping out of view the
contraries, diminifh them, i. e. they muft form too
high opinions of themfelves, and too low ones of
others, which is pride: and they cannot arrive at
juft and true opinions of themfelves and others,
which is humility, but by reverting the former lleps,
and imprefling upon themfelves, their own imper-
fection and vilenefs, and the perfections of others,
by exprefs acts of volition.
Fourthly, A truly humble man will avoid compa-
ring himfelf with others; and when luch comparifons
do arife in the mind, or are forced upon it, he will
not think himfelf better than others. I do not mean,
that thofe who arc eminent for knowledge or virtue,
fhould
266 Of the Rule of Life.
fhould not fee and own their fuperiority, in thefe
refpects, over perfons evidently ignorant and illiterate,
or avowedly vicious. This cannot be avoided j but
then this fuperiority does not minifter any food to
pride, and a vain complacence in a man's own excel-
lencies. Nor do I mean, that good men may not
both humbly hope, that they themfelves are within
the terms of falvation ; and alfo fear, that the bulk
of mankind are notj the firft being a fupport to
their infant virtue, and a comfort allowed by God
in their paffage through this wildernefs; the laft a
great fecurity againft infection from a wicked world.
1 only affirm, that every perfon, who is duly aware of
his own ignorance, as to the iecret caufes of merit
and demerit n himfelf and others, will firft find him-
felf incapable of judging between individuals ; and
then, if he has duly ftudied his own imperfections,
according to the laft paragraph, he will not be apt to
prefume in his own favour.
Fifthly, It is an infeparable property of humility,
not to feek the applaufes of the world j but to ac-
quiefce in the refpect paid by it, however difpropor-
tionate this may be to the merit of the acYion under
confideration. For the contrary behaviour muft
produce endlefs inquietude, refentment, envy, and
felf- conceit.
Sixthly, It is, in like manner, infeparable frorrt
true humility, to take fhame to ourfelves where we
have deferved it, to acquiefce under it where we think
we have not, and always to fufpect our own judg-
ment in the laft cafe.- There is no way fb fhort and
efficacious as this r.o mortify that pride, and over-
weening opinion of ourfelves, which is the refult of
our frame in this degenerate ftate. Nay, we ought
even to rejoice when we are meanly efteemed, and de-
fpifed, as having then an opportunity offered of
imitating him who was meek and lowly in bearf,
and of finding reft to our fouls thereby.
Seventhly,
Of tbe Rule of Life. 267
Seventhly, It may conduce to eradicate that ten-
dency which every man has to think himfelf a non-
pareil, in fome refpect or other, to confider natural
productions, flowers, fruits, gems, &c. It would
be very abfurd to affirm of one of thefe, that it was
a nonpareil of its kind, becaufe it is endued with
great beauty and luftre j much lefs therefore ought
we to fancy this of that degree of beauty, parts,
virtue, which happens to be our lot, and which is
certainly magnified beyond the truth in our own eyes,
from the intereft which we have in ourfelves.
Eighthly, There is fcarce a more effectual method
of curbing oftentation and felf-conceit, than fre-
quently to impofe upon one's felf a voluntary filence,
and not to attempt to fpeak, unlefs where a plain rea-
fon requires it. Voluntary filence is, in refpect of
oftentation and felf-conceit, what fading is, in refpect
of luxury and felf- indulgence. All perfons, who
fpeak much, and with pleafure, intend to engage
the attention, and gain the applaufe, of the audi-
ence j and have an high opinion of their own talents.
And if this daily, I may fay hourly, fource and
effect of vain-glory was cut off, we might with much
greater facility get the victory over the reft. When
a perfon has, by this means, reduced himfelf to a
proper indifference to the opinions of the world, he
may by degrees abate of the rigour of his filence,
and fpeak naturally and eafily, as occafion offers,
without any explicit motive; juft as when fading,
and other feverities, have brought our appetites
within due bounds, we may be directed by them in
the choice and quantity of common wholefome
foods.
Ninthly, The doctrine of philofophical free-wifl is
the caufe and fupport of much pride and felf-con-
ceit j and this fo much the more, as it is a doctrine
not only allowed, but even infifted upon and required,
and made effential to the difti notion between virtue
and
268 Of the Rule of Life.
and vice. Hence men are commanded, as it were,
to fct a value upon their own actions, by efteeming
them their own in the higheft fcnfe of the words,
and taking the merit of them to themfelvcs. For
philofophical free-will foppofes, that God has given
to each man a fphere of action, in which he does
not interpofe ; but leaves man to act entirely from him-
felf, independently of his Creator ; and as, upon this
foundation, the aflertors of philofophical free-will
afcribe all the demerit of actions to men, fo they
are obliged to allow men to take the merit of good
actions to themfelves, i. e. to be proud and felf-
conceited. This is the plain confequence of the
doctrine of philofophical free-will. How far this
objection againft it over-balances the objections
brought againft the oppofite doctrine of mechanifm,
I do not, here confider. But it was neceflary, in
treating of the methods of attaining true humility,
to fliew in what relation the doctrine of free-will
flood to this fubject.
But we are not to fuppofe, that every man, who
maintains philofophical free-will, does alfo claim the
merit of his good actions to himfelf. The fcriptures
are fo full and explicit in afcribing all that is good to
God, and the heart of a good man concurs fo
readily with them, that he will rather expofe himfelf
to any perplexity of underftanding, than to the
charge of fo great an impiety. Hence it is, that we
fee, in the writings of many good men, philofophical
free-will afierted, on one hand j and merit difclaimed,
on the other ; in both cafes, with a view to avoid
confequences apparently impious; though it be
impoffible to reconcile thefe doctrines to each
other. However, this fubjection of the underftand-
ing to the moral principle is a noble inftance of hu-
mility, and rectitude of heart.
As the aflertors of philofophical free-will are not
necefiarily proud, fo the aflertors of the doctrine of
mechanifm <
Of the Rule of Life. 269
mechanifm are much lefs necefiarily humble. For,
however they may, in theory, afcribe all to God j
yet the afibciations of life beget the idea and opi-
nion of Jelf again and again, refer actions to this felf,
and conned: a variety of applaufes and complacen-
cies with thefe actions. Nay, men may be proud
of thofe actions, which they directly and explicitly
afcribe to God, /. <?. proud, that they are inftrurrents
in the hand of God for the performing fuch actions.
Thus the pharifee, in our Saviour's parable, though
he thanked God, that he was no extortioner, &c.
yet bpafted of this, and made it a foundation for
defpifing the publican. However, the frequent
recollection, 'that all our actions proceed from God;
that we have nothing which we did not receive from
him j that there can be no reafon in ourfelves, why
he fhould felect one, rather than another, for an
inftrurnent of his glory in this world, &c. and the
application of thefe important truths to the various
real circumftances of our lives ; muft greatly acce-
lerate our progrefs to humility and felf-anninilation.
And, when men are far advanced in this ftate, they
may enjoy quiet and comfort, notwithftanding their
paft fins and frailties ; for they approach to the para- I
difiacal ftate, in which our firft parents, though naked,
were not afhamed. But the greateft caution is
requifite here, left by a frefh difobedience we come
to know evil as well as good again, and, by
defiring to be gods, to be independent, make the
return of fhame, punifliment, and myftical death,
neceflary for our readmifiion to the tree of life.
Tenthly, It will greatly recommend humility to
us, to confider how much mifery a difpofuion to
glory in our fuperiority over others may hereafter occa-
fion. Let it be obferved therefore, that every finite
-perfection, how great foever, is at an infinitely greater
diftance from the infinite perfection of God, than
from nothing; fo that every finite being may have,
and
270 Of the Rule of Life.
and probably has, infinitely more fuperiors than
inferiors. But the fame difpofition, which makes
/ him glory over his inferiors, muft make him envy
his fuperiors : he will therefore have, from this his
difpofition, infinitely more caufe to grieve, than to
rejoice. And it appears, from this way of confi-
dering things, that nothing could, enable us to bear
the luftre of the invifible world, were it opened to
our view, but humility, felf-annihilation, and the
love of God* and of his creatures, in and through
' him.
Eleventhly, If we may be allowed to fuppofe afl
God's creatures ultimately and indefinitely happy,
according to the third fuppofition made above for
explaining the infinite goodnefs of God, this would
unite the profoundeft humility with the higheft grati-
fication of our defires after honour. For this makes
all God's creatures equal in the eye of their Creator j
and therefore, as it obliges us to call the vileft worm
our filter, fo it transfers upon us the glory of the
brighteft archangel j we are all equally made to inherit
all t kings y are all equally heirs of God, and coheirs
with Chrift.
•
SECT.
Of the Rule of Life. 17 1
SECT. V.
OF THE REGARD DUE TO THE PLEASURES
AND PAINS OF SELF-INTEREST IN FORM-
ING THE RULE OF LIFE.
PROP. LXV.
"The Pleqfures of Self -inter eft eught not to be made a
•primary Purjuit.
SELF-INTEREST is of three kinds, as has been al-
ready explained, viz.
Firft, Grofs felf-intereft, or the purfuit of the
means for obtaining the pleafures of fenfation, ima-
gination, and ambition.
Secondly, Refined felf-intereft, or the purfuit of
the means for obtaining the pleafures 'of fympathy,
theopathy, and the moral fenfe.
Thirdly, National felf-intereft, or the purfuit of
fuch things, as are believed to be the means for
obtaining our greateft pofiible happinefs, at the fame
time that we are ignorant, or do not confider, from
what particular fpecies of pleafure this our greateft
pofiible happinefs will arife.
Now it is my defign, under this propofition, to
fhew, that none of thefe three kinds of felf-intereft
ought to be cherllhed and indulged as the law of
our natures, and the end of life; and that even
rational felf-intereft is allowable, only when it tends
to reftrain other purfuits, that are more erroneous,
and deftru&ive of our true happinefs.
I begin with the arguments againft grofs felf-
intereft.
Firft,
Of the Rule of Life.
Firft, then, We ought not to purfue the means for
obtaining the pleafures of fenfation, imagination,
and ambition, primarily, becaufe thefe pleafures
themfclves ought not to be made primary purfuits,
as has been fhewn in the three laft fedlions. The
means borrow all their luftre from the ends by
afibciation ; and, if the original luftre of the ends be
not fufficient to juftify our making them a primary
purfuit, the borrowed one of the means cannot. In
like manner, if the original luftre be a falfe light,
an ignis fatuusy that miflcads and feduces us, the
borrowed one muft miflead and feduce alfo. And
indeed, though we fometimes reft in the means for
obtaining the pleafures of fenfation, imagination, and
ambition, and defire riches, pofieflions of other kinds,
power, privileges, accomplifhments, bodily and men-
tal, for their own fakes, as it were ; yet, for the
moft part, they introduce an explicit regard to thefc
exploded pleafures, and confequently muft increafe
the corruption and falfe cravings, of our minds ;
and, if they did not, their borrowed luftre would
gradually languilh, and die away, fo that they would
ceafe to excite defire. It is to be added, that, if'
they be confidered and purfued as means, they will
be ufed as fuch, i. e. will actually involve us in the
•enjoyment of unlawful pleafures.
Secondly, The treafuring up the means of hap-
pinefs bears a very near relation to ambition. Thofe
who defire great degrees of riches, power, learning,
&c. defire alfo that their acquifitions fhould be
known to the world. Men have a great ambition
tor-fee thought happy, and to have it in their power
• to gratify themfelves at pleafure; and this oftentatious
; defign is one principal motive for acquiring all the
'fuppofed means of happinefs. The reafons there-
fore, which exclude ambition, muft contribute to
excJude felf-intereft alfo."
Thirdly,
Of tbe Rule of Life. 273
Thirdly, Grofs felf-intereft has a manifeft ten-
dency to deprive us of the pleafures of fympathy, and
to expofe us to its pains. Rapacioufnefs extinguilhes-
all fparks of good- will and generofity> and begets
endlefs relentments, jealoufies, and envies. And
indeed a great part of the contentions, and mutual
injuries, which we fee in the world, arife, becaufe
either one or both of the contending parties defire
more than an equitable fliare of the means of happi-
nefs. It is to be added, that grofs felf-intereft has a
peculiar tendency to incrcafe itftlf from the conftant
recurrency, and con'fequent augmentation, of the
ideas and defires that relate to Jelf, and the exclufion
of thofe that relate to others.
Now this inconfiftency of grofs felf-intereft with
fympathy would be fome argument againft it, barely
upon fuppofition, that fympathy was one neceffary
part of our natures, and which ought to have an
equal fhare with lenfation, imagination, and ambi-
tion ; but as it now begins to appear from the exclu-
fion of thefe, and other arguments, that more than
an equal fhate is due to fympathy, the oppofition
between them becomes a (till ftronger* argument
againft lelf-intereft.
Fourthly, There is, in like manner, an evident
oppofition between grofs felf-intereft, and the plea-^
lures of theopathy, and of the moral fcnfe, and, by
coniequence, an infuperable objection to its being
made our primary purfuit, deducibls from thefe
cflential parts of our nature.
Fifthly, Grofs felf-intereft, when indulged, de-
vours many of the pleafures of lenfation, and 4HK)ft
of thofe of imagination and ambition, /. e. many of.*
the pleafures from which ic takes its rife. This is
peculiarly true and evident in the love of money j*'
but it holds alfo, in a certain degree, with refpefit to"
the other felfifh purfuits. It muft therefore deftroy
itfelf in part, as well as the pleafures of fympathy,
VOL. II. T theopathy.
Pf the Rule of Life.
theopathy, and the moral fenfe, with the refined
felf-intereft grounded thereon. And thus it happens,
that in very avaricious perfons nothing remains but
fenfuality, fenfual felfifhnefs, and an uneafy hanker-
ing after money, which is a more imperfect ftate,
than that in which they were at their firit fetting off
in infancy. Some of the ftronger and more ordinary
fenfible pleafures and pains, with the defires after
them, muft remain in the mod fordid, as long as they
carry their bodies about with them, and are fubjected
'to the cravings of the natural appetites, and to the
impreffions of external objects. But a violent paffion
for money gets the better of all relifti for the
elegancies and amufements of life, of the defire of
honour, love, and efteem, and even of many of
the fenfual gratifications. Now it cannot be, that a
purfuit which is fo oppofite to all the parts of our
nature, fhould be intended by the author of it for our
primary one.
Sixthly, Men, in treafuring up the means of hap-
pinefs without limits, feem to go upon the fuppofi-
tion, that their capacity of enjoying happinefs is
infinite -, and confequently that the (lock of happinefs,
laid up for them to enjoy hereafter, is proportional to
the flock of means, which they have amafied to-
gether. But our capacity for enjoying happinefs is
narrow and fluctuating; and there are many periods,
during which no objects, however grateful to others,
can afford us pleafure, on account of the diforder of
our bodies or minds. If the theory of thefe papers
be admitted, it furnifhes us with an eafy explanation
of $fyis matter, by (hewing that our capacity for
receiving pleafure depends upon our aflbciations, and
upon the ftate of the medullary fubftance of the
brain ; and confequently that it muft fail often, and
•correfpond very imperfectly to the objects, which are
ufually called pleafurable ones.
Seventhly,
Of the Rule of Life. 275
Seventhly, It is very evident in faft, that felf-
interefted men are not more happy than their neigh-
bours, whatever means of happinefs they may poffefs.
I prefume indeed, that experience fupports the rea-
foning already alleged; but, however that be, it cer-
tainly fupports the conclufion. Nay, one ought to
fay, that covetous men are, in general, remarkably
miserable. The hardihips, cares, fears, ridicule and
contempt, to which they fubject themfelves, appear
to be greater evils, than what fall to the fhare of
mankind at an average.
Eighthly, One may put this whole matter in a
fhort and obvious light, thus : the purfuit of the
means of happinefs cannot be the primary one, be-
caufe, if all be means, what becomes of the end ?
Means, as means, can only be pleafant in a deriva-
tive way from the end. If the end be feldom or
never obtained, the pleafure of the means muft lan-
gaifli. The intellectual pleafures, that are become
ends by the entire coalefcence of the afibciated par-
ticulars, fade from being diluted with the mixture of
neutral circumftances, unlefs they be perpetually
recruited. A felfilh expectation therefore, which is
never gratified, muft gradually languilh.
I come now, in the fecond place, to (hew that re-
fined felf-intereft, or the purfuit of the means for ob-
taining the pleafures of fympathy, theopathy, and the
moral fcnfe, ought not to be made a primary purfuit.
A perfon who is arrived at this refined felf-intereft,
muft indeed be advanced fome fteps higher in the
fcale of perfection, than thofe who are immerfed in
grots felf-intereft ; inafmuch as this perfon muft have
overcome, in fome meafure, the grofs pleafures
of fenfation, imagination, and ambition, with the
grofs felf-intereft thereon depending, and have made,
fome confiderable progrefs in fympathy, theopathy,
and the moral fenfe, before he can make it a queftion
whether the purfuit of refined fe'if-intereft ought
T 2 to
276 . Of the Rule of Life.
to be his primary purfuit or no. However, that it
ought nor, that this would detain him, and even
bring him lower in the fcale of perfection, will appear
from the following reafons.
Firft, Many of the objections which have been
brought againft grofs felf-intereft, retain their force
againft the refined, though in a lefs degree. Thus
refined felf-intereft puts us upon treafuring up the
fame means as the grofs j for the perfons, who arc
influenced by it, confider riches, power, learning,
&c. as means of doing good to men, bringing glory
to God, and enjoying comfortable reflections in their
own minds in confequence thereof. But the defire
of riches, power, learning, muft introduce ambition,
and other defilement^, from the many corrupt
affbciations that adhere to them. In like manner,
refined felf-intereft has, like the grofs, a tendency
to deftroy the very pleafures from which it took its
rife, *'. e. the pleafures of fympathy, theopathy, and
the moral fenfe j it cannot afford happinefs, unlefs
the mind and body be properly difpofed ; it does
not, in fact, make men happy j but is the parent
of diffatisfaction, murmurings, and aridity ; and,
being profefledly the purfuit of a bare means,
involves the abfurdity of having no real end in view.
It may not be improper here for the reader juft
to review the objections made above to grofs felf-
intereft.
Secondly, Refined felf-intereft, when indulged, is
a much deeper and more dangerous error than the
grofs, becauie it flickers itfelf under fympathy, theo-
pathy, and the moral fenfe, fo as to grow through
their protection \ whereas the grofs felf-intereft, being
avowedly contrary to them, is often ftifled by the
increafe of benevolence and companion, of the love
and fear of God, and of the fenfe of duty to him;
Thirdly, It is allied to, and, as it were, part of
the foregoing objection, which yet deferves a parti-
cular
Of the Rule of Life. 277
cular confederation, that the pride attending on refi-
ned felf-imereft, when carried to a certain height,
is of an incorrigible, and, as it were, diabolical nature.
And, upon the whole, we may obferve, that as
grofs felf-intereft, when it gets polTeflion of a man,
puts him into a lower condition than the mere fenfual
brutal one, in which he was bornj ib refined felf-
intereft, when that gets poflefiion, deprefles him ftill
farther, even to the very confines of hell. However,
it is ftill to be remembered, that fome degree muft
arife in the beginning of a religious courfe; and that
this, if it be watched and refilled, is an argument of
our advancement in piety and virtue. But the bed
things, when corrupted, often become the worft.
I come now, in the laft place, to confider what
objections lie againfb rational felf-intereft, as our
primary purfuit.
Now here it may be alleged, Firft, That as we
cannot but defire any particular pleafure propofed to
us, as long as the, aflbciations, which formed ir,
fubfilt in due ftrength ; fo, when any thing is be-
lieved to be the means of attaining our greateft poffible
happinefs, the whole frame of our acquired nature
puts us upon purfuing it. Rational felf-intereft mult
therefore always have a necdFary influence over
us.
Secondly, It may be alleged, that I have myfelf
made rational fclf-intereft the bafis of the prefent
inquiry after the rule of life, having fuppofed all along,
thac our greateft poflible happinefs is the object of
this rule.
And it certainly follows hence, that rational felf-
intereft is to be put upon a very different footing
from that of the grofs and refined ; agreeably to
which the fcriptures propofe general and indefinite
hopes and fears, and efpecially thofe of a future
ftate, and inculcate them as good and proper
motives of action. But then, on the other hand, the
T 3 fcriptures
ay 3 Of the Rule of Life.
fcriptures inculcate many other motives, difttn& from
hope and fear; fuch as the love of God and our,
neighbour, the law of our minds, &c. i. e. the
motives of fympathy, theopathy, and the moral fenfe,
as explained in this work. And we may fee from
the reafoning ufed in refpect of grofs and refined
ielf-intereft, that a conftant attention to that which
is the moft pure and rational, to the moft general
hopes and fears, would extinguifh our love of God
and our neighbour, as well as the other particular
defires, and augment the ideas and defires, which
centre immediately and directly in Jelf, to a mon-
ftrous height. Rational felf-intereft may therefore
be faid to lie between the impure motives of fenfa-
tion, imagination, ambition, grofs felf-intereft, and
refined felf-intereft, on the one hand, and the pure
ones of fympathy, theopathy, and the moral fenfe,
on the other; fo that when it reftrains the impure
ones, or cherifhes the pure, it may be reckoned
a virtue j when it cherilhes the impure, or damps
the pure, a vice. Now there are inftances of both
kinds, of the firft in grofsly vicious perfons, of the
laft in thofe that have made confiderable advance-
ment in piety and virtue. In like manner the im-
pure motives of fenfation, imagination, &c. differ
in degree of impurity from each other j and there-
fore may be either virtues or vices, in a relative
way of fpeaking. It feems, however, moft con-
venient, upon the whole, to make rational felf-
intereft the middle point; and this, with all the other
reafoning of this paragraph, may ferve to fhew, that
it ought not to be cultivated primarily. But I (hall
have occafion to confidcr . this matter farther under
the next proportion but one, when I come to deduce
practical obfervations on felf-intereft and (elf-anni-
hilation.
It may be reckoned a part of the grofs and refined
fdf-interefts, to fecure ourfelves againft the hazards
of
Of the Rule of Life. 279
of falling into the pains of the other fix clafies, and
a part of rational felf-intereft, to provide againft our
greateft danger j and it might be (hewn in like manner,
that neither ought thefe to be primary purfuits.
PROP. LXVI.
A JlriB Regard to the Precepts of Benevolence, Piety,
and the moral Senfe> favours even grofs Self -inter eft ;
and is the only Method, by which the refined and
rational can bejecured.
HERE we may obferve,
Firft, That fince the regard to benevolence",
piety, and the moral fenfe, procures the pleafures of
fenfation, imagination, and ambition, in their great-
eft perfection for the moft part ; it muft favour grofs
felf-intereft, or the purfuit of the means of thefe.
Secondly, This regard has, in many cafes, an
immediate tendency to procure thefe means, *. <?.
to procure riches, power, learning, &c. And
though it happens fometimes, that a man muft fore-
go both the means for obtaining pleafure, and plea-
fure itfelf, from a regard to duty ; and happens often,
that the beft men have not the greateft (hare of the
means ; yet it feems that the beft men have, in gene-
ral, the faireft profpeft for that competency, which
is moft fuitable to real enjoyment. Thus, in trades
and profefiions, though it feldom is obferved, that
men eminent for piety and charity amafs great wealth
(which indeed could noc well confift with thefe vir-
tues) j yet they are generally in affluent or eafy cir-
cumftances, from the faithful difcharge of duty, their
prudence, moderation in expences, &c. and fcarce
ever in indigent ones. A fenfe of duty begets a de-
fire to difcharge itj this recommends to the world,
to the bad as well as to the good ; and, where there
. T 4 are
ago Of the Rule of Life.
are inftances Apparently to the contrary, farther in-
formation will, for the moft part, difcover fome
fccret pride, negligence, or imprudence, /'. e. fome-
thing contrary to duty, to which the pei Ton's ill fuc-
cefs in refpcct of this world may be afcribed.
Thirdly, A regard to duty plainly gives the greateft
capacity for enjoyment ; as it fecures us againft thofe
disorders of body and mind, which render the natural
objefts of pleafure infipid or ungrateful.
Fourthly, As to refined felf-intereft, or the pur-
fuit of the means for obtaining the pleafures of
fympathy, theopathy, and the moral fenfe, it appears
at firft fight, that a due regard to thefe muft pro-
cure for us both the end, and the means.
Fifthly, However the grofs or refined felf-imereft
may, upon certain occafions, be difappointed, the
rational one never can, whilft we acT: upon a princi-
ple of duty. Odr future happinefs muft be fecured
thereby. This the profane and profligate, as far as
they have any belief of God, providence, or a future
ftate (and I prefume, that no one could ever arrive
at more than fcepticifm and uncertainty in thefe
things), allow, as well as the devout and pious chrif-
tiarj. And, when the rational felf-intereft is thus
lecured, the difappointments of the other two be-
come far lefs grievous, make far lefs impreffion upon
the mind. He that has a certain reverfion of an
infinite and eternal inheritance, may be very indiffer-
ent about prefent pofieflions.
PROP. LXV1I.
9"0 deduce' practical Obfervations on Self-intereft and
Self- annihilation.
SELF-INTEREST being reckoned by fome writers
the only ftable point upon which a fyftem of mo-
rality can be erected, and felf-annihilation by others
the
Of the Rule of Lift. 281
the only one in which man can reft, I will here
endeavour to reconcile thefe two opinions, giving at
the fame time both a general defcription of what
pafles in our progrefs from felf-intereft to felf-anni-
hilation, and fome fhort hints of what is to be ap-
proved or condemneid in this practice.
Firft, then, The vicious pleafures of fenfation, ima-
gination, and ambition, being often very expenfive,
are checked by the grofieft of all the felf-interefts,
the mere love of money; and the principle upon
which men a6l in this cafe is efteemed one fpecies
of prudence. This may be tolerated in others,
where it is not in our power to infufe a better motive j
but, in a man's felf, it is very abfurd to have
recourfe to one, which muft leave fo great a defile-
ment, when others that are purer and ftronger, rational
felf-intereft particularly, are at hand-.
Secondly, The deiire of bodily and mental accom-,
plifhments, learning particularly, considered as means
of happinefs, often checks both the forementioned
vicious pleafures, and the love of money. Now
this kind of felf-intereft is preferable to the laft
indeed ; but it cannot be approved by any that are
truly folicitous about their own reformation and puri-
fication.
Thirdly, Grofs felf-intereft fomctimes excites per-
fons to external a&s of benevolence, and even of piety ;
and though there is much hypocrify always in thefe
cafes, yet an imperfect benevolence or piety is fome-
times generated in this way. However, one cannot
but condemn this procedure in the higheft degree.
Fourthly, As refined felf-intereft arifes from be-
nevolence, piety, and the moral fenle; fo, converfely,
it promotes them in various ways. But, then, as it
likewife checks their gtowth in various other ways,
it cannot be allowed in many cafes, and is, upon the
whole, rather to be condemned than approved.
More favour may be fhewn to it, where it reftrains
the
282 Of the Rule of Life.
the vicious pleafures of fenfation, imagination, and
ambition.
Fifthly, Rational felf-intereft puts us upon all the
proper methods of checking the laft- named vicious
pleafures with grofs and refined felf-intereft, and be-
getting in ourfelves the virtuous difpofitions of
benevolence, piety, and the moral fenfe. This part
of our progrefs is extremely to be approved, and
efpecially the laft branch of it.
Sixthly, The virtuous difpofitions of benevolence,
piety, and the moral fenfe, and particularly that of
the love of God, check all the foregoing ones, and
feem fufEcient utterly to extinguifh them at laft.
This would be perfect felf-annihilation, and refting
in God as our centre. And, upon the whole, we
may conclude, that though it be impoffible to begin
without fenfuality, and fenfual felfifhnefs, or to pro-
ceed without the other intermediate principles, and
particularly that of rational felf-intereft j yet we
ought never to be fatisfied with ourfelves, till we
arrive at perfect felf-annihilation, and the pure love
of God.
We may obferve alfo, that the method of deftroy-
i°g fetf> by perpetually fubftituting a lefs and purer
felf-intereft for a larger and grafter, correfponds to
fome mathematical methods of obtaining quantities
to any required degree of exactnefs, by leaving a
lefs and lefs error fine limite. And though abfolute
exactitude may not be poflible in the firft cafe, any
more than in the laft; yet a degree fufficient for
future happinefs is certainly attainable by a proper ufe
of the events of this life.
SECT
Of the Rule of Life. 283
SECT. VI.
OF THE REGARD DUE TO THE PLEASURES
AND PAINS OF SYMPATHY' IN FORMING
THE RULE OF LIFE.
PROP. LXVIII.
fbe Pleafures of Sympathy improve thofe of Senfation,
Imagination^ Ambition, and Self -inter eft -, and unite
with thofe of Theopathy, and the moral Senfe j they
are felf-confiftent, and admit of an unlimited Extent :
they may therefore be our primary Purfuit.
THAT the pleafures of fympathy improve thofe of
fenfation, imagination, ambition, and felf-intereft, by
limiting and regulating them, appears from the four
laft feftions.
Their union and entire coincidence with thofe of
theopathy are evident, inafmuch as we are led by
the love of good men to that of God, and back
again by the love of God to that of all his creatures
in and through him ; alfo as it muft be the will of
an infinitely benevolent being, that we fhould culti-
vate universal unlimited benevolence.
In like manner, they may be proved to unite and
coincide with the pleafures of the moral fenfe, both
becaufe they are one principal fource of the moral
fenfe, and becaufe this, in its turn, approves of and
enforces them entirely.
In order to prove their unlimited extent, let us fup-
pofe, as we did before of fenfation, that a perfon
took all opportunities of gratifying his benevolent
defires ;
284 Of the Rule of Life,
defires ; that he made it his fludy, pleafure, am-
bition, and conftant employment, either to promote
happinefs, or lefien, roifery, to go about doing good.
Firft, then, It is very-plain, that fuch a perfon
would have a very large field of employment. The
relations of life, conjugal, parental, filial, to friends,
ftrangers, enemies, to fuperiors,' equals, inferiors,
and even to brutes, and the neceffities of each, are
fo numerous, that, if we were not greatly wanting
in benevolent affections, we fhould have no want
of fit objects for them.
Secondly, As the occafions are fufficient to engage
our time, fo we may, in general, expect fuccefs.
Not only the perfons themfelves, to whom we in-
tend to do iervice, may be expected to concur, but
others alfo, in general ; inafmuch as benevolence
gains the love and efteem of the beholders, has a
perfuafivenefs and prevalence over them, and engages
them to co-operate towards its fuccefs. It is very
neceflary indeed, that all benevolent perfons fhould
guard againft the fallies of pride, felf-will, and paf-
fion, in themfelves, /. e. take care that their bene-
volence be pure ; alfo that it be improved by piety,
and the moral fenfe j elfe it is probable, that they
will meet with many difappointments. But this is no
argument againft the unlimited nature of benevo-
lence : it only tends to exclude the mixture and de-
filement of ill difpofitions ; and to fhew the neceflary
connection of the love of their neighbour with that
of God, and with the divine fignature of confcience,
which I all along contend for. When our bene-
volence is thus pure, and thus directed, it will fel-
dom fail of gaining its purpofe. And yet difap-
pointments muft fometimes happen to the pureft
benevolence j elfe our love of God, and refignation
to his will, which is the higheft principle of all,
could not be brought to perfection. But then this
w'Jl happen fo rarely as to make no -alteration in
our
Of the Rule of Life. 285
our reafonings, with refpect to the general ftatc
of things ; which kind of reafoning and certainty
is all that we are qualified for in our prefent con-
dition.
Thirdly, As the benevolent perfon may expect both
fufficient employment and fuccefs, in general ; fo it
4oes not appear from the experience of thofe who
make the trial, that the relifh for thefe pleafures
languifhes, as in other cafes j but, on the contrary,
that it gathers ftrength from gratification. We hear
men complaining frequently of the vanity and de-
ceitfulnefs of the other pleafures after poffeflion and
gratification, but never of thole of benevolence,
when improved by religion, and the moral fenfe.
On the contrary, thefe pleafures are greater in enjoy-
ment than expectation ; and continue to pleafe in
reflection, and after enjoyment. And the foregoing
hiftory of affociation may enable us to difcover how
this comes to pafs. Since the pleafures of bene-
volence are, in general, attended with fuccefs, and
are confident with, and productive of, the feveral
inferior pleafures in their due degree, as I have already
fliewn, and alfo are farther illuminated by the moral
and religious pleafures, it is plain, that they muft
receive freih recruits upon every gratification, and
therefore increafe perpetually, when cultivated as they
ought to be.
The felf-confiftency of benevolence appears from
the peculiar harmony, love, efteem, and mutual
co-operation, that prevail amongft ^benevolent per-
fons ; alfo from the tendency that acts of benevo-.
lence, proceeding from A to Bt have to excite cor-
refpondent ones reciprocally from B to A, and fo on
indefinitely. v We may obferve farther, that, when
benevolence is arrived at a due height, all our
defires and fears, all our fenfibilities for ourfelves, are
more or lefs transferred upon others by our love and
compaffion for them j and, in like mannner, that
when
286 Of the Rule of. Life.
when our moral fenfe is fufficiently eftablifhed and
improved, when we become influenced by what is fie
and right, our imperfect fenfibility for others lefiens
our exorbitant concern for ourfelves by being com-
pared with it, at the fame time that compaffion takes
off our thoughts from ourfelves. And thus bene-
volence to a fmgle perfon may ultimately become
equal to felf-intereft, by this tendency of felf-in-
tereft to increafe benevolence, and reciprocally of
benevolence to leflen felf-intereft ; though felf-intereft
was at firft infinitely greater than benevolence, i. e.
we, who come into the world entirely felfifh, earthly,
and , children of wrathy may at laft be exalted to the
glorious liberty of the Jons of Gody by learning to
love our neighbours as ourfelves : we may learn to
be as much concerned for others as for ourfelves, and
as little concerned for ourfelves, as for others j both
which things tend to make benevolence and felf-in-
tereft equal, however unequal they were at firft.
And now a new fcent begins to open itfelf to our
view. Let us fuppofe, that the benevolence of A is
very imperfect j however, that it confiderably exceeds
his malevolence ; fo that he receives pleafure, upon
the whole, from the happinefs of B, Cy D, &c.
/. e. from that of the fmall circle of thofe, whom he
has already learnt to call his neighbours. Let us
fuppofe alfo, that j?, C, D, &c. though affected
with a variety of pains, as well as pleafures, are
yet happy, upon the whole ; and that A, though he
does not fee this balance of happinefs clearly, yet
has fome comfortable general knowledge of it. This
then is the happinefs of good men in this prefent
imperfect ftate ; and it is evident, that they are great
gainers, upon the whole, from their benevolence.
At the fame time it gives us a faint conception of
^?'s unbounded happinefs, on fuppofition that he
confidered every man as his friend, his fon, his
neighbour, his fecond felf, and loved him as himfeif •,
and
Of the Rule of Life. 287
and that his neighbour was exalted to the fame un-
bounded happinefs as himfelf by the fame unlimited
benevolence. Thus A, B> C, J), &c. would all be-
come, as it were, new fets of fenfes, and perceptive
powers, to each other, fo as to increafe each other's
happinefs without limits ; they would all become
members of the myftical body of Chrift ; all have an
equal care for each other; all increafe in love, and
come to their full ftature, to perfect manhood, by
that which every joint Jupplieth : happinefs would cir-
culate through this myftical body without end, fo
as that each particle of it would, in due time, arrive
at each individual point, or fentient being, of the
great whole, that each would inherit all things.
To ftrengthen our preemptions in favour of bene-
volence, as the primary purfuit of life, ftill more;
let it be confidered, that its pleafures lie open to all
kinds and degrees of men, fince every man has it in
his power to benefit others, however fuperior or infe-
rior, and fince we all ftand in need of each other.
And the difference which nature has put between us
and the brutes, in making us fo much more dependent
upon, and neceflary to, each other from the cradle
to the grave, for life, health, convenience, plea-
fure, education, and intellectual accomplifhments,
fo much lefs able to fubfift fmgly, or even in fmall
bodies, than the brutes, may be confidered as one
mark of the fuperior excellence of the focial pleafures
to man. All the tendencies of the events of life,
ordinary and extraordinary, of the relations of life,
of the foregoing pleafures and pains, to connect us to
each other, to convert accidental, natural, inftittited
aflbciations into permanent coalefcenfes (for all this
is effected by the power of affociation fo much fpo-
ken of in thefe papers), fo that two ill men can fcarce
become known to each other familiarly, without
conceiving fome love, tendernefs, compaffion,
complacence for each other, are arguments to the
fame
288 Of the Rule of Life.
fame purptofe. And our love to relations and friends,
that have particular failings, teaches us to be more
candid towards others, who have the like failings.
At the fame time it fhews the confiftency of bene-
volence with itfelf, and its tendency to improve it-
felf j that we love, efteem, aflift, and encourage the
benevolent more than others ; fo that a benevolent
action not only excites the receiver to a grateful
return, but alfb the by- dander to approve and
reward j and the benevolent man receives an hun-
dred fold even in this world. But it would be
endiefs to purfue this. Benevolence is indeed the
grand defign and purport of human life, of the
prefent probationary flare ; and therefore every cir-
cumftance of human life mud point to it, directly
or indiredly, when duly confidered.
COR. i. Since benevolence now appears to be a
primary purfuit, it follows, that all the pleafures of
malevolence are forbidden, as being fo many direct
hinderances and bars to our happinefs. The plea-
fures of fenfation, imagination, ambition, and felf-
intereft, may all be made confident with benevolence,
when limited by, and made fubjedt to it, at lead in
this imperfect date ; but thofe of malevolence are
quite incompatible with it. As far as malevolence is
allowed, benevolence mud be dedroyed ; they are
heat and cold, light and darknefs, to each other.
