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O F T H E
Principles and Duties
O F
Natural Religion ;
T wo B O OK S.
mi*
B; the Right Reverend Father in G p D,
Vr. JOHN W ILK INS,
Late Lord Biftiop of CHESTER.
To which is added, A Sermon preached at his
Fumralsy hy William Lloyd y D. D. then Dean
of Bangor^ now LordBifliop of fVarce/ler.
-- \
€fje ^ixtf) CDitioit.
LONDON:
Printed for R Chifivell^ in St. T^mh Chorch-
Yard ; C. Browe, ac the We (t End of St.
Paul's i y. Nicbolfon and J. Sfrint^ in L/V-
tU'Britain. M DCC X,
-\
T HE
PREFACK
TH E enfuing Treatifc is
fufHciently recommended
to the World by the Name
of the Author y and needs nothing
elfe to make way for its Entertain-,
mcnt. I fliall only therefore give
a ihort Account of thefe Q^mains
of that Learned and Excellent ^«r-
/on , and of the particular Defiga
and Intention of them.
He was pleafed by his Lafl Witl
to commit his Papers id my' Care,
and out of his great FriehdflifpJ ind
undeferved good Opimbn of me,
to leave it wholly to my difpofal,
whether any, or what part of them,
iliould be made publick. This Trea--
- A 3 ti/e,
Tfje freface.
tlfcy I knew, he always defigned for
that purpofe j and if God had been .
^leafed to have granted him but a
itcle longer Life , he. would have
pi^blifiied it himfelf : And,. t|iere-
fpfe thqugh a conndecable Part of
it wanted his la^ Hand , yet neither
cpul,d I be fo injurious , to deprive
the World of it, becaufe ic was le(s
perfe<5t than he intended it j nor
durft \ ^e fo bold , to attenipc cq
finifh a Tiece .dengpe4 and carried
<^n fo far by fo great a Mafter,
The fir ft Twelve Chapters w^c
written out for the Prcfs in his Life-
tifpe^ The Remainder hath been
gathered and made up out of hi$
^ajf^riy as well as the Materials left
for that purpofe , and the Skill of
the Compikr would allow : So thar
ic cannot be expe^ed, that the
Worh. fliould bje of equal Strength
and Beauty in all the Parts of it,
plowever, fuchasicis, I hope it
The Preface,
may prove of confiderable ufe and
benefit to the World , and not aU
together unworthy of its Author^
The Vefi^ of it is Threefold.
Firft^ To eftablifli the greaf J^W«-
c'lphs of ^ligton^ the ^t'tng of God^
and a Future State^ by (hewing
how firni and (olid a Foundation
they have in the Nature and Rea-
(bn of Mankind 5 A Work never
more neceffary than in this degene*
rate Age, which hath been fb mife-
rably over-run with Sceftkifm and
Infidelity,
Secondly ,, To convince Men of
the natural and indifpendble Ob-
ligation of Moral Duties 5 thofe I
mean, which are comprehended by
our SaViour, under the Two General
jfieads of the LoVe of God and of
our Neighbour, For all the great
Duties of ^iety and Jujiice arc
written upon our Hearts, and every
Man feeU a fecret ~ Obligation to
A 4 them
The frefaci.
them in his own Confcience, which
checks and reftrains him from doing
contrary to them , and gives him
Peace and Satisfai^ion in the pi(-
charge qF his Duty ^ or in cafe he
pfl^nd againi^ it, fills him with Guile
ajid Terror.
. And certainly it is a thing of
v^y conOderable ufe , rightly to
underftand the natural Obligation
of moral Duties, and how neceiTa-
lily they flow from the Confidera-
tion of God and of ottr felves. For
it is a great Miflakc, to think that
the Obligation of them doth folely
depend upon the Revelation of
CJod's. Will m^ade to us. in the Holy
Scriptures, . It is; plain that Man-
Idbd was always under a L4Ufy even
b^oteCod' had made any external
aad e^ctraordinary Revelation 5 elfe,
hpw fluU God judge the World i
hpw fiiall: they to whom< the WorJ
of God ■ nsyer ciwne , be ^<pitisd >
The ^neface,
^t, ■■ cQndetl:ifiecl; u (he. Oreat Day ?
For wherei ^ereris. M Lup y • thetc- can '■
neither be OMen^rinor Tr Anf.gr tj-"
It is indeed att unfpcakable Ad^
vantage which we who are; Chn*
Jiians do enjoy , both in refpeft of
the more clear and certiain Know-
ledge of our Duty in all the Bran*
che$ of it, and like wife in regard of
the powerful Motives and Affidance
which our blelTed Sayiour in his
Go/pel offers to us , to enable and
encourage us to the Difcharge of
our Duty. But yet it is neverthe-
lefs very ufeful for us -to conHder
the primary and natural Obligation
to ^iety and Virtue y which we cdra-
monly call the Law of Tslature 5 this
being every whit as much the Law
of God, as the fReVelation of hiis
Will in his Word ^ and cbniequent-
ly, nothing contained in the Word
of God) qi in any pretended (l{fVe-
the Tnfiicel
Ution from Htm, can be incerpretel
CO difTolve the Obligacian ox mo'
fal Duties plainly required by the
Law of Nature. And if this one
diing w^re but well confider'd, it
would be an cfFedual Antidote a-'
gainft the pernicious Dod^rines of
the Jntinomians , and of all other •
Ubertlm - Bnthufinjis whatfoever-:
Nothing being more incredible, than
that Divine ^Velation fliould con-
tradiA the clear and unqueftionable
Didates of Natural Light 5 nor any
ihing more vain, than to fancy that
the Grace of God does releafe Men
from the Laws of Nature.
This the Author of the follow-
ittg "Difcourfis was very fenfible of,
and wifely faw of what Confe-
^uence it was to . eftablifli the
irinci^es and Vuties of Religion
upon th^ir true and natural Foun-
dation :5 which is fo far from being
a- Prejudice to '. Pivine ^Vflatiw ,
that
The Treface.
that it prepares the ;way for it ] and
gives it greater Advantage and Au-
thority over the Minds of Men.
Thirdly , To perfuade Men to
the TraB'tce of ^ligiony and the yir^
tues of a good Life, by (hewing how-
natural and dired an Influence they
have , not only upon our future
Bledednefs in another World, but
even upon the Happinefs and Profpe-
rity of this prefint Life. And fure-
ly nothing is more likely to prevail
with wife and coniiderate Men to
become Religious , than to be
throughly convinced, that i^ligion
and Happinefs , our Duty and our
Jnterefl , are really but one and the
fame thing confidered under feveral
Notions.
.-•■I
J.TlLLOTSOW^i
• (
. >
•^ •
• . 1
f • •
f-v
- •
/.'
^ • ^
,vio';iT-v/.;M.t :.
^.
THE
GONTENTS.
BOOK L
Of the . ^afonahknefs of the PW»-
ctples and Duties of Natural Re-
ligion.
C.H A P. L
Concerning the feveral kinds of Evi-
dence and Afleht. Pag. i
C H A P. 11.
Two Schemes of Principles^ relating to Pra*
(Jlical things^ whether Natural orlAotzl j
propofed in the Method ufed hy Mathema-^
ttcians , of Poftulata , Definitions and
Axioms, ^ p. IX.
CHAP. III.
Some Propofitions necejfary to le premifed
for the removing of feveral Prejudices in
Debates about Religion. p. xz
CHAP. IV.
Concerning the Exiftence of a Deity ; and
th^e Arguments for it. i . Arg. From the
Univerfai Gonfent and Agreement of
Mankind .• And the Ohjeaions againfi
it anfwe/d. P* 3^
CHAP.
the CONTEKTS.
C H A P. V.
!• Arp ftom the Original of the World.
C H A P, VI,
3 . Arg. From the admirahle Contrivance of
.Mxaural things. p. 78
CHAR vn.
4. Arg. From Providence, unJ the Govern-
ment of the World: P* 8 j
CHAP. yilL
Concerning the Excellencies and PerfeAi-
ons of the Divini Nature : AnJfrJl^ of
thofe which are commonly called Incom*
municable j namely ^ Simplicity, Unity i
C Immenfity,
Immutability, Infinitenefs,^
^Eternity.
p 100
C H A P. IX.
Of the Communicable Perfections of God :
And fir fl of thofe which relate to the Di-
vine Underflanding, viz. Knowledge^
Wiidom, particular Providence, p 124
C H A P. X.
Of the Perfections relating to the Divine
Will ; Goodnefs, Juftice, Faithfulnefs;
P-i3y
CHAP- XL ,
Of the Perfe(3:ioris belonging to the Power
and Faculties of Ading, viz. Power,
Do-
The CONTENTS.
Dominion, Diftribut ion of Future Re-
wards and Punifliirients. P-X43
: C H A P. XIL
Concerning the Duties of Religion natu-
rally fiomng from the Qonfiderationy>f the .
[^Vi'Vine Nature an J P erf eS ions : And
frfiy I?/ Adoration cif%d^ oxMi^. p. 176
. OH A p; XIIL
Of Tahh or Affiance. p. 189
C H A p. XIV.
0/"Love. p. lOo
C H A P. XV.
Of Reverence and Fear. p- xi tf
C H A P. XVI.
Of A(9:ive Obedience to the Laws of God.
p. ^^7
CHAP. .XVII.
0/Pa(Tive Obedience; or Patience and Sul-
niiffton to the Willof God. P* 2. 3 9
BOOK IT.
- " — ' ■ ■' - — "-
of the Wifdom of Pra<aifing the Du-
ties of Natural ^^eli^ion,
C H A P. J.
S Hewing /» general, how Religion condu-
ces to onr Happinefs. p. zSy
C H A P. II.
How it conduces to our frefent Happinefs in
this
TSc CONTENTS.
tr T^ Oztvud-muL I. A rgfe
C H A P. nL
P-
C H A P. IV.
Rii^aKS. P*
CHAP. V.
C H A R VI.
;■* •-» >t* r /.*' Honour jwY RtfMtjthw. p,
CHAP- VII.
r>«f Irovoni-tnaci. •^br /V m^/i to the
ti^:bI^ .an/ regulating of our Facul
rf«'/ .V tk< l\:ace «rf Tranquiiit
vHir M.ovii;. p.
c H A R vni-
i HH^ R^CS^i^t^ H^mduKifS tm Mr H^fpimt
C H A R IX.
r xcx':.V*iO irr .' NrChritlian Religioi
f
THE
FI RST BOOK.
SHEWING
t
The Reafonablene/s of the Princi-
pies and Duties of Natural ^li^
C H A P. I.
Concerning the federal kjnds of Evi-
dence and Aflent.
I Intend, by God's affiftance, in this
FirftBook, to treat concerning the
Reafonablenefs and the Credibili-
ty of thePrinciples of Natural Re^
ligion , in oppofition to that Hu-
mour of Scepticifm and Infidelity which
hath of late fo much abounded in the
World, not only amongft fenfual men of
the vulgar fort, but even amongft thole
who pretend to a more than ordinary mca-
fure of Wit and Learning*
The CONTENTS.
this World .• And fir fi to the ffapplnefs
of the Outward-mad. i. In refpeSl of
Health. P- 3 1 4
CHAR in.
In reffe^ of Liberty, Safety, mi Quiet
p. JX4
CHAR IV.
In reffeU of. our EJlates and PoffeJJions ;
Riches. P- 31^
CHAP. V.
In refpell of Pleafure ; or the chearful En-
joyment of outward BleJJings. p. 344
CHAR VL
In refpeSl of Honour and Reputation, p. 3 5*3
CHAP. VII.
How Religion conduces to the Happinefs of
/J&i? Inward-man. As it tends to the per-
fecSting ^lr^/ regulating of Our Faculties ;
and to the Peace ^»^ Tranquility of
our Minds. P-372r
CHAR VIIL
How Religion conduces to^mr Happinefs in.
the next World. p. 388
C H A P. IX.
The Conctufion of the whole ; fhewing the
Excellency of the Chriftian Religion, and
the Advantages of it , hoth as to the.
Knowledge and?x2i&XQt ofmr Puty^ a-
hove the mere Light of Nature, p. 3 94
K
THE
THE
FI RST BOOK.
SHEWING
The Rea(bnablene(s of the Princi-
pies and Duties of Natural ^li^
gion.
CHAP, I.
Concerning the federal Iqnds of Evi-
dence and Aflent,
I Intend, byGod'saffiftance,in this
Firft Book, to treat concerning the
Reafonablenefs and the Credibili-
ty of thePrinciples oi Natural Re^
ligion , in oppofition to that Hu-
mour of Scepticifm and Infidelity which
hath of late fo much abounded in the
World, not only amongft fenfual men of
the vulgar fort, but even amongft thole
who pretend to a more than ordinary mca-
fure of Wit and Learning*
of the TrincipleSy 8cc. Lib. I.
In my entrance'upon this Work, I am
fenfible of what ill confequence it may
be, to lay the ftrefs of a weighty caule
Vpon weak or ohfcure Arguments, which
inftead of conviming men, will rather
harden and confrm them in their Er-
rors.
And therefore I cannot but tliink my
felf obliged in the management of this
Argument, to ufe my utmoft caution and
endeavour, that it may be done with fo
much flrength and perfpicuity, as may
be fufficient to convince any man, who
hath but an ordinary capacity ^ and 2Si.ha^
neji mind; which are no other qualifica-
tions than what are required to the Infti-
tution of men , in all kind of Arts and
Sciences whatfoever.
In order to this, I judge it expedient
to premife fomething concerning the (e-
vevol kinds and degrees of Evidence and
Affent^ and to lay down fome common
Principles^ which may ferve as a founda-
tion to the following Difcourfe.
The feveral ways whereby men come
to the knowledge or belief of any thing
without immediate Revelation^ are either
by fuch Evidence of things as is more
Simph
( r
Chap. 1 1 of ^Statural (^ligion. ;
Simpl^y relating to th«
Senfisy
f OutwarJ.
^Inward.
Under fiandingy irifirlg either from
the
Uature of the things in them-
felves.
Teflimony of others concerning
I them.
MixeJy relating both to the Senfis and
Under fianding
1. By Senfesy I mean thofe Faculties
whereby we are enabled to difcern and
know fuch particular Objedts as are pre-
fent. Thefe are either,
I • Outwardy By which w^e can apprehend
external OhjcQiSyZS when we fee, or hear,
or touch any thing prefented to us.
2. hwardy By which we can difcern in--
ternal Objedts, and are confcious to our
felves, or ferifible both of the impreffions
that are made upon our outward Senfesy
and of the inward Motions of our Minds j
namely, our apprehenfions, inclinations,
and the powerof determining our felves,
as to our own Actions ; and by which we
can at any time be affured of what we
think, or what we defire or purpofe.
B % 11.^^
of the principles y Sec. Lib. I.
11. By UnderflanJin^^ I mean that Fa-
culty whereby we are enabled to appre-
hend the objects of Knowledge, Generals
as well as Particulars^ Ahfent things as
well as Prefent ; and to judge of their
truth or Falfhoo^ Good or EviL •
That kind of Evidence may be faid to
arife from the nature of things^ when,
there is fuch a Congruity or Incongruity
betwixt the Terms of a Propojition^ or the
Deduliions of one Propofition from ano-
ther, as doth either fatisfy the mind, or
elfe leave it in doubt and hefitation about
them.
That kind of Evidence is faid to arife
from Teftimony^ when we depend upon
the credit and relation of others for the
truth or falfliood of any thing. There
being feveral things which we cannot o-
therwife know, but as others do inform
us of them. As namely Matters of Fail^
together with the account of Perfons and
Places y^t a diflance. Which kind of E-
vidence will be more or lefs clear, ac-
cording to the Authority and Credit of
the Witnels.
Befides thefe, there is a mixed kind of
Evidence relating both to the Senfes and
Underflanding, depending upon our owni
obfervation and repeated trials of the If-
fues
«
/
chap. I . of Natural ^li^m. J
fues and Events of AdlionsorThings, cal-
ied Experience.
Thefe are the le veral kinds of Evidence
whereby we attain to the knowledge or
belief of things.
The kinds of Ajfent proceeding from
them, arc reducible to thefe two Heads.
n. Knowledge or Certainty^ which may be
diftinguiflied into three kinds, which I
crave leave to call by the names of
^ \PhyficaL .
S. Mathematical.
(Moral,
i.tfpimoftXit Trohalility.
I. That kind of Ajfent which doth
arife from fuch plain and clear Evidence
as doth not admit of any reafonable caufe
of doubting, is called Knowledge or Cer^
tainty.
I. I call that Phyfical Certainty which
doth depend upon the Evidence of Senfe^
which is the firft and higheft kind of Evi--
dence of which human Nature is capa-
ble.
Nothing can be more manifeft and
plain to me, than that I now fee fome-
what ^hich hath the appearance of fuch
a colour or figure, than that I have in my
B 3 mind
of the Trinciples^ &c. Lib. !•
mind fuch a thought, defire, or purpofe,
and do feel within my felf a certajwi power
of determining my own ad:i0ns, which
is called Liherty.
To fay that we cannot tjtll whether we
have Liberty , becaufe we do not under-
ftand the manner of VoUtion^ is all one
^s to fay , that we cannot tell whether
we fee or hear^ becaufe we do not un-
derftand the manner of Senfation^
He that would go about tb confute me
;n any of thefe Apprehenfions,^ ought to
bring a Medium that is better known, and
to derive his Argument from fomewhat
that is more evident and certain than
thefe things are , unlefs he can think to
overthrow and confute that which is
more plain and certain, by that which
is lefs plain and certain ,* which is all one
as to go about to out-weigh a heavy bo-
dy by fomewhat that is lighter, or to at
tempt the proving of ten to be more than
eleven ,• than which nothing can be more
gbfurd- -
X. I call that Mathematfcd Certainty,
which doth more eminently belong tq
Mathematical things, not intending here-
by to exclude fuch other matters as are
capable of the like certainty j. namely, ail
fuch fimfle abftradted Beings, as in theif
Chap. I. of Katural Religion.
own natqres do lie fo open, and are fo ob-
vious to the underftanding, that every
man s judgment (though never fo much
prejudiced > muft neceflariJy aflent to
them. 'Tis not poflible for any man in
his wits (though never fb much addid:-
ed to Paradoxes^ to believe other wife^ but
that the whole is greater than the part ;
That contradi^iions cannot he both true ;
That three and three make fix \ That four
is more than three*
There is fuch a kind of Connexion be-
twixt the Terms of fome Propofitions,
and fome Deductions are fo neccflary as
muft unavoidably enforce our aflent;
There being an evident neceflity that
fome things muft be fo, or not fo, accord-
ing as they are affirmed or denied to be ,
and that fuppofmg our faculties to be
true, they cannot pofTibly be otherwife ,
without implying a contradidtion.
3 . I call that Moral Certainty, which
hath for its objecSt fuch Beings as are lefs
fimple^ and do more depend upon mixed
circumftances. Which though they are
not capable of the fame l^ind of Evidence
with the former, fo as to neceffitate
every man's Affent, though his Judgment
be never fo much prejudiced againft
them J yet may they be fo plain , that
B 4 cv^t^
8 Of the fprincipksy &c. Lib. f.
every man whofe judgment is frte from
prejudice will confent unto them. And
though there be no natural neceflity, that
fl^ch things mud be fo, and that they
cannot poflibly be otherwise , without
implying a contradidion j yet may they
be fo certain as not to admit of any rea-
fonable doubt concerning them.
Under each of thefe Heads there are.
feveral Propofitions, which may be ftiled
Self-eviJent^ zndi Jirjl Principles*
Self-evident ^ Bccaule they are of them-
felves fo plain , as not to be Capable of
proof from any thing that is clearer or
more known.
Firji Principlesy Becaufe they cannot
be proved a priori ; That which is firfl:
can have nothing before it.
Only they may receive fome kind of
Illuftration by Infiances and Circuwjlaficesy
and by fuch univerfal effe^'s as do proceed
from them ; and from the monftrous
Ahfurdities that will follow upon the de^
nial of them.
Such Detlu^icns as do neceflarily flow
from thefe Principles, have the fame kind
of Certainty, whether Phyfical^Mathema-
tifal, or Moral J with the Principles them-
felves from which they are deduced.