There is, however, this exception i that where wifh-
ing evil to fome, difpofes us to be more benevolent
upon the whole, as in the cafe of what is called a
jud indignation againd vice, it may perhaps be tole-
rable in the more imperfect kinds of men, who have
need of this direction and incitement to keep them
from wandering out of the proper road, and to help
them forward in it. But it is extremely dangerous to
encourage fuch a difpofition of mind by fatire, in-
vective, difpute, however unworthy the opponent
may be, as thefe practices generally end in rank
malevolence
O/ the Rule of Life. 289
malevolence at laft. The wrath of man worketh no!
the righteoufnefs of God.
COR. 2. As we mud forego the pleafures of male-
volence, fo we muft patiently and refolutely endure
the pains of benevolence, particularly thofe of com-
panion. But we fhall not be lofers upon either of
thefe accounts. The pleafures of the moral fenfe,
\vhich refult from thefe virtues, will in the firfl cafe
compcnfate for what we forego, and in the laft over-
balance what vve endure. Befides which, mercy and
forgivenefs are themfelves pleafures, and productive
of many others in the event; and companion gene-
rally puts us upon fuch methods, as both make the
afflicted to rejoice, arid beget in ourfelves a ftronger
difpofuion to rejoice With them. However, we
may learn from thefe two corollaries, that as our
paffage through the four inferior, and, as it were
forbidden-, clafles of pleafure and pain, is not entire
felf-denial and fufferance, fo fome degrees of thefe
are neceflary in refpetft of the three fupeiior clafles.
.We muft weep with thofe that weep, as well as rejoice
with thofe that rejoice. In like manner, theopathy,
and the moral fenfe, are the occafions of fome pain,
as well as of great and lading pleafure > as will appear
hereafter. Now all this mixture of pain with plea-
fure in each clafs, as alfo the difficulty which we find
in bringing the inferior clafles into a due fubordina-
tion to the fuperior, are confequences and marks of
our fallen and degenerate ftate,
COR. 3. As benevolence is thus fupported by
many direct arguments, fo there are fimilar and
oppofite arguments, which fhew that malevolence is
the bane of human happinefs; that ic occafions mi-
fery to the doer, as well as to the fufferer ; that it is
infinitely inconfiftent with itfelf, and with the courfe
of nature; and that it is impofiible, that it mould
fubfift for ever. Now thefe become fo many indirect
ones for benevolence, and for our making it the
VOL. II. U fupreme
290 Of tie Rule of Life.
fupreme pleafure and end of our lives. In order to
make this appear more fully, let us take a furvey of
human life on the reverie fide to that which we
have before confidered. We (hall there fee, that in-
juries are increafed in various ways by reciprocation,
till at laft mutual fufferings oblige both parties to
defift ; that the courfe and conftitution of nature
give us numberlefs admonitions to forbear j and that
the hand of every man, and the power of every
thing, are againft the malevolent : fo that, if we
Ihould fuppofe the beings A> B, C, Z), &c. to be
purely malevolent, to have each of them an indefinite
number of enemies, they would firft ceafe from their
enmity on account of their mutual fufferings, and
become purely felfifh, each being his own fole friend
and protector; and afterwards, by mutual good of-
fices, endear themfelves to each other ; fo that at laft
each would have an indefinite number of friends, /. e.
be indefinitely happy. This is indeed a kind of fup-
pofition; but its obvious correfpondence with 'what
we fee and feel in real life, is a ftrong argument
both of the infinite goodnefs of God, and of the con-
fequent doctrine of the tendency of all beings to
unlimited happinefs through benevolence. For the
beings A> B, C, D, &c. could no more ftop at pure
felfiihnefs, or any other intermediate point, than
they could reft in pure malevolence. And thus the
arguments, which exclude pure malevolence, necef-
farily infer pure unlimited benevolence.
PROP.
Of the Rule of Life. 291
PROP. LX1X.
70 deduce practical Rules 'for augmenting the bene-
volent Affections^ and fupprejfing the malevolent ones,
FOR this purpofe we ought, Firft, Diligently to
practife all fuch acts of friendship, gcnerofity, and
compaffion, as our abilities of any kind extend to ;
and rigoroufly to refrain from all fallies of anger,
refentment, envy, jealoufy, &c. For though onr
affections are not directly and immediately fubject
to the voluntary power, yet our actions are; and
confequently our affections alfo mediately. He that
at firft practifes ads of benevolence by conftraint,
and continues to practife them, will at lad have
afibciated fuch a variety of pleafures with them,
as to transfer a great inftantaneous pleafure upon
them, and beget in himfelf the affections from which
they naturally flow. In like manner, if we abftain
from malevolent actions, we fhall dry up the ill
paffions, which are their fources.
Secondly, It will be of great ufe frequently to
reflect upon the great pleafures and rewards attending
on benevolence, alfo upon the many evils prcfent and
future, to which the contrary temper expofes us.
For thus we (hall likewiie transfer pleafure and pain
by affociation upon thefe tempers refpectively j and
rational felf-intereft will be made to beget pure bene-
volence, and to extinguilh all kinds and degrees of
malevolence.
Thirdly, It is neceflary to pray frequently and
fervently (/'. e. as far as we can excite fervour by our
voluntary powers) for others, friends, benefactors,
ftrangers, enemies. All exertions of our affections
cherifh them; and thofe made under the more imme-
diate fenfe of the divine attributes have an extraor-
U 2 dinary
292 Of tie Rule of Life.
dinary efficacy this way, by mixing the love, awe,
and other exalted emotions of mind attending our
addreffes to God, with our affections towards men,
fo as to improve and purify them thereby. Petitions
for the increafe of our benevolence, and fuppreffion
of our malevolence, have the fame tendency.
Fourthly, All meditations upon the attributes of
God, and particularly upon his infinite benevolence to
all his creatures, have a ftrong tendency "to refine
and augment our benevolent affections.
Fifthly, The frequent confederation of our own
mifery, helpleffnefs, finfulnefs, entire dependence
upon God, &c. raifes in us compaffion for others, as
well as concern, and earned defires and prayers, for
ourfelves. And companion is, in this imperfect
probationary ftate, a mod principal part of our bene-
volent affections. . i ',
PROP. LXX.
T0- deduce praftical Rules for the Conduft of Men
towards each other in Society.
SINCE benevolence is now proved to be a primary
purfuit, it follows, that we are to direct every action
fo as to produce the greareft happinefs, and the leaft
mifery, in our power. This is that rule of focial
behaviour, which univerfal unlimited benevolence
inculcates.
But the application of this rule in real life is
attended with confiderable difficulties and perplexities.
It is impofiible for the mod fagacious and experienced
perfons to make any accurate eftimate of the future
confequences of particular actions, fo as, in all the
variety of circumftances which occur, to determine
juftly, which action would contribute mod to aug-
ment happinefs and leffen mifery. We mud there-
fore, indead of this mod general rule, fubditute
others lefs general, and fubordinate to it, and which
admit
Of the Rule of Life. 293
admit of a more commodious practical application.
Of this kind are the ten rules that follow. Where
they coincide, we may fuppofe them to add ftrength
to each other ; where they are oppcfite, or feemingly
fo, to moderate and reftrain one another ; fo as that
the fum total (hall always be the bed direction in our
power for promoting the happinefs, and leffening the
mifery, of others.
The firft rule is obedience to the fcripture pre-
cepts in the natural, obvious, and popular meaning
of them. That this muft, in general, contribute to
public good, needs no proof: piety and benevolence
evidently coincide here, as in other cafes. The fcrip-
ture precepts are indeed themfelves, the rule of life.
But then there is the fame fort of difficulty in ap-
plying them accurately to particular cafes, as in ap-
plying the above-mentioned mod general rule, by
means of an eftimate of the confequences of actions.
It is impoffible, in many particular cafes, from the
nature of language, to determine whether the action
under confideration come precifely under this or that
fcripture precept, interpreted literally, as may appear
from the endlefs fubtleties and intricacies of cafuiftical
divinity. However, it cannot but be that the common
and popular application muft, for the mod part, di-
rect us to their true intention and meaning. Let every
man therefore, in the particular circumftances of real
life, recollect the fcripture precepts, and follow them
in their firft and moft obvious fenfe, unlefs where this
is ftrongly oppofite to fome of the following rules ;
which yet will feldom happen.
Secondly, Great regard muft be had both to our
own moral lenfe, and to that of others. This rule
coincides remarkably with the foregoing. They are
together the chief fupports of all that is good, even
in the moft refined and philofophical, as well as in
the vulgar j and therefore muft not be weakened, or
explained away.
U 3 Thirdly,
294 Of the Ruk °f Life.
Thirdly, It is very proper in all deliberate actions
to weigh, as well as we can, the probable confe-
quences on each fide, and to fuffer • the balance to
have fome influence in all cafes, and the chief where
the other rules do not interfere much, or explicitly.
But to be determined by our own judgments as to
confluences, in oppofition to the two foregoing
rules, or to t-hofe that follow, favours much of pride,
and is often only a cloak for felf-intereft and mali-
ctoufnefs.
Fourthly, The natural motions of good-will, com-
paffion, &c. muft have great regard paid to them,
led we contract a philofophical hardnefs of heart,
by endeavouring or pretending to aft upon higher
and more extenfively beneficial views, than vulgar
minds, the fofcer fex, &c. Some perfons carry
this much too far on the other fide, and encourage
many public mifchiefs, through a falfe mifguided
tendernefs to criminals, perfons in diftrefs through
prefent grofs vices, &c. For the mere inftantaneous
motions of good-will and compaflion, which are
generated in fo many different ways in different per-
fons, cannot be in all more than a good general
direction for promoting the greateft good.
Fifthly, The rule of placing ourfelves in the
feveral fituations of all the perfons concerned, and
inquiring what we fhould then expect, is of excellent
ufe for directing, enforcing, and retraining our
actions, and for begetting in us a ready, conftant
fenfe of what is fit and equitable.
Sixthly, Perfons in the near relations of life,
benefactors, dependents, and enemies, feem to have,
in moft cafes, a prior claim to ilrangers. For the
general benevolence arifes from our cultivation of
thefe particular fources of it. The root muft there-
fore be cherifhed, that the branches may flourifh, and
the fruit arrive to, its perfection.
Seventhly,
Of the Rule of Life. 295
Seventhly, Benevolent and religious perfons have,
all other circumftances being equal, a prior claim to
the reft of mankind. Natural benevolence itfelf
teaches this, as well as the moral fenfe. But it is
like wife of great importance to the public, thus to
encourage virtue. Not to mention, that all oppor-
tunities and powers become more extenfively benefi-
cial, by being entrufted with defervirig perfons.
Eighthly, Since the concerns of religion, and a
future ftate, are of infinitely more importance than
thofe which relate to this world, we ought to be
principally folicitous about the eftablifhment and pro-
motion of true and pure religion, and to make all our
endeavours concerning temporal things fubfervient
to the precepts for teaching all nations, and for
carrying the everlafting gofpel to the ends of the
earth.
Ninthly, We ought to pay the ftricleft regard to
truth, both with refpect to affirmations and promifes.
There are very few inftances, where veracity of
both kinds is not evidently conducive to public goodj,
and falfehood in every degree pernicious. It follows
•therefore, that, in cafes where appearances are other-
wife, the general regard to truth, which is of fb
much confequence to the world, ought to make
us adhere inviolably to it; and that it is a moft dan-
gerous practice to falfify, as is often done, from falfe
delicacy, pretended or even real officioufnefs, falle
fhame, and other fuch difingenuous- motives, or even
from thofe that border upon virtue. The harm
which thefe things do, by creating a mutual diffi-
dence, and difpofition to deceive, in mankind, is
exceedingly great ; and cannot be counterbalanced
by the prefent good effefts, afligned as the reafons
for this practice. Yet ftill the degrees are here, as
in other cafes, fo infenfible, and the boundaries fo
nice, that it is difficult, or even impoffible, to give
any exact rule. A direct falfeuood feems fcarce to
U 4 admit
296 Of the Rule of Life.
admit a toleration, whatever be thrown into the op-
pofite fcale ; unlefs in cafes of madnefs, murder to
(DC prevented, &c. Equivocations, concealments,
pretences, are in general unjuftifiable j but may
perhaps be fometimes allowed. The wifdom of the
ferpent joined to the innocence of the dove, or
chriftian prudence to chriftiafl fimplicity and cha-
rity, will generally enable men to avoid all difficul-
ties. There is fcarce any thing which does greater
violence to the moral fenfe in well educated perfons,
than difingenuoufnefs of any kind, which is a ftrong
argument againft it. Lies and liars are particularly
noted in the prophetical writings, and the great fin
of idolatry is reprefemed under this image. As to
falfe oaths, affirmative or promiffory, there feems
to be no poffible reafon fufficient to jultify the vio-
lation of them. The third commandment, and the
reverence due to the divine majefty, lay an abfolute
reftrainr, here.
Tenthly, Obecjience to the civil magiftrate is a
fubordinate general rule of the utmoft importance.
It is evidently for the public good, that every mem-
ber of a ftate mould fubmit to the governing power,
whatever that be. Peace, order, and harmony,
refult from this in the general ; confufion and mif-
chief of all kinds from the contrary. So that though
it may and muft be fuppofed, that difobcdience,
in certain particular cafes, will, as far as the fingle
aft, and its immediate confequences, are confidered,
contribute more to public good, than obedience;
yet, as it is a dangerous example to others, and
will probably lead the peribn himfelf into other in-
ftances of difobedience afterwards, &c. difobedience
in every cafe becomes deftruftive of public happinefs
upon the whole. To this we may. add, that as
part of our _ notions of, and regards to, the Deity,
are taken from the civil magiftrate ; fo, converfely,
the magiftrate is to be confidered as God's vicegerent
on
Of the Rule of Life. 2-97
on earth ; and all oppofuion to him weakens the
force of religious obligations, as well as of civil
ones; and if there be an oath .of fidelity and fub-
miffion, or even a bare promife, this will give a
farther fanclion. Laftly, the precepts of the New
Teftament given under very wicked governors, and
the whole tenor of it, which fuppofes chriftians to
have higher views, and not to intermeddle with
the kingdoms of this world, enjoin an implicit
fubmifiion.
We ought therefore, in confeqqence of this tenth
rule, to reverence all perfons in authority ; not to
pafs hafty cenfures upon their a&ions j to make
candid allowances on* account of the difficulties of
government, the bad education of princes, and per-
fons of high birth, and the flatteries^ and extraor-
dinary temptations, with which they are furrounded ;
to oblerve the laws ourfelves and promote the ob-
fervance of them, where the penalties may be evaded,
or are found inefficient ; to look upon property as
a thing abfolutely determined by the laws; fo that
though a man may and ought to recede from what
the law would give him, out of compaffion, gene-
rofity, love of peace, view of the greater good
to the whole, &c. yet he muft never evade, ftrain,
or in any way do violence to the laws, in order to
obtain what he may think his own according to
equity; and wherever he has offended, or is judged by
lawful authority to have offended, he muft fubmit to
the punilhment, whatever it be.
Here two things may be objected in refpect of this
tenth rule: Fir ft, That the duty to magiftrates ought
to be deduced from the origin of civil government.
Secondly, That it is lawful to refift the fupreme
magiftrate openly, in thofe "cafes, where the good
confequences of open refiftance appear in the ultimate
refuk to overbalance the ill confequences.
To
298 Of the Rule of Life.
To the firft I anfwer, that we here fuppofe be-
nevolence to be the rule of duty, public good the
end of benevolence, and fubmiffion to magiftrates
the means of promoting the public good. Unlefs
therefore fomething can be objected to one of thefe
three pofitions, the conclufion, that fubmifiion to
magiftrates is a duty, muft ftand. It appears to me
alfo, that this method of deducing obedience to
magiftrates is much more fimple and direct, than that
from the origin of civil government. For the real
origin of civil government having been either the
gradual tranfition and degeneration of parental pa-
triarchal authority (which being originally directed
by pure love, and fupported by abfolute authority,
can never be paralleled now) into fmall monarchies
in the ancient world, of which we know nothing
accurately ; or the ufurped power of conquerors and
tyrants j or the delegated power of thofe, who in
difficult and factious times have gained over the
minds of the populace to themfelves, and balanced
the interefts and ambition of particulars againft one
another; it feems that little of ufe to public hap-
pinefs can be drawn from thefe patterns, where the
perfons concerned were either very little felicitous
about pxiblic happinefs, or very little qualified to
make a proper eftimate of the beft methods of
attaining it, or, laftly, were obliged to comply with
the prejudices, and eftablifhed cuftoms, of an igno-
rant head-ftrong multitude. The only pattern of
great ufe and authority appears to be the Jewijh Theo-
cracy. As to the fictitious fuppofition, that a fet
of philofophers, with all their natural rights about
them, agree to give up certain of thefe, in order to
preferve the reft, and promote the good of the
whole, this is too large a field. Befides, public
good muft either be made the criterion of natural
rights, and of the obligation to give them up,
&c. which would bring this hypothefis to coincide
with
Of the Rule of Life. 299
with the diredt obvious confideracions above-men-
tioned ; or, if any other criterion be afiumed, the de-
terminations will be falfe. This method of reafoning
has been adopted too fervilely, by the force which
affociation has over the human mind, from the tech-
nical methods of extending human laws to cafes not
provided for explicitly, and particularly from the rea-
fonings made uie of in the civil law. However, the
writers of this clafs have delivered many excellent
particular precepts, in relation to the duties both of
public and of private life j and therefore have deferved
well of the world, notwithftanding that their founda-
tion for the laws of nature and nations be liable to
the foregoing objections.
Secondly, It is faid, that there are certain cafes,
in which open refinance is lawful. And it mud be
owned, that where there is no oaih of allegiance, or
•where that oath is plainly conditional, cafes may be
put, where refiftance with all its confequences feems
more likely to produce public good, than non-refift-
ance. If therefore a man can lay his hand upon his
heart, and fairly declare, that he is not influenced by
ambition, felf-intereft, envy, refentment, &c. but
merely by tendernefs and good-will to the public,
I cannot prefume to fay, that he is to be feftrained,
or that chriftianity, that perfect lam of liberty, whofe
end is peace and good-will to meny fhould be made
an obftruction to any truly benevolent endeavours,
where chriftian liberty is not made ufe of as a cloak
for malicioufnejs. But thefe cafes are fo rare, that it
is needlefs to give any rules about them. In public
difturbances, when men's paflions are up, there are
fo many violences on all hands, that it is impoflible
to fay, which fide one would wilh to have uppermoft;
only there is always a prejudice in favour of the
laft eftablifhment, becaufe the minds of the multitude
may be quieted foonef by getting into the former
road.
joo Of the Rule of Life.
road. Rules of this kincbcan only be fuppofed to
relate to thofe that are difpofed to obey them, which
are very few in comparifon. If one could fuppofe,
that all would obey implicitly, no difturbance could
arife; if all difobey, it is infinite anarchy. There-
fore, of all the intermediate fuppofitions, thofe feem
to be the beft, in which moil: obey. In fhort, it
appears to be the duty of a good chriftian to fit
frill, and fuffer the children of this world to difpute
and fight about it j only fubmitting himfelf to the
powers in being, whatever they are (they cannot be
entitled to lefs regard than the heathen emperors, to
whom the apoftles enjoined obedience) for the fake
of peace and quietnefs to himfelf and others ; and, as
much as in him lies, moderating the heats and ani-
mofuies of parties againft each other. However, I
do not mean, that thofe who, according to the con-
ftituuon of a government, have an executive or le-
giflative power lodged with them, fhould not exert ^t
with authority. As to the cafe of oaths, no view of
public good can , be fufficient to fuperfede fo facred
an obligation. And thus it is not only allowed to,
buc even required of, a good chriftian, to be adive
in the defence of an eftablifhment, to which he has
given an oath to that purpofe.
Other rules, befides the ten foregoing, might be
afllgned, or thefe expreficd in a different way. J
have put down thofe which appear to me to be, in
fad, the chief principles of focial conduct to wife
and good men. They muft all be fuppofed to in-
fluence and interpret each other. Let a man only
divert himfelf of all felf-regards, as much as pofiible,
and love his neighbour as himfelf, and God above
all, and he will generally find fome point, and that
without much difficulty or perplexity, in which all
thefe rules unite to produce the greateil good, upon
the whole, to all the perfons concerned.
I proceed
Of the Rule of Life. 301
I proceed next to confider briefly the feveral
principal relations of life, and the duties arifing
from them, according to the foregoing or fuch like
ruJes.
The firft of thefe is that of hufband and wife.
The loving our neighbour as ourfelves begins here.
This is the fit ft inftance of it; and, where this love
is mutual and perfect, there an entire equality of
the two fexes takes place. The authority of the
man is only a mark of our prefent degenerate ftate,
by reafon of which dominion muft be placed fome-
where, and therefore in the man, as being of greater
bodily ftrength and firmnefs of mind. But this is
that kind of right or property, which men are ob-
liged to give up, though women are alfo obliged to
acknowledge it. Suppofe the fexes to fhare all their
joys and griefs perfectly, to have an entire concern
for each other, and efpecially fbf each other's eter-
nal welfare, and they are, as it were, reinftated in
paradife; and the dominion of the man over the
woman, with her fubjection, and confequent reluct-
ance, can only take place again upon their mutual
tranfgreffion. And though in this imperfect ftate it
feems impoflible, from the theory above given, for
any one to love another, in every branch of defire
and happinefs, entirely as himfelf; yet there appear
to be fuch near approaches to it in benevolent, de-
vout, married perfons, united upon right motives, as
to annihilate all confiderable, or even perceptible
diftinction. It is of the utmoft importance, that this
grand foundation of all benevolence be duly laid, on
account both of public and private happinefs. The
chief or only means of doing this is religion. Where
both parties have it in a high degree, they cannot fail
of mutual happinefs i fcarce, if one have it: where
both are greatly defective in this principal article, it
is almoft impofTible but diffenfionSj uneafinefs, and
mutual offences, (hould arife.
The
302 Of the Rule of Life.
The fecond great relation of life is that of parents
to children , the principal duty of which is the
giving a right education, or the imprinting fuch
aflbciations upon the minds of children, as may
conduct them fafe through the labyrinths of tliis
world to a happy futurity. Religion therefore here
again appears to be the one only neceffary thing.. It
"is the defign of the prefent chapter to fhew, that it
contributes as certainly to give us the maximum of
happinefs in this world, at lead the faired pro-
fpect of it, as to fecure it in the next. So that a
parent mutt be led to the inculcating virtue in every
view. The chief errors in education are owing
to the want of this perfuafion in a practical way ;
or to a falfe tendernefs and opinion of the parent,
whereby he is led to believe, or flatter himfelf, that
his child's nature is not fo degenerate and corrupt,
as to require frequent corrections and reftraints, with
perpetual encouragements and incentives to virtue
by reward, example, advice, books, converfation,
&c. Otherwife it would appear from the hiftory
of the mind, its affections and pafllons, before given,
that few children would mifcarry. Where due care
is taken from the firft, little feverity would ordi-
narily be necefiary; but, in proportion as this care
is neglected in the firft years, a much greater degree
of care, with high degrees of feverity both bodily
and mental, become abfolutely requifite to pre-
ferve from mifery here and hereafter. We fee that
men of the ordinary ftandard in virtue are feldom
brought to a ftate of repentance and falvation,
without great fufferings, both bodily and mental,
from difeafes, fad external accidents, deaths of
friends, lofs of fortunes, &c. How then can it
be fuppofed, that children can be brought into the
right way, without analogous methods, both bodily,
and mental, though gentler indeed, in proportion as
the child's age is more tender ? And this ought to
make
Of tbe Rule of Life. 303
make all affectionate parents labour from the earlieft
dawnings of underftanding and defire, to check the
growing obftinacy of the will ; curb all Tallies of
paffion j imprefs the deepeft, moft amiable, reveren-
tial, and awful apprehenfions of God, a future ftate,
and all facred things ; reftrain anger, jealoufy, felfifh-
nefs; encourage love, compaffion, generofity, for-
givenefs, gratitude ; excite, and even compel to,
fuch induftry as the tender age will properly admit.
For one principal end and difficulty of life is to
generate fuch moderate, varying, • and perpetually
actuating motives, by means of the natural fenfible
defires being alTociated with, and parcelled out upon
foreign objects, as may keep up a ftate of moderate
cheerfulnefs, and ufeful employment, during the
whole courfe of our lives : whereas fenfual, blind,
an uninformed defire prefles violently for immediate
gratification, is injurious to others, and deftroys its
own aims, or, at the beft, gives way only to fpleen
and diffatisfaction.
As to the otKer duties towards children, fuch as
care of their prefent and future health of body, pro- >
vifion of external neceffaries and conveniencies for
them, &c. they are fufficiently obvious, and can
fcarce be neglected by thofe, who are truly folicitous
about the principal point, a religious education.
The duties of children to. parents are fubmiffion,
obedience, gratitude even to the worft. For it can
fcarce be fuppofed, that children have not great ob-
ligations to their parents, upon the whole. And as
the love of parents to children may ferve to give
parents a feeling conviction of the infinite benevolence
of God our heavenly Father, fo the fubmiffion of
children to parents is the pattern of, and introduction
to, true religion ; and therefore is of infinite impor-
tance to be duly paid. Which may ferve as an
admonition both to parents, to fhew themfelves fie
vicegerents
304 Of the Rule of Life.
vicegerents of God, and to children to give them the
refpect due to them as fuch.
As the reciprocal duties between parents and chil-
dren are patterns of the reciprocal duties between
fuperiors and inferiors of all kinds ; fo the duties and
afFe'clions between brethren and fitters are our guides
and monitors in refpec"l of equals ; both which things
are intimated in thefe and fuch like fcripture phrafes j
intrcat an elder as a father y the younger men as brethren-,
love as brethren^ &c. The feveral events of child-
hood, the conjunction of interefts, the examples of
ocheiSj &c. irnprefs upon us a greater concern, love,
companion, &c. for all perfons nearly related to us
in blood, than for others in like circumftances. And
though the ultimate ratio of duty is to love every man
equally, becaufe we are to love every man as our-
felves ; yet fince our condition here keeps us in fome
degree the neceflary (laves of felf-love, it follows that
neither ought we to love all perfons equally, but our4
relations, friends, and enemies, preferably to utter
ftrangers ; left, in endeavouring to love all equally,
we eome not to love others more, but our brethren
lefs, than we did before.
The cleaving of our affections to all with whom
we have frequent pleafing intercourfes, with mutual
obligations, is the foundation of friendfliip ; which yet
cannot fubfift long, but amongft the truly religious.
And great care ought to be taken here, not to have
men's perfons in admiration, not to efteem our friend
a nonpareil. There is great pride and vanity in this,
juft as in the like opinions concerning ourlelves,
our children, pofleffions, &c. Such intimacies, by
exalting one above meafure in our love and efteem,
muft deprefs others ; and they generally end in jea-
loufies and quarrels, even between the two inti-
mates. All men are frail and imperfed, and it is
a great injury to any man, to think more highly of
him than he deferves, and to treat him fo. Our
regards
Of the Rule of Life. 305
regards cannot continue long drained up to an un-
natural pitch. And if we confider, that we all have
a proper bulincfs in life, which engages us in a
variety of chriltian actions, and confequemly of
friendfhips and intimacies, this peculiar attachment
of one perfon to another of the fame fex will appear
inconfiftent with the duties of life. Where the fexes
are different, fuch an attachment is either with a
view to marriage, or elfe it becomes liable to ftill
greater objections.
As to enemies, the forgiving them, praying for
them, doing them good offices, companion to them
as expofing themfelves to fufferings by a wrong
behaviour, the ienfe of our having injured them,
which is generally the cafe more or lefs, &c. have in
generous and religious men a peculiar tendency to
excire love and compaflion for them.
The laft relation which I (hall confider is that
of magistrates, i. e. the perfons who in each fociety
have the legiQativc or executive powers, or both,
committed to them. The duty arifing from this re-
lation may be diftinguifhed into two branches. Firft,
That towards the perfons over whom the magiftrate
prefides j lecondiy, that towards other dates.
In refpect of the firft, we may at once affirm, that
the principal care of a magiftrate, of the father of
a people, is to encourage and enforce benevolence
and piety,, the belief and practice of natural and
revealed religion ; and to difcourage and reftrain
infidelity, profanenefs, and immorality, as much as
pofiible. And this,
Firft, Becaufe the concerns of another world are
of infinitely greater importance than any relating to
this ; fo that he who wilhes well to a people, and
prefides over them for their good, cannot but be
chiefly folicitous and induftrious in this particular.
r Secondly, Becaufe even the prefent well- being of
ftates depends entirely upon the private virtues of the
VOL. II. X feveral
306 Of the Rule of Life.
feveral ranks and orders of men. For the public
happinefs is compounded of the happinefs of the
feveral individuals compofing the body politic j
and the virtues of induftry, temperance, chaftity,
meeknefs, juftice, generofity, devotion, refignation,
&c. have a tendency to promote the happinefs
both of the perfons that poflefs them, and of
others.
It will therefore be the duty of the magiftrate,
in making and executing laws, to inquire which
method appears to be mod conducive to virtue in
the people, to purfue this fimply and fteadily, and
not to doubt but that all the fubordinate ends of go-
vernment, as thofe of increafing the riches and power
of the date, promoting arts and fciences, &c. will
be obtained in fuch degrees as they ought, as are
productive of real happinefs to the people, by the
fame means. But where it is doubtful what method
is mod conducive to virtue, there the fubordinate
ends are' to be taken into consideration, each accord-
ing to its value : juft as in the cafe of felf-intereft
i,n individuals •, where benevolence, piety, and the
moral fenfe, are entirely filent, there cool, rational
felf-intereft may, and, as it appears, ought to be
admitted as a principle of action.
As to foreign ftates, they, and confequently the
magiftrates who prefi4e over them, are under the
fame obligations, as private perfons are in refpect of
each other. Thus, fince a private perfon, in order
to obtain his own greateft happinefs, even in this
world, muft obey the precepts of benevolence, piety,
and the moral fenfe, with an abfolute and implicit
confidence in them ; fo ftates, i. e. their governors
or reprefentatives, ought to deal with each other
according to juftice, generofity, charity, &c. even
from the mere principle of intereft. For the reafon
is the fame in both cafes. If individuals be all
members of the fame myftical body, much more
are
Of the Rule of Life. 307
are ftates, /. e. large collections of individuals. They
ought therefore to have the fame care for each
other, as for themfelvesj and whoever is an aggref-
for, or injurious, muft expect to fuffer, as in private
life. 'They that take the fword Jhall peri/h by the
Jword. He that leadetb into captivity muft go into
captivity. Babylon mud receive double for all her in-
Jults upon other nations, &c. All which is verified
by obfervation, both in regard to private perfons,
and to ftates, as far as it is reafonable for us to
expect to fee it verified, in this our ignorance of the
real quantities of virtue and vice, and of happinefs
and mifery. But in all obfervations of this kind
we ought conftantly to bear in mind, that God's
judgments are unfearcbable, and his ways paft finding
outt in particular cafes, though fufficiently manifeft
in the general courfe and tenor of things. By the
laft he fhews us his moral attributes, his providence,
and his relation to us as our governor; by the firft:
he humbles the pride, rafhnefs, and felf- conceit, of
human underftanding.
It may not perhaps be improper here to fay fome-
thing concerning the lawfulnefs of war. Now this
regards either the magiftrate, or the fubjecl:. Firft,
then, it is very evident, that as private perfons
are, in general, prohibited by the law of C drift to
revenge themfelves, refift evil, &c. fo are ftates,
and confcquently, magiftrates. But then as private
perfons have, under chriftianity, that perfeft law
of liberty^ a power to punifti injuries done to them-
lelves, oppoie violence offered to themfelves, &c.
when their view in this is a finccre regard to
others, as affected by thefe injuries and violences,
fo magiftrates have a power, and by confequence
lie under an obligation, of the like kind, where
the real motive is tendernefs to their own people
in a juft caufe, or a regard to the general welfare
of their own ftate, and the neighbouring ones. Se-
X a condly,
308 Of tbe Rule of Life.
i
condly, Though it feems entirely unjuftifiable for
private perfons to enter upon the profeflion of war
wantonly, and with a view to riches, honours, &c.
cfpecially fince fo much violence and cruelty, and fo
many temptations, attend this profeflion j yet where
a perfon is already engaged, and has very urgent
realbns reftraining him from withdrawing, or receives
a particular command from a lawful magiftrate, it
feems to be allowable, or even his duty.
SECT.
Of the Rule of Life, 309
SECT. VII.
\
OF THE REGARD DUE TO THE PLEASURES
AND PAINS OF THEOPATHY IN FORMING
THE RULE OF LIFE.
PROP. LXXI.
The Love of God regulates, improves, and perfetts all the
other Parts of our Nature, and affords a Pleafure
Juperior in Kind and Degree to all tbe reft : it is there-
fore our primary Purfuit, and ultimate End.
/
IN what manner the precepts of piety regulate,
improve, and perfect the four inferior claffes of
pleafure, viz. thofe of fenfation, imagination, am-
bition, and felf-intereft, has been (hewn already in
this chapter. But the precepts of piety are thofe
which teach us, what homage of our affections, and
external actions, ought to be addreffed to the Deity
in a direct and immediate manner; and it will ap-
pear under the two nexc propofitions, in which the
affections and actions enjoined by piety are particu-
larly confidered, that all thefe terminate ultimately
in the Jove of God, and are abforbed by it : the
love of God does therefore regulate, improve, and
perfect all the four inferior clafies of pleafure.
The fame thing is evident with refpect to the
whole of our natures, in a fhorter manner, and ac-
cording to the ufual fenfe, in which the phrafe of
the love of God is taken. For the perpetual exertion
of a pleating affection towards a being infinite in
power, knowledge, and goodnefs, and who is alfo
our friend and father, cannot but enhance all our
joys, and alleviate all our forrows; the fenfe of his
X 3 prefence
jio Of the Rule of Life.
prefence and protection will reftrain all actions, that
are exceffive, irregular, or hurtful ; fupport and
encourage us in all fuch as are of a contrary nature ;
and infufe fuch peace and tranquillity of mind, as
will enable us to fee clearly, and act uniformly. The
perfection therefore of every part of our natures
muft depend upon the love of God, and the con-
flant comfortable fenfe of his prefence.
With refpect to benevolence, or the love of our
neighbour, it may be obfervcd, that this can never
be free froms partiality and felfifhnefs, till we take
our ftation in the divine nature, and view every
thing from thence, and in the relation which it bears
to God. If the relation to ourfelves be made the
point of view, our profpect muft be narrow, and the
appearance of what we do fee diftorted. When we
confider the fcenes of folly, vanity, and mifery,
which muft prefent themfelves to our fight in this
point ; when we are difappointed in the happinefs
of our friends, or feel the refentment of our ene-
mies j our benevolence will begin to languifh, and
our hearts to fail us -, we (hall complain- of the cor-
ruption and wickednefs of that world, which we
have hitherto loved with a benevolence merely hu-
man ; and Ihew by our complaints, that we are ftill
deeply tinctured with the fame corruption and wick-
ednefs. This is generally the cafe with young and
unexperienced perfons, in the beginning of a virtuous
courfe, and before they have made a due advance-
ment in the ways of piety. Human benevolence,
though Jweet in tbe mouth, is bitter in the belly -, and
the difappointments which ic meets with, are fome-
times apt to incline us to call the divine goodnefs in
queflion. But he who is poflefled of a full affurance
of this, who loves God with his whole powers, as
an inexhauftible fountain of love and beneficence to
all his creatures, at all times, and in all places, as
much when he chaftifes, as when he rewards, will
learn
Of the Rule of Life. 311
learn thereby to love enemies, as well as friends;
the finful and miferable, as well as the holy and
happy ; to rejoice, and give thanks, for every thing
which he fees and feels, however irreconcileable, to
his prefent fuggeftions ; and to labour, as an inftru-
ment under God, for the promotion of virtue and
happinefs, with real courage and conftancy, knowing
that bis labour faall not be in vain in the Lord.
In like manner, the moral fenfe requires a perpe-
tual direction and fupport from the love of God, in
order to keep it fteady and pure. When men ceafe
to regard God in a due meafure, and to make him
their ultimate end, having fome other end, beyond
which they do not look, they are very apt to relapfe
into negligence and callofity, and to aft without any
virtuous principle; and, on the other hand, if they
often look up to him, but not with a filial love and
confidence, thofe weighty matters of the law, they
tithe mint, anife, and cumin, and fill themfelves with
cndlefs fcruples and anxieties about the lawfulnefs and
unlawfulnefs of trivial actions : whereas he who loves
God with all his heart, cannot but have a conftant
care not to offend him, at the fame time that his
amiable notions of God, and the confcioufnefs of his
love and finccrity towards him, are fuch a fund of
hope and joy, as precludes all fcruples that are unwor-
thy of the divine goodnefs, or unfuitable to our pre-
fent ftate of frailty and ignorance.
We are next to (hew, that the love of God affords
a pleafure which is fuperior in kind and degree to all
the reft, of which our natures are capable. Now
this will appear,
Firft, Becaule God is light, and in him there is no
darknefs at all-, becaufe he is love itfelf, fuch love
as quite cafts out all fear. The love and contem-
plation of his perfection and happinefs will transform
us into his likenefs, into that image of him in which
X 4 we
Of the Rule of 'Life.
we were firft made ; will make us partakers of the
divine nature, and confequently of the perfection and
happinefs of it. Our wills may thus be united to his
will, and therefore rendered free from difappoint-
ments} we (hall, by degrees, fee every thing as God
fees it, *'. e. fee every thing that he has made to be
good, 10 be an object of pleafure. It is true, that
all this, in its perfect fenfe, in its ultimate ratio, can
only be faid by way of anticipation : whilft we carry
ihefe flefhly tabernacles about with us, we mud have
crofles to bear, frailties, and thorns in the fielh, to
ftruesjle with. But dill our ftrenoth will at laft be
OO m ~J
made perfect through weaknefs ; and fome devout
perfons appear to have been fo far transformed, in
this life, as to acquiefce, and even rejoice, in the
events of it, however afflicting apparently, to be
freed from fear and folicitude, and to receive their
daily bread with conftant thankful nefs, with joy #«-
Jpeakable, and full of glory. ,And though the number
of thefe happy perfons has probably been very fnr»a!l
comparatively, though the path be not frequented
and beaten; yet we may afiure ourfelves, that it is
in the power of all to arrive at the fame date, if their
love and devotion be fufficiently earned. All other
loves, with all their defilements and idolatries, will
die away in due order and proportion, in the heart,
which yields itfelf to God : for they are all impure
and idolatrous, except when confidered as the me-
thods appointed by God to beget in us the love of
himfelf: they all leave ftainsj have a mixture of evil,
as well as of good} they muft all be tried and puri-
fied by the fire of his love, and pafs thereby from
, human to divine.
. Secondly, God is our centre, and the love of
him a pleafure fuperior to all the reft, not only on ac-
count of the mixture of pain in all the reft, as fhewn
in the laft paragraph, but alfo becaufe they all point to
it, like fo many lines terminating in the fame centre.
When
Of the Rule of Life. 313
When men have entered fufficiently into the ways of
piety, God appears more and more to them in the
whole courfe and tenor of their lives ; and by uni-
ting himfelf with all their lenfations, and intellectual
perceptions, overpowers all the pains j augments,
and attracts to himftlf, all the pleafures. Every
thing fweer, beautiful, or glorious, brings in the idea
of God, mixes with it, and vaniflies into it, For all
is God's; he is the only caufe and icality ; and the
exiftence of every thing elfe is only the effect,
pledge, and proof, of his exiftence and glory. Lee
the mind be once duly feafoned with this truth, and
its practical applications, and every the moft indiffer-
ent thing will become food for religious medita-
tion, a book of devotion, and a pfalm of praife.
And when the purity and perfection of the pleafures
of theopathy, fct forth in the laft article, are added
to their unlimited extent, as it appears in this, it
is eafy to fee, that they mud be far fuperior to all the
reft both in kind and degree. We may fee alfo, that
the frame of our nature, and particularly its fubjection
to the power of aflbciation, has an obvious and necef-
fary tendency to make the love of God, in fact, fupe-
rior to our other affections. If we luppofe creatures
fubject to the law of aflbciation to be placed in the
midft of a variety of pleafures and pains, the fum
total of the firft being greater than that of the laft,
and to connect God with each as its fole caufe, pain
will be overpowered by pleafure, and the indefinite
number of compound pleafures refulting from afib-
ciation be at laft united entirely with the idea of
God. And this our ultimate happinefs will be acce-
lerated or retarded, according as we apply ourfelves
more or lefs to the cultivation of the devout af-
fc&ions, to reading, and meditation upon divine
fubjects, to prayer and praife. Thus we lhall the
fooner learn to join with the angels, and Jpirits of juft
men made perfeft, in afcribing power, and riches, find
wifdom,
314 Of the Rule of Life.
wifdomy and Jirength, and honour, and glory, and
bkjfing, and every aflbciated luftre, to their true
fountain, to God and the Lamb.
Thirdly, As all the other pleafures have a mixture
of pain and impurity in them, and are all evidently
means, not ends, fo are the objects of them fre-
quently taken from us; whereas no time, place, or
circumftance of life, can deprive us of, no height,
depth, oc creature of any kind, can feparate us from,
the love of God. Our hearts may be turned to
him in the greateft external confufion, as well as in
the deepeft filence and retirement. All the duties of
life, when directed to God, become pleafures; and
by the fame means, every the fmalleft action be-
comes the difcharge of the proper duty of the time
and place. Thus we may redeem our time, and
turn it to the beft advantage ; thus we may convert
every fituation and event of life into prefent comfort,
and future felicity.
Fourthly, When the love of God is made thus to
arife from every object, and to exert itfelf in every
action, it becomes of a permanent nature, fuitable
to our prefent frame ; and will not pafs into dead-
nefs and difguft, as our other pleafures do from re-
peated gratification.
It is true indeed, that novices in the ways of piety
and devotion are frequently, and more experienced
perfons fometimes, affected with fpiritual aridity and
dejection j but then this feems to be either from
pride, or fpiritual felfifhnefs, ;'. e. from the impurity
of their love to God. They give themfelves up
perhaps to raptures, and extatic tranfports, from
the prefent pleafures which they afford, to the neg-
lect of the great duties of life, of charity, friendfhip,
induftry ; or they think themfeives the peculiar fa-
vourites of heaven on account of thefe raptures ; and
defpife and cenfure others, as of inferior clafies, in
the fchool of piety. Now thefe violent agitations of
the
Of the Rule of Life. 315
the brain cannot recur often without pafllng out of the
limits of pleafure into thofe of pain ; and particu-
larly into the mental pains, of morofenefs, jealoufy,
fear, dejection, and melancholy. Both \ the gieatnefs
and the famenefs of the plealures concur, as in other
cafes, to convert them into pains. But it does not
appear, that thofe who feek God in all his works,
and receive all the pleafures and pains which the
order of his providence offers, with thankfulnefs, and
fidelity in' their duty, as coming from his hand, would
either want that variety, or that temperature, which
in our prefent ftate is neceflary to make the love of
God a perpetual fund of joy. And it feemsr peculi-
arly proper to remark here, that if the primitive
chriftians, inftead of retiring into defarts, caves, and
cells, for the cultivation of fpeculative devotion, had
continued to (hew forth and praftife the love of God
by expofing themfelves to all fuch difficulties and
dangers, as had arifen in the inceffant propagation of
the everlafting gofpel, to every nation, and kindred,
and tongue, and people, they would perhaps have re-
joiced evermore, even in the greateft tribulations, as
the apoftles, and their immediate followers, who kepi
their firft love-, feem- to have done-, alfo that the pre-
fent and future generations of chriftians can never
be delivered from fuperftitious fears and anxieties,
from drynefs, fcrupulofity, and dejection, till they
go into all the world, and preach the gofpel to every
creature, according to our Saviour's laft command.
However, till this happy time comes, the alloy of
the pleafures of theopathy with pain ferves to remind
us of our fallen ftate, and of the greatnefs of our
fall, fince our primary and pureft pleafures are fubject
to fuch an alloy j and thus, learning companion,
humility, and fubmiffion to God, we (hall be exalted
thereby, and, after we have fuffered a while, be per-
feRed, JlabHJhed, Jirengtbened, fettled.
PROP.
Of the Rule vf Life.
'
PROP. LXXI1.
fa deduce practical Rules concerning the 'Theepathetic
Jffefiions, Faith, Fear, Gratitude^ Hope, Truf,
Rcjignation, and Love.
OF FAITH -IN GOD.
THE firft of the theopathetic affections is faith.
He that cometh to God muft believe that he is ; and
that he is a reiaarder of them that diligently Jeek him.
But this faith is of very different degrees, even in thofe
who equally acknowledge their belief of the exiftencc? of
God, and agree in their expreffions concerning his
nature and attributes, according as their ideas of
this kind are more or lefs vivid and perfect, and
recur more or lefs frequently in the events of life,
It is probable indeed, that no man, efpecially in a
chriftian country, can be utterly devoid of faith.
The impreffion made upon us in infancy, our
converfation afterwards, the books that we read,
and the wonders of the vifible world, all concur
to generate ideas of the power and knowledge of God
at lead, and to excite fuch degrees of fear, as give
a reality to the ideas, and extort fo much of aflent,
that the moft profeffed atheifts, did they reflect upon
what pafles in their thoughts, and declare it fin-
ceiely, could not but acknowledge, that at certain
times they are like the devils, who believe and tremble.
After thefe come the perfons who dare not but own
God in words, who have few or no objections to
his nature and attributes, or who can even produce
many arguments and demonftrations in favour of
them ; and yet put away the thoughts of God 33
much as they are able. The next degree is of fuch
as try to Jerve God and mammon together in various
proportions ; till at lad we come to thofe, whofe heart
is perfeff before God, who love him with all their
powers,
Of the Rule of Life. 317
powers, and walk in bis prefence continually. Now
this laft ftate of faith is that which the fcripture puts
as equivalent to our whole duty : for in this laft ftate
it comprehends, arid coincides with, all the other
theopathetic affections, when, they are likewife carried
to their ultimate perfection. In their firft rife they all
differ from one another j in their laft ftate they all
unite together, and may be expreffed by the name of
any fingle one, when fuppofcd perfect ; though the
moft ufual, proper, and emphatic appellation feems
to be the phrafe of the love of God> as before noted.
Let us now inquire by what methods men may be
moft accelerated in their progrefs from the firft dawn-
ings of faith in infancy to its ultimate perfection.
Firft, then, An early acquaintance with the fcrip-
tures, and the conftant ftudy of them, is the prin-
cipal means whereby this faith is firft to be gene-
rated, and afterwards improved and perfected. God
taught mankind before the flood, and for fome ages
afterwards, his exiftence, nature, and attributes, by
cxprefs revelation ; and therefore it cannot but be
the proper method for begetting faith in children,
who are more ignorant, and unqualified for rational
deductions, than adults in the rudeft ages of the
world, to initiate them early in the records of re-
ligion. And though afterwards (be invifible things
of God may be known by the vifible creation, yet the
miracles delivered in. the fcriptures have a peculiar
tendency to awaken the atrention, and to add that
force, luftre, and veneration, to our ideas of God,
and his attributes, which are the caufes and con-
comitants of afient or faith, according to the theory
of thefc papers. The fame thing holds of the
prophecies, precepts, promifes, and threatening*, of
the fcriptures, in their refpective degrees; and it
feems, in a manner, impofiible for any one to be
perpetually converfant in them, without this happy
influence. All thofe perfons therefore, who are fo
far
318 Of the Rule of Life.
far advanced in faith, as to cry out with the father
of the lunatic in the gofpel, Lord, I believe ; help
tbou my unbelief , ought, in confequence of this prayer,
to apply themfelves to the daily ftudy of, and medita-
tion upon, the fcriptures. To which it is to be added,
that as faith in Chrift is alto necefiary, as well as faith
in the one God and Father of all, and can be learnt no
other way than from the fcriptures, we ought upon
this account alfo to efteem them as the principal
means, which God has put in our power, for the
generation and improvement of our faith : faith cometb
by bearing^ and hearing by the word of God.
Secondly, To the ftudy of the word of God muft
be joined that of his works. They are in pll things
analogous to each other, and are perpetual com-
ments upon each other. I do not mean, that a man
muft be a deep philofopher, in order to have faith in
God j for, on the contrary, philofophical refearches,
when purfued from curiofity or ambition, are vain
deceit^ and lead people to make Jhipwreck of faith. I
would only recommend to every perfon, according
to his knowledge and abilities, to confider the works
of God as his works j to refer all the power, wifdom,
and goodnefs in them, to him, as the fole fountain of
thefe ; and to dwell upon the vaftnefs, the luftre, the
beauty, the beneficence, which are obvious to vulgar
as well as philofophic eyes, tiH fuch time as they have
raifed devotion in the heart. Such exercifes would
greatly affirt to overcome that gloominefs and fcepti-
cifm, which fometimes hang about our conceptions
of the invifible world, and by their reiterate^ im-
preffions generate the caufes of affent. We have
examples of this in the Old Teftament, particularly
in the Pfalms ; and the writers do not feem to have
been eminent for any peculiar depth in curious in-
quiries. Men of the ordinary ranks in life in thefe
I times have as much probably of the myfteries of
nature
Of the Rule of Life. 319
nature unfolded to them, as great faints in ancient
times ; fo that they want nothing to enable them to
draw the fame faith and devotion from the works of
creation, but the fame earned defire to do it.
Thirdly, An upright heart, and a fincere endea-
vour to do our whole duty, are necefTary to fup-
port our faith, after it is generated." While any fin
remains unconquered, while there are any fecret mif-
givings, the idea of God will be fo uneafy to the
mind, as not to recur frequently j men will feek for
refuge in vain amufements j and the falfe hopes of this
world will exclude the real ones of another, and make
religion appear like a dream. This is the cafe with
far the greateft part of mankind j they live rather by
fight than faith j and are not fufficiently aware, that
a little leaven leavens the whole lump, and that one
favourite purfuit of this world totally eclipfes thofe
glories of the other, that fight of the invifible God,
which the pure in heart, like Mofes, are favoured
with. The fame partiality of our obedience and de-
votion is the caufe, that the writings of the Old and
New Teftaments do not at once convince all, who
perufe them, of their divine authority, and of the con-
fequent truth of revealed religion. We judge of
the frame of men's minds by that of our own, as
appears from the theory of aflbciation j and what-
ever differs in a great degree from our own, puts on
the appearance of fomething romantic and incredible.
This is evident in the daily intercourfes of human
life. Corrupt and defigning men put the failed
and mod unnatural conftructions upon the actions of
the bulk of mankind, and often deceive themfelves
thereby j and the bulk of mankind are quite at a lofs
to conceive and believe the poffibility of very hero-
ical, generous, pious actions. And thus profane men
turn into ridicule paflages in the fcriptures, which
demand the higheft admiration and applaufe j and
men of inferior degrees of goodnefs, though they
do
320 Of tbe Ruk of Life.
do not affent to this, are a little daggered at it. But
they who will do the will of God, will loon perceive
the doftrine of ihe fcriptures to be from him j they
who will pref> forward to the perfection of Mo/es,
Daniel^ St. Peter, or St. Paul, will not only acquit
them readily of the charge of enthufiaim and impof-
ture, but will alfo fee and feel experimentally fuch
unqutftjonable critecions of truth, fuch a reality, in
their words and actions, as will difpel all the mifts
of fcepticifm and infidelity, with regard either to
natural or revealed religion.
It is much to be wifaed, that thefe things were fe-
rioufly weighed, and laid to heart, by thofe half-pious
perfons, who abftain from grofs fins, and Jeek, though
they do not ftrive, to enter in at tbe fir ait gate, who are
not far from the kingdom of God. Thefe perfons might,
by a little more attention to the word #nd works of
God in a practical way, and cafting away tbe fin that
does mofl eajily bejet them, not only arrive at that .full
ajfurance of faith y which is our greateft happinefs in
this world, and the earned of an eternal crown here-
after, but alfo let their light Jo Jhine before ment as that
they, feeing their good works, would glorify their Father^
which is in heaven,
OF THE FEAR OF GOD.
The immediate confequence of faith in God, in
its. imperfect ftate, is fear. And though love does
arife alfo, yet it is faint and tranfient for a long
time, whereas the fear is ftrong and vivid, and re-
curs generally with every recollection of the divine
attributes. The caufe of all this is unfolded in thefe
papers. For, fear being the offspring of bodily pain,
and this being much more acute than bodily plea-
fure, the parent of love, it follows that fear muft,
in general, be (Ironger than love in their nafcent
ftatc. The auguft ideas of infinite time and fpace,
of the glories of heaven, and the torments of hell,
of
Of the Rule of Life. 321
of the great works of the creation, &c. which ac-
company the idea of God, farther contribute to agitate
the mind, and to carry it within the limits of pain
or fear. At the fame time we fee, that thefe ter-
rifying idea$, when mixed with thofe which generate
love, and moderated by frequent recurrency, and
other means, fo as to fall back within the limits of
pleafure, mud greatly increafe our love, and other
pleafing affections, exerted towards the Deity. We
are to inquire therefore, both how the fear of God
may moft effectually be generated, and how it may
be converted mod fpeedily into love and delight in
God. And the anfwer will be, that we muft make
ufe of the means before recommended for the gene-
ration and increafe of faith, viz. the ftudy of the
word and works of God, and a fincere endeavour to
difcharge the whole of our duty.
That the laft is neceffary to keep up the fear of
Godi may appear, inafmuch as thofe who continue
to difbbey, muft, by degrees, fall into infenfibility
and callofity ; the fiequent returns of the ideas of guile
and fear make them fit eafier upon the mind, at the
fame time that the remaining uneafmefs keeps thefe
ideas, with all their aflbciates, out of view, in a great
meafure, as has been mentioned already.
OF GRATITUDE TOWARDS GOD.
Gratitude or thankfulnefs to God arifes from the
recollection of benefits received, juft as that to men.
And if we could lee and feel practically and perpe-
tually, that God is the fole fpring of all action, our
gratitude to God would abforb all kinds and degrees
of it paid to men. Could we alfo look with the
eye of faith into futurity, and be convinced really,
that eye bath not Jeent not ear beard, neither hath
it entered into the heart of man to conceive, what things
God has prepared for fuch as love him, that all things
work together for their good, trials and afflictions as
VOL. II. Y much,
322 » Of the Rule of Life.
much, or more than any thing elfe, that every crea-
ture fhall love, and blefs, and praife God at laft,
and every one partake of the happinefs of all the
reft, whilft yet we all, who are thus heirs of an ex-
cefs of glory, perfection, and happinefs, are crea-
tures of yefterday, called forth from nothing by
God's almighty word; if, farther, we confider, that
the Son of God became flefh, took our infirmities
and forrows, and at laft died for us, God condefcend-
ing thus to recommend and evidence his infinite
love to us ; our hearts could not but overflow with
fuch gratitude, as even to overpower our faith for a
while. We mould then acknowledge, that all we are,
and have, and hope for, are from him ; we mould
praife him for all the bleffings paft, prefent, and fu-
ture, which we receive in our own perfons, or in
thofe of our fellow- creatures ; and defire nothing fo
ardently, as to be admitted into his prefence, and
the fociety of thofe happy beings, who reft not day
and night, faying holy, holy, holy, Lord God Almighty,
which was, and is, and is to come.
OF HOPE AND TRUST IN GOD, AND
RESIGNATION TO HIS WILL.
Hope and truft in God differ only in degree, the
laft being a firmer hope, and, as it were, an affu-
rance of the favour of God to ourfelves in particu-
lar j and that he will provide for all our wants.
Refignation is the fame hope and truft exerted, not-
withftanding that prefent appearances may be contrary
thereto : it is the fubmiffion of our own wills and
judgments to God's, with an entire confidence in his
care and goodnefs. Let us endeavour to place this
hope, truft, and refignation, upon a fure foundation,
laid in the word and works of God.
Firft, then, The fcriptures give the ftrongeft and
plaineft afiurances, that all thole who love and obey
God here, will be admitted to pure, exalted, and
eternal happinefs at the expiration of this life. If
therefore
Of the Rule of Life. 323
therefore our hearts do not condemn us, we may have
this confidence in him -, we may have an entire hope
and truft in him, as to the moft weighty of all
points, our eternal falvation. And though natural
reafon could not have difcovered this ineftimable
hope to us, though it was not able to bring life and
immortality to light, Chrift being the only Jure and
fteadfaft anchor of that hope, which reaches beyond
the veil of death j yet it readily concurs with all the
fcripture declarations of ,this kind, and even affords
a comfortable probability of itfelf, after we have once
been enlightened by revelation.
Secondly, The fcriptures, the voice of reafon, and
careful obfervation, all concur to affure us, that a
fecret providence attends upon the good ; protects
and bleffes them in the events of the prefent life,
ordinary and extraordinary ; delivers them in great
trials and afflictions ; and difpofes every incident and
circumftance in fuch a manner, as they would wifh
and defire for themfelves, could they judge aright,
and take the whole of things into their view. Now
the full perfuafion of this would be a moft endearing
motive to truft and confidence in God. For the
things of this life, however inconfiderable when com-
pared to thofe of another, do moft fenfibly affect
even good men ; and, till they can arrive at a due
indifference to this world, it is highly requifite, that
they fhould turn their excefs of fenfibility into a
motive to gratitude and truft.
Thirdly, The afiurance that all our afflictions
are the chattifements of our heavenly Father, and
equally productive of happinefs with the other events
of our lives, as mentioned in the laft paragraph,
enables us to refign ourfelves. The highcft act of
this kind is, for the moft part, in the article of
death, when we are furrounded with infirmity, pain,
and darknefs, and when all inferior comforts muft
be given up. Now this theopathetic affection of
Y 2 refignation,
3 24 Of the Rule of Life.
refignation, though it is in its firft ftate painful, and
difficult to corrupt nature ; yet in its progrefs it
becomes eafy, and at laft affords the deepeft peace
and fatisfa&ion. By refigning all, we are delivered
from every anxiety and difquietude, and enter upon
the next period of our exiftence, with an impartiality
and freedom, that qualifies us to enjoy whatever the
order of providence beftows. And unlefs we were
exercifed with fome trials and temptations of this
kind, unlefs our wills were fometimes difappointed,
we fhould at laft be fwallowed up by mere wilful-
nefs, and purfue every object of defire with an un-
conquerable eagernefs and obftinacy : we fhould
alfo idolize ourfelves, as the authors of our fuccefs
and bleffings •, or, at the utmoft, fhould look no
farther than the courfe of nature, and blind un-
meaning fate ; whereas by learning a ready com-
pliance with the will of God, however unexpected,
we become partakers of his happinefs ; for his will
can never be difappointed.
Fourthly, Thofe perfons who believe the goodnefs
of God, according to the third of the fuppofitions
before-mentioned, i. e. who believe that he will ad-
vance all his creatures to unlimited happinefs ulti-
mately, may much more eafily refign themfelves to
God, in all refpects, fpiritual as well as temporal,
on that account. But it appears, that very pious
perfons have an entire resignation, without any dif-
tinfr. conception or belief of this hypothefis. They
know and feel, as it were, that God is infinitely
good, and that the judge of all the earth muft do right ;
and, In this confidence, they leave the myfteries
of his providence, his unfearchable judgments, to
be unfolded in his own time, preserving them-
felves from difquietude by an humble religious
fcepticifm. But if it fhould pleafe God to difplay
the riches of his mercy in the full difcovery and
eftablifhment of the doclrine of univerfal reftora-
tion,
Of tie Rule of Life.
tion, in the latter times, which are now approaching,
it will become us firft to receive it with the higheft
gratitude, and then to ufe it as a means of accele-
rating our progrefs towards the abfolute refignation of
ourfelves, and all our fellow-creatures, into the hands
of God.
Fifthly, As the considerations contained in the
four laft paragraphs may contribute to beget hope,
truft, and refignation in us, fo all the foregoing
theopathetic affe&ions, and particularly gratitude,
with all the means of obtaining them, confpire to
the fame purpofe, as will be eafily feen.
OF THE LOVE OF GOD.
The love of God may be confidered as the laft of
the theopathetic affections, as before remarked ; for
they all end in it, and it is the fum total of them all.
In its firft rife, it muft, like all the reft of them,
refemble the fympathetic one of the fame name ;
and thus it differs from the reft in their firft rife, and
is, as it were, contrary to fear. In its firft rife it
is often tinctured with fondnefs and familiarity, and
leans much towards enthufiafm ; as, on the other
hand, the fear is often at firft a flavifh fuperftitious
dread. By degrees the fear and love qualify each
other ; and, by uniting with the other theopathetic
affections, they all together coalefce into a reveren-
tial, humble, filial love, attended with a peace,
comfort, and joy, that pafs all belief of thofe who
have not experienced it; fo that they look upon the
difcourfes and writings of thofe who have, to be
either hypocrify, or romantic jargon. The book
of Pfalms affords the fublimett and moft correct
expreffions of this kind, and can never be too much
ftudied by thofe who would cherifh, purify, and per-
fect: in themfelves a devout frame of mind. And
this fingle circumftance, exclufive of all other con-
fiderattons, appears to me a moft convincing proof of
Y 3 the
326 Of the Rule of Life.
the divine authority of this book, and confequently
of the reft of the books of the Old and New Tefta-
ment. But they have all the fame evidence in their
favour, in their refpective degrees ; they are all
helps to beget in us the love of God, and tefts
whether we have it or no; and he who meditates
day and nigbt in the law of God, joining thereto the
practical contemplation of his works, as prefcribed
by the fcriptures, and the purification of his hands
and heart, will foon arrive at that devout and happy
ftate, which is fignified by the love of God. I will
here add fome practical conlequences refulting from
what has been advanced concerning the theopathetic
affections.
Firft, then, Though an excefs of paflion of
every kind, fuch as is not under the command of
the voluntary power, is to be avoided, as danger-
ous and finfulj yet we muft take care to ferve God,
with our affections, as well as our outward actions ;
and indeed, unlefs we do the firft, we (hall not
long continue to do the laft, the internal frame of
our minds being the fource and fpring, from whence
our external actions flow. God, who gives us all
out faculties and powers, has a right to all j and it
is a fecret difloyalty and infidelity, not to pay the
tribute of our affections. They are evidently in our
power, immediately or mediately j and therefore he
who goes to his profeflion, occupation, or amufe-
ments, with more delight and pleafure than to his
exercifes of devotion, his reading and meditation
upon divine fubjects, and his prayers and praifes,
whofe Joul is not athirjt for the living God, and the
water of life, may affuredly conclude, that he is not
arrived at the requifite degree of perfection} that
he (till hankers after mammon, though he may have
fome real defires, and earned refolutions, with re-
fpect to God,
Secondly,
Of the Rule of Life. 327
Secondly, Though this be true in general, and a
truth of the greateft practical, importance ; yet there
are fome feafons, in which all the theopathetic af-
fections, and many, in which thofe of the delightful
kind, are languid, and that even in perfons that are
far advanced in purity and perfection. Thus the
enthufiaftic raptures, which often take place in the
beginning of a religious courfe, by introducing an
oppofite (late, difqualify fome ; a Judaical rigour
and exactitude in long exercifes, bodily diforders,
&c. others, from feeling God to be their prefent
joy and comfort. So that the fervours of devo-
tion are by no means in exaft proportion to the de-
gree of advancement in piety ; we can by no means
make them a criterion of our own progrefs, or that
of others. But then they are always fome prefump-
tion i and it is far better, that they fhould have
fome mixture even of enthufiafm, than not take
place at all. As to thofe, who are in the dry and
dejected (late, the fear of God is, for the moft
part, fufficiently vivid in them. Let them there-
fore frequently recollect, that the fear of God is a
fcripture criterion and feal of the elect, as well as
love. Let them confider, that this trial muft be
fubmitted to, as much as any other, till patience
have her perfeR work ; that it is more purifying
than common trials } that the (late of fear is far
more fafe, and a much ftronger earneft of lalvation,
than premature and ecftatic tranfports ; and that, if
they continue faithful, it will end in love, probably
during this life, certainly in another. Laftly, That
no feeble minded perfon may be left without com-
fort, if there be any one who doubts whether he
either loves or fears God, finding nothing but dul-
nefs, anxiety and fcrupulofity, within him, he
muft be referred to his external actions, as the fureft
criterion of his real intentions, in this confufed and
diforderly ftate of the affections j and at the fame
Y 4 time
328 Of tie Rule of Life.
time admonifhed not to depend upon his external
righteoufnefs, which would breed an endlefs fcru-
pulofity, and an endeavour after an ufelefs exactitude,
but to take refuge in the mercy of God through
Jefus Chrift.
Laftly, The cultivation of the love of God in our-
felves by the methods here recommended, and all
others that fuit our (late and condition, with a pru-
dent caution to avoid enthufiafm on one hand, and
fuperftidon on the other, is the principal means
for preferving us from dejection of every kind, and
freeing us, if we be fallen into it. Worldly for-
rovvs mull by degrees die away, becaufe worldly
defires, their fources will. And this progrefs will
be much accelerated by the impreffions of a con-
trary nature, which gratitude, hope, love towards
God, will make upon the mind. As to the de-
jection, which relates to another world, it generally
ends, as has been frequently remarked already, in
the oppofite ftate, being its own remedy and cure;
but all direct endeavours after the true and pure
love of God muft afilft. It is much to be wilhed,
l that low-fpirited perfons of all kinds would open
themfelves without referve to religious friends, and
particularly to fuch as have paffed through the fame
dark and difmal path themfelves, and, diftrufting
their judgments, would refign themlelves for a time
to fome ,perfon of approved experience and piety.
Thefe would be like guardian angels to them ; and
as our natures are fo communicative, and fufceptible
of infection good and bad, they would by degrees
infufe fomething of their own peaceable, cheerful,
and devout fpiric into them. But all human fupports
and comforts are to be at laft refigned j we muft
have no Comforter, no God, but one; and happy are
they who make hade towards this central point, in
which alone we can find reft to ourjouls.
SCHO-
O/ the Rule of Life. 329
SCHOLIUM.
If we confider the love of the world, the fear
of God, and the love of God, in the firft ratio which
they bear to each other, it will appear, that the love
of the world is infinitely greater than the fear of God,
and the fear infinitely greater than the love j fo thai
the fear of God is a middle proportional between the
love of the world and the love of God, in the firft or
nafcent ratio of thefe affections. In like manner, if
we take their laft ratio, or that in which the love of
the world, and the fear of God, vanifh into the love
of God, the love of the world will be infinitely lefs
than the fear of God, and the fear infinitely lefs than
the love ; fo that the fear of God will ftill be a
middle proportional between the love of the world
and the love of God. Let us fuppofe the fear of
God to be a middle proportional between the love
of the world and the love of God in ail the interme-
diate Mates of thefe affections, from their firft rife in
infancy, till their ultimate abforption and evanef-
cence in the love of God, and fee how this fuppofition
will tally with experience, and how each affection
varies in refpecl: of the other two. Call therefore the
love of the world W, the fear of God F, and the love
of God L. Since then W : F : : F : L, W = Fj>.
i., L
If now F be fuppofed to remain the fame W : : 1^ /'. e.
every diminution of the love of the world will in-
creafe the love of God, and vice verfa ; fo that,
if the love of the world be nothing, the love
of God will be infinite, alib infinitely greater than
the fear, /'. e. we fliall be infin^ely happy. If,
on the contrary, the love of the world be greater
than the love of God, the fear will aUb be
greater than it, and our religion be chiefly anx-
iety and fuperftition. If, farther, F, fuppofed Hill
to remain the fame, be greater than W, it is our
true.ft
3 30 Of the Rule of Life.
trued inteteft to diminifh W as much as we can,
becaufe then the gain in L is far greater than the
lofs in W. If L remain the fame, then W = F %
i. e. every increafe of W will increafe F alfo, i. e.
every increafe of the love of the world will increafe
the fear of God, which therefore, fince the love is
not increafed by fuppofition, muft incline to a fuper-
ftitious dread : as, on the contrary, if W vanifhes,
F muft vanifh alfo, /. e. the love of the world and
fear being both annihilated, we fhall receive pure
happinefs, of a finite degree, from the love of God.
If W remain the fame, then F* : : L, i. e. every
acceffion made to the fear of God will be the caufe
of a greater acceffion to the love, and every ac-
ceffion to the -love the caufe of only a lefs accef-
fion to the fear, /. e. we fhall be gainers upon the
whole by all motives either to the fear or love
of God, lofers by all contrary motives. For if F
be fuppofed even infinite, L will be infinite-infinite,
*. e. will abforb it infinitely ; and if F be infinite-
limal, L will be infinito-infinitefimal, /'. e. we fhall
become mere felfifh worldlings which is the cafe
with thofe practical atheifts, who fucceed in their
endeavours to put God, and a future ftate, out
of their thoughts, that they may give themfelves up
to this world. W now occupies the place of L,
and extinguifhes both F and it, i. e. felf and the
world are their God. Upon the whole, it follows
from this fpeculation concerning the quantities
W, F, and L, that W ought to be diminifhed, and
F and L to be increafed, as much as poffible,
that fb W may be indefinitely lefs than F, and F
indefinitely lefs than L, *. e. we ourfelves indefinitely
happy in the love of God, by the previous anni-
hilation of felf and the world. And it may not
perhaps be quite unufeful to have reprefented
this moft important of all conclufions, with the
fteps that lead to it, in this new and compendious
light. PROP.
Of the Rule of Life. 331
PROP. LXXIII.
To deduce praflical Rules concerning ibe Manner of
exfrejjing the tbeopathetic Affections by Prayer, and
other religious Exercifes.
THERE cannot be a more fatal delufion, than to
fuppofe, that religion is nothing but a divine phi-
lofophy in the foul; and that the foregoing theo-
pathetic affections may exift and flourifh there,
though they be not cultivated by devout exercifes 'and
expreffionb. Experience, and many plain obvious
reafons, fhew the falfehood and mifchievous tendency
of this notion ; and the theory of thefe papers may
furnifh us with other reafons to the fame purpofe, of
a deeper and more fubtle nature. It follows from
this theory, that no internal difpofitions can remain
long in the mind, unlefs they be perpetually nourilhed
by proper aflbciations, i. e. by fome external acts.
This therefore may be confidered as a ftrong argu-
ment for frequent prayer.
But, Secondly, Though God be in himfelf infinite
in power, knowledge, goodnefs, and happinefs, i. e.
acquainted with all our wants, ready and able to
fupply them, and incapable of change through our
entreaties and importunities ; yet, as he reprefents
himfelf to us both *in his word and works in the
relation of a father and governor, our afTociated
nature compels us, as it were, to apply to him in the
fame way as we do to earthly fathers and governors ;
and, by thus compelling us, becomes a reafon for fo
doing. If God's incomprehenfible perfection be fup-
pofed to exclude prayer, it will equally exclude all
thoughts and difcourfes concerning him ; for thefe are
all equally fhorc and unworthy of him j which is direct
atheifm.
Thirdly,
33 2 Of the Rule of Life.
Thirdly, Though the hypothefis of mechanifm
may feem at firft fight to make prayer fuperfluous
and ufelefs -, yet, upon farther confideration, it will be
found quite otherwife. For if all things be conducted
mechanically, i. e. by means ; then prayer may be
the means of procuring what we want. Our ignorance
of the manner in which things operate, is not the
lead evidence againft their having a real operation.
If all be conduced mechanically, fome means muft
be made ufe of for procuring our wants. The ana-
logy of all other things intimates, that thefe means
muft proceed in part from man. The analogy taken
from the relations of father and governor fuggefts
prayer. It follows therefore, according to the mecha-
nical hypothefis, that prayer is one of the principal
means, whereby we may obtain our defires.
Fourthly, If all thefe reafons were fet afide, the
prefiing nature of fome of our wants would extort
'prayers from us, and therefore juftify them.
Fifthly, In like manner, the theopathetic affec-
tions, if they be fufficiently ftrong, will break forth
into prayers and praifes, as in the authors of the
Pfalmsy and other devout perfons.
Laftly, The fcriptures direct and command us to
pray, to fray always , in every thing to give thanks ;
and fupport the foregoing and fuch like reafons for
prayer and praife. And this removes all doubt and
fcruple, if any fhould remain from the infinite nature
and majefty of God. We may be fatisfied from the
fcriptures, that we have the privilege to pray, to ex-
pofe all our wants, defires, joys, and griefs, to our
Creator; and that he will hear us, and help us.
As to the time, manner, and requifites of prayer,
we may make the following obfervations.
Firft, That words are of great ufe in the moft
private prayer, becaufe of the aflbciations transferred
upon them, and which therefore they excite in the
mind.
Of the Rule of Life. 333
mind. But then, as there are internal fentiments and
combinations of thefe, to which no words can corre-
fpond, we muft not confine the noble privilege of
prayer and praife to our languages, which are the off-
fpring of the confufion at Babel. There are there-
fore proper feafons and occafions for mental prayer,
for the tendency and afpiration of the heart to God
without words, as well as for vocal prayer. And
indeed all private vocal prayer feems to admit of and
require mental prayer, at ihort intervals, in order to
fix our attention, and exalt our affections, by giving
fcope to the fecondarily automatic workings of a de-
vout heart.
Secondly, Forms of prayer, compofed by perfons
of a devout fpirit, arc of ufe to all at certain times,
for affifting the invention, and exciting fervency ;
and in the beginning of a religious courfe they feem
to be neceflary, as they certainly are for children.
But it would be a great hindrance to the growth
and perfection of our devotion, always to keep to
forms. The heart of every particular perfon alone
knows its own bitternefs, its defires, guiir, fears,
hopes, and joys j and it will be impoflible to open
ourfelves without referve, and with a filial love and
confidence in God, unlefs we do it of ourfelves, in
fuch words as the then prefent (late of mind, when
under a vigorous fenfe of the divine prefence, (hall
fuggeft.
Thirdly, A regularity as to the times of private
devotion helps to keep perfon* fteady in a religious
courff, and to call them off again and again from
purfuing and fetting their hearts upon the vanities of
the world. And we may affirm in paiticular, that
the morning and evening facrifice of private prayer
and praife ought never to be difpenfed with, in ordi-
nary cafes, not evrn by perfons far advanced in the
ways of piety. It feems alfo very confonant to the
true fpirit of devotion, to have fet hours of
prayer
334 Pf the Rule of Lift.
prayer in the courfe of the day, as memorials and
means of begetting this fpirit, which, however,
cannot be obferved by the bulk of the world with
exactnefs. Laftly, It will be of great ufe to ac-
cuftom ourfelves to certain ejaculations upon the
various particular occafions, that occur in the
daily courfe of each perfon's bufmefs and profef-
fion. It is true indeed, that all thefe rules are of
the nature of Judaical rites and ceremonies ; but
then let it be confidered, that even in chriftian coun-
tries every man muft be a Jew in effect, before he
can arrive at chriftian liberty, and be able to wor-
fliip God in fpirif, and in truth, and indeed in order
to arrive thither. Times, forms, and rules of devo-
tion, are fchool-mafters that ferve to bring us to
Chrift. As for thofe perfons who are fo far advanced,
as to walk with God continually, who fanclify the
minuted actions by a perpetual dedication of them
to God, I do not prefume to inftrucY them. 'Their
anointing teaches them all things.
Fourthly, The matter of our prayers muft be dif-
ferent, according to the ftate that we are in ; for in
prayer we ought always to lay our real cafe, what-
ever it be, before God. Confeffion of fins, and petition
for graces, are the mod ufeful and requifite for young
penitents, and muft always have a confiderable fhare
in thofe who are farther advanced. But when the
heart overflows with joy and gratitude to God, and
tender love to others, which is more frequently the
cafe with thofe, who have kept their firft love for
fome time, it is eafy to fee, that praife and inter-
cefiion muft be moft natural and fuitable. Temporal
wants ought not to be forgotten. We are to acknow-
ledge God in every thing; confider him as our father,
and only friend, upon all occafions j place no con-
fidence in our own wifdom or ftrength, or in the
courfe of nature ; have moderate defires, and be
ready to give up even thefe. Now prayer, with
exprefs
Of tbe Rule of Life. 33$
cxprefs acts of refignation, in refpect of external
things, has a tendency to beget in us fuch difpofi-
tions. However, I do not extend this to fuch per-
fons as are refigned to God in all things, temporal
and fpiritual, for themfelves as well as for others,
who defiring nothing but that the will of God may
be done, fee alfb that it is done, acquiefce and rejoice
in it.