The two firfl: of thefe, ijajnely, Physical
-^ and
Chap. 1. of Kat4iral%digton.
and Mathematical Certainty may be ftiled
InfaSihle ; aqd Moral Certainty may prO:
perly be ftiled Induhitahle.
By Infallible Certainty^ I do not nieafl
alfolute Infallibility, becaufe that is an
Incommunicable Attribute. And it were
no lefs than a blafphemous arrogance,
for any man to pretend to fuch a perfed;
unerring judgment on which the Divine
power it ,k\i could not impofe. But I
mean a Conditional Infallibility^ that
which fuppofes bur faculties to be true,
and that we do not negle(3: the exerting
of them. And upon fuch a Suppofition
there is a necelTity that fome things muft
be fo as we apprehend them, and that
they cannot poflibly be otherwife.
By Indubitable Certainty y I mean that
which doth not admit of any reafonable
caufe of doubting, which is the only cer-
tainty of which moft things are capable j
and this may properly be afcribed both
to that kind of Evidence arifing from the
Nature of things , and likewifc to that
which doth arife from Tefiimonyy or from
Bpcperience.
I am from the nature of the things
themfelves Morally certain, and cannot
make any doubt of it, but that a Mind
free from paffion and prejudice^ is more fit,
to
I o of the principles ^ 8cc. Lib. I.
to pafs a true judgment ^ than fuch a one as
is hiajfedhy affe^ions and inter efis. Yhat
there are fuch things as Virtue and Vice.
That Mankind is natural!) defigned for a
fociahle life. That it is mofi agreeable to
reafon and the common inter efts of thofe in
Society^ that they Jhould he true to their
Compass ^ that they Jhould not hurt an in--
nocent perfon^ &c. '
And as for the evidence from Tefiimony
which depends upon the credit and au-
thority of the Witnefles, thefe may be fo
qualified as to their ability and fidelity^
that a man muft be a fantaftical incredu-
lous fool to make any doubt of them.
And by this it is that I am fuiBcIently
aflured, That there was fuch a perfon as
Queen Elizabeth j That there is fuch a
place as Spain.
And fo for the Evidence of BxperiencCy
I am by that to a great degree afliired of
the fucceflion of Night and Day, Winter
and Summer; and have no fuch reafon to
doubt, whether jthe houfe wherein now
I am, (hall this next minute fall upon me,
or the earth open and fwallow it up , as
to be in continual fear of fuch accidents*
II. That kind of AfTent which doth a-
rife froni fuch evidence as is lefs plain and
clear,^
Chap. I . of Natural (IJe/igion. 1 1
clear, is called Opinion and Prolahility.
When "though the proofs for a thing may
preponderate any thing to be faid againft
it, yet they are not fo weighty and per-
ipicuous as to excludis all reafonable doubt
and fear of the contrary.
And this doth arife from a moreim-
perfed: and obfcure reprefentation and
conception of things, either by our Sen-
fes or Underftandings, by Teftimony or
by Experience.
When the Evidence on each fide doth
equiponderate, this doth not properly
beget any Aflent, but rather a Hefitation^
OX fufpenfion of Affent.
ii^*"""."
CHAP.
I z of the Tmciples, dec. Lib. I.
CHAP. II.
Two Schemes of ^r'mciftles relating to
Pra(Slical Things^ whether Natu-
ral or Moral, propofed in the Me--
thod ufed by Muthematicians of
Poftulata, Definitions, and Axi-
oms.
H
Aving premifed thefe things in ge-
neral concerning feveral kinds of
Vii.Dr.H. Evidences and Aflents; I ihall in the next
^rg. place offer fome particular Schemes of
Principles relating to Pradical things,
whether Natural 6r Moral, in the fame
way and method as is ufed in the Mathe-
maticks, confiding of Poflulata^ Defini^
tions and Axioms.
A Scheme of Natural Principles.
•
Every thing is endowed with fuch a na-
^^^ tural Principle^ wherehy it is necejfarily
inclined to promote its own frefervation and
well-Being.
That which hath in it a fitnefs to pro--
mote
chap. 2. of Natural ^ligton. i ;
mote this endy is called Good. And en ^fi"- '^
the contrary^ that which is apt to hinder it^
is called Evil. Amongft which there are
feveral At^ttts^ according as things have
tnoreorlefsfitnefsy to promote or hinder
this end.
The lejjening orefcaping of Evil is to he Dcfin.2»
reckoned under the Motion of Good.
The lejfening or lofs of Good is to be
reckoned under the Uotion of EviJ.
That which is Good is to be chofen and f^^^^ \
profecutedy that which is Evil to be avoi-
ded.
The greater Good is to be preferred before 2.'
the lefsj and the lejfer Evil to be endured
rather than the greater.
Such kinds of things or events ^ whether VJ
Good or Evily as will certainly come to pafs^
may fall under computation^ and be efiima-
ted as to their feveral degrees y as well as
things prefent. Becaule jvhen fuch a
fpace of time is elapfed, that which \s
nowfuiurey will become prefent. Which
is the ground of men's dealing for Re--
verfions.
And thus likewife is it for fuck things ^
as may probably come topafs j Though this
probability ftiould be lomewhat remote,
it is counted a valuable thing, and may
beeitimated at a certain rate^ for a man
to
1 4 Of the Principles ^ 6cc. Lib. t.
to be one artiongft four or five equal
Competitors for a place, to be the fourth
or fifth Expediant of an Inheritance j
tho' in fuch Cafes there be the odds of
Three or Four to One, yet the price
that is^fet upon this, may be fo propor-
tioned, as either to reduce it to an equa-
lity, or make it a very advantageous
Bargain.
^. A prefent Good may reafonally he par-
ted with J upon a prohalle expeSlation of a
future Good which is more excellent. "Which,
is the cafe of Merchants, who have large
Eftates in their own pofTeflion, which
they may fafely keep by them ; and yet
chufe to venture them upon a thoufand
r hazards, out of an apprehenfion that
there is a greater probability of their
gaining, than of their lofing by fuch Ad-
Ventures.
And this would be much more reafon-
able, if befides the probability of gain-
ing by thefe Adventures, there were the
like probabiUty of their being utterly un-
done and ruined, if they fliould negledt
or refufe to venture.
The greater the advantage is, the more
reafonable muft; it be to adventure for it.
If it be reafonable for a man to run
the venture of twenty pounds for the
gain
chap. 2. of Natural (^U^ion. . i y
gain of a hundred pounds^ much more
lor a thoufand.
The reafon why men are moved to
believe a probability of gain by adventu-
ring their Stocks into fuch foreignCoun-
tries as they have never feen, and of
which they have made no trial, is from
the Teftimony of other credible Perfons,
who profeft to have known thofe places,
and the Advantages of Traffick thither
by their own Experience. And this
is generally accounted a fufficient Argu-
ment to perfuade others unto the like
Trials.
The reafon which moved men to ad-
venture for the firft difcovery of unknown
Countries, isy^ becaufethey had fair pro-
babilities to perfuade them, that there
were fuch places, which would probably
afford very gainful Traffick
And upon the fame ground, if any
confiderable number of men, fuch whom
we efteem the mod wife and the moft
honeft, fliould afTure us, that they did
firmly believe (though they did not
know it by experience) that there was
lljch an undifcoverd Country^ to which
if men would make any Ventures, their
Gains would be a thoufand times more
than could be expelled by any other
way
\6 Of the IPrincipleSy Sec. Lib. f.
way of Traffickj and that upo^n thisper-
fuafion, they themfelves did refolve to
venture their Eftates, and (hould withal
offer fuch Arguments for the reafonabkL-
nefs of what they aflert, as to any men,
whofe Judgments were unprejudiced ,
would render it much more probable thaa
the contrary : In this Cafe, he that would
z6t rationally, according to fuch Rules
and F^rinciples as all mankind do obferve
in the government of their A(5lions,mufl:
be perfuaded to do the like, unlefs he
would be counted foolifli , and one that
did affedl Singularity.
6. A prefent Evil is to he endured for the
avoiding of a prolahle future Evil^ which is
far greater. Which is the reafbn of mens
undergoing the mifchiefs and hardftiips of
War, the charges and vexations of Law-
fuirs, the trouble of Fading and Phyfick,
A man will endure the pain of Hunger
anc^Thirft, and refufe fuch Meats and
Drinks as arc mod grateful to his Appe-
tite, if he be perfuaded that they will
endanger hishealth,efpecially if he believe
that they are poifoned. He will chufe to
take naufeous offenfive Phyfick, upon a
probable expedation that he may there-
by prevent or cure a dangerous* Sicknefs.
The
Ch4pv 2. of Natural ^ligion, xy
The greater the Evil isy the more reafon 7.
is there to venture the lofs of a lefs 600 J^
or thefuffering of a lefs EviX for the ef^
coping of it.
J Scheme of Moral Principles.
I
\
There are feveral /f/^^^/j of Creatures in ^f^"^
the world, and fevGYzl degrees of dignity
amongft them, fome being more excel-
lent than others, Animate more than In-
animate^ Senfitives more than Vegetives^
and Men more than Brutes. It is a great-
er prehenunence to have ///e, than to be
without it J to have life and fenfey than
to have life only ; to have ///(?, fenfe^
and re^fon^ than to have only life and
fenfe.
That which doth conftitute any thing Dcfin. ti
in its being, and diftinguiih it from all
other things, is called the Form or Ejjence
of fuch a thing.
That (late or condition by which the j^^^ ^;
nature of any thing is advanced to the
utmoft perfed:ion of which it is capa-
ble according tio its rank and kind, is
called the chief end ox happinefs of fuch
a thing.
The nature of Plants doth confift in
C havia^
1 8 Of the frinciplesy Sec, Lib. I.
having a Vegetative Soul, by whicH they
receive nourifhmentand growth, and are
enabled to multiply their kind.
The utmoft perfection which this kind
of Being is capable of, is to grow up to
a flate of Maturity, to continue unto its
natural period , and to propagate its
kind^
The frature of Brutes (befides what is
common to them with Plants) doth
confift in having fuch fdculties, where-
by they are capable of apprehending ex-
ternal obje'ds, and of receiving pain or
plealure fronrt them.