Fifthly, Prayer muft always be accompanied by
faith, /'. e. we muft not only look up to God, as our
fole refuge, but as an effectual one. He that be"-
lieves the exiftence and attributes of God really and
practically, will have this entire confidence, fb as to
be affured that the thing defired of God will be
granted, either precifely as defired, or in fome way
more fuitable to his circumftances ; an act of refig-
nation being here joined to one of faith. How far
our Saviour's directions, concerning faith in prayer,
are an encouragement and command to expect the
precife thing defired, is very doubtful to me. How-
ever, we may certainly learn from his example, that
refignation is a neceffary requifite in prayer; that
we ought always to fay, Nevertbelejs not my w;7/,
but thine be done.
Sixthly, Public prayer is a neceffary duty, as well
as private. By this we publicly profefs our obedience
to God through Chrift j we excite and are excited by
others to fervency in devotion, and to chriftian be-
nevolence j and we have a claim to the promife of
Chrift to thofe who are affembled together in his
name. The chriftian religion has been kept alive,
as one may fay, during the great corruption and
apoftafy, by the public worfhip of God in churches ;
and it is probable, that religious affemblies will be
much more frequent than they now are, whenever it
(hall pleafe God to put it into the hearts of chriftians
to proceed to the general converfion of all nations.
We ought therefore to prepare ourfelves for, and
haften
336 Of the Rule of Life.
haften unto, this glorious time, as much as pofllble,
by joining together in prayers for this purpofe -, and
Jo much the more, as we fee the day -approaching.
Laftly, Family prayer, which is fomething be-
tween the public prayers of each church, and the
private ones of each individual, muft be necetfary,
fince thefc are. The fame reafons ate eafily applied.
And I believe it may be laid down as a certain faft,
that no mafter or miftrefs of a family can have a
true concern for religion, or be a child of God, who
does not take care to worfhip God by family prayer.
Let the oblei vation of the fact determine.
SECT.
Of tbe Rule of Life. 337
SECT. VIII.
OF THE REGARD DUE TO THE PLEASURES AND
PAINS OF THE MORAL SENSE JN FORMING THE
RULE OF LIFE.
PROP. LXX1V.
The moral Senfe ought to be made the immediate Guide
of our Aftions on all Judden Emergencies ; ^and there-
fore its Pleafures may be confidered as making Part
of our primary Purfuit.
IN deducing rules for focial conduct above, I laid
down the moral fenfe as one, which ought to have
great influence in the mod explicit and deliberate
actions. Now this is, in fome meafure, fufficient
to prove, that its pleafures make part of our primary
purfuit. I here propofe to (hew, that the moral
fenfe ought not only to have fome, but the fole
influence, on emergent occafionsj and this will be
a farther recommendation of its pleafures.
That the moral fenfe is fuch an immediate guide,
will appear for the following reafons.
Firft, Becaufe it offers itfelf in the various occur-
rences of life, at the fame time producing its cre-
dentials. For it warns us beforehand, and calls us to
account afterwards j it condemns or acquits j it re-
wards by the pleafures of felf-approbation, or pu-
nifhes by the pains of felf- condemnation. It appears
theiefoie with the authority of a judge, and alfb of
one who knows the hearts; and, by confequence, it
claims to be God's vicegerent, and the forerunner
VOL. II. Z of
338 Of tie Rule of Life.
of the fentence which we may hereafter expect from
him.
Secondly, The moral fenfe is generated chiefly by
piety, benevolence, and rational felf-intereft ; all
which are explicit guides of life in deliberate actions.
Since therefore thefe are excluded on fudden occa-
fions, through the want of, time to weigh and deter-
mine, it feems highly reafonable to admit the moral
fenfe, which is their offspring, and whofe dictates are
immediate, for their fubftitute.
Thirdly, The greatnefs, the permanency, and the
calm nature of the pleafures of the moral fenfe, with
the horrors, and conftant recurrency, of the fenfe
of guilt, are additional arguments to mew, that
thefe pleafures and pains were intended for the guides
of life, and the pleafures for a primary purfuit.
Fourthly, The mechanical generation of the plea-
fures and pains of the moral fenfe may by fome be
thought an objection to the reafoning here ufed;
but it will appear otherwife, upon due confideration.
For all the things which have evident final caufes,
are plainly brought about by mechanical means j fo
that we may argue either way, viz. either from fee-
ing the mechanical means, to the exiftence of a final
caufe, not yet difcovered j or from the exiftence of a
final caufe, to that of the mechanical means, not yet
difcovered. Thus a perfon who fhould take notice,
that milk always appeared in the breads of the dam
at the proper feafon for the young animal, might
conclude that this was effected mechanically j or, if
he firft faw, that milk muft be brought mechanically
into the breafts, foon after the birth of the young, he
might conclude, that this milk would be of fome ufej
and, from a very little farther recollection, might
perceive that it was for the nourilhment of the new-
born animal. In like manner, if any one fees, that
a power, like that of confcience, muft be generated
in the human mind, from the frame of it, compared
with
Of the Rule of Life. 339
with the imprefiions made upon it by external objects,
he may be afiured, that this power muft have fome
ufe i and a very little reflection upon the divine
attributes, and the circumftances of rrankind, will
ihew that its peculiar ufc muft be that of a guide
and governor.
If we could fuppofe the moral fenfe to be either
an inftinct imprefled by God, or the neceflfary refult
of the eternal reafons and relations of things, in-
dependent of afTociation, it ought (till to be confidered
as a guide of life. For fince the favourers of each
of thefe fuppofitions maintain, that the moral fcnfe
is entirely coincident with the precepts of benevolence
and piety ; it muft, according to them, be made their
fubftitute upon emergent occafions.
PROP. LXXV.
«
70 deduce practical Rules for the Regulation and Im-
provement of the moral Senfe.
THERE are three things principally necefiary in the
conduct of the moral fenfe. t irft, That it extend
to all the actions of moment, which occur in the
intercourles of human life j and be a ready monitor
to us dn fuch occafions. Secondly, That it fhould
not defcend to minute and trifling particulars j for
then it would check benevolence, and turn the love
of God into a fupeiftitious fear. And, Thirdly,
That its informations be in all cafes agreeable to
piety and benevolence, whofe fubftitute it is.
Now it will be eafily feen, that, for the right con-
duct of our moral fenfe in all thefe particulars, it
will be neceflary for us to be much employed in the
practical ftudy of the fcriptures, and of the writings
of good men of all denominations, in obferving the
living examples of fuch, in calling ourfelves to
account frequently, in prayer, and other exercifes of
Z 2 devotion,
Qf the Rule of Life.
devotion, in endeavouring to convert all the fympa-
thetic and theopathetic affections into the love of
God, in aiming at a truly catholic and charitable fpi-
rit, and in walking faithfully, according to the dic-
tates of benevolence, piety, and the moral fenfe,
fuch as they are at prefent. For to him that bath
Jhall be given, and be. jhall have abundance. Some
of thefe directions are more particularly fuited to
correct one defect in the moral fenfe, fome ano-
ther; but they will all confpire in purifying and
perfecting it.
General
Of the Rule of Life. 341
General COROLLARIES to the loft SEVEN
SECTIONS.
COR. i. WE may now, by reviewing the feven
laft fecYions, judge how much the chriftian mora-
lity is fuperior to the pagan, in fublimity and purity.
The pagan morality was comprehended under the
four cardinal virtues of prudence, juftice, fortitude,
and temperance ; and thefe were fo explained and
under flood by the pagans, as to omit many necef-
fary chriftian virtues, and allow, or even recom-
mend fome great enormities. I will clafs a few
particulars of this kind under the refpeclive heads of
fenfation, imagination, ambition, felf-intereft, fym-
pathy, theopathy, and the moral fenfe.
The pagan virtue of temperance prohibited all
grofs excefles in eating and drinking, and many acts
of lewdnefs. But it fell far fhort of the chriftian
precepts, in regard to the external actions j and
feems no ways to have extended to the regulation
of the thoughts.
The pagan fortitude enjoined great patience and
perfeverance in difficulties, pains, and dangers. But
it was, in part, founded in pride i and fo was oppo-
fite to the chriftian fortitude, whofe ftrength lies in
its weaknefs, in a diffidence in ourfelves, and confi-
dence in God. And how much the chriftian was
fuperior in degree, as well as kind, may appear from
the examples of the martyrs and confeffors in the
primitive times, who were of all ranks, profeflions,
ages, and fexes, and of innumerable private perfons
in the prefent, as well as all pad ages of the church,
who are able to rejoice in tribulation, and to do all
things, through Chrift that ftrengcheneth them.
They do not make a fhew of themfelves to the
world i that would be oftentation, and vain-glory*.
Z 3 but
34* Of the Rule of Life.
but thofe who defire to be animated by, and to imi-
tate, fuch living examples, may find them in every
chriftian country in the world.
As to the pleafures of imagination, there feems to
have been no reftraint laid upon them by the pagan
morality. Curiofity, and the ftudy of the arts and
fciences for their own fakes, were even recommended.
Ambition was, in like manner, efteemed virtuous;
and many kinds and degrees of humility were treated
with reproach and contempt.
Grofs felf-intereft was allowed in a much greater
degree by the pagans, than it is amongft chriftians.
The pagans fcarce knew what refined felf-intereft was;
and they did not at all apprehend, that any objection
lay againft rational felf-intereft, or that a purer motive
to action was neceflary.
Trieir benevolence was chiefly a love of relations,
benefactors, and their country. They fell far (hort
of univerfal unlimited benevolence, equal to felf-
' love ; and they allowed, and even recommended,
taking vengeance on enemies, as an heroic, noble
action.
As to the theopathetic affections of faith, fear,
gratitude, hope, truft, resignation, and love, with
the expreflions of thefe in prayer and praife, they
knew nothing of them in general. Polytheifm, and
impure notions of their deities, had quite depraved
and ftarved all their theopathetic affections. They
were deftitute of love, and their fear was fuper-
ftition.
Laftly, The confequence of all this muft be, and
accordingly was, a proportional imperfection in the
moral fenfe. It was deficient 'in moft things, erro-
neous in many, and neealefsly fcrupulous in fome. It
occupied the place of the Deity ; for the beft amongft
the pagans idolized the innate fenfe of honefty, and
the independent power of the mind, the/e)J/us banefti>
and the ™ lp' fifuv.
I do
Of the Rule of Life. 343
I do not deny but that fome heathen moralifts
may now and then have exprefled themfelves in a
manner fuperior to what I have here defcribed. But
I fpeak of the general tenor of their writings, and
defire that may be compared with the general tenor
of the fcriptures, of the fathers, and of the chriftian
divines of all ages.
COR. 2. By a like review of the feven laft fe&ions,
we may difcern more clearly and fully the relative
nature of the virtues and vices, which has been al-
ready taken notice of; and thus both learn to be
more candid and charitable in our judgments on the
actions of others, and more earneft and unwearied
after perfection in ourfelves.
COR. 3. Since it now appears fully, that the plea-
fures and pains of the four firft claffes are to be
fubjected to thofe of the three laft, i, e. the plea-
fures of thofe foregone, and the pains accepted ;
whereas the pleafures of thefe are to be chofen, and
the pains avoided ; I will here give, in one view,
Ibme principal motives to engage us thus to regulate
our affections and actions.
Firft, then, The great compofure and peace of
mind, which thofe perfons enjoy, who make bene-
volence, piety, and the moral fenfe, the rule of
their lives, is a ftrong inducement to us to imitate
their example. As we defire to learn all other arts
from thofe who practife them in the greateft perfec-
tion, fo ought we the art of living. The perfons
in whom this peace is moft obfervable, were the au-
thors of the books of the Old and New Teftaments ;
and thefe books may be diftinguiflied from all other
books by this remarkable circumftance, that the
authors appear to have been quite free from this dif-
fatisfaction, doubt, care, and fear, which are fo ob-
vious in the difcourfes an<:l writings of other perfons.
However, the fame thing appears, in a lefs degree,
in the difcourfes of all good men, even heathens -, as
24 in
344 Of *be R^ °f Life.
in the difcourfes of Socrates preferved by Plato and
Xencphon-, and may be obferved in the conduct and
behaviour of all fuch, by thofe who are converfant
with them. Eminently pious and benevolent perfons
feem to be in pofiefiion of fome great fecret, fome
catholicon, or philofopher's ftone. They pafs through
life, unhurt, as to the peace of their minds, by the
evils of it j and find abundant matter for praile and
thankfgiving to God in it. All which appears to be
owing to their being guided by the true principle
of action.
Secondly, Death is certain, and necefifarily attended
with many terrifying affociations j and a future ftate
muft, even upon the flighted prefumption of its re-
ality, be a matter of the greateft concern to all think-
ing perfons. Now the frequent recurrency of thefe
fears and anxieties muft imbitter all guilty pleafures,
and even the more inrtocent trifling amufements ;
which, though not glaringly oppofite to duty, are
yet befides it, and foreign to it. And thus men live
in bondage all their lives through the fear of death ;
more fo than they are aware of themfelves (for men
often neglect the fair examination of themfelves, fb
much as not to know their real ftate, though obvious
enough upon a due inquiiy); and ftill much more
fo, than they own and exprefs to others. But nothing
can deliver men from this great evil, befides entire
rectitude of heart. While there is a confcioufnefs
of any wilful failure, of any unfairnefs, of prevarica-
tion with God, or a defire and defign to deceive
one's felf, the terrors of religion rage with greater
fury than in a ftate of utter negligence, and dif-
regard to duty. A man cannot reft, while he is
double-minded, while he drives and hopes to ferve
God and mammon together; but muft either go for-
ward in order to obtain true lafting peace, Qr back-
ward to infatuate and ftupefy himfelf. And this
helps
Of the Ride of Life. 345
helps us to account for the foregoing obfervation on
the behaviour of truly good men.
Thirdly, It appears from the very frame of our
natures, that we are not qualified for any great de-
grees of happinefs here, nor for an uninterrupted
continuance of any degree, nor for the frequent
returns of any particular pleafure, bodily or men-
tal. From all which it will follow, that a general
hope, mixed with the cares, fears, and forrows of
compaffion and contrition, is the only pleafure, that
is attainable, lading, or fuitable to our prefent cir-
cumftances.
Fourthly, Befides the fears relating to death, and
a future ftate, all perfons who ferve the world, muft
have very great ones in refpect of the things of the
world. A man muft be crucified to the world, before
his heart can be at eafe concerning its pleafures,
honours, and profits. And as our pains are, in
general, more exquifite than our pleafures j fo is
fear, worldly fear, the offspring of the firft, greater
in degree, than worldly hope, the offspring of the
laft ; and, if it recurs often, will overbalance it ; and
muft make a great deduction, upon all fuppofitions.
Now devotion to God, though it does leffen the
hopes of this world, as well as the fears ; yet it
feems to lefien the fears in a much quicker ratio ;
however, it certainly takes off their edge, and leaves
fo much hope and pleafure, as to be a foundation for
the duty of thankfulnefs to God.
Fifthly, An upright heart is neceflary to our hav-
ing a real influencing fenfe and conviction of the
divine amiablenefs and benevolence, and, conie-
quently, to our peace and comfort. When any dread,
or flavifh fear, attends the conception of the divine
nature, a man can never think htmlelf fafe j but will
always have anxieties and mifgivings. And our
ideas of God muft always be thus tainted with fu-
perftition, whatever our theory be, if our hearts be
not
346 Of the Rule of Life.
not right before him. We fhall weakly and wick-
edly fuppofe and fear, that he is Jucb a one as we our-
fehes are, whatever declarations we make, whatever
demonftrations we pofiefs, to the contrary. And as
this cannot but caft a gloom upon the whole courfe
of nature to the wicked, fo the contrary perfuafion
is the principal fource of joy and comfort to the
good. They do in earneft believe God to be their
friend and father; they love him with a fincere,
though imperfect love ; and are eafily led, from the
confcioufnefs and inward feeling of this, to confider
him as pure and infinite love. And all thefe four
laft obfervations, put together, but efpecially that of
this paragraph, account for the facts mentioned in
the firft.
SECT.
Of tbe Rule of Faith. 347
SECT. IX.
OF THE RULE OF FAITH.
PROP. LXXVI.
70 inquire what Faitb in natural and revealed Religion^
or in the Canicular Tenets of Cbriftian Churches, is
veceffary for ifa Purification and Perfection of our
Natures,
HAVING now (hewn, that benevolence, piety, and
the moral fenfe, are to be the guides of life, and the
compafs by which we are to fleer our courfe through
the difficulties and dangers of this mixed, imperfect
ftate, it remains that we inquire, whether there be
any rule of faith, refulting or diftincl: from the forego-
ing rule of life, that is necefiary to our prefent duty,
or future falvation.
Firft, then, Since piety is part of the foregoing
rule of life, it is evident, that no one can comply
with this rule, unlefs he be a fincere deift at leaft,
/. e. unlefs he believe the exiftence and attributes of
God, his providence, a future ftate, and the rewards
and punifhments of it.
Secondly, The evidence for the chriftian religion
feems to be fo clear and flrong in all chriftian coun-
tries, and that with refpect to all ranks and conditions
of men, that no perfon, who is previoufly qualified
by benevolence, piety, and the moral fenfe, in the
manner defcribed in the feven laft fections, can refufe
his afifent to it. This I take to be a plain matter
of obfervation, fupported by the univerfal teftimony
of thofe perfons, that attend to it ; meaning by the
chriftian religion, the belief of the divine miflion of
Mojes and the prophets, of Chrift and his apoftles,
or
348 Of the Rule of Faith.
or the truth of the fcriptures. Whoever therefore
conducts himfelf by the foregoing rule, muft be-
lieve revealed religion, as well as natural, if born in
a chriftian country. All unbelievers, where there is
fo much evidence, I had almoft faid all doubters,
feem to be culpable in a very high degree.
Thirdly, As faith in Chrift is the refult of a right
difpofition of mind in chriftian countries; fo is this
right difpofition, in its turn, the refult of believing
in Chrift ; and they increale one another reciprocally
without limits. And though fome perfons in the
heathen world were conducted to great degrees of
benevolence, and uprightnefs of mind, and even to
fome degrees of piety ; yet were thefe perfons ex-
ceedingly rare, and the degrees far inferior to what
is ordinarily to be found in chriftian countries.
This therefore is a ftrong proof of the neceffity of
faith in revealed religion. All things elfe being
alike, the perfon who believes in Chrift will become
fuperior to him who does not, in proportion to the
vigour of his faith. Which is alfo a plain and co-
gent reafon, why thofe, that are already chriftians,
fhould labour to the utmoft of their abilities in con-
verting the barbarous nations, even though their
prefent ignorance of revealed religion be excufable
in them. But there is far more reafon to alarm and
awaken, if pofiible, thofe who dilbeiieve in the midft
of light and evidence, the loft Jbeep of the houfe of
Ifraely fince they not only want thefe motives and
afliftances to perfection, but are guilty of great pre-
varication and unfairnefs with themfelves, and fhut
their eyes againft the light, becaufe their deeds are
evil. If any unbeliever thinks this cenfure too fe-
vere, let him examine his own heart. Is he pre-
vioufly qualified by love to God, and to all the
world, by a fmcere regard for, and obfervance of,
natural religion ? Is he chafte, temperate, meek,
humble,
Of the Rule of Faith. 349
humble, juft, and charitable ? Does he delight in
God, in contemplating his providence, praying to
him, and praifing him ? Does he believe a future
ftate, and expect it with hope and comfort ? Is he
not fo fond of the praife of men, or fo fearful of
• cenfure and ridicule, as to be afhamed to own
Chrift ? If the chriftian religion be true, it muft be
of great importance; and, if of great importance,
it is a duty of natural religion to inquire into it.
The obligation therefore to examine ferioufly fubfifts
in fome degree, as long as there is any evidence for,
any doubt of, the truth of revelation. For, if true,
it muft be of importance, whether we fee that im-
portance or not. He who determines, that it is of
no importance, determines at once, that it is falfe.
But it is too evident to all impartial obfervers, that
thofe who disbelieve, or affecl: to disbelieve, have nt>t
made a ferious accurate inquiry ; fuch a one as they
would make about a worldly concern of moment;
but content themfelves, and endeavour to perplex
others, with general objections, mixed, for the moft
part,. .with ridicule and raillery, things that are ma-
nifeft hinderances in the fearch after truth. How-
ever, this may be perhaps, too fevere a cenfure,
in refpecl: of ibme ; nay, we ought not to condemn
any, but to confider, that to their own mafter they
ft and or fall.
Fourthly, A nominal, or even a real, but merely
hiftorical and fpeculative faith, is quite infufficient,
and falls infinitely fhort of that which the foregoing
rule of duty requires. And yet it is of fome pro-
bable ufe to be reckoned among the number of be-
lievers, though a man be, for the prefenr, inatten-
tive j becaufe fuch a one lies more in the way of
conviction and influence j and is free from that great
objection and difficulty to human nature, a relucl-
ance to change even a nominal opinion. As to the
perfon, who has a real, hiftorical, fpeculative faith,
i. e.
350 Of the Rule of Faith.
L e. who fees that the Old and New Teftaments
have the fame and in many refpects greater eviden-
ces for their truth and genuinenefs, than other
books univerfally allowed, who is ready to acknow-
ledge this, and to give reafons for it of the fame kind
with thofe that are admitted in fimilar cafes, he
pofiefies one of the principal requisites for genera-
ting the true, practical, internal faith, that overcomes
the world \ and if he be not withheld by pride and
felf-conceit, fo as to reft in this hiftorical faith, as
fufficient of itfelf, will make much quicker advances,
cateris paribus, towards the true living faith, than a
perfon deftitute of the hiftorical one. For the true
Jiving faith is that vivid fenfe and perception of God,
our Saviour, a future ftate, and the other related
ideas, that make them appear at once as realities,
and become powerful and inftantaneous motives to
action. But it is very evident, that an hiftorical
faith muft, by imprefling and uniting thefe ideas
during the time that they are confidered, and re-
flected upon, produce the effects, the reality, above-
defcribed, in the fame manner as the interefted love
of God does at laft generate the pure difinterefted
love. And the calamities and forrows of human
life will be much more likely to ftrike him who
is pofiHTed of an hiftorical faith, than a perfon igno-
rant of the fubject.
It muft, however, be acknowledged, that the real
practical faith is by no means in exact proportion to
the hiftorical. Perfons of good difpofirions, of hum-
ble minds, who pray -without ceafing^ who have
been much afflicted, &c. have irr.prefiions of the
religious kind excited in them with more vigour and
facility than others. Yet ftill no . man can have
the practical faith without fome degree of the hif-
torical ; and thofe who have little of the hiftorical
are liable, to be fhakr n, to be turned about by every
wind of doffrinej and to be carried into extravagan-
cies
Of the Rule of Faith. 351
cies by the zeal without knowledge. What God bath
joined together •, let no man put afunder. It is the
duty of every man, whether he have the practical
faith or not, to inquire, to read the fcriptures, and
to meditate thereon; the neceflary confequence of
which is an increafe of the hiftorical faith. It is
alfo the duty of every chriftian to give a reafon for
his faith, to preach the gofpel (for true chriftians are
a nation of priefts in this fenfe) ; which cannot be
done without fome knowledge of the hiftorical evi-
dences. Admitting therefore, that mere internal faith
(if fuch a thing be poflible) did fuffice to all other
purpofes, it will, however, be defective in this one
moft neceflary duty of the chriftian life. Though a
mere good example will do much good, yet the fame
good example, accompanied with knowledge, and a
rational faith will do more.
Fifthly, It feems entirely ufelefs to all good pur-
pofes, to the promotion of piety and benevolence,
in the prefent ftate of things, to form any creeds,
articles, or fyftems of faith, and to require an afienc
to thefe in words or writing. Men are to be influ-
enced, even in refpect of the principal doctrines of
God's providence, a future ftate, and the truth of
the fcriptures, by rational methods only, not by com-
pulflon. This feems acknowledged on all hands.
Why then fhould harfher methods be ufed in things
of confefledly lefs importance ? It is true, that ma-
giftrates have a power from God to inflict punifh-
ment upon fuch as difobey, and to confine the natural
liberty of acting within certain bounds, for the com-
mon good of their fubjects. But all this is of a na-
ture ' very foreign to the pretences for confining
opinions by difcouragements and punifhments.
Thofe who believe neither natural nor revealed
religion practically, will be held by no reftraints ;
.they will appear to confent to any thing, juft as their
interelt
35 a Of the Rule of Faith.
intereft leads them. And this is the cafe of a great
part of the fubfcribers .in all chriftian communities.
They have a mere nominal farth only, at the time of
fubfcribing, not even a fpeculative or hiftorical one:
or if they have any degree of ferioufnefs, and good
imprefiions, they muft do proportional violence to
thefe by performing a religious aft out of a mere
inteiefted view.
' If the perfon be an earned believer of natural
religion, but an unbeliever in refpect of revealed
(to fuppofe this poffible for argument's fake), he will
not attempr any office in the chriftian miniftry.
However, he ought not to be deprived of civil
privileges, whilft fo many wicked nominal chriftians
are fuffered to enjoy them.
Suppofe the perfon required to fubfcribe to be a
fpeculative hiftorical believer, why fhould his future
inquiries be confined ? How can he inquire honeftly,
if [hey be ? How can a perfon be properly qualified
to ftudy the word of God, and to fearch out its
meaning, who finds himfelf previoufly confined to
interpret it in a particular manner ? If the fubjecl:
matter of the article be of great importance to be
underftood and believed, one may prefume, that . it
is plain, and needs no article; if of fmall importance,
why Ihould it be made a teft, or infifted upon ?
If it be a difficult, abftrufe point, no one upon
earth has authority to make an article concerning
it. We are all brethren ; there is no father, no
matter, amongft us ; we are helpers of, not lords
over, each other's faith. If we judge from other
branches of learning, as natural philofophy, or phy-
fic, we fhall there find, that the pure evidence of
the things themfelves is fufficient to overcome all
oppofition, after a due time. The doctrines of gra-
vitation, of the different refrangibility of the rays
of light, of the circulation of the blood, &c. can
never be believed to any ufeful practical purpofe, till
they
Of the Rule of Faith. .353
they be examined and underftood j and thofe, who
now believe them, affirm, that this is^all that is ne-
cefiary for their uni venial reception. If they fhould
be miftaken in this, free examination would be fo
much the more requifite.
The apoftles' creed is fo plain and clear, except in
the three articles concerning the defcent of Chrift
into hell, the holy catholic church, and the com-
munion of faints, that no one who believes the
truth of the fcriptures, can hefitate about it ; not
even how t6 interpret the three forementioned arti-
cles, in a fenfe agreeable to the fcriptures. Ic is
quite ufelefs therefore to require an afienc even to
thefe articles. As to the metaphyfical fubtleties,
which appear in the fubfequent creeds, they can at
bed be only human interpretations of fcripture words ;
and therefore can have no authority. Words refer
to words, and to grammatical and logical analogies,
in an endlefs manner, in thefe things; and all the
real foundation which we have is in the words of
fcripture, and of the mod ancient^vriters, confidered
as helps, not authorities. It is fufficient therefore,
that a man take the fcriptures for his guide, and
apply himfeif to them with an honeft heart, and
humble and earneft prayer ; which things have no
connection with forms nnd fubfcriptions.
Nay, it feems needlefs, or enfnaring to fubfcribe
even to the fcriptures themfelves. If to any parti-
cular canon, copy, &c. enfnaring, becaufe of the
many real doubts in thefe things. If not, it is quite
fuperfluous from the latitude allowed. Yet ftill it
appears to me incontestable, that no careful impartial
inquirer can doubt of the great truths of the fcrip-
tures, fuch as the miraculous birth, life, death,
refurredtion and afcenfion of Chrift, &c. or of the
practical confequences thence arifing ; and furely it
cannot be neceflfarily requifite, that a man fhould
believe more than thefe.
VOL. II. A a For,
354 Of the Rule of Faith.
For, Laftly, Let us fuppofe the perfon required to
afient, or fubfcribe, to be a real earneft believer.
It can fcarce be fuppofed, that fuch a perfon mould
afient to any fet of articles, fo as honeftly to affirm,
that he would choofe to exprefs his own fenfe of
the fcripture language in thefe words. To drain
either the fcriptures, or the articles, muft be a very
ungrateful talk to an ingenuous man ; and perhaps
there may be fo wide a difference in fome inftances
in his opinion, that no ftraining can bring them
together. And thus fome of the moft earneft be-
lievers are excluded from the chriftian miniftry, and
from certain common privileges of fociety, by a
method, which fuffers nominal wicked chriftians to
plfs without difficulty.
If it be objected, that, unlefs preachers fubfcribe,
they may teach different doctrines ; I anfwer, that
they do this, though they do fubfcribe ; and that
in the moft important practical points. If the fcrip-
tures cannot yet produce a true unity of opinion
on account of our prefent ignorance, and the weak-
nefs and wickednefs of our natures, how mould
articles do this ? Men can put as different fenfes
upon articles, as upon texts, and fo difpute without
end. Which evidently appears to have been the
cafe in the primitive church. Every decifion, as
foon as fettled, became the fource of a new divi-
fion between perfons, who yet ftill agreed to the
foregoing decifion in words ; rill at laft the whole
efficacy and fpirit of chriftianity, was loft in mere
verbal difputes. But the beft anfwer is, that
preachers ought entirely to Confine themfelves to
practical fubjects, the defcriptions of the virtues
and vices, with the motives for and againft each,
the directions to attain the virtues, and avoid the
vices ; and this in all the various real circumftances
of human life. Learned inquiries have their ufe
undoubtedly j but they are much better communi-
cated
Of the Rule of Faith. 355
cated to the learned world by the prefs, than to a
mixed afiembly by the pulpit. It is a kind of fa-
crilege to rob God's flock of the nourifhment due
to them from public preachings, and, in its ftead, to
run out upon queftions, that minifter no profit to
the hearers, at lead to far the greateft part.
As to the prefs, fince all other men have the
liberty of conveying their thoughts to the public that
way, it is furcly unfitting, that the minifters of the
golpel fhould be deprived of it. And, indeed, to
lay any reftraints, looks like diftrufting the caufe.
There is undoubtedly a very bad ufe made of the
prefs, and woe to thoje by whom offences come to the
little ones that believe in Chrift ! But it is to be
hoped and prefumed, that the power of the wicked to
do harm is not equal to the power of the good to
do good, in this or any other fuch neutral method
of communicating infection good and bad to the
public. This would be to prefer barbarity and
ignorance to the inftru&ion and civilization of man-
kind. Learning, arts, and improvements of all
kinds, are fubfervient both to good and bad pur-
pofes j and yet ftill the balance is probably on the
fide of good upon the whole, fince God is all power-
ful, all wife, and all good. Thefe attributes muft
-ever turn the fcale to their own fide, finitely in
every finite portion of time, infinitely in. infinite
time. We need not fear therefore, but that true
knowledge will at laft be incieafed and prevail, that
the wife and good will underftand, the wicked be
filenced and converted, and the church of Chrift fill
the whole earth. It is a great infult offered to the
truths of religion, to fuppofc that they want the
lame kind of afliftance as impoftures, human pro-
jecls, or worldly defigns. Let every man be al-
lowed to think, fpeak, and write, freely ; and then
the errors will combat one another, and leave truth
unhurt,
A a 2 Sixthly,
356 Of the Rule of Faith.
Sixthly, Though creeds, articles, &c. ieem to
have no ufe now, but even to be prejudicial to the
caufe of truth in themfelves ; yet it may be ne-
cefiary to fubmit to fome forms of this kind in cer-
tain cafes; at Jeaft, it no ways becomes a chriftian
to declaim againfl them in violent terms, or oppofe
them with bitternefs, but merely, in a plain difpaf-
fionate way, to reprefent the truth of the cafe, fo
as by degrees to draw men's zeal from thefe leflfer
matters, and transfer it upon greater, Let not him
that eateth, dejpife him that eateth not ; and let not
him which eateth not, judge him that eateth. There
may be good relative reafons in both cafes. And
it may be, and probably is the truth, that in the
early ages of the church, whilft chriftians were Ju-
daizers, entangled in externals, grofs in their con-
ceptions, ' &c. thefe forms were necefiary, extern
manentibus. But now they grow old, and feem ready
to die away, and to give place to the worlhip of
God in Jpirit, and in truth ; in which there is no
Papift, Proteftant, Lutheran, Cahinift', Trinitarian,
Unitarian, Myjlic, Methodift, &c. but all thefe dif-
tincfaons are carried away like the chaff of the fum-
mer threfliing-fioors. We are all chriftians, we
received this denomination in apoftolic times, and
ought to feek no other.. Only let us take care to
depart from iniquity, to have the true feal, of God
in our foreheads, not the mark of the bead. The
real coriverfion of the heart from the idolatrous wor-
fhip of pleafure, honour, and profit, of fenfation,
imagination, ambition, and felf-intereft, to lerve
the living God, is the only thing of importance;
circumcifion and uncircumcifion are eqMly nothing. Let
every man abide in the Jame calling wherein he was
called. Only* where a plain aft of infincerity is
required, this approaches to the cafe of eating in the
idol's temple, and gives great offence to others.
Seventhly,
Of the Rule of Faitb. 35?
Seventhly, If we examine the doctrines which are
chiefly contefted among chriftians by the oppofite
parties, it will appear, that the difputes are, in great
meafure, verbal, and proceed from men's not know-
ing the true nature and ufe of words. Thus, if we
confider the doctrine of infallibility, the nature of
words fhews at once, that this could be of no ufe,
fince the decifions of the infallible judge muft be
exprefled in words, and confequently be liable to be
mifunderftood by fome or other of the readers, for
the fame reafons as the fcriptures are. — To fay that
Chrift's body and blood are in the bread and wine
fo as that the fenfible qualities of one become the
fcnfible qualities of the other, would be to appeal
to the fenfes for afient, where they inftantly reject
the propofition. To fay that Chrift's myftical or
glorified body is prefent in fome way or other, is
what no one can deny, becaufe nothing is really
affirmed. The words feem to coalefce into a verbal
truth j but when we attempt to realize the pro-
pofition, it vanilhes. The fcripture expreffions con-
cerning the myftical body of Chrift, and his union
with the church, contain within them fome mod
important and wonderful truths undoubtedly, but
they are yet fealed up from us.— -In the difputes
concerning the trinity and incarnation of Chrift, if
the words per/bn, Jubftance, nature, &c. be ufed as
in other cafes, or any way defined, the mod expref*
contradictions follow : yet the language of the
fcriptures is mod difficult, fublime, and myfterious,
in refpect of the perfon of Chrift ; fo that one can-
not fall fhort of paying all that honour to Chrift,
which the moft orthodox believe to be required. —
As to the doctrine of the fatisfaction of Chrift, it
appears that he has done all for us that one being
can do for another; and that it would be a moft
unjuftifiable and narrow way of exprefling ourfelves,
to confine the benefits received from Chrift to that
A a 3 of
Of -tie Rule of Faith.
of mere example. But the firft and mod literal
fenfe of the words facrifice, redemption, &c. when
realized, is evidently impoffible ; and we do not
feem to be able to give any better general fenfe to
thefe words, than by faying, that they fignify, that
the fuffeiings of one being are, by the order of
God, made the means of happinefs to another. To
adopt the ideas of debt, wrath of God, &c. in a
ftrid: fenfe, is anthropomorphitifm. The in-
troduction of new, unfcriptural, technical terms
feems fcarce juftifiable, unlefs as far as one chrif*-
tian brother may thereby endeavour to make the
harmony and analogy of the fcripture language to
itfelf, and to the courfe of nature, more evident
to another. But this is all private interpretation.
And it often happens in thefe cafes, that an hy-
pothefis is taken up haftily, in order to reconcile
the fcripture to itfelf, like thofe philofophical ones,
which are not drawn from a number of concur-
ring facts, but merely accommodated to a few par-
ticular appearances,
CHAP.
Of the Expectations of, &c. 359
CHAP. IV.
Of the EXPECTATIONS of MANKIND, here and here-
after, in CONSEQUENCE of their OBSERVANCE or
VIOLATFON of the RULE of LIFE.
SECT. I.
OF THE EXPECTATIONS OF INDIVIDUALS
•IN THE PRESENT LIFE.
PROP. LXXVII.
// is probable, that moft or all Men receive more
Happinejs than Mifery in their PaJJage through the
prejent Life.
SOME evidences for this propofition have been
given above, where ic was alleged as one of the proofs
of the goodnefs of God. Here we may confider it,
both as deducible from thofe evidences, and from
the goodnefs of God, previoufly eftabliflied upon
independent principles.
For if we fuppofe God to be both infinitely bene-
volent, and the fole caufe of all things j if, farther,
the relative appellations of governor, friend, and
father,, may with propriety be made the foundation
of our inquiries into his difpenfations in general (all
A a 4 which
360 Of the Expectations of
which I have endeavoured to prove above) ; we
can fcarce fuppofe, but that the remarkable period
of our exigence, which commerces at our birth, and
ends with the death of the body, which we then
brought into the world with us, will, upon the whole,
afford us more pleafure than 'pain. This is, at lead,,
our firft and moft natural preemption, in the view
of things here confidered. However, it nnuft always
be remembered, that we are not proper judges of
fuch high fpecu'lations ; and that an over- balance of
milery in this life, or any other, is perfectly confident
with the infinite goodnefs of God, even according
to our ways of reafoning, upon fuppofuion that all
his creatures become happy upon the whole at laft,
finitely or infinitely.
I choofe therefore to reft this propofition chiefly
upon certain intimations, and indirect evidences
thereof, which are fcattered up and down in the fcfip-
tures. Such are the blefiing of God conferred upon
all his creatures at their creation, his covenant with
them all at the flood, the precepts to all to praife
him, the mention of his being loving to every man,
of remembering mercy in judgment, not being extreme
to mark what is dene ami/s, &c. Thefe are no direct
proofs of the propofition here advanced j but they
leave fuch impreffions of love and mercy upon the
mind, and feem intended to put us into fuch a way
of thinking and reafoning, as lead to it. They
afford therefore fome prefumption in its favour, fince
nothing contrary thereto is to be found any where
either in the word or works of God.
The murmurings, and bitter outcries, of men in
a (late of fuffering, are mx more an evidence againft
this propofition, than the extravagant mirth, and
chimerical hopes, of unexperienced perfons, during
health and profperity, are for it. Neither of thefe
take in the whole of the cafe.
PROP-
Individuals in the prejtni Life. 361
PROP. LXXVIII.
The Balance cannot be much in Favour even of tbe moft
happy, during tbe frefent Life,
FOR, Firft, This is agreeable to the general ex-
perience of mankind. It is obvious, that, life is
chequered with good and evil in fuch degrees and
varieties, as that the firft cannot prevail much.
Agreeably to this, the experienced and difpafiionate,
in reviewing their pad life, will at lead affirm, that
the happinefs has not greatly exceeded the mifcry.
And indeed the difficulty of proving the Aforegoing
propofition is a very fufficient evidence for this.
Secondly, The diforderly ftate of the external
world, and the imperfection of our bodies, with
their tendency to corruption, do not permit, that
happinefs fhould much exceed mifery in the prefent
life j and may be confidered as the efficient inftru-
mental caufe of this. Bodily pain muft in many cafes
be impreffed upon us by external objects -, both this,
and bodily pleafure, Jay the foundation for intellectual
pains, and for irregular paflions, which lead back
again to pain, bodily and mental; our bodies muft
return to dud, and every manifeft approach thereto
muft be attended with fuffering : and the unknown
internal ftructure of the brain, the great inftrument
of fenfe. and thought, is fuch, as fubjeds us, from
innumerable fecret unavoidable caufes, to pafs into
the limits of pain. All which is only faying in other
words, that we are fallen creatures.
Thirdly, In our prefent circumftances, all other
things remaining as they are, it is requifite for us not
to have any great over-balance of happinefs in this
life ; and this may be confidered as the final caufe.
For
362 Of the Expectations of
For we may hope, by this perpetual mixture of
milery with our happinefs, to be the fooner and the
more perfectly freed from that felf-love, grofs or
refined, which every kind and degree of happinefs,
even the mod fpiritual, contributes to generate in us;
and to make the greater progrefs in learning the virtues
of benevolence, companion, humility, fear of God,
fubrniflion to his will, earned application to him,
faith, hope, love towards him.
Fourthly, The whole tenor of the fcriptures
fhews both in a direct and indirect way, that we
ought not, cannot expect any great or lading hap-
pinefs in this life.
We ought therefore, whenever falfe flattering
hopes, with relation to our future condition in this
life, rife up to view in our imaginations, and tempt
us, indantly to reject them -, and, in the language
of the fcriptures, to rejoice as though we rejoiced not j
to remember that we are ftr angers and pilgrims here,
that we only dwell in tabernacles, have no continuing
city, but expeft one to come, the New Jerufalem, of
which we are denizens, where our treafure and
hearts ought to be. The bed and mod religious
perfons ought to expect, and even to defire this
daily bread of forrow and affliction, this bleffednejs
of thofe that mourn, and to watch and pray againd
the temptations of profperity, led the day of death
fhould come upon them unawares, as a thief in the
night, while they are eating and drinking, marrying
and giving in marriage.
COR. We might fhew, by a like method of rea-
foning, that if the mifery of this life fhould, in
certain cafes, outweigh the happinefs, it cannot,
however, do this in any great degree. There mud,
from the nature of our frame and circumdances
here, be many intervals of eafe, cheer fulnefs, and
even pofitive pleafure. Dejection and defpondency
are therefore as unfuitable to our prefent fituation,
as
Individuals in the prefent Life. 363
as a vain confidence, and foolifh hope, of uninter-
rupted happmefs. We may learn alfo hence not to be
terrified at any felf-deni'als or fufferings for the fake of
religion, exclufively of thofe arguments, which fliew
in a direct way, that religion promotes our prefent
happinefs, as 'well as our future. Our very natures
prevent the long continuance of exquifite mifery.
Mifery by continuance declines, and even pafles into
happinefs j and theie muft be, in every date of long
continuance, the frequent intervention of grateful
fenfations and ideas.
PROP. LXX1X.
•
Virtue has always the fair eft Profyefty even in this Life $
and Vice is always expofed to the greateft Hazards.
THIS has been the bufinefs of the laft chapter to
fhew. But it is a truth, which is fufficiently evident
from common obfervation. Particular acts of virtue
and vice often fail of their due reward and puniih-
menr, if we take in no more than a fmall period of
time after the a<5t is performed. But then, if we
take in the indefinite extent of this life, and eftimate
the natural expectations, it can fcarce be doubted,
but that every act of virtue is our greateft wifdom,
even in refpect of this world, every act of vice our
greateft folly. Now this general tendency of virtue
and vice respectively may be confidered as the prin-
cipal evidence, which the light of nature, not fub-
tilized or refined by deep fpeculations, affords for the
moral character of the Deity. The rewards which
the courfe of nature beftows upon virtue in general,
and the fairnefs of the profpect which it affords to
the virtuous, Ihew that the virtuous are acceptable to
the Deity ; and we may conclude for like reafons,
that vice is odious in his fight.
PROP.
Of *be Expectations of
PROP. LXXX.
'
does not Jeem at all probable, that Happinefs is exaftly
proportioned to Virtue in the prejent Life.
FOR, Firft, Thofe who fuffer martyrdom for the
fake of religion cannot be faid to receive any reward
in this life for this their lad and greateft act of
fidelity.
Secondly, Many good men are exercifed with
fevere trials, purified thereby, and removed into
another date in the courfe of this purification, or
foon after it. Difeafes which end in death, are a
principal means of fuch purifications.
Thirdly, There are frequent inftances of perfons
free indeed from grofs vices, but void of great virtues,
who from a favourable conjuncture of circumftances
io this world, fuch as we may fuppofe attended
the 'rich man in the parable, fare fumptuoufly
every day> and live in a date of comparative eafe and
pleafure.
Fourthly, The fame thing feems to hold in certain
rare inftances, even of very vicious perfons ; and one
might almoft conjecture, that Providence expofes
fome inftances of this kind to view in a notorious
manner, that the apparent inequality of its difpen-
fations here, in a few cafes, and the argument for a,
future ftate thence deducible, may make the greater
impreffion upon us.
The reader may obferve, that this propofition is not
contrary to the foregoing j and that the foregoing
muft be eftabliftied previoufly, before we can
draw an argument for a future ftate from this,
and the moral character of the Deity, put toge-
ther.
It
Individuals in tbf prefent Life. 365
It is "to be obferved alfo of the reafoning made
ufe of under all the four propofitions of this fedion,
that it is rather probable, and conclufive, in a general
way only, than demonftrative and precife. How-
ever, the probability and precifion are as great as
is necefiary in praflical matters. The pra&ical
inferences would remain the fame, though thefe
were lefs.
SECT.
366 Of the Expectation of Bodies Politic
. 3 sri, r
SECT. II.
OF THE EXPECTATION OF BODIES POLITIC, THE
JEWS IN PARTICULAR, AND THE WORLD IN
GENERAL, DURING THE PRESENT STATE OF
THE EARTH.
PROP. LXXXI.
// is probable, that all the prejent civil Governments will
be overturned.
THIS may appear from the fcripture prophecies,
both in a direct way, *'. e. from exprefs pafiages i
fuch as thofe concerning the deftrucYion of the image,
and four beafts, in Daniel ; of Chrift's breaking all
nations with a rod of irony and dajhing them in pieces
like a potter's vejfel, &c. and from the fupremacy
and univerfal extent of the fifth monarchy, or king-
dom of the faints, which is to be fet up.
We may conclude the fame thing alfo from the
final reftoration of the Jews, and the great glory
and dominion promifed to them, of which I fliall
fpeak below.
And it adds fbme light and evidence to this, that
all the known governments of the world have the
evident principles of corruption in themfelves. They
are compofed of jarring elements, and fubfift only
by the alternate prevalence of thefe over each other.
The fplendour, luxury, felf-intereft, martial glory,
&c. which pafs for efientials -in chriftian govern-
ments, are totally oppofite to the meek, humble,
felf-denying fpirit of chriftianity j and whichfoever of
thefe finally prevails over the other, the prefent
form
during the prefent State of the Earth. 367
form of the government muft be diflblved. Did
true chriftianity prevail throughout any kingdom
entirely, the riches, ftrength, glory, &c. of that
kingdom would no longer be an object of attention
to the governors or governed j they would become a
nation of priefts and apoftles, and totally difregard
the things of this world. But this is not to be ex-
pected : I only mention it to fet before the reader the
natural confequence of it. If, on the contrary, worldly
wifdom and infidelity prevail over chriftianity, which
feems to be the prediction of the fcriptures, this
worldly wifdom will be found utter foolifhnefs at laft,
even in refpect of this world j the governments,
which have thus loft their cement, the fenfe of duty,
and the hopes and fears of a future life, will fall into
anarchy and confufion, and be entirely diflblved.
And all this may be applied, with a little change,
to the Mahometan and Heathen governments. When
chriftianity comes to be propagated in the countries
where thefe fubfift, it will make fo great a change
in the face of affairs, as muft fhake the civil powers,
which are here both externally and internally oppofite
to it j and the increafe of wickednefs, which is the
natural and neceflary confequence of their oppofition,
will farther accelerate their ruin.
The diflblution of ancient empires and republics
may alfo prepare us for the expectation of a diflblu-
tion of the prefent governments. But we muft not
carry the parallel too far here, and fuppofe that as
new governments have arifen out of the old pnes,
refembling them in great meafure, fubfifting for a
certain time, and then giving place to other new
ones, fo it will be with the prefent governments.
The prophecies do not admit of this j and it may be
eafily feen, that the fituation of things in the great world
is very different from what it has ever been before.
Chriftianity muft now either be proved true, to the
entire conviction of unbelievers j or, if it be an im-
pofture,
368 Of the Expectation of Bodies Politic
pofture, it will Toon be detected. And whichfoever
of thefe turns up, muft make the greateft change in
the face of affairs. 1 ought rather to have faid, that
the final prevalence and eftablifhment of chriftianity,
which, being true, cannot but finally prevail, and be
eftablifhed, will do this. But it may perhaps be of
fome ufe juft to put falfe fuppofitions.
How near the diffolution of the prefent govern-
ments, generally or particularly, may be, would be
great rafhnefs to affirm. Chrift will come in this
ferrfe alfo as a thief in the night. Our duty is
therefore to watch, and to pray j to be faithful fte-
wards j to give meat, and all other requifices, in due
feafon, to thofe under our care ; and to endeavour
by thefe, and all other lawful means, to preferve the
government, under whofe protection we live, from
diffolution, feeking the peace of it, and fubmitting to
every ordinance of man for the Lord's fake. No
prayers, no endeavours of this kind, can fail of having
ibme good effect, public or private, for the prefer-
vation of ourfelves or others. The great difpenfa-
tions of Providence are conducted by means that are
either fecret, or, if they appear, that are judged feeble
or inefficacious. No man can tell, however private
his ftation may be, but his fervent prayer may
avail to the falvation of much people. But it is more
peculiarly the duty of magiftrates thus to watch over
their fubjects, to pray for them, and to fet about the
reformation of all matters civil and-ecclefiaftical, to
the utmoft of their power. Good governors may
promote the welfare and continuance of a ftate, and
wicked ones muft accelerate its ruin. The facred
hiftory affords us inftances of both kinds, and they
are recorded there for the admonition of kings and
princes in all future times.
It may not be amifs here to note a few inftances
of the analogy between the body natural, with the
happinefs of the individual to which it belongs, and
the
during the prefeni State of the Earth. 369
the body politic, compofed of many individuals,
with its happinefs, or its flourifhing ftate in refpect
of arts, power, riches, &c. Thus all bodies politic
feem, like the body natural, to tend to destruction
and diftblution, as is here affirmed, through vices
public and private, and to be refpited for certain
intervals, by paitial, imperfect reformations. There
is no complete or continued feries of public happi-
nefs on one hand, no utter mifery on the other ; for
the diflblutictn of the body politic is to be confidered
as its death. It feems as romantic therefore for any
one to project the fcheme of a perfect government in
this imperfect ftatc, as to be in purfuit of an univerfal
remedy, a remedy which Ihould cure all diftempers,
and prolong human life beyond limit. And yet
as temperance, labour, and medicines, in fome
cafes, are of great ufe in preferving and reftoring
health, and prolonging life; fo induftry, juftice,
and all other virtues, public and private, have an
analogous effect in refpect of the body politic. As
all the evils, which individuals fuffer through the
infirmity of the mortal body, and the diforders of the
external world, may, in general, contribute to increafe
their happinefs even in this life, and alfo are of
great ufe to others ; and as, upon the fuppofition of
a future ftate, death itfelf appears to have the fame
beneficial tendency in a more eminent degree than
any other event in life, now confidered as indefi-
nitely prolonged ; fo the diftreffes of each body politic
are of great ufe to this body itfelf, and alfo of great
ufe to all neighbouring dates ; and the diflblutions
of governments have much promoted the know-
ledge of true religion, and of ufeful arts and fciences,
all which feem, in due time and manner, intended to
be entirely fubfervient to true religion at laft. And
this affords great comfort to benevolent and religious
perfons, when they confider the hiftories of former
VOL. II. B b times,
370 Qf the Expectation of Bodies Politic
times, or contemplate the probable confequenccs of
things in future generations.
PROP. LXXXII.
// is probable, that the prefent Forms of Church Govern-
ment will be dijflbhed.
THIS propofition follows from the foregoing.
The civil and ecclefiaftical powers are fo interwoven
and cemented together, in all the countries of cbrif-
tendom, that if the firft fall, the laft muft fall alfo.
But there are many prophecies, which declare the
fall of the ecclefiaftical powers of the chriftian world.
And though each church feems to flatter itfelf with
the hopes of being exempted j yet it is very plain,
that the prophetical characters belong to all. They
have all left the true, pure, fimple religion; and
teach for doctrines the commandments of men.
They are all merchants of the earth, and have
fet up a kingdom of this world, abounding in
riches, temporal power, and external pomp. They
have all a dogmatizing fpirir, and persecute fuch as
do not receive their own mark, and worfhip the
image which they have fet up. They all neglect
Chrift's command of preaching the gofpel to all
nations, and even that of going to the loft jheep of the
houfe of Ifrael, there being innumerable multitudes in
all chriftian countries, who have never been taught
to read,/ and who are, in other refpefls alfo, deftitute
of the means of faving knowledge. It is very true,
that the church of Rome is Babylon the greaty and
the mother of harlots, and of the abominations of the
earth. But all the reft haye copied her example,
more or lefs. They have all received money, like
Gebazi-, and therefore the leprofy of Naaman will
cleave to them, and to their feed for ever. And
this impurity may be confidered not only as juftify-
ing the application of the prophecies to all the
chriftian
during the prejent State of tie Earth. 371
chriftian churches, but as a natural caufe for their
downfal. The corrupt governors of the feveral
churches will ever oppofe the true gofpel, and in fo
doing will bring ruin upon themfelves.
The deftruftion of the temple at Jerufalem, and
of the hierarchy of the Jews, may likewife be con-
fidered as a type and prefage of the deftruction
of that Judaical form of rites, ceremonies, and
human ordinances, which takes place, more or lefs,
in all chriftian countries.
We ought, however, to remark here,
Firft, That though the church of Chrift has been
corrupted thus in all ages and nations, yet there
have been, and will be, in all, many who receive
the feal of God, and worfliip him in fpirity and in
truth. And of thefe as many have filled high fta-
tions, as low ones. Such perfons, though they
have concurred in the fupport of what is contrary
to the pure religion, have, however, done it inno-
cently, with refpect to themfelves, being led thereto
by invincible prejudices.
Secondly, Neverthelefs, when it fo happens, that
perfons in high ftations in the church have their
eyes enlightened, and fee the corruptions and de-
ficiences of it, they muft incur the prophetical cen-
fures in the higheft degree, if they ftill concur, nay,
if they do not endeavour to reform and purge out
thefe defilements. And though they cannot, accord-
ing to this propofition, expect entire fuccefs ; yet
they may be bleffed with fuch a degree, as will
abundantly compenfate their utmoft endeavours, and
rank them with the prophets and apoftles.
Thirdly, As this corruption and degeneracy of
the chriftian church has proceeded from the fallen
(late of mankind, and particularly of thofe nations
to whom the gofpel was firft preached, and amongft
whom it has been fmce received j ib it has, all other
things being fuppofed to remain the fame, fuited our
B b a circumftances,
372 Of the Expectation of Bodies Politic
circumftances, in the beft manner poffible, and will
continue to do fo, as long as it fubfifts. God brings
good out of evil, and draws men to himfelf in fuch
manner as their natures will admit of, by external
pomp and power, by things not good in themfelves,
and by fome that are profane and unholy. He
makes ufe of fome of their corruptions, as means
of purging away the reft. The impurity of man-
kind is too grofs to unite at once with the ftric~t
purity of the gofpel. The Roman empire firft, and
the Goths and Vandals afterwards, required, as one
may fay, fome fuperftitions and idolatries to be
mixed with the chriftian religion j elfe they could
not have been converted at all.
Fourthly, It follows from thefe confiderations,
that good men ought to fubmit to the ecclefiaftical
•powers that bey for confcience fake, as well as to
the civil ones. They are both from God, as far as
refpeds inferiors. Chrift and his apoftles obferved
the law, and walked orderly, though they declared
the deftruction of the temple, and the change of
the cuftoms eftablifhed by Mojes. Both the Babylo-
nians y who deftroyed Jerufalem the firft time, and
the Romans y who did it the fecond, were afterwards
deftroyed themfelves in the mort exemplary man-
ner. And it is probable, that thofe who lhall here-
after procure the downfal of the forms of church-
government, will not do this from pure love, and
chriftian charity, but from the moft corrupt mo-
tives, and by confequence bring upon themfelves,
in the end, the fevered chaftifements. It is there-
fore the duty of all good chriftians to obey both
the civil and ecclefiaftical powers under which they
were born, /'. e. provided difobedience to God be
not enjoined, which is feldom the cafe ; to promote
fubje&ion and obedience in others ; gently to reform
and rectify, and to pray for the peace and profperity
of, their own Jerufakm.
PROP.
during the frejent Stale of the Earth. 373
PROP. LXXXIII.
// is probablet that the Jews will be reftored to Palsftine.
THIS appears from the prophecies, which relate
to the reftoration of the Jews and IJraelites to their
own land. For,
Firft, Thefe have never yet been fulfilled in any
fenfe agreeable to the greatnefs and glorioufnefs of
them. The peace, power, and abundance of blefs-
ings, temporal and fpiritual, promifed to the Jews
upon their return from captivity, were not beftowed
upon them in the interval between the reign of
Cyrus, and the deftrucYion of Jerujalem by 'Titus -y and
ever fince this deftruftion they have remained in a
defolate (late.
Secondly, The promifes of reftoration relate to
the ,ten tribes, as well as the two of Judah and
Benjamin. But the ten tribes, or IJraelites, which
were captivated by Salmanefer, have never been
reftored at all. There remains therefore a reftora-
tion yet future for them.
Our ignorance of the place where they now lie
hid, or fears that they are fo mixed with other na-
tions, as not to be diftinguifhed and feparated,, ought
not to be admitted as objections here. Like objec-
tions might be made to the refurreftion of the bo-
dy ; and the objections both to the one, and the
other, are probably intended to be obviated by Eze-
kiel's prophecy concerning the dry bones. It was
one of the great fins of the Jews to call God's pro-
mifes in queftion, on account of apparent difficul-
ties and impofiTibilities; and the Sadducees, in particu-
lar, erred concerning the refurrecYion, becaufe they
knew not thefcriptures, nor the power of God. How-
ever, it is our duty to inquire, whether the ten
B b 3 trites
374 Of the Expectation of Bodies Politic
tribes may not remain in the countries where they
were firft fettled by Salmanefer, or in fome others.
Thirdly, A double return feems to be predicted
in feveral prophecies.
Fourtfily, The prophets who lived fince the re-
turn from Babylon, have predicted a return in fimi-
lar terms with thofe who went before. It follows
therefore, that the predictions of both muft relate to
fome restoration yet future.
Fifthly, The reftoration of the Jews to their
own land feems to be predicted in the New Tefta-
ment.
To thefe arguments, drawn from prophecy, we
may add fome concurring evidences, which the pre-
fent circumftances of the Jews fuggeft.
Firft, then, The Jews are yet a diftinct people
from all the nations amongft which they refide.
They feem therefore referved by Providence for fome
i fuch fignal favour, after they have fuffered the due
chaftifement.
Secondly, They are to be found in all the coun-
tries of the known world. And this agrees with
many remarkable paflfages of the fcriptures, which
treat both of their difperfion, and of their return.
Thirdly, They have no inheritance of land in any
country. Their poffeffions are chiefly money and
jewels. They may therefore transfer themfelves
with the greater facility to Pal<eftine.
Fourthly, They are treated with contempt and
harfhnefs, and fometimes with great cruelty, by the
nations amongft whom they fojourn. They muft
therefore be the more ready to return to their own
land.
Fifthly, They carry on a correfpondence with
each other throughout the whole world ; and con-
fecjiiently muft both know when circumftances be-
gin to favour their return, and be able to concert
meafures with one another concerning it.
Sixthly,
during the prejent State of the Earth. 375
Sixthly, A great part of them fpeak and write
the Rabbinical Hebrew, as well as the language of
the country where they refide. They are therefore,
as far as relates to themfelves, actually poflefled of
an univerfal language and character ; which is a
circumftance that may facilitate their return beyond
what can well be imagined.
Seventhly, The Jews themfelves ftill retain a
hope and expectation, that God will once more re-
flore them to their own land.
COR. i. May not the two captivities of the
Jews, and their two reftorations, be types of the
firft and fecond death, and of the firft: and fecond
refurrections ?
COR. 2. Does it not appear agreeable to the
whole analogy both of the word and works of
God, that the Jews are types both of each indivi-
dual in particular, on one hand, and of the whole
world in general, on the other ? May we not there-
fore hope, that, at lead a/ter the fecond death,
there will be a refurredion to life eternal to every
man, and to the whole creation, which groans, and
travails in pain together, waiting for the adoption,
and glorious liberty, of the children of God ?
COR. 3. As the downfal of the Jewijh Hate un-
der Titus was the occafion of the publication of the
gofpel to us Gentiles, fo our.downfal may contribute
to the reftoration of the Jews, and both together
bring on the final publication and prevalence of the
true religion; of which I (hall treat in the next
proposition. Thus the type, and thing typified,
will coincide ; the firft fruits, and the lump, be made
holy together.
B b 4 PROP.
37 6 Of the Expectation ef Bodies Politic
PROP. LXXXIV.
Tie Chriftian Religion will be preached to, and received
by, all Nations.
THIS appears from the exprefs declarations of
Chrift, and from many of his parables, alfo from
the declarations and predictions of the apofties, and
particularly from the revelation. There are likewife
numberlefs prophecies in the Old Teftament, which
admit of no other fenfe, when interpreted by the
events which have fince happened, the coming of
ChrHt, and the propagation of his religion.
The truth of the chriftian religion is an earned
and prefage of the fame thing, to ail who receive it.
For every truth of great impoitance muft be difcuf-
fed and prevail at laft. The perfons who believe can
fee no reafons for their own belief, but what muft
extend to all mankind by degrees, as the diffufion of
knowledge to all ranks and orders of men, to all
nations, kindred, tongues, and people, cannot now
be flopped, but proceeds ever with an accelerated
velocity. And, agreeably to this, it appears that the
number of thofe who are able to give a reafon for
their faith increafes every day.
But it may not be amifs to fet before the reader
in one view fome probable prefumptions for the
univerfal publication and prevalence of the chriftian
religion, even in the way of natural caufes.
Firft, then, The great increafe of knowledge, lite-
rary and philofophical, which has been made in this
and the two lafl centuries, and continues to be
made, muft contribute to promote every great truth,
and particularly thofe of revealed religion, as juft
now mentioned. The coincidence of the three remark-
£ble events, of the reformation, the invention of print-
ing, and the reftoration of letters, with each other,
in time, deferves particular notice here.
Secondly,
during the prefent State of tbe Earth. 377
Secondly, The commerce between the feveral na-
tions of the world is enlarged perpetually more and
more. And thus the children of this world arc
opening new ways of communication for future
apoftles to fpread the glad tidings of falvation to the
uttermoft parts of the earth.
Thirdly, The apoftafy of nominal chriftians, and
objections of infidels, which are fo remarkable in
thefe days, not only give occafion to fearch out and
publiih new evidences for the truth of revealed
religion, but alfo oblige thofe who receive it, to pu-
rify it from errors and fuperftitions ; by which means
its progrefs amongft the yet heathen nations will
be much forwarded. Were we to propagate religion,
as it is now held by the feveral churches, each perfon
would propagate his own orthodoxy, lay needlefs im-
pediments and {tumbling blocks before his hearers,
and occafion endlefs feuds and diflfenfions amongft the
new converts. And it feems as if God did not in-
tend that the general preaching of the gofpel fhould
be begun, till religion be difcharged of its incum-
brances and fuperftitions.
Fourthly, The various fects which have arifen
amongft chriftians in late times, contribute both to
purify religion, and alfo to fet all the great truths
of it in a full light, and to fhew their practical im-
portance.
Fifthly, The downfal of the civil and ecclefiaftical
powers, mentioned in the 81 and 82 propofitions,
muft both be attended with fuch public calamities,
as will make men ferious, and alfo drive them from
the countries of cbriftendom into the remote parts of
the world, particularly into the Eaft and Weft Indies ;
whither confequently they will carry their religion
now purified from errors and fuperftitions.
Sixthly, The reftoration of the Jews, mentioned
in the laft propofition, may be expected to have the
greateft effect in alarming mankind, and opening
their
378 . Of the Expectation of Bodies Politic
their eyes. This will be fuch an accomplifhment of
the prophecies, as will vindicate them from all cavils.
Befides which, the careful furvey of False/line, and
the neighbouring countries, the ftudy of the Eaftern
languages, of the hiftories of the prefent and ancient
inhabitants, &c. (which muft follow this event) when
compared together, will caft the greateft light upon
the fcriptures, and at once prove their genuinenefs,
their truth, and their divine authority.
Seventhly, Mankind feem to have it in their power
to obtain fuch qualifications in a natural way, as, by
being conferred upon the apoftles in a fupernaturai
one, were a principal means of their fuccefs in the
firft propagation of the gofpel.
Thus, as the apoftles had the power of healing
miraculoufly, future miflionaries may in a fliort
time accornplifh themfelves with the knowledge of all
the chief practical rules of the art of medicine. This
art is wonderfully fimplified of late years, has re-
ceived great additions, and is improving every day,
both in fimplicity and efficacy. And it may be
hoped, that a few theoretical pofitions well afcertained,
with a moderate experience, may enable the young
practitioner to proceed to a confiderable variety of
cafes with fafety and fuccefs.
Thus alfo, as the apoftles had the power of fpeak-
ing various languages miraculoufly, it feems poflible
from the late improvements in grammar, logic, and
the hiftory of the human mind, for young perfons,
by learning the names of vifible objects and actions in
any unknown barbarous language, to improve and
extend it immediately, and to preach to the natives
in it.
The great extenfivenefs of the Rabbinical Hebrew,
and of Arabic, of Greek and Latin, of Sclavonic and
French, and of many other languages, in their refpec-
tive ways, alfo of the Chineje character, ought to be
taken into confideration here.
And
during the prejent State of the Earth. 379
And though we have not the gift of prophecy, yet
that of the interpretation of prophecy feems to in-
creafe every day, by comparing the fcriptures with
themfelves, the prophecies with the events, and, in
general, the word of God with his works.
To this we may add, that when preachers of the
gofpel carry with them the ufeful manual arts, by
which human life is rendered fecure and comfortable,
fuch as the arts of building, tilling the ground, de-
fending the body by fuitable clothing, &c. it cannot
but make them extremely acceptable to the barbarous
nations i as the more refined arts and fciences, ma-
thematics, natural and experimental philofophy, &c.
will to the more civilized ones.
And it is an additional weight in favour of all
this realbning, that the qualifications here confi-
dered may all be acquired in a natural way. For
thus they admit of unlimited communication, im-
provement, and increafe ; whereas, when miraculous
powers ceafe, there is not only one of the evidences
withdrawn, but a recommendation and means of
admittance alfo.
However, far be it from us to determine by anti-
cipation, what God may or may not do ! The natu-
ral powers, which favour the execution of this great
command of our Saviour's, to preach the gofpel to
all nations, ought to be perpetual monitors to us to
do fo ; and, as we now live in a more adult age of
the world, more will now be expected from our
natural powers. The Jews had ibme previous no-
tices of Chrift's firft coming, and good perfons
were thereby prepared to receive him j however, his
appearance, and entire conduct, were very different
from what they expected ; fo that they flood in need
of the greateft docility and humility, in order to
become difciples and apoftles. And it is probable,
that fomething analogous to this will happen ac
Chrift's fecond coming. We may perhaps fay, that
fome
380 Of the Expe flatten of Bodies Politic
fome glimmerings of the day begin already to fhine
in the hearts of all thofe, who ftudy and delight in
the word and works of God.
PROP. LXXXV.
// is not probable, that there will be any pure or com-
plete Happinefs, before the Deftruftion of this World
by Fire.
THAT the reftoration of the Jews, and the uni-
verfal eftablifhment of the true religion, will be the
caufes of great happinefs, and change the face of
this world much for the better, may be inferred
both from the prophecies, and from the nature of
the thing. But ftill, that the great crown of glory
promifed to chriftians muft be in a ftate ulterior to
this eftablifhment, appears for the following reafons.
Firft, From the exprefs declarations of the fcrip-
tures. Thus St. Peter fays, that the earth muft be
burnt up, before we are to expect a new heaven,
and new earth, wherein dwelkth rigbteoufnefs ; and St.
Paul, that flejh and blood cannot inherit the kingdom of
God-, the celeflial, glorious body, made like unto
that of Chrift, at the refurrection of the dead, being
requifite for this purpofe.
Secondly, The prefent diforderly ftate of the
natural world does not permit of unmixed happinefs ;
and it does not feem, that this can be rectified in
any great degree, till the earth have received the
baptifm by fire.
But I prefume to affirm nothing particular in
relation to future events. One may juft afk, whether
Chrift's reign of a thoufand years upon earth does
not commence with the univerfal eftablifhment of
chriftianity ; and whether the fecond refurre&ion, the
new
during the prejent State of tbe Earth. 381
new heavens, and new earth, &c. do not coincide
with the conflagration.
One ought alfo to add, with St. Peter, as the prac-
tical confequence of this propofition, that the diflb-
lution of this world by fire is the ftrongeft motive
to an indifference to it, and to that holy converfation
and godlinefs, which may fit us for tbe new heavens,
and new earth.
SECT.
382 Of a Future State.
SECT. III.
OF A FUTURE STATE AFTER THE EXPIRATION
OF THIS LIFE.
PROP. LXXXVI.
It is frobable from the mere Light of Naturey that there
will be a future State.
I DO not here mean, that mankind in ancient times
did difcover a future (late, and reafon themfelves
into it. This, I apprehend, is contrary to the fact,
a future date having been taught all mankind by
patriarchal revelations before or after the flood.
Nor do I mean, that men could have done this with-
out any afliftance, primarily or fecondarily, from
revelation, and by mere unaffifted reafon. This is
a problem of too deep a nature to be determined
conclufively j or, if it can, we ihall determine for
the oppofite fide, as it fcems to me, as foon as our
knowledge of the powers of the human mind is ar-
rived at a fufficient height. My defign is only to
fhew, that the works of God are fb far opened to us
in the prcfent age, that, when the queftion concern-
ing a future ftate is put, we ought to determine for
the affirmative, though the authority of his word be
not taken into confideration. Here then I obferve,
Firft, That it is not poffible to produce any evi-
dence againft a future ftate ; fo that the probability
for it muft at lead be equal to that againft it, /. e. to
the fraction -*-, if we fpeak according to the precife
language ufed in the doctrine of chances. We are
apt indeed to conclude, that, becaufe what we fee
is, fo what we fee not, is not; and confequently that
there
Of a future State. 383
there is no future ftate, i. e. we make our ignorance
of the means by which our exiftence is preferved after
death, and of the manner in which we are to exift,
an argument againft it. But this is utterly incon-
clufive. Our ignorance is a nothing, and therefore
can be no foundation to go upon j and we have every
day inftances of the miftakes which reafoning from
it would lead us into. If there be really a future
ftate, it feems very pofiible, that its connection with
other realities in this ftate may afford preemptions
for it ; and that it does fo, I fhall fhew in the para-
graphs that follow : but, if there be no future ftate,
this non-entity cannot have any properties or con-
nections, upon which to creel: an argument for it.
We muft therefore, previoufly to all probable argu-
ments for a future ftate, own that we are ignorant
whence we came, and whither we go j and that our
not being able to penetrate into the dark regions
beyond death, were that ablblutely the cafe, would
not be an evidence, that there is nothing in thofe
regions. That we can both penetrate thither, and
difcover fomething in thefe regions, is my next
bufinefs to fhew. For,
Secondly, The fubtle nature of fenfation, thought,
and motion, affords fome pofitive preemptions for a
future ftate. The connection of thefe with matter,
and their dependence on it, are perhaps more fully
feen in the foregoing account of vibrations and aflb-
ciation, than in any other fyftem that has yet been pro-
duced. However, there remains one chafm ft ill, viz.
that between fenfation, and the material organs, which
this theory does not attempt to fill up. An imma-
terial fubftance may be required for the fimpleft
fenfation i and, if fo, fince it does not appear how
this fubftance can be affected by the diffolution of
the grofs body at death, it remains probable, that ic
will fubfift after death, /'. e. that there will be a \
future ftate.
Or
384 Of a future State.
Or if we take the fyftem of the materialifts, and fup-
pofe matter capable of fenfation, and confequently of
intellect, ratiocination, affection, and the voluntary
power of motion, we mult, however, fuppofe an
elementary infinitefimal body, in the embryo, capa-
ble of vegetating in utero, and of receiving and re-
taining fuch a variety of impreffions of the external
world, as correfponds to all the variety of our fen-
fations, thoughts, and motions ; and, when the
fmallnefs and wonderful powers of this elementary
body are confidered in this view, it feems to me, that *
the depofition of the grofs cruft at death, whick
was merely inftrumental during the whole courfe of
life, is to be looked upon as having no more power
to deftroy it, than the accretion of this cruft had a
ihare in its original exiftence, and wonderful powers ;
but, on the contrary, that the elementary body will
(till fubfift, retain its power of vegetating again, and,
when it does this, fliew what changes have been
made in it by the imprefjions of external objects here ;
i. e. receive according to the deeds done in the grofs
body, and reap as it has fowed.
Or, if thefe fpeculations be thought too refined,
we may, however, from the evident inftrumentality
of the mufcles, membranes, bones, &c. to the ner-
vous fyftem, and of one part of this to another,
compared with the fubtle nature of the principle of
fenfation, thought, and motion, infer in an obvious
and popular, but probable way, that this principle
only lofes its prefent inftrument of action by death.
And the reftitution of our mental and voluntary
powers, after their ceffation or derangement by fleep,
apoplexies, maniacal and other disorders, prepares
for the more eafy conception of the poflibility and
probability of the fame thing after death. As
therefore, before we enter upon any difquifitions of
this kind, the probability for a future Itate is juft
equal to that againft it, /'. e. each equal to the
fraction
Of a Future State. 385
fraction '.*- j fo it feems, that the firft ftep we take,
though it be through regions very faintly illuminated,
does, however, turn the fcale, in fome meafure, in
favour of a future ftate; and that, whether the prin-
ciple of thought and action within us be confidered
in the moft philofophical light to which we can attain,
or in an obvious and popular one.
Thirdly, The changes of fome animals into a
different form, after an apparent death, feem to be
a ftrong argument of the forementioned power of
elementary animal bodies ; as the growth of vegeta-
bles from feeds apparently putrefied is of a like power
in elementary vegetable bodies. And all thefe phe-
nomena, with the renewals of the face of nature,
awaking from deep, recovery from difeafes, &c.
feem in the vulgar, moft obvious, and moft natural
way of coniidering thefe things, to be hints and
preemptions of a life after the extinction of this.
Fourthly, The great defire of a future life, with
the horror of annihilation, which are obfervable in a
great part of mankind, are prefumptions for a future
life, and againft annihilation. All other appetites and
inclinations have adequate objects prepared for them ;
it cannot therefore be fuppofed, that this fum total
of them all fhould go ungratified. And this argu-
ment will hold, in fome meafure, from the mere
analogy of nature, though we ihould not have
recourfe to the moral attributes of Godj but ic
receives great additional force from confidering him
as our father and piotector.
If it be faid, that this defire is factitious, and the
neceflary effect of ftlf-love; I anfwer, that all our
other defires are factitious, and deducible from felf-
iove, alfoj and that many of thofe which are gran-
ted proceed from a felf-love of a grofler kind.
Befides, felf-love is only to be deftroyed by, and for
the fake of, the love of God, and of our neigh-
bour. Now the ultimate prevalency of thefe is a rHll
VOL. II. C c ftronger
386 Of a Future State.
ftronger argument for a future life, in which we
may firft love God, and then our neighbour in and
through him.