The perfellion proper to thefe doth
confift in fenfitive pleafures,orthe enjoy-
ing of fuch things as aire grdtefulto theiip
appetites and fehfes.
The nature of Man ( befides what is
common to him with tldnts and Brutes)
doth confift in that faculty of Reafoo',
whereby he is made capable of Religi-
on, of apprehending a Deity, and of ex-
. ipedirig a future ftate of rewards and pu-
iiifliments. Which are capacitiies com-
mon to all mankind, notwithftariding tlie
utmoft endeavours that can be ufed for
the fupprefling of them ; and which no
other Creature in this vifible world, ex-
cept Man, doth partake of.
The
chap. 2. of Natural ^ligmu ip
The happinefs of man doth confift in
the perfeAing of this faculty ; that is,
in fuch a ftate or condition as is moft
agreeable to reafon, and as may entitle
him to the divine favour, and afford him
the beft aflurance of a blefled eftate after
this life.
That which every man doth and muft
propofe unto himfelf, is the being in as
good a condition as he is capable of, or
as is reafbnable for him to exped. And
the dcfire of this is not properly a duty
GT a moral virtue^ about which men have
a liberty of Ading, but 'tis a natural prin-
cipky like the defcent of heavy bodies,
it flows neccflarily from the very frame
of our natures J men muft do fo, nor
can they do otherwife.
The Cuftomary Anions of men, con- o^g^^
fidered as Folunthryy and as capahh of
Keward or Punijpment , are ftiled Mo-
ral.
As that which hath a fitnefs to pro- Dcfin.4.
mote the Welfare of man con fidered as a
fenfitiye Being, is ftiled natural Good ;
fo that which hath a fitnefs to promote
the Welfare of man as a Rational^volunta-
ry and free 'Agent , is ftiled Moral
Good. And the contrary to it Moral £-
ntil.
C z TVv^t
2 o ^ ' Of the Principles y &cc. Lib. L
Axiom I. xhat which is morally good is to be
Jejired and profecuted, that which is
Evil is to be avoided.
Axiom 2. The greater contruity, or incongruity
there is in any thing to the reafon of
Mankind, and the greater tendency it
hath, to promote or hinder thQ perfedtiion
of man's nature, fo much greater degrees
hath it of moral Good or Evil. To
which we ought to proportion our Ineli-^
nation or Averjion.
There is in fome things fuch a natural
decency and fitnefs, as doth render them
moft agreeable to our reafon, and will be
fufficient to recommend them to our
pradice,* abftradring from all confidera-
tions of Reward, As in loving thofe
who are kind to us, and from whom we
receive benefit : In compenfating Good
with Good, and not with Evil.
It is moft fuitable both to the Reafon
and Intereft of mankind, that every one
fliould fubmit themfeives to hioi, upon
whom they depend for their Well-being,
by doing fuch things as may render them
acceptable to him.
It is a defirable thing for a man to
have the affiftance of others in his need
and diftrefs. And 'tis not reafonable for
him to expe<% this from others, unlei^
he
chap. 2. of Natural ^ligm. ii
he himfelf be willing to ftiew it to others.
The rational nature and the Perfect- Ax. 3.
on belonging to it being more noble than
the Senfitive^ Therefore Moral Good is
to be preferred before Natural ; and that
which is Morally Evil is more to be ha-
ted and avoided, than that which is Na-
tural.
' A prefent natural Good may be parted Ax. 4.
with upon a probable expectation of a /w-^
ture Moral good.
A prefent Natural Evil is to be endu- Ax. j;
red for the probable avoiding of ^ future
Moral EviL
C3 chap;)
2 2 Of the fmci^lesy 8lc. Lib. L
C H A P. in.
Some Tropofitionsfiecejfary to be pre^
mifed for the remoVtng of feveral
Prejudices in debates about 5^i?-
ligion.
B
Efides what hath been already fu^-
gefted concerning the firft foundati-
tions to be laid, in order to a Difcourfe
about Natural Religion, I (hall in the
next place offer to confideration thefe
feven following Propofitions, as being
very proper to prevent or obviate the
Cavils ot Sceptical captious men.
j^ I. Such things as in themf elves are e-
qually true and certain^ way not yet he capa-
f?le of the fame kind or degree of Evidence
as to us. As for inftance, That there was
fuch a man as King Henry the Eighth^
that there are fuch places as America, or
China. I fay thefe things may in them-
felves be equally true and certain with
thofe other matters, That we now fee
and are awake , That the three Angles
in a Triangle are e^ual to two right ones*
Though for the firft of thefe we have
only
Chap. J. 0/ Nat4iral ^eli^ion. 2 J
only the teftimony of others, and human
tradition : whereas for the other we have
fenfrtive proof , and Mathematical de-
monftration. And the reafon isbecaufe
all Truths are in themfelves equal, ac-
cording to that ordinary Maxim, Feritas
ncn recipit magis ^ minus. And there-
fore nothing can be more irrational than
for a man to doubt of, or deny the truth
of any thing, becaufeit cannot be made
out by fuch kind of proofs of which the
nature of fuch a thing is not capable. A
man may as well deny there is any fuch
thing as Light or Colour^ becaufe he can-
not hear it ; ox founds becaufe he cannot
fee it, as to deny the truth of other things
becaufe they cannot be made out by fen-
fitive or demonftrative proofs. The kinds
of Probation for feveral things being as
much difproportioned, as the objedJ^s of
the feveral fenfes are to one another,
X. Things of feveral kinds may admit
andrequire feveral forts of proofs^ all which ^^^aj^^
may ie good in their kind. The Philofo- EthJib.i.
pher hath long ago told us, that accord- SIP- '^-^
ing to the divers nature of things, fo iiki*^ca*p.
muft the Evidences for them be ; and that uit-
'tis an argument of an undifcipliried wit
not to acknowledge this. He that is rati-
onal and judicious will expert: no other
C 4 kind
^4 Of thefPrirtclbks, 8cc, Lib. I.
kind of Arguments in any cafe than the
fubjed:-matter will bear, flow incongru-
ous would it be for a Mathematician to
^ perfuade with eloquence, to ufe all inia*-
ginable infmuations and intreaties that he
V might prevail with his hearers to believe
that three and three make fix ? It would
be altogether as vain and improper in'
matters belonging to an Orator to pre-
tend to ftrid Demonftration. All things
are not capable of the (ame kiqd of Evi-
dence. Though the Conclufions in Ma^
ihewaticksy by reafon of the atfira^led
nature of thofe Sciences^ may be demon-
flrated by the cleared and mofl: unquefti-
^ onable way of Probation to our reafon,
yet it is not rational to exped: the like
proof, in fuch other matters as are not of
thehke nature. This he himfelf applies
to Moral things, which being not of fuch
fimpJe ahfira^ed n^XMKS , but depending
upon w/Ar(?^/ circumftances, are riot there-
fore capable of fuch kind of Demonftra-
tive proofs.- 'Tis a Saying of Jamhlkus^
Jn Sym^*^ That demonftrations are not to be expe-
boi- ^$. (a:ed in matters concerning God and di-
vine things. Nor is this any greater pre-
judice to the certainty of fuch things,
than it is that God is invifible. And thus
fijvewife itis^forthe fame reafon, with ma-
Chap. J. of Natural (Religion. 2 5
ny. particular conclufions in Natural Phito^
fophy. And as for matters cf Fa^yConccm-
ing Times, Places, Ferfons, Adions,
which depend upon ftory and the rela-
tion of others, thefe things are not ca-
pable of being proved by luch fcientifi-
cal Principles as the others are. Now no
fober Man can deny but that feveral
things in Moral and in Natural Philofophy
are in themfel ves, as abfbluteJy and as cer-
tainly true, and as firmly believ'd by us,
as any Mathematical principle or conclu-
fion can be. From whence I infer this,
That it is not, ought not to be, any preju-
dice to theTruth orCertainty of any thing,
that it is not to be made out by fuch kind
of proofs , of which tht nature of that
thing is not capable, provided it be capa-
ble of (atisfacStory proofs of another kiqd.
3. When a thing is capable of good proof ^^
in any kind^ men ought to reji fatisfyd in
the left evidence for it^ which that kind of
things will bear , and beyond which better
could not be expeBed^fuppofing it were true.
They ought not to exped: either fenfible
proof, or demonftration for fuch mat-
ters as are not capable of fuch proofs,
fuppofing them to be true.Becaufe other-
wife nothing muft be aflented to and be-
Jieve4 but; that which bath the highefl:
Evi-
2 6 of the Principles J 8cc. Lib* I.
Evidence : All other things being to be
looked upon, as uncertain and doubtful,
and wholly excluded from all poflibility
of being known. And at this rate, men
muft believe nothing at all in ftory, be-
caufe fuch things cannbt be demonftra-
ted ; and 'tis poflible that the reft of Man-
kind might have combined together to
impofe upon them by thefe relations.
And how abhorrent fuch Sceptical Prin-
ciples muft needs be to common reafon,
I need not lay. Thofe who will pretend
fuch kind of grounds for their disbelief
of any thing, will never be able to per-
fuade others, that the true caufe why
they do not give their Affent, is becaufe
they have no reafon for it, but becaufe
they have no mind to it. Nolle in caufa
eft^ non pojfe prcetenditur. .
And on the other fide, when we have
for the proof of any thing, fome of the
higheft kinds of Evidence^ in this^ cafe it
is not the fuggeftion of a mere poffibili-
ty, that the thing may be otherwife, that
ought to be any fufiicient caufe of doubt-
ing.
To which I fliall only add , that we
may b6 unqueftionably fure of many
things as to their exifience , and yet we
may not be able to explain the nature
of
chap. 5. of Natural <^ligm. 27
of them. No man in his wits can make
any doubt, whether there be fuch things
as Motion, and Senfation, and Continu-
ity of Bodies : And yet thcfe things arc
commonly efteemed inexplicable. So
that our not being able to fee to the
bottom of things, and to give a diftinc9:
account of the ttature and manner of
them, can be no fujffident caufe to doubt
of their leing.
4. The mind of man may and muft give 4*
a firm affent to fome things , without any
kind of hefitation or doubt of the contrary j
where yet the Evidences for fuch things
are not fo infallible^ but that there is a pof
fibility , that the things may he otherwife.