Fifthly, The pain which attends the child during
its birth or paflage into this world, the feparation
and death of the placenta, by which the child re-
ceived its nourilhment in utero, with other circum-
ftances, refemble what happens at death. Since
therefore the child, by means of its birth, enters
upon a new fcene^has new fenfes, and, by degrees,
intellectual powers of perception, conferred upon it,
why may not fomething analogous to this happen at
death ? Our ignorance of the manner, in which this
is to be effected, is certainly no preemption againft
it j as all who are aware of the great ignorance of
man, will readily allow. Could any being of equal
underftanding with man, but ignorant of what hap-
pens upon birth, judge beforehand that birth was an
introduction to a new life, unlefs he was previoufly
informed of the fuitablenefs of the bodily organs to
the external world ? Would he not rather conclude,
rhat the child muft immediately expire upon fo great
a change, upon wanting fo many things neceflary
to his fubfiftence, and being expofed to fo many
hazards and impreflions apparently unfuitable ? And
would not the cries of the child confirm him in all
this ? And thus we may conclude, that our birth was
even intended to intimate to us a future life, as well
as to introduce us into the prefenr.
Sixthly, It would be very difibnant to the other
events of life, that death fhould be the laft j that
the fcene fhould conclude with fuffering. This can
fcarce be reconciled to the beauty and harmony of
the vifible world, and to the general prepollency of
pleafure over pain, and fubferviency of pain to plea-
lure, before-mentioned. All the evils of life, of
which we are judges, contribute fome way to improve
and perfect us. Shall therefore the laft which we
fee,
Of a Future State. 387
fee, and the greateft in our apprehenfions, quite ex-
tinguifh our existence ? Is it not much more likely,
that it will perfect all fuch as are far advanced, and
be a fuitable correction and preparatory to the reft ?
Upon fuppofition of a future eternal life, in which
our happinefs is to arife from the previous annihila- t
tion of ourfelves, and from the pure love of God,
and of our neighbour, it is eafy to fee how death
may contribute more to our perfection, than any
other event of our lives ; and this will make ic
quite analogous to all the others. But that our
lives fhould conclude with a bitter morfel, is fuch
a fuppofition, as can hardly confift with the benevo-
lence of the Deity, in the moft limited fenfe, in
which this attribute can be afcribed to him.
Seventhly, All that great apparatus for carrying
us from body to mind, and from felf-love to the
pure love of God, which the doftrine of aflbciation
opens to view, is an argument that thefe great ends
will at laft be attained ; and that all the imper-
fect individuals, who have left this fchool of bene-
volence and piety at different periods, will again
appear on the ft age of a life analogous to this,
though greatly different in particular things, in
order to refume and complete their feveral remaining
tafkb, and to be made happy thereby. If we reafon
upon the defigns of Providence in the moft pure and
perfect manner, of which our faculties are capable,
i. e. according to the moft philofophical analogy, we
fhall be unavoidably led to this conclufion. There
are the moft evident marks of defign in this appa-
ratus, and of power and knowledge without limits
every where. What then can hinder the full ac-
complifhment of the purpofe defigned ? The con-
fideration of God's infinite benevolence, compared
with the profpect of happintfs to refult to his crea-
tures from this defign, adds great ftrength to thfc
argument.
C c 2 Eighthly,
388 Of a Future State>
Eighthly, Virtue is, in general, rewarded here,
and has the marks of the divine approbation ;
vice, the contrary. And yet, as far as we can
judge, this does not always happen i nay, it feems
to happen very feldom, that a good roan is re-
warded here in any exact proportion to his merit,
or a vicious man puniflied exactly according to his
demerit. Now thefe apparent inequalities in the dif-
penfations of providence, in fubordinate particular^,
are the ftrongeft argument for a future ftate, in
which God may fhew his perfect juftice and equity,
and the confiftency of all his conduct with itfelf.
To fuppofe virtue in general to be in a fuffering
ftate, and vice in a triumphant one, is not only
contrary to obvious facts, but would alfo, as it ap-
pears to me, deftroy all our reafoning upon the di-
vine conduct. But if the contrary be laid down
as the general rule, which is furely the language of
fcripture, as well as of reaibn, then the exceptions
to this rule, which again both fcripture and reafon
atteft, are irrefragable evidences for a future ftate,
in which things will be reduced to a perfect unifor-
mity. Now, if but fo much as one eminently good
or eminently wicked perfon can be proved to furvive
after the paflage through the gulph of death, all the
reft muft be fuppofed to furvive alfo from natural
analogy. The cafe of martyrs for religion, natural
or revealed, deferves a particular confederation here.
They cannot be faid to receive any reward for that
laft and- greateft act of obedience.
Ninthly, The voice of confcience within a man,
accufing or excufing him, from whatever caufe it
proceed, fupernatural imprefllon, natural inftinct,
acquired aflbciations, &c. is a prefumption, that
we fhall be called 'hereafter to a tribunal ; and
that this voice of confcience is intended to warn
and direct us how to prepare ourfelves for a trial
at
Of a Future State. 389
at that tribunal. This, again, is an argument,
which analogy teaches us to draw from the rela-
tion in which we (land to God, compared with
earthly relations. And it is a farther evidence of
the juftnefs of this argument, that all mankind
in all ages feem to have been fenfible of the force
of it.
Tenthly, The general belief of a future ftate,
which has prevailed in all ages and nations, is an
argument of the reality of this future ftate. And
this will appear, whether we ctinfider the efficient
or the final caufe of this general belief. If it arofe
from patriarchal revelations, it confirms the fcrip-
tures, and confequently eftablifhes itfelf in the man-
ner to be explained under the next propofuion.
If it arofe from the common parents of mankind
after the flood, it appears at leaft to have been an
antediluvian tradition. If mankind were led into it
by fome fuch reafons and analogies as the foregoing,
its being general is a prefuraption of the juftnefs of
thefe reafons. The truth of the cafe appears to be,
that all thefe things, and probably fome others, con-
curred (amongft the reft, apparitions of the dead,
or the belief of thefe, dreams of apparitions, and
the feeming paflage to and from another world du-
ring deep, the body being alfo, as it were, dead at
the fame time) \ and that, as the other parts of the
fimple, pure, patriarchal religion degenerated into
fuperftition and idolatry, fo the doctrine of a fu-
ture ftate was adulterated with fictions and fables, as
we find it among the Greeks and Remans, and other
pagan nations.*
As to the Jews, their high opinion of themfelves
on account of the covenant made with their father
Abraham^ and repeated at Sinai, which in its firft
and literal fenfe was merely temporal, contributed
probably to make the more grofs and carnal amongft
them overlook the doctrine of a future ftate, as at-
C c 3 tcfted
390 Of a Future State.
tefted either by reafcn or tradition. But when
their captivity by Nebuchadnezzar, and other cala-
mities, rendered this world contemptible and bitter
.to them, many, as the Pharifees and EJJenes, had
recourfe in earneft to this great fource of comfort ;
whilft others, adhering fervilely to the letter of the
law, expected only temporal profperity under a
victorious Meffiah, However, it ig not to be doubt-
ed, but that, before this, good Jews, particularly
fuch as did, or were ready to lay down their lives
for the fake of religion, had. the fupport of this
belief; and it appears to me, that there are many
things in the Old Teftament, which both fhew,
that the doctrine of a future ftate was the current
opinion among the Jews ; and alfo that it was at-
tended with far lefs expectations, than amongft chrif-
tians ; whence it might eafily be overlooked and
neglected by carnal minds, as above noted. Their
hearts were fet upon temporal profperity, for them-
felves confidered feparately, for their nation, for their
pofterity : all which we muft, however, fuppofe to be
more fuitable to their other circumftances, and to
thofe of the world in general, when the whole of
things is taken into confideration, than if they
had had more full and magnificent expectations after
death. .'•
As to the final caufes of the belief of a future
ftate amongft mankind, if we fuppofe, that thefe
are either the better regulation of ftates, and the
public happinefs, or the private happinefs of each
individual, they would be flrong arguments for the
divine benevolence, and confequently for a future
ftate ; even though it be fuppofed, that the efficient
caufe was only the invention of thofe men, who
faw that this doctrine would be ufeful publicly and
privately. For God muft, at leaft, have permitted
this; according to the doctrine of thefe papers, muft
have cauled it.
But,
Of a Future State. 391
But, without, entering into this examination of
the efficient or final caufes, we may affirm, that
the mere general prevalence of the doctrine of a
future ftate is of itfelf a ftrong prefumption of its
truth. If it be true, it is natural, /. e. analogous to
orher things, to fuppofe that we fhould have fome
general expectation of it, juft as in other cafes,
where we are nearly concerned ; alfo that as man-
kind advance in knowledge and fpirituality by the
advanced age of the world, this doctrine fhould
be more and more opened to them. Now this is the
fact; the doctrine of a future ftate has, from the
firft memory of things in the poftdiluvian world,
been thus perpetually opened more and more.
Therefore, e converfo, it is probable, that the doc-
trine itfelf is true.
It may be objected to fome of the arguments here
alleged for a future dare, that they are applicable
to brutes j and therefore that they prove too much.
To this we may anfwer, that the future exiftence of
brutes cannot be difproved by any arguments, as
far as yet appears : let therefore thofe which favour
it be allowed their due weight, and only that. There
are, betides thofe common to all animals, many
which are peculiar to man, and thofe very forcible
ones. We have therefore much ftronger evidence
for our own future exiftence than for that of brutes ;
which, again, is a thing very analogous to our cir-
camftances. It is fomething more than mere cu-
riofity, that makes benevolent perfons concerned
for the future welfare of the brute creation ; and yet
they have fo much to do nearer home, for them-
felves, and their relatives, by way of preparation for
a future ftate, that it would be a great mifufe of
time to dwell upon fuch foreign fpeculations.
The doctrine of transmigration may be confi-
dered as an argument for the future exiftence of
all animals in one view ; though a moft pernicious
C c 4 corruption
392 Of a Future State.
corruption of the practical doctrine of a future ftate
in another.
It may farther be objected to fome part of the
foregoing reafoning, that the deftruction of vege-
tables in fo many various ways, that few, relatively
fpeaking, come to perfection, with the many irregu-
larities of the natural world, Ihews that God does
not, in fact, bring all his works to perfection. I
anfwer, that if vegetable life be not attended with
fenfction (and we do not at all know, that it is),
this, with infinite other phenomena of a like kind,
may be no irregularity at all. The inanimate world
may, according to the prefent conftitution of things,
however irregular that may feem to us, ferve, in the
beft poffible manner, to promote the happinefs of
the animate. We are apt to eftimate maturity in
natural productions according to very narrow rela-
tive confiderations. But, in truth, that herb or
fruit is mature, which has anfwered its end in re-
fpect of animal life, the fupport, for inftance, of a
peculiar fet of infects ; and, if the particles of inani-
mate matter thus pafs through the bodies of vege-
tables and animals in an endlefs revolution, they may
perform all the offices intended by God : or he may
have fitted them for infinite other ufes and offices, of
which we know nothing.
But if vegetables have fenfation, which may in-
deed be a fpeculation very foreign to us, but is
what we cannot difprove, then vegetables may be
provided for in the fame manner as animals. Or,
if we fuppofe the argument to fail here, ftill ani-
mals, i. e. thofe allowed by all to be fo, may live
hereafter, though no vegetables do identically, and
few according to the ordinary courfe of propagation
by their feeds or (hoots : or the argument may fail
in refpect of brute animals, and extend to man
alone.
PROP.
Of a Future State. 393
PROP. LXXXVII.
Cbriflian Revelation gives us an abfolute dffurance
of a future State.
THAT the reader may fee more fully the degree
of evidence afforded by the fcriptures to this mod
important do&rine, I will here make the following
obfervations.
Firft, then, A future (late is the plain and exprefs
doflrine of the New Teftament, in the obvious
and literal fenfe of the words. It refts therefore
upon the authority of the revelation itfelf. Hence
all the miracles of Chrift and his apoftles, and, by
confequence, of Mqfes and the prophets, all the pro-
phecies of the fcriptures, whofe accomplifhment is
already part, and vifible to us, become pledges and
atteftations of the truth of this doflrine. We can-
not fuppofe, that God would have given fuch powers
and evidences, as mud neceflarily propagate and
eftablifli this doclrine, was it not true. For this is the
grand, and, as we may fay, the only do&rine of the
New Teftament, and even of the Old, when inter-
preted by the New, as it ought to be.
And, as this is the mod convincing evidence
even to philofophical perfons, fo it is almoft the
only one which can affecl: and fatisfy the vulgar.
But indeed what refource can any man have in
things above his capacity, befides refting on thofe
who have evidently more power, knowledge, and
goodnefs, than himfelf, who have worked miracles,
foretold things to come, preached and praflifed
righteoufnefs ?
All the miracles of both the Old and New Tefta-
ment were performed by Chrift in effect, /. e. by his
power and authority. He therefore muft be able
to
394 Of a Future State.
to preferve us from perifhing utterly ; and the pre-
dictions of future dates in this world, which God
gave to him, and he to his fervant John and others,
both before and after his coming, fhew by their
accomplilhment, that all his other predictions, and
efpecially 'the great one of a refurrection to life
eternal, will alfo be accomplifhed in due time.
Secondly, The perfons brought back to life again
in the Old and New Teftaments, and, above all,
the refurredlion of Chrift himfelf, have a great ten-
dency to ftrengthen the foregoing argument, and
to remove all our doubts, fears, and jealoufies,
concerning the reality of a future ftate. The fame
may be faid of the hiftories of Enoch and Elijah^
and of the appearance of Mofes and Elijah at Chrift's
transfiguration. As there are no footfteps back
again from the grave to life, our imagination daggers,
and our faith dands in need of a fenfible, as well as
a rational fupport.
Thirdly, The great readinefs of the prophets and
apodles, and of other good Jews and Chriftians after
iheir example, to fuflfer death for the fake of their
religion, is a fingular comfort and encouragement
to us. -We are fure from hence, that they believed
a future date themfelves; and they could not but
know whether or no they had the power of work-
ing miracles, had feen Chrift after his death, had
received divine communications, &c. They mud
therefore have been poffefled of thefe undeniable
evidences for a future ftate j they could neither
be deceived themfelves in this matter, nor deceive
others.
Fourthly, The whole hidory and inditutions of
the Jewijh people, when interpreted by chridianity,
are types and prophecies of a future ftate. And
here the Old and New Teftaments confirm and
illuftrate each other in the dronged manner : and
the Old Tedament, when interpreted by the New,
becomes
Of a Future State'.
becomes entirely fpiritual, and equally expreflive,
with the New, of the doctrine of a future (late. It
may be obferved of the Pfa/ms particularly, that the
fpritual interpretation is to us, in the prefent times,
more eafy and natural upon the whole, than the
literal and temporal one.
Fifthly, If we compare what was advanced above,
concerning the elementary infinitefimal body, with
the fcripture doctrine of the refurrection of the body,
and particularly with St. Paul's account of it, i Cor.
xv. there will appear fuch a harmony and coinci-
dence between the evidences from reafon and thofe
from fcripture, as will greatly confirm both.
PROP. LXXXVIII.
<?he Rewards and Punijhments of a future Life will far
exceed the Happinefs and Mifery of this, both in De-
gree and Duration.
HERE 1 will firft confider the fuggeftions of the
light of reafon -, fecondly, the declarations of the
fcriptures.
Firft, then, As man appears, according to the
light of reafon, to be in a progreflive ftate, it may be
conjectured, or even prefumed, that the rewards and
punifhments of a future life will exceed that happi-
nefs and mifery, which are here, the natural conle-
quences of virtue and vice. However, the light of
reafon is not clear and certain in this point : neither
can it determine, whether the happinefs and mifery
of the next life will be pure and unmixed, or no. It
may indeed fhew, that each man will receive accord-
ing to his deferts; but then, fince there is no pure
virtue or vice here, fince alfo there may be room
for both virtue and vice hereafter, the rewards and
punifhments of the next life may fucceed each other
at fliorc intervals, as in the prefent : or, if "we adopt
the
396 Of a Future State.
the mechanical fyftem throughout, then we can only
hope and prefume, that God will ultimately make
the happinefs of each individual to outweigh his mi-
fery, finitely or infinitely ; and (hall be entirely un-
certain, whether or no, at the expiration of this life,
we fhall pafs into another, in like manner, che-
quered with happinefs and mifery : and thus one of
the principal motives to virtue and piety would be
loft.
It is true indeed, that the heathens had their Ely^
fium and Tartarus j but then thefe doctrines were
probably the corrupted remains of fome tradition-
ary revelation j and fo contribute to ftrengthen the
real doctrine of the Scriptures on this head, which
I am to fet forth in the next place.
The fcriptures then reprefent the ftate of the good
hereafter, as attended with the pureft and greateft
happinefs j and that of the wicked as being exqui-
fitely and eternally miferable. And though the word?
tranflated eternal and for, ever, in the Old and New
Tettaments, do not feem to ftand for an abfolute me-
taphyfical infinity of duration, as we now term it, yet
they certainly import a duration of a great relative
length, and may import any long period of time,
(hort of an abfolute eternity. The fcriptures there-
fore, in their declarations concerning the degree and
duration of future rewards and punifhments, lay be-
fore us the ftrongeil motives to obedience; fuch as,
if duly 'confidered, would roufe and alarm our hopes
and fears, and all our faculties, to the utfnoft ;
excite to the moft earned prayers ; and mortify in-
ftantly to the things of this world.
Now, though reafon cannot difcover this to us,
or determine it abfolutely, as juft now remarked -,
yet it approves it, when difcovered and determined
previoufly. At lead, it approves of the pure and
indefinite happinefs of the good, and acquiefces in
the indefinite punifhment of the wicked. For we
always
Of a Future State. 397
feem ready to expect a ftate of pure holinefs and hap-
pinefs from the infinite perfection of the Deity ; and
yet the prefent mixture of happinefs with mifery, and
of virtue with vice, alfo any future degree of vice
and mifery, may be reconciled to infinite perfection
and benevolence, upon fuppofition that they be finally
overpowered by their oppofites : or, if we confuk the
dictates of the .moral fenfc alone, without entering
into the hypothefis of mechanifm, the pure mifery of
the wicked, under certain limitations as to degree
and duration, may be reconciled to the mercy of
God, and will be required by his juftice. But the
moral fenfe was certainly intended to warn us con-
cerning futuricy.
It will not be improper here to remark, that the
fcriptures favour our fiift notions concerning pure vir-
tue and happinefs, by the mention of a paradifiacal
ftate, as the original one, in which man was placed j
and by reprefenting our future happinefs, as a refto-
ratron to this ftate. They take notice therefore of
that greateft of all difficulties, the introduction of evil
into the works of an infinitely benevolent Being;
and by afcribing it to fin, the thing which is mod
oppofite to God, raife an expectation, that it mult be
entirely overcome at laft.
PROP. LXXXIX.
// is probable, that the future Happinejs of the Good
will be of a fpiritual Nature j but the future Mifery
of the Wicked may be both corporeal and mental.
THESE are points in which the fcriptures have
not been explicit. It is therefore our duty to beware
of vain curiofity, and to arm ourfelves with a deep
humility. We arc not judges, what degree of know-
ledge is moft fuited to our condition. That- there
398 Of a Future State.
will be a future ftate at all, has not been difcovered,
with certainty, to a great part of mankind j and we
may obferve in general, that God conceals from us
all particular things of a diftant nature, and only
gives us general notices of thole that are near; and
fometimes not even fo much as this, where a pecu-
liar duty, or defign of providence, requires other-
wife. However, as we» are obliged to read and me-
ditate upon the fcriptures, to examine our own na-
tures, and to compare them with the fcriptures, we
feem authorized to make fome inquiry into this high
and interefting point.
Now it appears from the foregoing theory \ as
well as from other methods of reafoning, that the
love of God, and of his creatures, is the only point,
in which man can reft; and that the firft, being ge-
nerated by means of the laft, does afterwards purify,
exalt, and comprehend it. Jn like manner, the
fcriptures place our ultimate happinefs in finging
praifes to God, and the Lamb ; in becoming one
with God, and members of Chrift, and of each
other j which phrafes have a remarkable agreement
with the foregoing deductions from reafon : and we
feem authorized to conclude from both together;,
that the future happinefs of the blefled will confift
, in contemplating, adoring, and loving God ; in
obeying his commands j and, by fo doing, minifter-
ing to the happinefs of others ; rejoicing in it, and
being partakers of it.
It feems probable alfo, both from fome paflages
of the fcriptures, and from the analogy of our natures,
that our attachments to dear friends and relations,
for whom we are not to for row as they that have no
hope, and our efteem and affection for eminently
pious perfons in former ages, for Abraham^ Ifaac>
and Jacob, and the Jpirits of other juft men made
•perfeft, will ftill fubQft on our arrival at the true
mount Sion, and the heavenly Jerujalem.
It
Of a Future State. 399
It may be conje&ured farther, that the glorified
body will not be capable of pleafures that may be
called corporeal, in the faine fenfe as the prefent
bodily pleafures are j but only fe/ve as the eye and
ear do to fpiritual religious perfons, i. e. be a mere
inftrument and inlet to the refined pleafures of bene-
volence and piety.
Is it not probable, that this earth, air, 8$c. will
continue to be the habitations of the bleffed? It feems
to me, that a very wonderful agreement between
philofophical difcoveries, and the fcriptures, will ap-
pear hereafter. Some inftances, and many hints, of
this agreement may be feen in Mr. Whiftorfs works.
Only let us always remember, that we muft think
and fpeak upon the things of another world, much
more imperfe&ly than children do concerning the
pleafures, privileges, and occupations of manhood.
With refpe<5t to the punilhments of the wicked in
a future date, we may obferve, that thele may be
corporeal, though the happinefs of the blefied fhould
not be fo. For ienfuality is one great part of vice,
and a principal fource of it. It may be neceflary
therefore, that actual fire fhould feed upon the ele-
mentary body, and whatever elfe is added to it after
the refurreftion, in order to burn out -the ftains of
fin. The elementary body may alfo perhaps bear
the action of fire for ages, without being deftroyed,
like the caput mortuum or terra damnata, of. the
chemifts. Kor this terra damnata remains after the
calcination of vegetable and animal fubftances by in-
tenfe and long continued fires. The deftru&ion of
this world by fire, fpoken of both in the fcripcures,
and in many profane writings, the phenomena of
comets, and of the fun and fixed ftars, thofe vaft
bodies of fire, which burn for ages, the great quan-
tity of fulphureous matter contained in the bowels of
the earth, the defl.rticYion of Sodom and Gjomorrab by
fire and brimftone, alluded to in the New Teftament,
the
400 Of a Future Stale.
the reprefcntation of future punifhment under the
emblem of the fire of Gehenna, and, above all, the
exprefs pafifages of fcripture, in which it is declared,
that the wicked (hall be punifhed by fire, even ever-
lafting fire, confirm this poficion concerning the
corporeal nature of future punifhment, as well as
give light to one another.
The fame confiderations confirm the long dura-
tion of future punifhment. For if the earth be fup-
pofed to be fct on fire, either by the near approach
of a comet, or by fome general fermentation in its
own bowels, juft as the deluge was caufed partly by
waters from the heavens, partly by thofe of the
great deep, it may burn for many revolutions, either
in a planetary or a cometary orbit ; and thefe may be
the ages of ages, fpoken of in the dpocalypfe. Far-
ther, if the duration of Chrift's reign upon earth
for a thoufand years be eflimated, as interpreters
have with apparent reafon eflimated other durations
in the prophetical writings, by putting a day for a
year, then will this reign continue for 360,000
years. And fince it appears tcrrbe previous to the
purtifhment in the lake of fire, arid limited, whereas
that, punifhment is to endure for ages of ages, that is,
for an indefinitely long period of time, one may
perhaps conjecture, that this punilhment is to be of
longer duration than the reign of Chrift upon earth
for 360,000 years. But thefe things are mere con-
jectures. God has not been pleafed to difcover the
kind, degree, or duration of future punifhment in
explicit terms. However, the facred writings con-
cur every where with the voice of reafon in alarm-
ing us to the utcnoft extent of our faculties, left we
come into that place of torment. The punifhments
threatened to the body politic of the Jews have fallen
uponv it in the heavieft and moft exemplary manner.
The Jews, confidered as a body politic, have now
been in a ftate of fuffering, without any interval
of
Of a* Future State. 401
of relaxation, for almoft fevcnteen hundred years ;
during which time they have been like Cain the elder
brother, who flew Abel> becaufe he was more righte-
ous than himfelf, and his facrifice more acceptable
than his own, fugitives and vagabonds over the face
of the earth : they have been perfecuted and flain
every where, having the indelible mark of circum-
cifion fet upon them, to which they ftill adhere moft
tenacioufly, and which has been a principal means of
preventing their apoftatizing from their own religion,
after they grow up to adulc age. And this may ferve
as a type and evidence of the certainty and greatnefs
of future punifhrrwrnt, fhewing that it will be greater,
and more lading, than human forefight could poffibly
have conjectured ; juft as their final reftoration feems
to prefage the final redemption and falvation of the
moft wicked. And 'therefore, according to that
earneft and affectionate admonition of our Saviour,
He that bath ears to bear, let him hear.
But if the punifhments of another world fhould be
corporeal in fome meafure, there is ftill the greateft
reafon to believe, that they will be fpiritual alfo; and
that by felfiftinefs, ambition, malevolence, envy,
revenge, cruelty, profanenefs, murmuring againft
God, infidelity, and blafphemy, men will become
tormentors to themfelves, and to each other; de-
ceive, and be deceived ; infatuate, and be infatuated j
fo as not to be able to repent, and turn to God, till
the appointed time comes, if that fhould ever be.
But we are not to fuppofe, that the degree, pro-
bably not the duration of future punifliment, corpo-
real or mental, will be the fame to all. It may alfo
perhaps be, that there may be fome alleviating cir-
cumftances, or even fome admixture of happinefs.
Only the fcriptures do not authorize any fuch con-
jectures ; and therefore we ought to proceed with the
utrnoft caution, left we lead ourfelves or others into
a fatal miftake. And indeed, if the happinefa of
Voi,. II. D d the
4O2 Of a Future State.
the blefled be pure and unmixed, as the fcriptures
feem to declare, and reafon to hope, then may the
mifery of the wicked be unmixed alfo. Neverthe-
lefs, fince the goodnefs of God has no oppofite,
analogy does not here require that conclufion
PROP. XC.
// Jeems -probable^ that the Soul will remain in a State
of Inactivity, though perhaps not of Infenfibility, from
Death to the Refurreffion.
SOME religious perfons feem to fear, left by allow-
ing a ftate of infenfibility to fucceed immediately
after death, for fome hundreds, or perhaps thoufands
of years, the hopes and fears of another world fhould
be lefiened. But we may affirm, on the contrary,
that they would be increafed thereby. For time,
being a relative thing, ceafes in refpect of the foul,
when it ceafes to think. If therefore we admit of a
ftate of infenfibility between death and the refur-
rection, thefe two great events will fall upon two
contiguous moments of time, and every man enter
directly into heaven or hell, as foon as he departs
out of this world, which is a moft alarming confider-
ation.
That the foul is reduced to a ftate of inactivity
by the depofition of the grofs body, may be con-
jectured from its entire dependence upon the grofs
body for its powers and faculties, in the manner ex-
plained in the foregoing part of this work. It feems
from hence, that neither the elementary body, nor
the immaterial principle, which is generally fuppofed
to prefide over this, can exert themfelves without a
fet of luitable organs. And the fcriptures of the
New Teftament, by fpeaking of the refurrection of
the body as fynonymous to a future life, favour this
conjecture. There are alfo many paflages in the Old
Teftamenr,
Of a Future State. 403
Teftament, and fome in the New, which intimate
death to be a ftate of reft, filence, deep, and
i nativity, or even of infenfibility. However, there
are other paffages of fcripture, which favour the
oppofite conjecture. It feems alfo, that motion,
and confequently perception, may not ceafe entirely in
the elementary body after death j juft as in the feeds
of vegetables there is probably fome fmall inteftine
motion kept up, during winter, fufficient to preferve
life, and the power of vegetation, on the return of
the fpring. And thus the good may be in a ftate of
reft, tranquillity and happinefs, upon the whole
rather pleafant than painful, and the wicked in a con-
trary ftate. Some imperfectly good perfons may alfo
receive what remains of the necefiary purification,
during the interval between death and the refur-
rection. And, upon the whole, we may guefs, that
though the foul may not be in an infenfible ftate, yet
it will be in a paflive one, fomewhat lefembling a
dream ; and not exert any great activity till the refur-
rection, being perhaps roufed to this by the fire of
the conflagration. For analogy feems to intimate,
that the refurrection will be effected by means ftriftly
natural. And thus every man may rife in his own
order, agreeably to the words of St. Paul.
However, let it be remembered, that all our notions
concerning the intermediate ftate are mere conjectures.
It may be a ftate of abfolute infenfibility on one hand*
or of great activity on the other. The fcriptures are
not explicit in this matter, and natural reafon is utterly
unequal to the tafk of determining in it. I have juft
hinted a middle opinion, as being more plaufible per-
haps than either extreme. Such inquiries and difqui-
fitions majr a little awaken the mind, and withdraw it
from the magical influences of this world : and, if the
children of this world find a pleafure and advantage
in ruminating upon their views and defigns in it, much
more may the children of another world, by making
that the fubject of their meditations and inquiries.
D d 2 S F. C T
404 Of tbe 'Terms of Salvation.
SECT. IV.
OF THE TERMS OF SALVATION.
WE have feen in the foregoing fection the greatnefs
of the rewards and punifliments of a future life. Now
this is a point of infinite importance to us to be prac-
tically and duly considered. It is of infinite practi-
cal importance to come within the terms of falvation
at the day of judgment. Though all God's creatures
fhould be made happy at laft indefinitely, yet ftill
there is in the way in which we do, and muft, and
ought to conceive of thefe things, an infinite practical
difference, whether at the refurrection we enter into
the new Jerufalem, and tbe kingdom of heaven, or whe-
ther we be caft into tbe lake of fire, wbofe Jmoke af-
cendetb up for ever and ever. Let us inquire therefore,
what are the terms of falvation after this (hort life is
ended, *. e. what degree of purity and perfection is
required of us here, in order to be refcued from the
miferies of another world, and advanced into the glo-
rious manfions of the blefied.
PROP. XCI.
// follows from tbe foregoing 'Theory of our intellectual
Pleajures and Pains, that the Bulk of Mankind are
not qualified for pure unmixed Happinefs.
FOR the bulk of mankind are by no means fo far
advanced in felf-annihilation, and in the love of God,
and of his creatures in and through him, as appears,
from the tenor of the foregoing obfervations, to be
required for the attainment of pure happinefs. There
are
Of the Terms of Salvation. 405
are few, even in chriftian countries, that fo much as
know what the true religion and purity of the heart
is ; at leaft, that attend to it with care and earneft-
nefs, and in pagan countries ftill fewer by far. How
exceedingly few then muft that little flock be, whofe
wills are broken and fubjefted to the divine will,
who delight in happinefs wherever they fee it, who
look upon what concerns themfelves with indiffer-
ence, and are perpetually intent upon their Father's
bufinefs, in any proper fenfe of thefe words ! And
as experience (hews us, that men' are not carried from
worldly-mindednefs to heavenly -mindednefs, nor ad-
vanced from lower degrees of the laft to higher in
general, but by pafiing through pain and forrow j fo
there is the greateft reafon from the mere light of
nature to apprehend, that the bulk of mankind
muft fuffer after death, before they can be qualified
for pure and fpiritual happinefs. If what we have
felt here does not cure us of fenfuality, felfifhnefs,
and malevolence, there is the greateft reafon from
analogy to apprehend, that feverer punifhments will
be applied hereafter for that purpofe.
PROP. XCII.
It follows from the Declarations of tbe Scriptures, /bat
tbe Bulk of Mankind are not qualified for tbe Man-
feons of the Blejfed.
FOR, according to the fcriptures, the gate that
leadctb to life is ftrait, and there are few who find if,
even though they Jeek to enter in. The righteouf-
nefs of the Scribes and Pharifees, of the formal
profefibrs, who yet are no adulterers, extortioners,
&c. will nor be in any wife fufficient. Many are
catted, and but few chofen-, and, agreeably hereto,
the firft fruits, which are a fcripture type of the
D d 3 chofen
406 Of the Terms of Salvation.
chofen or cleft, are fmall in comparifon of the
lump. In like manner, the Jews are few in com-
parifon of the Gentiles; the 144,000 in compa-
rifon of all the tribes ; the Ifraelites, in compari-
fon of all Mraham\ feed ; Elijah, and the 7000
in comparifon of the priefts and worfhippers of BaaL
Thus alfo Noah, and his family, alone, were pre-
fcrved at the deluge; and of the Ifraelites a rem-
nant only is faved, whilft the reft are rejected. And
the reafon of this fmallnefs of the cleft, the thing
here typified, appears from the conditions. For
we muft take up our crofs daily, hate father and
mother, and even our own lives , elfe we cannot
be Chrift's difciples. We cannot ferve God and
mammon together. We muft feek the kingdom of
God, and his righteoufnefs, firft ; hunger and thirft
after it ; and leave all to follow Chrift. We muft
be born again, i. e. have quite new difpofitions,
and take pleafure in works of piety and charity,
as, we formerly di<3 in fenfual enjoyments, in ho-
nour and profit; we muft be transformed by the
renewal of our minds, walk according to the fpi-
rit, have our hearts in heaven, 'and do all to the
glory of God. We muft pray always; rejoice in
tribulation ; count all things as dung in compari-
fon of the knowledge of Chrift, and him crucified ;
clothe the naked, feed the hungry, vifit the fick,
preach the gofpel in all nations. If there be ftrife
or vain-glory, fchifms or divifions, amongft us, we
are ftill carnal. If there be wrath, clamour, evil-
fpeaking, covetoufnefs, we cannot inherit the king-
dom of God. If we govern not our tongues; we
deceive ourfelves ; our religion is vain. The luft
of the flelh, the luft of the eye, and the pride
of life, are inconfiftent with the love of the Father,
i. e. with happinefs, with freedom from tormenting
fear. Though we give all our goods to feed
the poor, and our bodies to be burnt, even fuffer
martyrdom,
Of the forms of Salvation. 407
martyrdom, it profiteth nothing, unlefs we have
that charity, that love, which feeketh not her own,
but rejoiceth in the truth, &c. /. e. unlefs we become
indifferent to ourfelves, and love God, and his truth,
glory, and goodnefs, manifefted in his creatures,
alone. This world, with the bulk of its inhabitants,
is all along in fcripture reprefented as doomed to de-
ftruflion, on account of the degeneracy, idolatry, wick-
ednefs., which every where prevail in it. The true
Jews and chriftians are a feparate people, in the world,
not of the world, but hated and perfecuted by it,
becaufe they fhine as lights in the midft of a crooked
and perverfe generation, which cannot bear the light,
&c. &c. for it would be endlefs to transcribe texts
to this purpofe. If a man has but courage to fee and
acknowledge the truth, he will find the fame doctrine
exprefled or implied in every part of the Bible.
PROP. XCIII.
70 apply the foregoing Doftrine, as well as we can, to
the real Circumftances of Mankind.
HERE we may obferve, Firft, That, left the bed
of men, in confidering the number and greatnefs of
their fins, and comparing them with the purity of
the fcripture precepts, and the perfection of God,
ihould not dare to look up to him with a filial
truft and confidence in him, left their hearts Ihould
fail, Chrift our Saviour is fent from heaven, God
manifeft in the fleih, that whofoever believeth in
him fhould not perilh, but have everlafting life j
that, though our fins be as fcarlet, they fhould by
him, by means of his fufferings, and our faith, be
made as white as wool ; and the great punifhmenr,
which muft otherwife have been inflicled upon us
according to what we call the courfe of nature, be
averted. Faith then in Chrift the righteous will fup-
D d 4 ply
408 Of the Terms of Salvation.
ply the place of that righteoufnefs, and finlefs per-
fection, to which we cannot attain.
Secondly, And yet this faith does not make void
the law, and ft net conditions, above defcribed ; but,
on the contrary, eftablifhes them. For no man- can
have this faith in Chrift, but he who complies with
the conditions. To have a fenfe of our fins, to be
humble and contrite, and in this ftate of mind to
depend upon Chrift as the mediator between God
and man, as able and willing to fave us, which is
true faith, argues fuch a difpofition, as will fhew
itfelf in works. And if our faith falls fliort of this,
if it does not overcome the world, and fhew itfelf
by works, it is of no avail j it is like that of
the devils, who believe and tremble. Men muft
labour therefore after this faith as much as after any
other chriftian grace, or rather as much as afar
all the others; elfe they cannot obtain it. For it
contains all the other chriftian graces j and we can
never know, that we have it, but by our having the
chriftian graces, which are its fruits.
Thirdly, Hence it follows, that a mere affurance,
or ftrong perfuafion, of a man's own falvation, is
neither a condition, nor a pledge of it.- The faith
above defcribed is-, and fo are all other chriftian graces,
Jove, fear, truft, repentance, regeneration, &c. when
duly advanced and improved, fo as to beget and
perfect each other. But there is great reafon to
fear, both from the foregoing theory of the human
mind, and from plain experience, that fuch a
ftrong perfuafion may be generated, whilft men
continue in many grofs corruptions ; and that efpe-
cially if they be firft perfuaded, that this ftrong
perfuafion or affurance of falvation is a condition
and pledge of it, and be of fanguine tempers. For,
if they be -of fearful and melancholy ones, a contrary
effect may be expected. All this appears from the
foregoing theory of affent and difient. Eager de-
fires
Of the Terms of Salvation. 409
fires are attended with hope in the fanguine, the vain-
glorious, and the felf-conceited ; and this hope, as it
increafes, becomes a comfortable affurance and per-
fuafion, drawing to itfelf by degrees the inward fen-
timents, that attend upon affent. On the contrary,
eager defires in the fcrtipulous, fuperftitious, and
deje<5led, end in fear and diffent. But if this dejec-
tion fhould pafs into the oppofite ftate, then the
anxious diffidence may at once, as it were, pafs into
its oppofite, a joyful perfuafion.