Qi.e.) There may be an indubitable cer-
tainty, where there is not an infallible
certainty. And that kind of certainty
which doth not admit of any doubt, may
ferve us as well to all intents and purpo-
fes, as that which Is infiillible. A man may
niake no doubt, whether he himfelf were
baptized, whether fuch perfons were his
parents, of which yet he can have no o-
ther Evidence than Tradition, and the
Teftimony of others. Who is there fo
wildly Sceptical as to queftion, whether
the Sun (hall rife in the Eaft, and not irt
the North or Weft, or whether it Ihall
rife
2 8 of the Principles y &c. Lib. L
rifeat all i Becaufe the contrary is not im-
poflible, ajid doth not imply any Contra-
didion ? Stippofe that in digging of the
Earth amongft fome ancient ruins, a man
ihould find a round flat piece of Metal y
in the exadt fhape of an old Medal, with
the Image and Infcription of one of the
Roman Emperors. Or fuppofe he fhould
dig up a large (lone, of the fhape of an
. / ancient Tomb-ftone , with a diftind In-
fcription upon it, of the name and quali-
ty of fome perfori faid to be buried un-
der it. Can any rational man doubt, whe-
ther one of thefe were not a piece of
Coyn, and the other a Grave-ftone ? or
ihould a man be bound to (iifpend his af-
fent and belief of this, barely upon this
ground, becaufe 'tis poffible that thefe
might have been the mutual fliapes of thjtt
particular Metal and Stone, and that
thofe which feem to be letters or figures
engraven or embofled upon it, may be
nothing elfe but fome cafual dents or ca--
vities, which by the various motions and
temper of the matter did happen to
them, amongft thofe many millions of
other figures which they were capable
of ? Who would not think fuch a man to
be flrangely wild, and irrational, who
could frame to himfelf any real fcruples
from
Chap. g« if Natural ^Ugtm. * 29
from fuch Confiderations as thefe i Why,
'tis the fame kind of abfurd dotage that
Scepticks in Religion are guilty of, in
fufpendiog thejr ^nt merely upon this
ground 9 becauie fbme Arguments for it
do not (b infallibly conclude, but that
there is a poflibility things may be other-
wife. He that will raife to himfelf, and
cherifh in his mind, any real doubts, ac-
cording to the mere poflibility of things,
ihall not be able to determine himfelf ta
the belief or prad:ice of any thing. He
muft not flay within doors, for fear the
houfe fhould fall upoa him, for that is
poflible .* Nor muft he go out, left the
next man that meets him fhould kill him,
for that alfo is poflible. And fb fliuft it
be for his doing or forbearing any other
action. Nay I add farther, that man is
furc to be deceived in very many things,
who will doubt of every thing , where
'tis pofTible he may be deceived.
I appeal to the common judgment of
Mankind, whether the h.uman nature
be not fo framed, as to acquiefce in fuch
a Moral Certainty ^ as the nature of things
is capable of; and if it were otherwile,
whether that reafoa which belongs to
us, would not prove a burthen and a tor-
ment to us, rather than a privilege, by
kee\j-
30 Of the ^rincipks^y 8ccl Lib. I.
keeping us in a continual fufpenfe , and
thereby rendring our conditions perpe-
tually reftlefs arid unquiet ? Would not
fuch men be generally accounted out of
their Wits, who could pleafe themfelves,
by entertaining a^ual hopes of any thing,
merely upon account of the poflibility of
it J or torment themfelves with a^ual
fears^ of all liich evils as are poffible ? Is
there any thing imaginable more wild
and extravagant amongft thofe in Bed-
lam, than this would be ? Why, Douit is
a kind of fear^ and is commonly ftiled
formido oppojiti ; and 'tis the fame kind
of madnefs for a man to douht of any
thing, as to hope for ^ or fear it, upon a
mere polTibility.
5. 5. '7/t fufficient that matters of Faith
and Religion he propounded in fuch a way^
as to render them highly credible y fo as an
hontfl and teachable man may willingly
' and fafely affent to them^ and according to
the rides of Prudence be jufiifed info doing.
Nor is it either necejfary or convenient ,
that they Ihould be eltablijOhed by fuch
cogent Evidence, as to neceffitate af-
fent. Becaule this would not leave a-
ny place for the virtue of Believing , or
the freedom of our obedience ; nor
any ground for Reward and Punifh-
ment.
Chap. 3 . of Natural ^ligion. 31
ment It would not be thank-worthy
for a man to believe that which of ne-
ceflity he muft believe, and cannot o-
therwife chufe.
Rewards and Puniftiments do proper-
ly belong to free Anions, fuch as are
under a man's ^ower either to do or for-
bear ; not to fuch as are necejfary. There
is no more reafon to reward a man for
believing that four is more than three,
than for being hungry or fleepy j Becaufe
thefe things do not proceed from cboicej
but from natural neceffity. A man muft
do fo, nor can he do otherwife.
1 do not fay, that the Principles of
Religion are merely prolahle^ I have be-
fore averted them to be Morally certain.
And that to a man who is careful to pre-
ferve his mind free from prejudice , and
to canjider , they will appear unquefiiona-
lUy and the deduSlions from them demon-
jlrahle : But now becaufe that which is
necedary to beget this certainty in the
mind, namely, impartial Confideration^ is
in a man's power, therefore the helief or
disheliefoH thefe things is a proper fubjeft
for Rewards and Pmtfhments.
There would be little reafon for the
Scripture fo much to magnifie the Grace of
Faith ^ as being fo greit a virtue and fo ac-
cejjt^bUi
31 Of the Principles] 8cc, Lib. L
ceptable to God,if every one were necefln
tated to it,whether he would or no. And
therefore God is pleafed to jpropbfe thefe
matters of belief to us in fuch a way, as
that we might give fomeTeftimony of our
teachable difpofitions, and of our obedi-
ence by our aflent to them. Ut fermo £-
G A '^^^^f^^^ tanquam lapis eJfetLyJius^ a J quern
Verit, ingenia fanahilia explorarentur ^ as the
lib. 2. learned Grotius (peaks concerning the
Dodrine of the Gofpel, whereby God was
pleafed as with a Touch-ftone to prove
and try what kind of tempers men are of,
whether they are fo ingenious as to accept
of fufficient Evidence,in the confirmation
of a hoIyPocStrine. And theScripture doth
in feveral places make ufe of the word
Faith , according to this notion of it, as it
tronfifts in 4 readinefs of mind to clofe with
and give aflent unto things upon fuch evi-
dence as is in it felf fufficient. To which
purpofe IS that expreffion of our Saviour
to Thomas^Blejfed are they that have not feen
and yet have believe d^ J oh. 20. 29. Signi-,
fy ing it to be a more excellent commenda-
ble and blefled thing for a man to yield his
aflent, upon fuch evidence as is in it felf
fuflicient,without infilling upon more ; It
denotes good inclinations in men towards
Religion, and that they have worthy
thoughts
Chap. ^. of Katural Religion. '""'" ' 3 J
thoughts of the divine power and good-
neft, when they are willing to fubmit
unto fuch arguments id the confirmation
of a holy dodrine , as to unprejudiced -
perfons are in themfelves fufficient to in-
duce belief. It was this difpofition that was
commended in the jB^re4» J, for which they Aft. 17.
are ftiled ivy^vigtfot^ more ingenious,teach- ^ ''
able and candid, more nohle than others,
Becaufe they received the voord with all rea^
dinefs of mind. (i. e.^ Were ready and wil-
ling to aflent to the Gofpel , upon fuch
evidence as was in it felf fufficient to con-
vince reafonable and unprejudiced Men.
Arid on the other fide, it was the want
of this difpofition which is condemned.
Mat. i^. 58. where 'tis faid that our
Saviour did not many mighty works in his
own Countrey^ lecaufe of their .unbelief :
^i. ^.) That prejudice which there was
upon them , by their knowledge of his
mean parentage and birth, and their
ignorance of his divine commiflion and
high calling, did indifpofe them for an
equal judgment of things, and render
them unteachable. And having tried
this by Aoingfome mighty works amongft
them, he would not do many^ becaufe of
their incapacity of receiving benefit by
them.
D Wicked
34 Of the f r maples y &c. Lib. L
Wicked men are in the Scripture-phrafe
EjA- z. 1, jiiigd ^^qJ ct7roi»eicxjc,/ilii infuafihilitatis'.MTi-
Col. 3. 6. perfuadable raen^ fuch as no reafon can
2 Ther 3. convince. And elfewhere they are ftyled
a. *7D7ro/. ^^^Qj ^ which we tranflate unreafonabic
men. But the word may fignifie abfkrd,
contumacious perfons, who are not to be
fixed by any Principles, whom no topich
can work upon, being dire(3:ly oppofiteto
this virtue of Faith, as appears by the
next claufe, For all men have not Faith.
Suppofing Mankind to be endowed ("as
all other things are) with a natural princi-
ple, whereby they are ftrongly inclined ta
feek their own prefervation and happi-
nefs; and fuppofing them to be rational
and />^^Creatures able to }u^gt of, and to
chufe the means conducing to this end:no^
thing can be more reafonable in this ca(e»
than that fuch Creatures fliould be under
the obligation of accepting fuch evidence,
as in it felf is fufficient for their convid"ion.
6. 6. When there is no fuch evident <ertain^
ty^ as to take away all kind of doubting j in
fuch cafes J a judgment that is equal and inp-
partial mufi incline to the greater proiabili-
ties. That is no juft balance, wherein the
heavieft fide will not preponderate. In alt
the ordinary affairs of Iife,men ufe to guide
their adionsby this rule,namely,to incline
ta
chap, J. of Natural (I(eligm. 35
to that which is mod: probable and like-
ly, when they cannot attain to any clear
unqueftionable certainty. And that man
would be generally counted a fool who
fliould do otherwife. Now let it be fup-
po(ed , that fome of the great Principles
in Religion, (hould not feem to fome men
altogether fo evident as to be wholly un-
queftionable,yet ought their aflent ftill to
incline to the greater probability.
When it is faid to be a duty for men to
believe anything, or to acquiefce in fuch
kind of Evidence as is fufficient for the
proof of it : The meaning is not,as if there
were any moral obligation upon the Uit-
€ierflandiffg^whkh is proper only unto the
fViS ; but the meaning is, that men fliould
be careful to preferve their minds free
from any wilful prejudice and partiality,
that they (hould lerioufly attend to, and
confider the Evidence propofed to them,
fo as to take a juft eftimate of it. For
though it be true, that the judgments of
imen^rauft by a natural neceffity, prepon-
derate on that fide where the greateftEvi- .
dence liesj fuppofing the mind to be e- ^
qually difpofed, and the balance to be
juft } yet muft it withal be granted to be
a particulur virtue and felicity to keep the
mind to fuch an ^qual frame of judging*
V z ■ Ibere
l6 Of the ^rim^ks^ &cc. L ib. I.
There are fome men, who have fufficient
abilities to difcern betwixt the true diffe-
rence of things J but what through their
vicious affedtions and voliintary preju-
dices, making them unwilling that fome
things (hould be true; what throu^
their inadvertency or negledJ: to confider
and compare things together, they are
not to be convinced by plain Arguments.;
not through any infufficiency in the evir-
ilenccy but by reafon of fome defed: or cor-
ruption in the faculty thsA ihould judge
of it. Now the negled of keeping our
minds in fucb an equal frame, the not
applying of our thoughts to. confider of
fuch matters of moment,as do highly con-
cern a man to be rightly inform'd in^
mufl needs be a vice. And though
none of the Philofophers ( that I know
of ) do reckon this kind of Faith ( as it
may be (tiled > this teachablenefs and e«
quality of mind in confidering and judg-
ing of matters of importance , amongft
other intellettual virtues ; yet to me it
ieems,that it may juftly ch^lenge a place
amongd: them; and that for this reaibn^
becaufe the two extremes of it by way of
Exc^fs and Defe^y I mean the aflenting
unto fuch things upon infufficient Evi-
dence, which is called Credulity ^ and the
not
chap. 3. of Natural f^ligkn. }7
not aflenting unto them upon fufficient
Evidence, which is called Incredulity or
Unheliefy are both of them Vices. Now
where the Excefs and Defe£l do make Vi-
ces , or fuch things as ought not to be ,
there the Mediocrity muft denote fomf-
thin^ that ought to be, and confequent-
lyonuft be aVirtue,and have in it the ob-
ligation of Duty.
7. If in any matter offered to confide^ 7,
ration^ the prohahilities on loth fides he
fuppofedto ie equal: (In this cafe, though
an impartial judgment cannot be obli*
ged to incline to one fide rather than to
the other, becaufe our Affent to things
muft by a Ncceflity of Nature, be pro-
portioned to our Evidence for them j And
where neither fide doth preponderate,
the balance (hould hang even ) Tet even
in this cafey men may he ohliged to order
their Ailions in favour of that fide j which
appears to he moftfafe and advantageous for
their own intereft, Suppofe a man travel-
iing upon the Road to meet with two
doubtful ways, concerning neither of
which he can have any the leaft probabi-
lity to induce him to believe that one is
more like to be the true way to his jour-
ney's end, than the other j only he is
upon good grounds adiired , that in one
D 3 ^f
38 of the Principles y &c. .Lib. I.
of thefe ways he ftiall meet with much
trouble, difficulty, danger, which the
other is altogether free from.^ In this
cafe, though a man be not bound to be*
lieve that one of them is a truer way
than the other, yet is he obliged in pru-
dence to take the fafeft.
Nay I add farther, if the probabilitie*
on the one hand fhould fomewhat pre-
ponderate the other, yet if there be no
confiderable hazard on that fide which
hath the leaft probability , and a very
great apparent danger in a miflake about
the other .• In this cafe, prudence will
oblige a man to do that which may make
moft for his own fafety.
Thefe are thofe preparatory Principles
. which I thought fit to premife, as a ne-
ceflary foundation for any debate with
dptious men about thefe firft grounds
ef Religion. And they are each of
them ( I think ) of fuch perfpicuity, ts
to need little more than the bare Tropofal
of them, and the Explication of their
Terms, to evince the truth of them.
CHAR
( '
Chap. 4. of Natural ^H^ion. 3 p
CHAP. IV.
Concerning the Exiftence of a Diery ,
and the Arguments for it. The
I. Argument y Fiom the uni\^erfal
<onJent and agreement of Mankind*^
and the ObjeElions anjwered.
THefe things being premifed, I be-
take my felf to that which was at
firft propofed as the chief defign of this
Book , namely , to prove the Reafonahle-
nesfand the QredililUy of the Principles of
Natural Religion.
By Religion , I mean that general ha-
bit of Reverence towards the DivineNa-
ture,whereby we are enabled and inclined
to worlhip and ferve God after fuch a
manner as we conceive mod agreeable to
his will, (b as to procure his favour and
bleffing.
I call that Natural Religion j which
men might know, and fhould be obliged
unto, by the mere principles of Reafon^
iniproved by Confideration and Experi-
ence, without the help of Revelation.
D 4 This
40 ; Of the principles y &c. Lib. I.
This doth comprehend under it, thefe
three principal things .•
I. A belief and an acknowledgment
of the divine Nature and Exiftence.
X. Due apprehenfions of his Excellen-
cies and Perfedions.
3. Suitable A ffedions and Demeanour
towards him.
Concerning each of which I fhall treat
in order.
I. There muft be a firm belief of the
Divine Nature and Exiftertce. Primus efi
Peorum cultus^ Peos creJerCj (aith Seneca.
Anfwerable to that of the Apoftle, He
Hebii.^. that conies to God^ tniiji helieve that he iu
Now that this is a point highly credible,
and fuch as every fbber rational nian who
will not offer violence to his own facyl-
ties, mpfl: fubmit unto, I (hall endeavour
to. evince by the plaineft Reafon.
In treating concerning this Subjed:,
whi^h both in former arid later times h^th
been fo largely difcufled by feveral Au-
thors, I (hall not pretend to the inventi-
on of any new arguments , but content
my felf with the management of fpme of
thole old ones, which to me (eem moft
plain and Qonvincing.. Namely, fronj
I. The univerfal confenj; pf NatipR?,
in ^U pljices ^d4 times,
3'rThQ
Chap. 4. of Natural f^eligion. 4 1
2. The Original of the World.
3. That excellent contrivance which
there is in all natural things.
4. The Works of Providence in the
Government of the World.
I. From the Univerfal Confcnt of Na-
tions in all places and times, which muft
needs render any thing highly credible to
all fuch as will but allow the human na-
ture to be rational, and to be naturally
endowed with a Capacity of diftinguilh-
ing betwixt Truth and Fallhood.
It is laid down by the * Philofopher as ♦ jtrifiot.
the proper way of Reafoning from Autho- Top.
ri/y, That what feems true to fame wife
men, may upon that account be efteem'd
fomevohat probable ; what is believed by
moft wife men , hath a farther degree of *
probability ; what mofi men^o\\\ wife and
unwife, do adent unto, is yet more pro-
bable .• But what all men have generally
confented to, hath for it the higheft de- *
gree of evidence of this kind, that any
thing is capable of ; And it muft be mon-
ftrous arrogance and folly for any fingle
perfons to prefer their own judgments be-
fore the general fuffrage of Mankind.
It is obferved by Mltan^ that the noti- y^^^ ^m,
pn;s concerning the Exiftence and Naturq Hb.i.esi!
- of
42 of the Principles y &c. Lib. I.
of God, and of a future (late, were more
firmly believed, and did ufually make
deeper imprefTion upon the illiterate Vul-
gar^ who were guided by the more fimple
dictates of Nature, than upon feveral of
the Philofophers^ who by their art and
fubtilty were able to invent difguifes^and
to difpute themfelves into doubts and un-
certainties concerning fuch things as
might bring difquiet to their minds.
That all Nations of men now do, and
have formerly owned this Principle, may
appear both from prelent experience,and
the Hiftory of other Times and Places.
And here I might cite abundance of the
beft Authors that are extant, concerning
the truth of this in air other Ages andNa-
tions. But for brevity's fake I mall menti-
on only two, Tully and Seneca. Qua gens
Kb rTa * ^> ^^^ quod genus hominum^ quod non ha-
ieat fine doQrin&y anticipationem quan^
dam Deorum^ quam appelUt 'ur^i/^^iv Epi^
eurus. * What kind of men are there any
* where, who have not of themfelves this
* prenotion of a Deity ? And in another
DeLegik place: Nulh gens ej{^ neque tarn imman-
'*^- '• fueta neque tarn fera^ qu^ non, etiamfi /g-
. J noret qualem hahere Peum deceaty tamen
• '.*, habendum fciat. * Ariiongft all mankind
^ there is no Nation To wild and barbarous,
! who
Chap. 4> of Katurd ^ligton» 43
•
* who though they may miflake in their
due apprehenfions of the ndture of God,
* do not yet acknowledge his being. And
ellewhere .• Nulla ejl gens tarn fera^ nemo Tufi. Qa2
cmnium tarn mtnanis^cnjus men t em non im- lib. i.
hi^rit Deorum timor. * There is no Nation
* fo immenfely barbarous and favage , as
* not to believe the exiftence of a Deity,
* and by fome kind of (ervices to exprefs
* their adoration of him. So Seneca^ Nulla Ep"*-"^'
gens ufjuam efl^adeo extra leges morefq\ pro-
je£ia^ ut non aliquos Deos credat. ' There
* is no where any Nation fo utterly loft
* to all things or Law and Morality, as
* not to believe the exiftence of God.
He that (hall traverfe over all this ha-
bitable Earth, with all thofe remote cor-
ners of it, referved for the difcovery of
thefe later Ages, may find fome Nations
withoutCities ,Schools,Houfes,Garments ,
Coin,but none without their God. They
may,and do vaftly differ in theirManners,
Inftitutions,Cufto9is : But yet all of them
agree in having fome Deity to worftiip.