But the chief thing to be obferved here is, that the
fcriptures no where make an affurance of falvation the
condition or pledge of it. Unlefs therefore it could
be (hewn to be included in faith, love, fear, and other
fcripture conditions, the doctrine of affurance, as it
feems to be taught by fome perfons, cannot be jufti-
fied by the fcriptures. But all the chriftian graces
may exift without an explicit affurance of, or even
reflection upon, a man's own falvation ; and fear, in
particular, does not admit of this affurance. At the1
fame time it ought to be remembered, that all acts
of faith, k>ve, truft, gratitude, exercifed towards God,
leave peace and comfort in the mindj and that the
frequent meditation upon the joys of another life, as
our hope and crown, will excite us powerfully to
obedience. We ought therefore to labour and pray
moft earneftly for the perpetual increafe of the hope
of falvation j yet waiting patiently for it, if it fhould
be delayed through bodily indifpofition, or any other
caufe.
Fourthly, If it be afked, where the privilege and
advantage of faith lies, fince works are neceffary alfo,
according to the foregoing account of it; I anfwer,
Firft, That the righteoufnefs and fufferings of Chrift,
with our faith in them, are neceffary to favc us
from our fins, to enable us to perform our im-
perfect righteoufnefs j and, Secondly, That faith
is propofed by the fcriptures as the means appoint-
ed
4io Of tbe Terms of Salvation.
ed by God for rendering imperfect righteoufnefs
equivalent, in his fight, to perfect, and even of
transforming it into perfect, as foon as we are freed
from that body of flefh and death, which wars
againft the law of our minds. And, as faith thus
improves righteoufnefs, fo every degree of righteouf-
nefs is a proportional preparative for faith ; and, if
it does not produce faith, will end in felf- righteouf-
nefs, and Satanical pride.
Fifthly, If it be alleged, in favour .of the doctrine
of juftification by faith alone, and exclufively of
works, that if the greateft finner Ihould, in the
midft of his fins and impieties, flop at once, and,
with a deep fenfe of them, earneftly defire forgivenefs
of God through Chrift, firmly believing in him as
his faviour, we cannot fuppofe, that God would
reject him ; I anfwer, that this deep fenfe of fin,
this earned prayer, and firm belief, are things not
to be attained in a fhort fpace of time3 according to
the ufual courfe of nature. A finner cannot be flop-
ped at all in the career of his fins, but by fufferingj
and there may indeed be a degree of fuffering fo
great, as to work the due contrition in any given
fhort interval of time, according to the courfe of
nature. But it does not appear from experience,
that an effectual reformation is generally wrought
in great finners by common calamities, nor even by
very fevere ones; though the fuffering, one may
hope, is not loft ; but will here or hereafter manifeft
its good effects. However, fome few there are,
who, recovering from a dangerous ficknefs, or other
great affliction, Ihew that their change of mind was
of a permanent nature ; that they were made new
creatures-, and that they had a real practical faith,
fufficient to overcome the world, generated in them.
Now, fuch a faith, though it have not time to
evidence itfelf by works, will undoubtedly be ac-
cepted
Of the 'Terms of Salvation. 411
cepted by God ; fince he knows, that time alone is
wanting.
Sixthly, It will be aflced then, What are we to
do for thofe unhappy perfons, who have neglected
to make ufe of the means of grace in due time, and
who are feized by fome fatal difeafe in the midft of
their fins ? I anfwer, that we miift exhort them to
ftrive to the utmoft, to pray that they may pray
with faith, with earneftnefs, with humility, with
contrition. As far as the dying finner has thefe gra-
ces, no doubt they will avail him* either to alleviate
his future mifery, or to augment his happinefs.
And it feems plainly to be the do&rine of the fcrip-
tures, that all that can be done, muft be done in
this life. After death we -enter into a moft durable
(late of happinefs or mifery. We muft here, as
in all other cafes, leave the whole to God, who
judgeth not as man judgeth. Our compaffion is as
imperfect, and erroneous, as our other virtues, efpe-
cially in matters where we ourfelves are fo deeply
concerned. The greateft promifes are made to fer-
vent prayer. Let therefore not only the dying per-
fon himfelf, but all about him, who are thus moved
with compaffion for him, fly to God in this fo great
diftrefs ; not the lead devout figh or afpiration can
be loft. God accepts the widow's mite, and even
a cup of cold water, when beftowed upon a difciple
and reprefentative of Chrift. And if the prayer,
love, faith, &c. either of the finner himfelf, or of
any one elfe, be fufficiently fervent, he will give
him repentance unto falvation. But how fhall any
of us fay this of ourfelves ? This would be to
depend upon ourlelves, and our own abilities, inftead
of having faith in Chrift alone.
Thefe awakening confiderations may be thought
to lead to deTpair. But the defpair arifing from them
appears to be infinitely fafer, than that cnthufiaftic
faith, or rather preemption, which is fometimes
the
412 Of the Terms of Salvdtion.
the confequence of the doctrine of juftification by
faith alone. If indeed a man's defpair Ihould make
him neglect God in his lad moments, put away
the thoughts of his fins, and harden himfelf in a
carelefs ftupidity with refpect to his future condition,
this would be the word ftate on this fide the grave.
But it is evident, that the foregoing confiderations,
have no fuch tendency. Where a man is fo terrified,
that, like David, his heart fails him, or, like the
publican, he dares not look upj that he does not
think himfelf worthy of the high title of the child
of God, or of admiffion into the kingdom of heaven,
all thefe emotions, all the agonies of this kind of
defpair, have a great tendency to better him, to
purify and perfect him, to humble him, to break
his ftubborn will ; and, though he mould not be able
to pray but by the groanings that are unutteralley
God, who knows the mind of the fpirit, which is
now working in him a repentance not to le relented
oft i. e. if thefe groanings be fufficiently earneft, will
accept him. If they fall fhort of the gofpel terms,
whatever thefe be, he will, however, be beaten with
fewer ftripes. And it muft be remembered, that
the queftion is not whether a man (hall die here
in apparent peace, fo as to comfort the friends and
by-ftanders under their alarming fenfe of fear for
themfelves, and compafiion for him, but whether he
fhall awake in joy or torment. The defpair, which
arifes from a fear, left our remaining difpofition to
fin be fo great, our faith and love fo weak, and our
prayer fo languid, as that we do not come up to
the gofpel terms, is no offence againft the divine
goodriefs. We are to eftimate this goodnefs in its
particular manifeftations by God's promifes atone,-
and to do other wife, would be to open a doof to
all vvickednefs, and lead ourfelves into the moft fatal
miftakes. The fcriptures declare in the moft exprefs
terms, that works are neceffary to falvation. Faith
is
Of the 'Terms of Salvation. 413
is nevcr^ faid to be effectual, when not attended by
works; but, on the contrary, the true faith is em-
phatically characterized by its producing works. This
faith is itfelf a work, as much as any other, the caufe
and the effect of the others, all proceeding from one
univerfal caufe through Chrift. How then can we
flatter ourfelves, that a mere ftrong perfuafion or
aflurance of falvation, of the application of Chrift's
merits to a man's felf in particular, will be of any
avail ? Efpecially fince it is evident, from the nature
of the mind, that fuch a perfuafion may be generated
in a wicked man; and alfo from experience, that it
is fometimes found in fuch.
I have here endeavoured to treat this moft impor-
tant fubject with the greateft fidelity, and regard to
truth. God's ways are indeed infinitely above our
ways, i. e. infinitely more merciful in reality, ulti-
mately, than we can exprefs or conceive. But all
the threatenings of the fcriptures have been fulfilled
hitherto, as well as the promifes. There is no peace to
the wicked. The faith, which removeth mountains,
availeth nothing without charity. Not be that faitb
unto Chrift, Lord, Lord, i. e. merely applies to him
for mercy and afiiftance, but be that doth the will of
God, Jhall enter into the kingdom of heaven. And
we muft not, we cannot, explain, away thefe exprefs
paflages.
As in the body, fo in the mind, great and lading
changes are feldom wrought in a (hort time ; and this
the hiftory of affociation Ihews to be the neceffary
confequence of the connection between body and
mind. And yet he who made the blind to fee, the
lame to walk, the deaf to hear, the lepers clean, and
the maimed whole, by a word, can as eafily perform
the analogous things, the antitypes, in the mind.
But then it is to be obferved, that the bodily changes
by miracles were not made by our Saviour, except
in confequence of previous changes in the mind.
And
414 Of the Terms of Salvation.
And thus indeed to him that hath Jhall be given, and
he Jball have more abundantly. Love, faith, fear,
-prayer, will carry men on in a very rapid progrefs.
But then the work of regeneration is already ad-
vanced in them. It is of infinite confequence not
to lay a (tumbling- block, or rock of offence, in our
own way, or in that of other's ; not to break the leaft
commandment, or teach others Jo to do. Let us not be
deceived, God is not mocked ; what a man Joweth, that
Jhall he alfo reap. Indignation and wrath, tribulation
and anguijh, muft come upon every Joul of man that
does evil, upon every child of difobedience.
Seventhly, It follows from the purity of the fcrip-
ture precepts, that even the better fort of chriftians
may be under confiderable uncertainties as to their
own ftate ; and that in many cafes, as a man grows
better, and confequently fees more diftindlly his own
impurity, he will have greater fears for himfelf, and
perhaps think, that he grows worfc. Now the final
caufe of this is undoubtedly, that we may make our
calling and election fure, and left he that thinketh he
ftandeth fhpuld fall. And yet, as wicked perfons, let
them endeavour ever fo much to ftupefy themfelves,
muft have frequent forebodings of the judgment that
will be paft upon them at the laft day j fo good
perfons will generally have great comforts in the midft
of their forrows. The fcripture promifes are fo gra-
cious and unlimited, the precepts for loving God,
and rejoicing in him, fo plain and exprefs, and the
hiftories of God's mercies towards great finriers, and
the great fins of good men, ate fo endearing, that
whoever reads and meditates upon the fcripture daily,
will find light Jpring up to him in the midft of dark-
nefs ; will hope againft hope, i. e. will hope for the
mercy of God, though he has the greateft doubts
and fears in relation to his own virtue, faith, love,
hope j and fly to him, as his father and favious, for
that very reafon. This will beget earnett and in-
cefTant
Of the forms of Salvation. 415
ceflant prayer, a perpetual care not to offend, and
a reference of all things to God. When fuch a per-
fbn furveys his own actions, and finds that he does in
many inftances of thought, word, and deed, govern
himfelf by the love and fear of God, by a fenfe of
duty, by the gofpel motives of future reward and
punilhment, &c. thefe are to him evident marks,
that the fpirit of God works with his fpirit j he is
encouraged to have confidence towards God ; and
this confidence fpurs him on to greater watchfulnefs
and earneftnefs, if he does not dwell too long upon
it. When, on the other hand, he finds many un-
mortified defires, and many failings in his belt words
and actions, with fome grofs neglects perhaps, or
even fome commiffions, this terrifies and alarms him ;
adds wings to his prayers, and zeal to his endea-
vours. And it is happy for us, in this world of
temptations, to be thus kept between hope and fear.
Not. but that very good perfons, who have been con-
ftant and earneft for a long courfe of time, who
have paffed through fevere trials, who live, as the
firft chriftians did, in perpetual apprehenfions of
fufferings and death, or who, like their bleffed Lord
and Matter, go about doing good, and preaching
the gofpel to the poor, may be always favoured with
the fight of the promifed land ; and feveral of thefe
may date the rife of this happy date from fome re-
markable point in their lives. But there is great
danger of being impofed upon here by the wonderful
ftibtleiy of the natural operations of the mind.
When a man begins to fancy, that an inward fenti-
ment, much or long defired by him, fuch as the af-
furance of his falvarion, has happened or will happen
to him, this impofes upon his memory by imper-
ceptible degrees in one cafe j and begets the fenti-
ment itfelf, the affurance, in the other. Such a
factitious affurance can therefore be no evidence for
itfelf. It is a mental affection, of the fame kind with
the
4i 6 Of the Terms of Salvation.
the reft j and can lefs be depended upon, as a teft,
than plain actions. Mere ideas, and internal feel-
ings, muft be lefs certain marks of the prevailing,
permanent difpofition of our hearts, than the tenor
of our actions, which is the natural and neceffary
fruit of it. And we ought to judge of ourfelves by
our fruits, as well as of thofe who pretend to be pro-
phets. A good tree cannot bring forth evil fruity nor
an evil tree good fruit. Here we may lay our foun-
dation, as upon a rock. When indeed this perfua-
fion, or affurance, is the refult of an earned impartial
examination into our fruits, and of our confcience not
condemning us, it may reafonably afford confidence
towards God ; becaufe our confcience was intended
by God to inform us of our ftatej as appears both
from fcripture and reafon. But a conftant abfolute
affurance, /. e. appearance thereof (for it can be no
more, till we have efcaped all the hazards of this
life, and our judge has paffed his fentence upon us
in another), may be dangerous even to good men,
and render them by infenfible degrees fecure, neg-
lectful of neceffary duties, and felf-conceited. How-
ever, fince a hope, free from all anxious fears, feems
to be often given by God as a comfort in great
trials, and a reward for behaving well under fuch,
and perfevering faithfully, as I obferved juft now ;
we have the greateft encouragement to do and to
fuffer every thing that God requires of us, to be
fervent t in fyirit> Jerving the Lord, to watch and pray
always* &c. fince we may expect to obtain this
hope thereby, and in it an hundred fold for all that
we give up in this world, as well as everlafting life
in the world to come.
And though it be proper to comfort religious -per-
rons under bodily or mental diforders, which fill their
minds with difproportionate fears and fcruples, by in-
forming them, that a folicitude about our falvation is
the fure means of obtaining it ; that this affliction is to
be
Of the Terms of Salvation. 417
be endured with patience, and confidence in God, as
much as any other ; that it is attended with the fame
advantages as common afflictions, and alfo with fome
peculiar to itlelf, fuch as putting us upon a thorough
examination of our hearts; and that this ievere
chaftening in the prcfent world is the ftrongeft mark,
that we are loved by God, and therefore (hall be faved
in the world to comej yet the fame perfons are to
be admonifhed, that a great degree of fearfulnefs
and fcrupulofity often proceeds from fome felf-deceit
and prevarication at the bottom. There is probably
fome fecret fin, fome fin that circumvents them more
eafily and frequently than the reft, of which they
may not perhaps be fully aware, and yet about which
they have great fufpicions and checks, if they would
hearken to them fully and fairly. They ought there-
fore, with all earneftnefs and honefty, to defire God
to try and examine them, and to feek the ground of
their hearts $ and, in confequence of this prayer, to
let about it themfelves in the prefence of God. And
if this be neceflary for the fcrupulous and feeble-
minded, even for the children of God, how much
more for the carelefs, voluptuous, profane world !
How ought they to be alarmed and exhorted to hear
the voice of wifdom in the prefent life, during the
accented time, left fear come upon them as defolation,
and definition as a whirlwind!
Laftly, We may obferve, that as undue confidence
Jeads to fecurity, and confcquently to fuch fins, as
deftroy this confidence, unlefs we be fo unhappy, as
to&e able to recal the internal feeling of this confi-
dence without fufficient contrition ; and as the difpro-
portionate fearfulnefs, which i* its oppofite, begets
vigilance, and thus deftroys itfelf alfo; whence per-
fons in the progrefs of a religious courfe are often
pading from one extreme to another ; fo it is difficult
for ferious perfons, in thinking or fpeaking about the
terms of lalvation, to reft in any particular point ;
•VOL. II. E e they
4i 8 Of the Terms of Salvation.
they are always apt to qualify the lad decifion, what-
ever it be, either with fome alarming caution, or
comfortable fuggeftion, left they fliould miflead
themfelves or others. This is part of that obfcurity
and uncertainty, which is our chief guard and fecurity
in this ftate of probation, and the daily bread of our
fouls. Let me once more add this neceflary obfer-
vation, viz. that future eternal happyiefs is of in-
finitely more weight than prefent comfort} and there-
fore that we ought to labour infinitely more after
purity and perfection, than even after fpiritual de-
lights. We are only upon our journey through the
wildernefs to the land of Canaan ; and, as we cannot
want manna from day to day for our fupport, it is of
little concernment, whether we have more delicious
food. Let u^ therefore hunger and tbirft after right e-
oujnefs itfelf ; that fo we may firft be filled with it, and
afterwards, in due time, may obtain that eternal
weight of glory, which will be the reward of it.
SECT.
Of tbe final Happinefs > &c. 4*9
S E C T. V.
OF THE FINAL HAPPINESS OF ALL MANKIND IN
SOME DISTANT FUTURE STATE.
PROP. XCIV.
// is probable from Reafon that all Mankind will fa
made bappy ultimately.
FOR, Firft, It has been obferved all along in the
courfe of this work, that all the evils that befal either
body or mind in this ftate, have a tendency to im-
prove one or both. If they fail of producing a
peculiar, appropriated intermediate good effect, they
muft, however, neceffarily contribute to the annihi-
lation of that Jelf, carnal or fpiritual, grofs or re-
fined, which is an infuperable bar to our happinefs
in the pure love of God, and of his works. Now,
if we reafon at all concerning a future ftate, it muft
be from analogies taken from this j and that we
are allowed to reafon, that we are able to do it with
fome juftnefs, concerning a future ftate, will appear
from the -great coincidence of the foregoing natural
arguments for a future ftate, and for the rewards and
punifhmems of it, with what the fcriptures have deli-
vered upon the fame heads ; alfo becaufe a fimilar
kind of reafonings in refpect of the future ftates,
which fucceed in order from infancy to old age, is
found to be juft, and to afford many ufeful directions
and predictions. We ought therefore to judge, that
the evils of a future ftate will have the fame ten-
dency, and final caufe, as thofe of this life, viz. to
meliorate and perfect our natures, and to prepare
them for ultimate unlimited happinefs in the love
ef God, and of his works.
K e 2 Secondly
420 Of the final Happinefs
Secondly, The generation of benevolence, by the
natural and necefTary tendency of our frames, is a
ftrong argument for the ultimate happinefs of all
mankind. It is inconfiftent to fuppofe, that God
fhould thus compel us to learn univerfal unlimited
benevolence ; and then not provide food for it. And
both this and the foregoing argument feem conclufive,
though we fhould not take in the divine benevolence.
They are both fupported by the analogy and uni-
formity apparent in the creation, by the mutual
adaptations and correfpondencies of things exifting at
different times, and in different places : but they
receive much additional force from the confideration
of the goodnefs of God, if that be firft proved by
other evidences ; as they are themfelves the flrongeft
evidences for it, when taken in a contrary order of
reafoning.
And as the benevolence of one part of the creation
is thus an argument for the happinefs of the other ;
fo, fince benevolence is itfelf happinefs, a tendency
to learn it in any being is alfo an argument for his
own happinefs. And, upon the whole, fince God
has commanded hisf beloved fons, the good, to love
and compaflionate every being, that comes within
their cognizance, by the voice of their natures
fpeaking within them, we cannot fuppofe, that thefe
his favourites (to fpeak according to prefent ap-
pearances, and our necefTary conceptions, which
with this caution is juftifiable) will fail of their
proper reward in the gratification of this their
benevolence.
Thirdly, The infinite goodnefs of God is an ar-
gument for the ultimate happinefs of all mankind.
This appears without any particular difcuflion of
this attribute. But it may not be amifs for the
reader juft to review the evidences for it above
exhibited, and their tendency to prove the ultimate
happinefs of all God's creatures.
Fourthly,
of all Mankind. 42 \
Fourthly, The infinite happinefs and perfection
of God is an argument for, and, as it were, a
pledge of, the ultimate happinefs and perfection of
all his creatures. For thefe attributes, being infinite,
muft bear down all oppofition from the quarters of
mifery and imperfection. And this argument will
be much ftronger, if we fuppofe (with reverence be
it fpoken !) any intimate union between God and
his creatures ; and that, as the happinefs of the crea-
tures arifes from their love and worfhip of God, fo
the happinefs of God confifts, ihews itfelf, &c. (for
one does not know how to exprefs this properly) in
love and beneficence to the creatures. As God is
prefent every where, knows and perceives every
thing, he may alfo, in a way infinitely fuperior to our
comprehenfion, feel every where for all his creatures.
Now, according to this, it would feem to us, that all
muft be brought to ultimate infinite happinefs, which
is, in his eye, prefent infinite happinefs.
Fifthly, The impartiality of God, in refpect of all
his creatures, feems to argue, that, if one be made
infinitely happy upon the balance, all xvill be made
fo. That benevolence, which is infinite, muft be
impartial alfo ; muft look upon all individuals, and
all degrees of happinefs, with an equal eye; muft
ftand in a relation of indifference to them all. Now
this is really fo, if we admit the third of the foregoing
fuppofitions concerning the divine benevolence. If
all individuals be at laft infinitely happy upon the
balance, they are fo at prefent in the eye of God, /. c.
he is perfectly impartial to all his creatures. And
thus every intermediate finite degree of mifery,
how great foever, may be confident with the impar-
tiality of God. But to fuppofc, before the creatures
A and B exiftcd, that A was made by God to be
eternally happy, and B made to be eternally miferablc,
feems as irreconcilable to God's impartiality, as to
bis benevolence. That both fhould be made for
E e 3 eternal
Of the final Happinefs
eternal and infinite happinefs, one to enjoy it in one
way, the other in another, one by patting through
much pain, the other by paffing through little or
perhaps none, one by an acceleration in one period
of his exiftence, the other in another, &c. &c. is
perfectly confident with God's impartiality ; for, the
happinefs of each being infinite at prefent in the
eye of God, his eye muft regard them equally. And,
even in the eye of finite beings, if ^'s happinefs
feems lefs than J5's, in one refpect, becaufe A pafles
through more pain, it may feem greater in another,
becaufe he arrives at greater degrees of it in lefs
time. But this is all appearance. Different finite
beings form different judgments according to their
different experiences, and ways of reafoning. Who
therefore fhall be made the ftandard ? Not the inferior
orders certainly. And, if the fuperior, we lhall
not be able to reft, till we conclude, that all that ap-
pears to all finite beings, is falle and delufivej
and that the judgment of the infinite being is the
only true real judgment. Now I have endeavoured
to fhew, according to the method of ultimate ratios,
how, allowing the third fuppofition concerning the
divine goodnefs, all individuals are equally happy in
the eye of God. And thus the impartiality of God
is vindicated, according to the truth and reality of
things, in the judgment of his own infinite under-
flandingv
Sixthly, All the foregoing reafoning feems to be
fomewhat more fhort and clear upon the hypo-
thefis of Qiechanifm > but it is not invalidated by that
of free-will. For free-will muft be confidered as
the production of infinite power, and therefore as
being fuited to the reft of the divine attributes,
his benevolence, happinefs, and impartiality, and
to all the methods, by which God conduces men to
benevolence and happinefs. Or, if the hypothefis of
free-will be a bar to the foregoing reafonings in
their
of all Mankind. 4*3
their full extent, it cannot, however, account for
mifery updn the whole, much lefs for eternal mifery.
To fuppofe that God wills and defires the hap-
pinefs of all his creatures, and yet that he has given
them a power, by which many of them will, in fact,
make themfelves eternally miferable, alfo that he
forefees this in general, and even in each particular
cafe, is either to fuppofe God under fome fatal
neceflity of giving fuch a power; or elfe to take
away his unlimited benevolence in reality, after that
it has been allowed in words. If therefore God has
<*iven men free-will in fuch a meafure, as that they
may bring upon themfelves finite 'mifery thereby
in the prefent ftate, or in any future intermediate one,
we muft, however, fuppofe it to be fo reftramed, as
that it fhall not occafion infinite and eternal mifery.
*be caufe of the caufe is alfo the canje of the thing caufed-,
which is furely as evident in the application of it to
the prefent fubjedt, as in any other inftance, where
it cannot be applied.
Seventhly, There are many obvious and undeni-
able arguments, taken from the relative attributes
of God, which firft exclude the eternal mifery of his
creatures, and then eftablifh their ultimate happmefs
by neceflary, or, at leaft, by probable confequence.
Thus the whole tenor of nature reprefents God to
us as our. creator, preferver, governor, friend, and
father. All ages and nations have fallen into this
language; and it is verified every day by the won-
derful beauty, harmony, and beneficence, mani-
fefted in the works of the creation, and particularly
in the exquifue make of our bodies and minds.
Shall then a Creator who is a friend and father,
create for eternal infinite mifery ? Can any inter-
mediate fuppofuions, free-will, perverfenefs, rcpro-
batenefs, &c. reconcile and unite extremds io utterly
difcordant? Will he preferve an exiftence, which
ceafes to afford happinefs, and can now only pro-
E e 4 <*ucc
424 Of the final Happinefs
duce mifery without end ? Will not the governor
a.nd judge of all the earth do right ? In whatever
manner fin be eftimated, it muft be finite, becaufe
it is the work of a finite mind, of finite principles and
paffions. Tq fuppofe therefore a (inner to be abfo-
lutely condemned to infinite irreverfible mifery, on
account of- the finite fins of this life, feems molt
highly injurious to the juftice of God. And to fay,
that this infinite irreverfible mifery is not merely the
confequence of the fins of this life, but alfo of thole
tp be committed in another, is to give a power of
repenting, and becoming virtuous, as well as of
finning, in another life j whence the fentence might
be reverfed, contrary to the fuppofition.
The word man of thofe who go to heaven, and
the beft of thofe who go to hell, feem to us, if we
will reafon upon thefe fubjects, as we do upon others,
to differ but by an infinitefimal difference, as one may
fay ; and yet the reward of the firft, being eternal,
however fmall in each finite portion of time, muft
at laft become infinite in magnitude; and the punifh-
ment of the laft in like manner. There would there-
fore be a double infinite difference in the reward
and punimment, where the virtue and vice caufing
thefe refpeclively, have only an infinitely finall one.
To fay, that, in fuch cafes, the rewards and punifh-
ments of another life may be fo conducted by a mix-
ture of happtnefs and mifery in each, as that the
balance fhall not become ultimately infinite in either,
is to take away all hopes and fears relating to a
furure ftate, /'. e. morally and practically to take away
the ftate itfelf.
Again, can it be fuppofed, that an infinitely mer-
ciful Father will caft off his fon utterly, and doom
him to eternal mifery, without farther trials than
what this life affords ? We fee numberlefs inftances
of perfons at prefent abandoned to vice, who yet,
according to all probable appearances, might be
reformed
of all Mankind. 425
reformed by a proper mixture of corre&ion, inftruc-
rion, hope, and fear. And what man is neither
able nor willing to do, may and muft, as fhould
feem, be both poflible to God, and adually effected
by him. He muft have future difcipline of a feverer
kind for thofe whom the chaftifements of this life
did not bring to themfelves. Yet (till they will all
be fatherly chaftifements, intended to amend and
perfect, not to be final and vindictive. That the
bulk of finners are not utterly incorrigible, even
common obfervation (hews ; but the hiftory of affo-
ciation makes it ftill more evident j and it feems very
repugnant to analogy to fuppofe, that any finners,
even the very worft that ever lived, (hould be fo,
Ihould be hardened beyond the reach of all fuffering,
of all felfifhnefs, hope, fear, good-will, gratitude,
&c. For we are all alike in kind, and do not differ
greatly in degree here. We have each of us paflions
of all forts, and lie open to influences of all forts ;
fo as that the perfons A and B, in whatever different
proportions their intellectual affections now exift,
may, by a fuitable fee of impreflions, become here-
after alike.
Thefe and many fuch like reafonings muft occur
to attentive perfons upon this fubjeft, fo as to make
it highly unfuitable to the benevolence of the Deity,
or to the relations which he bears to us, according
to the mere light of nature, that infinite irreversible
mifery, to commence at death, fhould be the punifh-
ment of the fins of this life. And, by purfuing this
method of rcafoning, we fhall be led firft to exclude
mifery upon the balance, and then to hope for the
ultimate unlimited happinefs of all mankind.
PROP.
426 Of the final Happinefs
PROP. XCV.
// is probable from the Scriptures, that all Mankind
will be made ultimately happy.
IN confidering the doflrine of the fcriptures upon
this head, it will firft be requifite to Ihew, that the
texts alleged to prove the abfolutely eternal and irre-
verfible mifery of the wicked in another life, may
juftly be interpreted in a different fenfe.
Now the Greek words tranflated eternal, everlajl-
ing, and for ever, in the New Teftament, do not by
derivation (land for an abfolute eternity, neither are
they always ufed in this fenfe in the New Teftament,
the Septuagint, or pagan authors. The fame may
be faid of, the correfponding Hebrew words. It is
true indeed, that they generally reprefent a long du-
ration j and this is fometimes limited by the context,
or nature of the fubjedb, fometimes not. Now,
according to this interpretation, the punilhments of
the wicked will, be of great duration, fuppofe of
one or more long ages or difpenfations. But one
might rather conclude from the words of the origi-
nal, if their derivation be confidered, that they will
end at the expiration of fome fuch long period, than
that they will be abfolutely eternal.
If it be faid, that the eternity of God is exprefied
by the fame words j I anfwer, that here the na-
ture of the fubjecl: gives a fenfe to the words, where-
of they are otherwifc incapable. It may be urged in
like manner, that the duration of future rewards
is exprefled by the fame words ; but then the ab-
folute eternity of this duration is not perhaps dedu-
cible at all from thefe or any other words. We
muft in this entirely refer ourfelves to the bounty
and benevolence of our Creator, and depend upon
him for all our expectations. Befides, the nature
of the fubjecl: differs widely here. To fuppofe the
mifery
of all Mankind. 427
mifery of the wicked to be, in every refpeft, equal
and parallel to the happinefs of the good, is quite
contrary to the general tenor of the fcriptures j and
looks like fetting up the Manuhean doctrine of two
oppofite infinite principles, a doctrine every where'
condemned in effect, though not in exprefs words,
both by the Old and New Teftament. We may
add, that the happinefs of the good is alfo denoted
in fcripture by incorruption, indiflblubility, &c. as
well as by the words applied to the punilhments of
the wicked.
The words of our Saviour, where their worm dieth
not, and their fire is not quenched, are thought by
fome to be a ftrong argument fot the abfolute
eternity of future punifhment. But as thefe words
are taken from Ij'aiab, and allude to the punifhment
of the malefactors, whofe carcafes were fuffered "to
rot upon the ground, or burnt in the valley of Hin-
num, they appear to he too popular and figurative
to juftify fuch an interpretation. And yet they feem
plainly intended to declare the very long duration of
future punifhment ; and that, as the worms, which
feed upon a putrefied body, or the fire, which burns
it in this world, do themfelves come to a certain and
known period, the mifery of another world, and
the fire of hell, will have no definite one ; but con-
tinue till they have confumed the fin and guilt which
feed them. In this way of interpretation, the pafiage
under confideration would agree with that concerning
the payment of the laft farthing. .
Our Saviour's expreffion concerning Judas, viz.
that it had been good for him, that he had not b$en
born, cannot indeed be alleged for the proof of the
eternity of future punifhment} but it feems to op-
pofe the fuppofition of the ultimate happinefs of
.all. However, this expreffion may be popular and
proverbial ; or it may perhaps denote, that his laft
agonies, or his fufferings in another world, fhould
out weigh
428 Of the final Happinefs
outweigh all his preceding happinefs, or fome way
admit of an interpretation confident with the propo-.
ficion under confideration. For it does not appear to
be fufHciently clear and precife for an abfolute dif-
proof of it. We may add, that as every man, who
at his death falls Ihort of the terms of falvation,
whatever thefe be, crucifies tbe Son of God afreflj, ac-
cording to the language of St. Paul-, fo he will have
reafon, according to his then necefiary conceptions,
to wifh with Judas, , that he had never been born.
O that they were wife, that they under/food this, that
they would confider their latter end !
Now, as the words of the New Teftament do
not necelfarily infer the abfolute eternity of punifh-
ment ; fo the general tenor of rcafoning there ufed,
with numberlefs pafiages both of the Old and New
Teftaments, concerning the mercy of God, his rea-
dinefs to forgive, &c. favour the contrary opinion.
And this is a farther reafon for interpreting thefe texts
of an indefinitely long duration only; and that ef-
pecially if the Imall number of them, and the in-
finite importance of the doctrine, which they are fup-
pofed to contain, be alfo taken into confideration.
To the fame purpofe we may obferve, that there
is nothing in all St. Paul's Epiftles, from whence the
abfolute eternity of future punimment can be at all
inferred, except the words, everlafting deftruflion
from the prefence of our Lord, i Theff. i. 9. though
the Epiftles to the Romans and Hebrews are both of
them general fummaries of the chriftian religion,
and though he fpeaks in both of future punifhment.
Iq the Epiftle to the Romans, he fays, 'Tribulation
and anguijh (not eternal tribulation) fliall be upon
every foul of many that doth evil; alfo that the wa-
ges of fm is death, not eternal death, or eternal
punilhment; whereas tbe gift of God is eternal life.
In the Epiftle to the Hebrews, he afks, of how much
forer punifhment than temporal death, an apoftatc
is
ef all Mankind. 429
is to be thought worthy ? Which teems not likely
for him to do, had he believed it eternal. In like
manner, there is nothing of this kind in St. Luke's
Gofpel, or his ASts of the Ap files, in St. John's
Gofpel, or his Epiftles, or in the Epiftles of St.
James, St. Peter, or St. Jude. And yet good men
now, who believe the eternity of punifhment, fcarce
ever fail to infill upon it moft earneftly in their dif-
courfes and exhortations. For, if it be a doctrine
of the chriftian religion, it is fo efiential a one, as
that it could not have been omitted by any infpired
writer, nor fail to have been declared in the moft
exprefs terms, which certainly cannot be faid of any
of the texts alleged to prove the eternity of puniih-
ment. The words tranflated eternal, and for ever,
muft have been ambiguous to the Jews, i. e. to the
firft chriftiansj and the figurative exprefiion, their
worm dietb not, &c. is far lefs determinate than
many phrafes, which our Saviour might have cho-
fen, had it been his intention to denounce abfolutely
eternal mifery.
To this we may add, that it does not appear
from the writings of the moft ancient fathers, that
they put fuch a conftruction upon the words of
the New Teftament ; and the omuTion of this doc-
trine in the ancient creeds fhews, that it was no
original doctrine, or not thought eflential j which yet
could not be, if it was believed; or that many
eminent perfons for fome centuries were of a contrary
opinion. And indeed the doftrine of purgatory, a$
now taught by the papifts, feems to be a corruption
of a genuine doctrine held by the ancient fathers
concerning a purifying fire.
It may perhaps be, that the abfolute eternity of
punifhment was not received, till after the intro-
duction of metaphyfical fubtleties relating to time,
eternity, &c. and the ways of exprefling thefe, i. e.
not
4jo Of the final Happinefs
not till after the pagan philofophy, and vain deceit,
had mixed itfelf with and corrupted chriftianity.
Still farther, it does by no means appear to be con-
fbnant to the nature of the chriftian religion to in-
terpret the New Teftament in a ftric~l literal manner,
or adhere to ph rates in oppofition to the general
tenor of it. Our Saviour in many places appeals to
the natural equitable judgments of his auditors.
The evangelifts and apoftles all enter into the reafons
of things j the gofpels are fhort memoirs ; the epif-
tles were written to friends, and new converts ; and
the nature of fuch writings mult be very different
from that of a precife determinate law, fuch as that
of Mofes, or the civil law of any country. And
indeed herein lies one material difference between
the rigid Jewi/b difpenfation, and the chriftian, which
laft is called by St. James the perfeft law of liberty.
From all which it follows, that we are rather to follow
the general tenor, than to adhere to particular ex-
preffion*. And this will appear ftill more reafonable,
when it is confidered, that we are yet but novices
in the language of the Old and New Teftaments,
the relations which they bear to each other, and their
declarations concerning future events.
Another argument againft interpreting the paffages
above referred to, in the fenfe of abfolutely eternal
mifery, is, that there are many other paffages, whofe
ftricl: and literal fenfe is contrary thereto. And in
fuch a cafe it feems, that the infinite g&bdnefs of
God, fo many ways declared in the fcriptures, mud
foon turn the fcale. For the fcriptures muft be
made confident with themfelves j and the veraciy
and goodnefs of God feem much rather to oblige
him to perform a promife, than to execute a threat-
ening. I will mention a few paffages, fome of which
it may be obferved even eftablifti the contrary doc-
trine of the ultimate happinefs of all mankind.
Thus
of all Mankind. 431
Thus the mod natural, as well as the moft ftri&
and literal fenfe of the words, As in Adam all die,
Jo in Cbrift {hall all be made alive, is the ultimate
happinefs of all the children of Adam, of all man-
kind. God's mercy is declared to endure for ever ;
and he is faid not to keep bis anger for ever : which
expreffiofls, in their firft and moft obvious fenfe,
are quite inconfiftent with the abfolute eternity
of punifhment. Our Saviour fays, that the perfon
who is not reconciled to his brother Jhall not be dif-
charged till he has paid the laft farthing ; which in-
timates, that there is a time when he will be dif-
charged. In like manner the debtor, who owed his
lord ten thoufand talents, is delivered over to the
tormentors, till he pay thefe. To fay that he can
never pay them, becaufe as we have all our faculties
from God, fo we can merit nothing from God,
is to embrace the mechanical hypothefis, which,
in the judgment of all, muft be utterly inconfiftent
with the eternity of punilhment. For, if a man
cannot have merit, he cannot have demerit. To
fuppofe a creature any way brought into being upon
fuch terms as to be only capable of demerit, feems
moft highly injurious to the . attributes of God, by
whatever means this be effected, the fall of our
firft parents, or any other.
Again, God in judgment remembers mercy. This
is faid in general ; and therefore it ought not to be
confined to the judgments of this world. And to
do fo, when all the pleafures and pains of this world
are every where in the New Teftament declared
unworthy of our regard in comparifon of thofe of
another, is highly unsuitable to the goodnefs of God.
But indeed this cannot be done without departing
from the moft obvious literal fenfe. The fame may
be faid of the paffages, God is not extreme to mark
what is done amife ; that he is loving to every man ;
that his mercy, his tender mercy, is over all bis
works, &c. Can it be faid with any appearance of
truth
432 Of the final Happinefs
truth, that God will give an infinite overbalance of
mifery to thofe beings whom he loves.
It may very well be fuppofed, that though the
punifhments of a future (late be finite? yet this mould
not be declared in fo many words in the fcriptures.