And befides thisUniverfality as to Na-
tifins and Vlaces^ it hath been fo likewife
as to times. Religion was obferved in
the beginning of the World, before there
were Civil Laws amongft men, I mean
any other than the mere wills of their
iPrinces and Governors. Ttvs
44 Of the principles, Sec. Lib. I.
The Works of Mofes are by general
confent acknowledged to be the moft an-
cient Writings in the World. And the'
the defign of them be to prefcribe Do-
<5trines and Rules for Religion, yet there
is nothing offered in them by way of
proof or perfuafion concerning the Ex*
iflence of God; but it is a thing taken for
granted, as being univcrfally acknowleded
arid believed. Nor do we read that any
of the other ancient Law-givers orFound-
ers of Commonwealths, who thought fit
to prefcribe Rules for the Worfhip of God,
have endeavoured to perfuade the people
concerning his Being j which yet had
been moft neceflary, . if any doubt or que-
ftion had then been made of it ; as be-
ing the very foundation of Religion, and
a dilpofition fo requifite to qualifie men
for Society and Government.
And as it hath been thus in former
times, fb it is now amongft the Nations
more lately difcovered,and not known to
former Ages. 'Tis excellently faid by
De Nat. TuSy , Opinionum comment a delet dies ,
Dfioram, i^af^^^ judicia confirmati That time
wears out the fidtions of Opinion, and
doth by degrees difcover and unmask the
falacy of ungrounded- perfuafions, but
confirms the dilates and fentiments of
nature f
chap. 4* of Natural <I(elipon. * 45
nature; and 'tis a good fign that thofe
jJotions are well eflablifhed which can
endure the Teft of all Ages.
There are two things may be objec3:ed
dgaind: this Argument.
I . That there is no fuch Univerfal
Confent as is pretended.
X. If there were, this would fignifie
but little , becaafe it may as well be ur-
ged for Polytheifm znd Matty.
I. That there is no fuch Univerfal
Confent as is pretended, becaufe there
are fome Nations in the World fo wild
and lavage, as not to acknowledge any
Deity ,• which by feveral Hiflorians is re-
ported of the Canniials in America , and
the Inhabitants of Soldania in Africk^^ho
are fo fottifli and grofly ignorant, that
they differ very little from Brutes, having
fcarce any thing amongft them of Civil
Policy^ and nothing at all of Religion^ or
any publick Aflemblies for Worftiip : Be-
fides fuch particular perfons, pretending
to Learning and Fhilofophy, as in feve-
ral Ages have openly aflerted, and pro-
feffedly maintained Atheiftical Principles,
as Diagorasj Theoiiorus^ Pherecides^ and
others are faid to have done.
To
4^ Of the principles J &c. Lib. L
To this it may be faid, that' fuppofing
thcfe reports ta be true, there may at
mod in all kinds be fome few inftances,
befides and agaiiift the general courfe of
things, which yet can no more be urged
as prejudices againft the common and
mod: ufual order belonging to them, than
Prodigies may to prove, that there is no
Regularity in the Laws of Nature. Is
there any Equity or the leaft Colour of
Reafon in this ; for a man to take an Ef-
fay of the nature of any Jpecies of things
from fuch particular Inftances, as in there
kinds are monftrous ? Becaufe Beads may
fometimes be brought forth with five legs,
and it may be two Heads, isitreafbn
therefore to conclude, that no other Ihape
is natural to their kind ? Specimen naturse
cujuflihetj a naturi optimk fumend$nn efl^
( faith Tully. ) The Eflay of any kind is
rather to betaken from the beft and mdft
ufual, than from the word and mod de-
praved part of it. Will it therefore fol-
low, that honey is not naturally fwect
to our tade, becaufe a Tick palate doth
not judge it to be fo? Such diffoluteper-
fons as are altogether immerfed in fenfu-
ality, whereby they have befotted their
judgments, cannot be looked upon as
the mod competent indances of what
belongs to Human Nature. Where
chap. 4. of Natural <I(eligm. 47
Where there is either a defed: of rea-
fon, or«a grofs negled: in exciting a
man's natural Faculties, or improving his
reafon, by a due confideration of fuch
conlequences as do mod naturally refult
from it : In fuch cafes, it cannot other-
wife be expe<3:ed, but that he mufl: come
ihort of that knowledge which he is na-
turally capable of, and fhould have^
were it not for their defeds.
Some men are born blind, or have lofl
their light, will it hence follow, that
there is no fuch thing in nature as Light
or Colour ? Others are Lunatick or Ide- ^
ots, fhould any man from hence infer,
that there is no fuch thing asjteafon >
No man may raife any doubt from fuch
inflances as thefe, but he that will make
it a ferious Queflion, who are the mad
men, whether thofe in Bedlam^ or thofc
cut of it J Whether Ideots are not the
wifefl of men , and all other the veriefl
fools , according as they are not the wi-
deft diflance from them? Can th^t man
be thought to need any farther confuta-
tion or purfuit , who is forced to fly to
fuch a retreat ?
As for thofe inflances o^ particular per-
fons^ whom flories deliver down to us^
as being profeffej Atheijls^ it may be faid.
i/Tis
4S Of the Principles y Sec. Lib. 1.
I. *Tis plain, that feme of thefe were
counted Atheifts and defpifers of Religi-
on, bccaufe they did endeavour to con-
fute the fopperies of the Heathen wor-
fliip, and deny the Sun and Moon, and
the feveral Idols that were adored in their
Countries, to be true Gods; The Ibofe
and vicious Poets^ having fo far debaucht
the underftandings of the \rulgar,in thofe
darker ages, as to make them believe vile
and filthy things of their Gods, unfuita-
ble to all Principles of fobriety and com-
mon Reafon: Upon this,feveral men,who
were more judicious . and virtuous than
others, thought themlelves obliged to re-
claim the people from fuch mifchievous
fopperies .• In order to which, befides the
moft ferious arguments which they made
u(e of, they did hkewife by jeers and
feoffs endeavour to r-ender thefe vicious
Deities contemptible, and to deride them
out of the world. And for this were they
by the foolifh fuperftitious multitude
counted Atheifls , which was the cafe of
Anaxagoras^ Socrates^ and others.
%. Let it be fuppofed , that fome men
have declared a disbelief of the Divine
nature in general ; yet as there have been
always fome Monfiers amongft men,inre-
fped of their BodiesSo may there be like-
wife
Chap. 4^ of Natural (l(eli^i6n. 4p
wife in refpeiSt of their minds. And this
no prejudice to the ftanding-laws of Na*
ture. And befides it ought to be confi-
dered, that the fame (lories which men-
tion fuch perfons as profeft Atheifts, do
likewife give an account of divers fignal
judgments, whereby they were witnefled
againft from Heaven.
3. But fadd farther. There nevfef y6C
was any fuch Perlbn , who had any full
and abiding convidion upon his mind^
againft the Exiftence of God. Mentiuntur
qui dicunt fe non fenfire ejfe Deum, nam
etfi tihi ^rment interdiuy noSlu tamen ^fi-
ti dulttant. " They lye who fay that they
" believe there is no God (faith Seneca) ;
" though they may profefs this (bme-
^* what confidently in the day-time, wheii
** they are in company, yet in the night
*' and alone they have doubtful thoughts
*^ about it. 'Tis their wi^y but not their
opinion. The intereft of their guilt doth
make them defire it. But they are never
able with all their endeavours wholly tq
extinguifti their natural notions about it.
Witnefs thofe continual fears and terrors;
whereunto fuch kind of men are above
all others moft obnoxious.
The fecond OhjeSlion was,, That if the
confent of Nations be a fufficient evidence
E to
5© of thi frinciplesy &c* Lib. I.
to prove the Exiflence of God ^ it may as
well prove Potytheifm and Idolatry , fof
which the like confent may be pleaded. *
To this two things may be Snfwered :.
J. Tho* the Unity of the Godhead,
and the unfitnefs of worlhipping him by
tdols^ be difcoverable by the light of na-
ture } yet thefe things are not fo immediate^
and fo obvious to every ones Ainderftand-
ing as the Being of God is , but will re-
quire fome deeper confideration, and fome
skill in the rules of reafoning. Now it
could not be reafonably exped:ed, that ei-
ther the generality , or any confiderable
number of theVulgar,(lioulcl attain to fuch
a degree of knowledge ,as their own natu-
ral reafon, duly exercifed and improved,
might have furniflied them with. Partly by
' reafon of the /reyWw of Education^v/hich
muft needs incline them to acquiefce in
what is delivered down to them , as the
lelief or ^aSlice o( their Forefathers ; and
confequently hinder them from an impar-
tial enquiry into the nature of things : But
chiefly for want oifufficient liifure to ap-
ply themfelvestothebufmefs of contem-
plation, by reafon of their being immer-
fed in the affairs of theWorld,either ptea-
fures, ambition, riches, or elfe being whol-
ly taken up with cares, about providing
the
chap. 4. of Katttrat^ligion. 5 1
the rieceflitries of life for therafel ves and
their families ; which muft needs much
divert them from the ferious confiderati^
on of things » and hiildef them from the
improvement of their natural light to all
the due confequences of it.
X. The moft confidering and the tvifefi
rtien in all Ages and Nations , have con-
, ftantly differed from the f^ulgar in thek
thoughts about thefe things, believing
but one fupreme Deit/, the Father of all
other fubordinate Powers :
■' Htminum fatot atq; DeorUm.
Whom they called Jupiter or Jove^ with
plain reference to the Hebrew name Jeho-
vah. And to this one God did they afcribe
feveral names, according to thofe feveral
virtues they fuppofed to be in him, or be- ^
nefits they expeded from hxm.Bacchus and
Neptune^ Ifafure^ Fortune^ Fate: Omnia
qui Jem Dei nomina funt , varie utentis fua
poteflatey faith Seneca. So likewife Pytha- DeBimfi:.
goras, Socrates^ Phto, Ariflotle^ ^c. And ^'^' "^'^^^^
they advife meil to wprlhip this God not
fo much by Images or by Sacrifices^zs by in-i-
ward goodnefs, by endeavouring to be
like him j as I (hall fhe vv more largely after-
wards. Now though the Opinion of the
f^«/g^r, with the confent of the fVife^mzy
be of great Authority j yet being feparated
E % from
5 2 Of the Principles y Sec. Lib. L
ftom or efpecially oppofed unto ^ their-
opinion, who are beft able to judge, it-
mijift needs figoify but liiltle.