For fuch a procedure would be analogous to the gra-
dual opening of all God's difpenfations of mercy.
Mankind in their infant ftate were not able to re-
ceive fuch kind of nourifhmentj neither are all per-
haps yet able. But, if future punifhments be ab-
folutely eternal, it is hard to conceive why this
fhould not have been declared in the mod exprefs
terms, and in many places of fcripturej alfo how
there fhould be fo many paflages there, which are
apparently inconfiftent therewith.
There remains one argument more, and of great
weight in 'my opinion, againft interpreting any paf-
fages of fbripture fo as to denounce abfolutely eternal
mifery. This is, the declarations of the fcriptures
concerning the fmallnefs of the number of the elect,
and the great difficulty of entering in at the ftrait
gate, already taken notice of. To fuppofe future
punifliments to be abfolutely eternal, is to fup-
pofe, that the chriftian difpenfation condemns far
the greater part of mankind to infinite mifery upon
the balance, whilft yet it is every where declared to
be a difpenfation of mercy, to be glory to God, and
good-will to men ; which is a great apparent incon-
fiflency. And indeed, unlefs the doctrine of abfo-
lutely eternal punifhment be taken away, it feems
impracticable to convince the world of the great
purity and perfection required by the gofpel in order
to our entrance into the kingdom of heaven. If
there be no punifhment in a another (late, befides
what is abfolutely eternal, men of very low degrees
of virtue will hope to efcape this, and confequently
to efcape with impunity : whereas, if there be a purg-
ing fire, into which all the wicked are to be caft, to
remain
of all Mankind. . 433
remain and fuffer there according to their demerits,
far beyond what men generally fuffer in this life ;
and if there be only few, that are admitted to hap-
pinefs after the expiration of this life, without fuch
farther purification ; what vigour and earnettnefs
iliould we ufe to efcape fo great a punifhment, and
to be of the happy number of thofe, whofe names
are written in the book of life !
This may fuffice to (hew, that the abfolute eter-
nity of future punimment cannot be concluded from
the fcriptures. We are next to inquire what evi-
dences they afford for the ultimate happinefs of all
mankind. I have already mentioned fome patla-
ges, which favour this doctrine; but 1 intend
now to propofe two arguments of a more general
nature.
Firft, then, It may be obferved, that the fcriptures
give a fanction to moft of the foregoing argu-
ments, taken from the light of nature, for this doc-
trine, by realbning in the fame manner. Thus the
punifhments of the Jews and others are reprefented
as chaftifements, *'. e. a$ evils tending to produce a
good greater than themfelves. Our benevolence to
our children is reprefented by Chrift, as an argu-,
ment of the infinitely greater benevolence of God
our heavenly father. God promifes to make Abra-
ham happy by making his pofterity happy, and
them happy by making them the inftruments of
happinefs to all the nations of the earth (which they
are ftill to be probably in a much more ample
manner, than they have ever yet been). Now this
fhews, that the happinefs, intended for us all, is
the gratification of our benevolence. The good-
nets of God is every where reprefented as prevailing
over his feverity j he remembers good actions to
thoufands of generations, and punifhes evil ones only
to the third and fourth. Not a fparrow is forgotten
before him ; he giveth to all their meat in due
VOL. II. F f feafon;
434 - ®f t
feafon ; pities us, as a father does his children ; and
fets our fins as far from us, as heaven is from
earth, &c. All which kind of language furely im-
plies both infinite mercy in the forgivenefs of fin,
and infinite love in advancing his purified children.
We are all the offspring of God, and, by confe-
quence, agreeably to other phrafes, are heirs of all
things, heirs of God, and coheirs with Chrift, members
of the myjlical body of Chrift, and of each other, i. e.
we are all partakers of the happinefs of God, through
his bounty and mercy. God is the God of the Gen-
tiles, as well as of the Jews-, and has concluded
them all in unbelief, only that he might have mercy upon
all. And, in general, all the arguments for the ulti-
mate happinefs of all mankind, taken from the
relations which we bear to God, as our creator, pre-
lerver, governor, father, friend, and God, are abun-
dantly attefted by the fcriptures.
Secondly, There are in the fcriptures fome argu-
ments for the ultimate reftoration and happinefs of
all mankind, which now feem fufficiently full and
flrong, and which yet could not be underftood in
former ages ; at leaft we fee, that, in fact, they
were not. Of this kind is the hiftory of the Jewifh
ftate, with the prophecies relating thereto. For we
may obferve, that, according to the fcriptures, the
body politic of the Jews muft be made flourishing
and happy, whether they will or no, by the feverities
which God inflicts upon them. Now the Jewijh ftate,
as has been already remarked, appears to be a type of
each individual in particular, on one hand •, and of
mankind in general on the other.
Thus, alfo, it is foretold, that Chrift will Jubdue
all things to himfelf. But fubje&ion to Chrift, accord-
ing to the figurative prophetic ftyle of the fcriptures,
is happinefs, not merely fubjeclion by compulfion,
like that to an earthly conqueror. Agreeably to this,
all things are to be gathered together in one in Chrift,
both
of all Mankind. 435
both thofe which are in heaven, and thofe on earth :
and St. John faw every creature in heaven, in earth,
under the earth, and in the Jea3 and all that were in
them, prat/ing God.
The prayer of faith can remove mountains ; all
things are poffible to it j and, if we could fuppofe
all men defective in this article, in praying with
faith for the ultimate happinefs of mankind, furely
our Saviour muft do thisj his prayer for his cru-
cifiers cannot furely fail to obtain pardon and happi-
nefs for them.
We are commanded to love God with our whole
powers, to be joyful in him, to praife him ever more,
not only for his goodnefs to us, but alfo for that to
all the children of men. But fuch love and joy, to
be unbounded, prefuppofe unbounded goodnefs in
God, to be manifefted to all mankind in due time j
elfe there would be fome men, on whofe accounts
we could not rejoice in God. At the fame time, the
delay of this manifeftation of God's goodnefs, with
the feverity exercifed towards particulars, in their
progrefs to happinefs, beget fubmififjon, refignation,
fear and trembling, in us, till at laft we come to that
•perfeEf love that cafts out fear.
It may perhaps be, that the writers of the Old and
New Teftaments did not fee the full meaning of the
glorious declarations, which the holy fpirit has de-
livered to us by their means ; juft as Daniel, and the
other prophets, were ignorant of the full and precife
import of their prophecies, relating to Chrift. Or
perhaps they did ; buc thought it expedient, or were
commanded, not to be more explicit. The chriftian
religion, in converting the various pagan nations of
the world, was to be corrupted by them •, and the
fuperftitious fear of God, which is one of thefe cor-
ruptions, may have been necefiary hitherto on account
of the reft. But now the corruptions of the true
religion begin to be difcovered, and removed, by the
F f 2 earned
436 Qf tie final Happinefs
earneft endeavours of good men of all nations and,
fects, in thefe latter times, by their comparing Jpi-
ritual things with Jpiritual.
How far the brute creation is concerned in the
redemption by Chrift, may be doubted j and it does
not feem to be much or immediately our bufinefs to
inquire, as no relative duty depends thereon. How-
ever, their fall with Adam, the covenant made with
them after the deluge, their ferving as facrifkes for
the fins of men, and as types and emblems in the
prophecies, their being commanded to praife God
(for every thing that hath breath is thus commanded,
as well as the Gentiles), feem to intimate, that there
is mercy in {lore for them alfo, more than we may
expect, to be revealed in due time. The Jews
confidered the Gentiles as dogs in comparifon of
themfelves. And the brute creatures appear by the
foregoing hiftory of affociation to differ from us in
degree, rather than in kind.
It may be obje6led here, that, if this opinion of
the ultimate happinefs of all mankind be true, it is
not, however, proper to publifh it. Men are very
wicked, notwithstanding the fear of eternal punifh-
ment ; and therefore will probably be more fo, if that
fear be removed, and a hope given to the moft
wicked of attaining everlafting happinefs ultimately.
I anfwer, Firft, That this opinion is already publilhed
fo far, that very few irreligious perfons can be fuppo-
fed to believe the contrary much longer : or, if they
do believe absolutely eternal punifhment to be the
doctrine of the fcriptures, they will be much induced
thereby to reject revealed religion itfelf, It feems
therefore to be now a proper time to inquire candidly
and impartially into the truth. The world abounds
fo much with writers, that the mere opinion of a
fingle one cannot be fuppofed to have any great
weight. The arguments produced will themfelves
be examined, and a perfon can now do little more
than
of all Mankind. 437
than bring things to view for the judgment of others.
The number of teachers in all arts and fciences is fo
great, that no one amongft them can or ought to
have followers, unlefs as far as he follows truth.
But, Secondly, It does not feem, that even the
motives of fear are leffened to confiderate perfons, by
fuppofing the fire of hell to be only a purifying one.
For it is clear from the fcriptures, that the punifh-
ment will be very dreadful and durable. We can
fet no bounds either to the degree or duration of it.
They are therefore practically infinite.
Thirdly, The motives of love are infinitely en-
hanced by fuppofing the ultimate unlimited happinefs
of all. This takes off the charge of enthufiafm from
that noble exprefiion of fome myftical writers, in
which they refign themfelves entirely to God, both
for time and eternity. This makes us embrace even
the moft wicked with the mod cordial, tender,
humble affe&ion. We pity them at prefent, as
'veffels of wrath j yet live in certain hopes of rejoicing
with them at laftj labour to bring this to pafs, and
to haften it; and confider, that every thing is good,
and pure, and perfect, in the fight of God.
Ff3 CON-
CONCLUSION.
I HAVE now gone through with my obferva-
tions on the frame, duty, and expectations of
MAN, finifhing them with the doctrine of ultimate,
unlimited happinefs to all. This doctrine, if it be
true, ought at once to difpel all gloominefs, anxiety,
and forrow, from our hearts ; and raife them to
the higheft pitch of love, adoration, and gratitude
towards God, our mod bountiful creator, and
merciful father, and the inexhauftible fource of all
happinefs and perfection. Here felf-intereft, bene-
volence, and piety, all concur to move and exalt our
affections. How happy in himfelf, how benevolent
to others, and how thankful to God, ought that man
to be, who believes both himfelf and others born to
an infinite expectation ! Since God has bid us rejoice,
what can make us forrowful ? Since he has created us
for happinef-, what mifery can we fear ? If we be
really intended for ultimate unlimited happinefs, it
is no matter to a truly refigned perfon, when, or
where, or how. Nay, could any of us fully conceive,
and be duly influenced by, this glorious expectation,
this infinite balance in our favour, it would be fuffi-
cient to deprive all prefent evils of their (ling and
bitternefs. It would be a fufficient anfwer to the
wofcvtto KOXOV, to all our difficulties and anxieties from
the folly, vice, and mifery, which we experience in
Qurfelves, and fee in others, to fay, that they will all
end
CONCLUSION. 439
-end in unbounded knowledge vim*, jgtajPJ;
nefs; and that the propefi « e^m impetfea
But, alas ! this « fahilft we continue en-
to the bulk of mankmd. WhUft we o
make a right eftunat o ^ attraaion,
point of view, till we get clear o, t ^ ^
U magic .nBuences of the ea rth. r.Qus
lows, that this dodnne towev, "
in itfelf, in the eye of a
it
feveral evidences,
our felf-intereft
proportion to
u, and jom
onnea.ons
the Utm°ft
the u-
trembling. h abounds, our
with which the world every ^ n for others>
hearts cannot but melt wu* i co ^ ' { the
for the ^7" *Wea1nPorder to fi the,; for pure
expiration of this l.fe, in «der t rf fen_
440 CONCLUSION.
love of God, and his works. When we confider
farther, that God has mercy on whom he will, and
hardens whom he will, and that we, with all our
pleafures and pains, are abfoJute nothings in compa-
rifon of him, we muft, like St. John again, fall down
at his feet dead with aftonifliment. And yet we
need not fear •, from the inftant that we thus hum-
bly ourfelves, he will lay his hand upon us, and
exalt us ; he has the keys of death and hell, in every
pofiible fenfe of thofe words. >
There is alfo another confideration, which, though
of lefs moment than the foregoing, is yet abun-
dantly fufficient to move the compaflion of the good,
and alarm. the fears of the wicked i 1 mean the tem-
poral evils and woes, which will probably fall upon
the nominally chriftian ftates of thefe weflern parts,
the chriftian Babylon, before the great revolution
predicted in the fcriptures, before the kingdoms of
this world become the kingdoms of our Lord, and
of his Chrift. Thefe evils will be brought upon us
by our excefs of wickednefs, juft as the deluge was
upon the old world, and the deitruclion of Sodom
upon us lewd inhabitants, through theirs 9 they may
alfo be fomewhat delayed, or alleviated, by reform-
ations public or private, even partial and tempo-
rary ones. I will therefore make a few Ihort re-
marks concerning fuch things, as feem more parti-
cularly to call for the attention of the prefent chrif-
tian world j at leaft of thofe good Philadelphiam^
who are defirous to keep themfelves and others from
that hour of temptation, which is coming upon us
all. My remarks muft be fuppofed to relate chiefly
to this kingdom; to be fuggefted by what occurs in
it ; and to be calculated, as far as my poor, but fin-
cere and earned endeavours can have any weight,
to ftein for a while that torrent of vice and impiety,
which feem ready to fwallow us up, and, if pof-
fible, to protract the life of the body politic. But I
prefume,
CONCLUSION. 441
prefume, that the refemblance between all the Hates
of chrtftendom is fo great in all the points here con-
fidered, that the practical confequences are the fame
upon the whole.
There are fix things, which feem more efpecially
to threaten ruin and diflblution to the prefent dates
of chrift endow.
Firrt, The great growth of atheifm and infidelity,
particularly amongft the governing part of thefe
Hates.
Secondly, The open and abandoned lewdnefs,
to which great numbers of both fexes, efpecially
in the high ranks of life, have given themfelves
up.
Thirdly, The fordid and avowed felf-intereft,
which is almoft the fole motive of action in thofe
who are concerned in the adminiftration of public
affairs.
Fourthly, The licentioufnefs and contempt of
every kind of authority, divine and human, which
is fo notorious in inferiors of all ranks.
Fifthly, The great worldly-mindednefs of the
clergy, and their grofs neglects in the difcharge of
their proper functions.
Sixthly, The careleflhefs and infatuation of parents
and magiftrates with refpect to the education of
youth, and the confequent early corruption of the
rifmg generation.
All thefe things have evident mutual connections
and influences -, and, as they all fcem likely to in-
creafe from time to time, fo it can fcarce be doubted
by a confiderate man, whether he be a religious
one or no, but that they will, fooner or later, bring
on a total diflblution of all the forms of government,
that fubfift at prefent in the chriftian countries of
Europe. I will note down fome of the principal facts
of each kind, and fhew their utter inconfiftency with
the
442 CONCLUSION.
the welfare of a body politic, and their neceflary
tendency to anarchy and confufion.
I begin with the atheifm and infidelity which pre-
vail fo much among the governing part of thefe weft-
ern kingdoms. That infidelity prevails, efpecially
in thefe kingdoms, will readily be acknowledged by
all. But the fame perfons, who treat the chriftian
religion, and its advocates, with fo much fcorn, will
probably, fome of them at leaft, profefs a regard to
natural religion •, and it may feem hard to queftion
their fincerity. However, as far as has occurred to
my obfervation, thefe perfons either deceive them-
felves, or attempt to deceive others, in this. There
appears in them no love or fear of God, no con-
fidence in him, no delight in meditating upon him,
in praying to him, or praifing him, no hope or joy
in a future ftate. Their hearts and treafures are
upon this earth, upon fenfual pleafures, or vain
amufements, perhaps of philofophy or philology,
purfued to pafs the time, upon honour or riches.
And indeed there are the fame objections, in general,
to natural religion as to revealed, and no ftronger
evidences for it. On the contrary, the hiftorical and
moral evidences for the general truth of the fcriptures,
which thefe perfons deny, are more convincing and
fatisfa&ory to philofophical as well as to vulgar
capacities, than the arguments that are ufually
brought to prove the exiftence and attributes of God,
his providence, or a future ftate : not but that thefe
laft are abundantly fufficient to fatisfy an earned and
impartial inquirer.
If now there really be a God, who is our natural
and moral governor, and who expefts, that we mould
t regard him as fuch, thofe magiftrates who care not
to have him in their thoughts, to fuffer him to
interfere in their fcheme of government, who fay in
tbeir hearts, there is no God, or wifh it, or even
bid open defiance to him (though I hope and believe
this
CONCLUSION. 443
this laft is not often the cafe), cannot profper; but
muft bring down vengeance upon themfelves, and
the wicked nations over whom they prefide. In
like manner, if God has fent his beloved fon Jefus
Chrift to be an example to the world, to pMe for
it, and to govern it, it cannot be an indifferent
thing whether we attend to his call or no. The
neglect of revealed religion, efpecially in perfbns of
authority, is the fame thing as declaring it to be
falfe; for, if true, the neglect of it is, as one may
fay, high treafon againft the majefty of heaven.
He that honours not the Son, cannot honour the
Father, who hath fent him with fufficient creden-
tials. And accordingly, if we confider the fecond
pfalm as a prophecy relating to Chrift, which it cer-
tainly is, thofe kings and magiftrates, who rife up
againft God and his Chrift, intending to fhake off the
reftraints of natural and revealed religion, muft expeft
to be broken in pieces like a potter's vefiel. Since
they will not kifs the Son, and rejoice before him with
reverence, they muft expeft, that he will rule over them
with a rod of iron.
Nay, we may go farther, and affirm, that if there
were no fatisfactory evidence for natural or revealed
religion, (till it is the intereft of princes and govern-
ors to improve that which there is to the beft ad-
vantage. The happinefs of their people, their own
intereft with them, their power, their fafety, their
all, depend upon it. Neither is this any intricate,
far fetched, or doubtful pofition, but a truth which
lies upon the furface of things, which is evident at
firft fight, and undeniable after the moft thorough
examination. So that for governors to render re-
religion contemptible in the eyes of their fubje&s,
by example or infinuation, and much more by di-
rectly ridiculing or vilifying it, is manifeft infatua-
tion; it is feeing without perceiving, and hearing
without underftanding, through the grofihefs and
carnality
444 CONCLUSION.
carnality of their hearts. And it may be part gf
the infatuation predi&ed to come upon the wicked
in the latter ages of the world. For then the wick-
ed Jhall do wickedly ) and none of the wicked Jhall up-
derjland.
Religion is often faid by unbelievers* to have been
the invention of wife law- givers, and artful politi-
cians, in order to keep the vicious and head-ftrong
multitude in awe. How little does the practice of
the prefent times fuit with this ! The adminiftrators
of public affairs in the prefent times are not even
wife or artful enough to take advantage of a pure reli-
gion, handed down to them from their anceftors, and
which they certainly did not invent; but endeavour
to explode it at the manifeft -hazard of all that is
dear to them. For mankind can never be kept in
fubjection to government, but by the hopes and
fears of another world j nay, the exprefs precepts,
promifes, and threatenings of the gofpel are requifite
for this purpofe. The unwritten law of nature is
too pliable, too fubtle, and too feeble ; a difhoneft
heart can eafily explain it, or its motives, away ;
and violent paflions will not fuffer it to be heard ;
•whereas the precepts of revealed religion are abfolute
and exprefs, and its motives alarming to the higheft
degree, where the fcriptures are received and con-
fidered, in any meafure, as they ought to be.
The Greek and Roman philofophy and morality
was not indeed equal to ours ; but we may have
a fufficient fpecimen from thence, how Jittle very
good dodtrines, when taught without authority, are
able to check the growing corruption of man-
kind. Had not chriftianity intervened at the declen-
fion of the Roman empire, and put a (lop to the
career of vice, the whole body politic of the civili-
zed nations of that empire, muft have been difibived
from the mere wickednefs and corruption of its ie-
veral parts. And much rather may the fame come
upon
CONCLUSION. 44J
upon us, if after fuch light and evidence we caft off
the restraints and motive? of revealed religion
I would not be underftood to fpeak hire 'to thofe
of0"!' w ; arC .Ie8a"y the S°vernors °f 'he "a io, „
f Anftendem, ,, e. who have . jcu, ™
or execute power vefted in them by the conll u
S°r CU "
ountries
Ifoto ,| u ountres
alfo to all fuch as by their eminence in any way,
«ir learning, the.r t.tles, their riches, &c. draw
mTnd°f \ 'I1™', And- " reems re1uifi«
"'"d the two learned profeflions of law and phyfic
hat though they are no ways qualified to judSS
"
t
v ,
euy, ,. e. w,, te {ame attention and impar-
t.al,ty as they would do a matter of law or pZ.
ic where ,, ,s their intereft to form a right judL
ment (,„ whlch cafe hcre feems w ^ no | g
ey wHl determine for it); yet the illiterate part o
mankind w,ll eaf.ly catch the infedion fron/then
on account of the.r general, confufed reputation of
bemg learned, and by means of the plaufible wayl
of harangumg and defcanting upon topics, to
A j ' Df lhelr educations and profeffions
come'rH^11"11" ^ a"fnd t0 « °r «E £y £
e the feclucers of mankind, and rocks of offence
to the weak and ignorant, and load themfelves with
the gu,lt of other men's fins. This camion is fo
much the more neceffary, as it is common for
young ftudents ,n thefe profeffions ,o lift ,hem?cl e
on the fide of .rrehg.on, and become nominal infi.
dels of comle, and from falhion, as it were :
w,thout pretending, as indeed there cou|d be no rea
lonable preft-nce, to have examined into the meri-s
or the cauitf. Which blind and imr»li^Mf A:^u •
»u ur j • aiiu niipiicit taitn in
tCuH h ' JVne ^ n°C kn°W' What or whom,
would be moft unaccountable in thofe who profef
infidelity, tvere it nor, that this is in every c
'ftance a comraditfion to itfelf, and rnuft be fo, on
account
446 CONCLUSION.
account of the wilful infatuation from which it
arifes.
I will now fhew briefly how the prevalence of in-
fidelity increafes, and is increafed by, the other evils
here mentioned. That it opens a door to lewd-
nefs, cannot be doubted by any one j and in'deed the
ftrictnefs and purity of the chriftian religion, in this
refpect, is probably the chief thing, which makes
vicious men firft fear and hate, and then vilify nd
oppofe it. The unwritten law of nature cannot fix
precife bounds to the commerce between the fexes.
This is too wide a field, as I have obferved above j
and yet it highly approves of chaftity in thought,
word, and deed. If therefore men reject only re-
vealed religion, great libertinifm muft enfue ; but
if they reject natural alfo, which is generally the
cafe, we can expect nothing but the moft abandoned
difiblutenefs.
As to felf- inter eft, we may obferve, that thofe
who have no hopes in futurity, no piety towards
God, and confequently no fblid or extenfive bene-
volence towards men, cannot but be engrofled by
the moft fordid and groveling kind, that which refts
in prefent pofleflions and enjoyments. And, con-
verfely, when fuch a felf-intereft has taken root, they
muft be averfe to religion, becaufe it opens diftant
and ungrateful views to them, and inculcates the
pure and difinterefted love of God, and their neigh-
bour j to them an enthufiaftic and impoflible
project.
In like manner infidelity muft difpofe men to fhake
off the yoke of authority, to unbounded licentiouf-
nefs ; and reciprocally is itfelf the natural confe-
quence of every degree of licentioufnefs. Thofe
who do not regard the fupreme authority, can be
little expected to regard any of his vicegerents j thofe
who do not fear God, will not honour the king. If
the infatuation of princes was not of the deepeft kind,
they
CONCLUSION. 447
they could not but fee, that they hold their domini-
ons entirely by the real chriftianity that is left amongft,
us j and that, if they do fucceed in taking away this
foundation, or weakening it much farther, their go-
vernments muft fall, like houfes built upon fand.
Befides the great influence which chriftianity has to
make men humble and obedient, it is to be confidered,
that our anceftors have fo interwoven it with the con-
ftitutions of the kingdoms of Europe, that they muft
ftand or fall together. Chriftianity is the cement of
the buildings.
It is alfo evident^ that the infidelity of the lahy
muft have an ill effect in refpect of the clergy. Many
of thefe muft be the fons of infidels, thruft into the
church by their parents for fubfiftence, or with a
view to great honours and profits j and muft carry
with them a deep tincture of the corruption and in-
fidelity, which they imbibed in their infancy and
youth. And it is not lefs evident, that the worldly-
mindednefs and neglect of duty in the clergy is a
great fcandal to religion, and caufe of infidelity j the
chief probably after the impatience of reftraint in
refpect of chaftity in the laity. It is alfo to be con-
fidered, that unbelieving magiftrates will have little
regard to the piety of the perfons, whom they pro-
mote to the higheft ftations of the church, but rather
to their flattery, fubferviency, and apparent political
ufefulnefs.
Laftly, As to the perverted education of youth,
atheifm and infidelity are both the caufe and effect
of this in fo obvious a manner, that it feems fuper-
fluous to enlarge upon it.
The lewdnefs which I have mentioned above, as
a fecond caufe of the future diflblution of thefe
weftern kingdoms, is now rifen to fuch a height,
as almoft to threaten utter confufion. Men glory in
their fhame, and publicly avow what in former ages
was induftrioufly concealed. Princes arc juftly charge-
able
448 CONCLUSION.
able with a great part of this public guilt. Their
courts will imitate them, in what is bad at leaftj
and be led on thereby from one degree of fhamelefs-
nefs to another. The evil increafes gradually; for
neither courts, nor private perfons, become quite
profligate at once ; and this may make fome almoft
perfuade themfelves, that the prefent times are not
worfe than the preceding. The fins of this kind are,
for the moft part, joined with idolatry in the pro-
phetical writings, and made the types thereof. So
that the open and avowed practice of them is an
open renunciation of our allegiance to God and
Chrift; and, agreeably to this, is, as has been ob-
ferved above, the principal caufe why fo many
perfons reject revealed religion. But if we renounce
our , allegiance and covenant, we can be no longer
under the protection of God.
The grofs felf-intereft, which is now the principal
motive in moft marriages in high life, is both a
caufe and confequence of this iibertinifm. The
fame may be obferved of the great contempt, in
which marriage is held, and which almoft threatens
promifcuous concubinage among the higher ranks,
and the profeiTed unbelievers.
As to the clergy, if they neglect to admonifh
princes and great men through fear, and fervile in-
tereft, a great part of the national guilt will lie at
their doors; and, if they become, in general, infect-
ed with this vice (which indeed is not the cafe now;
but may perhaps hereafter, as all things grow worfe),
it will foon be the entire fubverfion of the external
form of church government; however certain it be,
that the church of thofe, who worjhip God injpirit,
and in truth, will prevail againft the gates of
hell.
The third great evil likely to haften our ruin is
the felf-intereft, which prevails fo much amongft
thofe, to whom the adminiftration of public affairs
is
CONCLUSION. 449
is committed. It Teems that bodies politic are in this
particular, as in many others, analogous to indivi-
duals, that they grow more felfifb, as they decline.
As things now are, one can fcarce expect, that,
in any impending danger, thofe who have it in their
power to fave a falling ftatc, will atiempt it, unlefs
there be fome profpcfb of gain to themfelves. And,
while they barter and caft about for the greateft ad-
vantages to themfelves, the evil will become paft
remedy. Whether or no it be poflible to adminifter
public affairs upon upright and generous principles,
after fo much corruption has already taken place,
may perhaps be juftly queftioned. However, if it
cannot be now, much lefs can it be hereafter ; and
if this evil increafes much more in this country, there
is reafon to fear, that an independent populace may
get the upper hand, and overfet the (late. The
wheels of government are already clogged fo much,
that it is difficult to tranfaft the common neceflary
affairs, and almoft impoffible to make a good
law.
The licentioufnefs of inferiors of all ranks, which
is the fourth great evil, runs higher in this country
perhaps, "than in any other. However, the infedion
will probably fpread. The inferiors in other coun-
tries cannot but envy and imitate thofe in this j
and that more and more every day, as all mu-
tual intercouries are enlarged. The felf-intereft juft
fpoken of contributes greatly to this evil, the in-
folence of the populace againft one party of their
fuperiors being fupported, and even encouraged, by
the other, from interefted views of difplacing their
oppofites. Let it be obfervcd alfo, that the laity
of high rank, by ridiculing and infulting their fu-
periors in the church, have had a great fhare in
introducing the fpirit of univerfal difobedience, and
contempt of authority, amongft the inferior orders,
in this nation.
VOL. II. G g The
450 CONCLUSION.
The wicked and notorioufly falfe calumnies, which
are fpread about concerning the royal family by
the difaffe&ed party in this country, may be
ranked under this evil. Thofe who fcruple to take
the oaths required by the prefent government, ought
at leaft to feck the peace of the country, where they
live in peace, and the quiet enjoyment of their
poffeffions. However, the crime of fuch as take
the oaths, and ftill vilify, is much greater, and one
of the higheft offences that can be offered to the
divine Majefty.
That worldly-mindednefs, and neglect of duty,
in the clergy, muft haften our ruin, cannot be doubt-
ed. Thefe are the fait of the earth, and the light
of the world. If they lofe their favour, the whole
nation, where this happens, will be coverted into
one putrid mafs j if their light become darknefs, the
whole body politic muft be dark alfo. The dege-
neracy of the court of Rome, and fecular bifhops
abrpad, are too notorious to be mentioned. They
almoft ceafe to give offence, as they fcarce pretend
to any funcTion or authority, befides what is tempo-
ral. Yet ftill there is great mockery of God in their
external pomp, and profanation of facre'd titles ;
which, fooner or later, will bring down vengeance
upon them. And as the court of Rome has been at
the head of the great apoftafy and corruption of the
chriftian church, and ieems evidently marked out
in various places of the fcriptures, the fevered judg-
ments are probably referved for her.
But I rather choofe to fpeak to what falls under
the obfervation of all ferious, attentive perfons in
this kingdom. The fuperior clergy are, in general,
ambitious, and eager in the purfuit of riches j flat-
terers of the great, and fubfervient to party intereft ;
negligent of their own immediate charges, and alfo
of the inferior clergy, and their immediate charges.
The inferior clergy imitate their iuperiors, and, in
general,
CONCLUSION.
general, take little more care of their parifhes, than
barely what is neceffary to avoid the cenfure of the
law. And the clergy of all ranks are, in general,
either ignorant; or, if they do apply, it is rather
to profane learning, to philofophical or political
matters, than to the ftudy of the fcriptures, of the
oriental languages, of the fathers, and ecclefiaftical
authors, and of the writings of devout men in dif-
ferent ages of the church. I fay this is, in general,
the cafe, i.'e. far the greater part of the clergy of
all ranks in this kingdom are of this kind. But
there are fome of a quite different character, men
eminent for piety, facred learning, and the faithful
difcharge of their duty, and who, it is not to be
doubted, mourn in fecret for the crying fins of this
and other nations. The clergy, in general, are alfo
far more free from open and grofs vices, than any
other denomination of men amongft us, phyficians,
lawyers, merchants, foldiers, &c. However, this
may be otherwife hereafter. For it is faid, that in
. fome foreign countries the fuperior clergy, in others
the inferior, are as corrupt and abandoned, or more
fo, than any other order of men. The clergy in
this kingdom feem to be what one might expect
from the mixture of good and bad influences that
affect them. But then, if we make this candid allow-
ance for them, we muft alfo make it for perfons in v
the high ranks of life, for their infidelity, lewdnefs,
and fordid felf-intereft. And though it becomes an
humble, charitable, and impartial man, to make all
thefe allowances; yet he cannot but fee, that the
judgments of God are ready to fall upon us all for
thefe things; and that they may fall firft, and with,
the greatelt weight, upon thofe, who, having the
hiMieft office committed to them in the fpiritual king-
do^ of Chrift, neglecl it, -and are become mere mer-
chants of the earth, and Jhepherds, that feed them-
fehes, and not their focks.
G g 2 How
452 CONCLUSION.
How greatly might the face of things be changed
in this kingdom, were any number of the fupefior,
or even of the inferior clergy, to begin to difcharge
their refpective functions with true chriftian zeal,
courage, and fidelity ! The earneftnefs of fome
might awaken and excite others, and the whole
lump be leavened. At lead, we might hope to
delay or alleviate the miferies, that threaten us.
Why are not all the poor taught to read the Bible,
all inftrucled in the church catechifm, fq as to have
fuch principles of religion early inftilled into them,
as would enable them to take delight in, and to
profit by, the Bible, and practical books of reli-
gion ? Why are not all the fick vifited, the feeble-
minded comforted, the unruly warned ? And why
do not minifters go about, thus doing good, and
feeking out thofe who want their affiftance ? Why
do not the fuperior clergy inquire into thefe things,
punifh and difcourage all negligent parifli minifters,
reward and promote thole that are pious and dili-
gent ? Let thofe worthy clergymen, who lament the
degeneracy of their own order, inform the public
what is practicable and fitting to be done in thefe
things. I can only deliver general remarks, fuch as-
occur to a by- (lander.
There are great complaints made of the irregu-
larities of the methodifts, and, I believe, not with-
out reafon. The fureft means to check thefe irregu-
larities is, for the clergy to learn from the metho-
difts what is good in them, to adopt their zeal, and
concern for loft fouls : this would foon unite all
that are truly good amongft the methodifts to the
clergy, and difarm fuch as are otherwife. And if
the methodifts will hearken to one, who means fm-
cerely well to all parties, let me entreat them to reve-
rence their fuperiors, to avoid fpiritual felfimnefs,
and zeal for particular phrafes and tenets, and not
to fow divifions in parifties and families, but to be
peace-
CONCLUSION. 453
peace-makers, as they hope to be called the children
of God. The whole world will never be converted,
but by ihofe who are of a truly catholic fpirit. Let
me entreat all parties as a fincere friend and lover
of all, not to be offended with the great, perhaps
unjuftifiable freedom, which 1 have ufed, but to
lay to heart the charges here brought, to examine
how far thty are true, and reform wherever they
are found to be fo.
If the ftate of things in this and other nations be,
in any meafure, what I have above defcribed, it is
no wonder, that the education of youth fhould
be grofsly perverted and corrupted, fo that one may
juftly fear, that every fubfequent generatian will ex-
ceed that which went before it in degeneracy and
•wickednefs, till fuch time as the great tribulation
come. Vicious parents cannot be fenfible of the
importance and neceffity of a good and religious edu-
cation, in order to make their children happy. They
rnuft corrupt them not only by their examples, but
by many other way», direct as well as indirect. As
infidelity now fpieads amongft the female fex, who
have the care of both fexes during their infancy, it
is to be feared, that many children will want the
very elements of religion ; be quite ftrangers to the
fcriptures, except as they fomeurnes hear them ridi-
culed; and be favages as to the internal man, as to
their moral and religious knowkdge and behaviour j
and be diftinguifhed from them chiefly by the feeble
reftraints of external politeneis and decorum. It is
evident from common obfervation, and more fo
from the foregoing theory, that children may be
formed and moulded as we pleafe. When therefore
they prove vicious and miferable, the guilt lies at
our doors, as well as theirs ; and, on the contrary,
he who educates a fon, or a daughter, in the ways
of piety and virtue, confers the higheft obligation
both upon his child, and upon the rifing generation ;
and
454 CONCLUSION.
and may be the inftrument of falvation, temporal and
eternal, to multitudes.
There are two things here, which deferve more
particular attention, viz. the education of the clergy,
and that of princes.
As to the firft, one cannot but wonder, how it
is pofiible for the many ferious and judicious clergy-
men, who have the care of youth in public fchools
and univerfities, to be fo negligent of the principal
point, their moral and religious behaviour j and that
efpecially as the regulation of this would make all
other parts of education go on with fo much more
eafe and fuccefs : how fchool- matters can (till perfift
in teaching lewd poets after the remoftrances of pious
men againft this practice, and the evident ill confe-
quences : how the tutors in the univerfities can per-
mit fuch open debauchery,1 as is often pra&ifed there :
and how facred learning, which furely is the chief
thing for fcholars intended for the chriftian miniltry,
can be allowed fo fmall a (hare of time and pains,
both in fchools, and in the univerfities. But, as I
faid before of the clergy in general, let thofe fchool-
mafters and -tutors* who have religion at heart,
fpeak fully to this point. I lhall fubmit my own
judgment in both cafes, entirely to the better judg-
ment of pious men, that are coverfant in thefe
things.
As to the. education of princes, the cafe is every
thing but defperate ; fo that one could fcarce think
of mentioning it, were it not for the great change
in the face of things, which would immediately en-
fue, if but fo much as one fovereign prince would
fet afide all felf-regards, and devote himfelf entirely
to the promotion of religion, and the fervice of
mankind. 1 do not at all mean to intimate, that
princes are woi fe than other men, proper allowances
being made. On the contrary, I fuppofe they are
juft the fame. And they have an undoubted right
to
CONCLUSION. 455
to the greated candour, and compaffion from
their fubjedh, on account of the extraordinary diffi-
culties and temptations, with which they are befet,
as well as to the mod profound reverence, and en^
tire obedience.
Thefe are my real and earned fentiments upon
thefe points. It would be great rafhnefs to fix a
time for the breaking of the ftorm that hangs over
pur heads, as it is blindnefs and infatuation not to fee
it; not to be aware, that it may break. And yet
this infatuation has always, attended all, falling dates.
The kingdoms of Judab^ and Ifrael, which are the
types of all the red, were thus infatuated. It, may
be, that the prophecies concerning Edom, -Moab,
Ammon, Tyre, Egypt y &c. will become applicable to
particular kingdoms before their fall, and warn the
good to flee out of them. And chriftendom, in ge-
neral, feems ready to aflame to itfelf the place and
lot of the Jews, after they had rejected their Mefliah
the faviour of the world. Let no one deceive him-
felf or others. The prefent circumdances of the
world are extraordinary and critical, beyond what
has ever yet happened. If we refufe to let Chrid
reign over us, as our redeemer and faviour, we
mud -be (lain before his face, as enemies, at his
fecond coming.
END OF DR. HARTLEY'S WORK.
WARRINGTON,
W. Eyres, Printer, Horfe-Market.
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