If the quedion ihouldi here be {»rQp<;)^d,
How comes it to pafs , that oiaaJkiiid:
fhould thus confent and agree in the noti-
on of a Deity, and to what ground or
caufe may it bQ a^fcribed >
To thisi ftiaUfuggefl: fomething by way
of anfwer, both Negatively^ and Pojttive^.
I. Negatively , From what hath been
faid it may appear, that this belief doth^.
not proceed {torn, apy pari;ipi|lar hfiimi-
ty^ot occafional frejudiee in the judgcneat,*
becauie it hath been fo conCUnt andiuai^
verfal amongO; Mankind. . And befides^
there is not the lead probability lor the(e
things which are aligned as the grounds
* ofthis Prejudice , namely, Fear^ Policy^
Stipulation.
I . Not Feary or a certain jealoufy of
the word that may happen. For thou^
it mud: be granted natural to. the minds
of men, to be poflefled with an awe to*
wards fuch things as are abk to hurt then} ;
yet 'tis much more probable , that the
fear of a fuprei^ie Being,is rather the con-
fequcnce and Effect of fuch a. belief, than
the Caufe of it^ For this reafon^ becaufei
tit6 Notion of a Deity doth comprehend
under
ChsLif.4. <>f Natural ^ligion. yj
under it infinite Goodnefs and Mercy , as
well as Power and Juflice ; and there is
no feaibn why JF^ar fliould difpofe a man
to fancy a Being that is infinitely Goofl
and Merciful
i. Nbt J^(?//ry or the deviteof Statifts,
t6 keep iliehis Confciences in awe and ob-
lige them to fubjcdlion. i. Becaufethfe
greateft Princes and Politicians them-
felves^ haveiii all ages been as much under
this convidion of a Deity, and the lalhes
of Confcience, as any other perfons what-
fbever ; which could not be , had they
known this bufinels of Religion to have
been a device or ftate-engine , whereby
their Subjedts were to be impofed upon.
z. Becaufe this belief is amongft the more
rude and favage Nations , fuch as in all ^
other regards are ignorant and wild and
utterly deftitute of all common Policy.
3. Not Stipulation or mutual agree-
rtent, for the fame reafon : Becaufe 'tis
amongft tfaofe barbarous and favage peo^
pie, who decline all kind of commerce
with others. Nor is it imaginable, how
fuch kind of perfons fliould agree toge-
ther to promote any opinion , who are
widely feparated from one another, by
Seas, and Mountains, and Defarts ; and
yet not at fo great a didance in their
E3 Habi-
54 Of theTrincipleSy Sec. Lib; I.
Habitations,9s in their Cudoms and Man-
ner^.
From all which it piay appear, That
this Opinion or Belief v^hich is (p^^w-
ral amongft men, doth not arife from any
prejudice or partiality upon their minds ;
But rather the Jouhting or queJUqning of
thefe things, which hlongs hut to few.
There is reafon enough to be|ieve , thaf:
this may be founded in prejudice. Nor i?
it difficult to determine whence their pre-*
judice doth arife, namely, from the viti-
ous inclinations of men, which wi|l cor-
rupt aijd byafe their judgments. When
pnce men are immerfed in fenfual thingj?^.
and are become flaves to their Paflion^
and Lulls , then are they ipoft difpofed
to doubt of the E^ciftence of God. Where-
$LS on the contrary, the more juft and hq-
neft any man is , the more willing antj
careful he is to walk up to the didates
of his naturial light, by fo much the mo^p
iirpily are fuch perfons convinced of this
Truth. fTis the Confcience of Guilf:
which makes it the Intereft df fome tha^
there fhould J^e no GocJ. And confe-
guentjy being defirous to haye it fo, thi^
piakes them ftudipus how' to find out
fome doubt and obfcurity about it.
%• Affirmtiv^ty,. It i? i? ^ knov^nRiilq,
:- ^' -- •■' "' ' * that
i f *i*
Chap. 4* p/ Natural ^eli^tM. 5 j
That the Caufe mufi he as univerfal as the
Ejfell is. If this belief have been one and
fonfiant in all places and times,then muft
the caufe of it be fo likewife. And what is
there imaginable that hath a fairer pre-
tence to this, than the very nattire of our
minds ^ which are of fuch a frame as \xi
th^ ordinary exercife of their faculties,
will eafily find out the ncceflity of a fu-
preme Being. And it feems very congru^
ous to reafon, that he who is the great
ercator of the world,(hould fet fome fuch
mark of himfelf uponthofe Creatures that
are capable of worfliipping him , where-
by they might be led to the Author of ,
their Being, to whom their worftiip is
to be dire<3:ed $ as is obferved in a late rli mf^
Difcourfe^ wherein there are many other ^^ •/ ^^
things to this purpofe. Z^'^^'^
Such kind of Notions as are general to
mankind, and not confined to any parti- ,
cular Sed or Nation, or Time, areufu-
ally {tiled y^swcti eWofai, Common Notions,
hJ^Qi amffjLom-ns)^ Seminal Principles ; and
Lex nata , by die Roman Orator , an in-
nate Law , in oppofition to Lex fcripta^
and in the Apoftles phrafe, the Lavo mit^
ten in our hearts. Which kind of Noti-
ons, though they are of themfelves above
fiU other naatters rooft plain and perfpicit-
. E 4 ous
€6 of the frincipleSy &cc. Lib. h
ous,. yet becaufe learned Men do fome-'
what differ in their Apprehenfions con^
cerning the firft rife and original of thera,
I Ihall therefore take this occafion to fug-
ged briefly, that which to me (eems tha
moft eafy and natural way for the ex-
plaining of this, namely by comparing
the inward Senfation of our minds and
underftandings, with that pf our out-
ward fenfes.
It hath been generally agreed upon,
and we find it by fufficient experience,
that the ads of our minds are reducible
to'thefe three kinds.
I . Perception of fuch fingle objects as
are propofed to them , which is called
Jimple Apprehenfion.
%. Putting together fuch fingle objeds,
in order to our comparing of the agree^
jnent or difagreement betwixt them, by
which we make Propofitions„ which is
called fudging.
3 . The difcerning of that connexion or
dependance which there is betwixt fe-
veral Propofitions , whereby we are en-
abled to infer one Propofition from ano-
ther , whi^h i$ called Ratmmtiouy of
pifcourfe*
Now as there is an univerfal agreement
lo tlie (eniatiOQ of outw^ objei^s; The
Chap. 4. of Natural <I{eUiion. j/
Eye and the Ear of all fenfitive Creatures,
having the fame kind of perception of
vijiile and audible things; Thoie things
which appear Green, Blue, or Red to one,
having the fame appearance to all others.
So muft it be with the underflandings
of men likcwife , which do agree in the
fame kind of Perception or fimple Ap-
prehenfion of intelligible objcds.
And as in making of Propofitions, or ^
compounding our Apprehenfions about
fenfible things, we determine that the
Green in this objed is like the Green in
that other, and unlike the Yellow or Blue
in^ a third ; that it is more or Ms^ or
equal to fomething d(^y with which we
compare it ; So like wife is it for compoun-
ding other fimple notions belonging to
the underftanding , By which we judge
one thing to be like or unlike, agreeable
or djfagreeable, equal, or more or lefs in
refpedl to fomething elfe compared with it.
Now thofe kind ofApprehenfions wheret
in all men do agree, thefe are called natu^
ral Notions, And of this kind are i\\ thofe
Opinions which have in them fuch a fui-
tablenefs to the minds of men, as to be
generally owned and acknowledged for
true, by all fuch as apply their thought^
f:o the coafideratioa of them.
As
S Of the fmciplesy dec. Lib. I.
As for fueh Dodrines as depend meerly
lapon inftittxtion and the inftru(9:ion of
T)thers, men do frequently differ both-
from themfelves, and from one another
about them ; becaufe that which can
plant, can fupplant. If meer inftitution
be able to fix fuch opinions, it may be
able to unfettle them again. , Whereas no
kind of inftitution will be fufficient to
eradicate thefe natural notions out of the
minds of men.
But now , though the underftanding^
have naturally this power belonging to
It ^ oi Apprehending^ and Comparing , and
Judging of things j yet it is not to be
expeded, either from Infants, or from dull
fottifh people, or from (uch as are defti*
tute of all the advantages of Educlation,
that they fliould improve this natural abi-
lity, to all the due confequences of it.
But in order to this, ^tis neceilary that
men (hould firft be out of their Non-^ge
before they can attain to an adtual ufe of
this Principle. And withal , that they
fhould be ready to exerl and exercife their
faculties to obferve and confidcr the nature
of things, to make ufe of that help which
is to be had, by the inflru<5tion and experi-
ence of thofe with whom they converfe.
Nor can this be any juft exception againft
the
chap. 4, 0/ Natural ^ligm. j^
the naturalnefs of fuch actions, that they
are promoted by the experience and in-
^rudtion of others ; Becaule mankind is
naturally defigned for a Sociable life, anjd .
to ^e helpful to one another by mqtmal
converfation. And without: this advan*
tage of difcourfe and con verfatipn, where-
by they communicate their thoughts aijcj
opinions to one another, it could not o-
therwife be, but that men muft needs be
ftrangely ignorant, and have many wild
and grofs apprehenfions of fuch things as
are. in themfelves very plain and obvious,'
^nd do appear fo to others.
For the better underftanding of this,
let us fuppofe a Perfon bred up in fonje
deep Cavern of the Earth , withoiit any
inftru(Jli6n from others, concerning the
flate of things in this upper fuirfa'ce qf
the World : Suppofe thi§ perfon, after he
is arrived to a mature age, to be fetched
up from this folitary abode , to behold
^his habitable World , the Fields , and
Towns, and Seas, and Rivers, the various
revolutions of Seafpns, together with the
beautiful Hoft of HeaVeq , |;he Sun, and
Moon, 3nd Star§ ; It could not otherwife
be, but that fuch a Perfon mufl: at firO:
view have many wild imaginations of
things. He might conceive thofe ufefijl
^•' ^ ' ' ■"' -'^'^ ■ and
• ■ f
Of the Tmciples^ 8cc. Lib. T.
and beautiful contrivances of Houfes andl
Towns, to (bring up and grow out of the
Earth,as well as Trees ; or elfe tliatTrees
were made and built by men, as well as
Houfes. But fuppofing him to be a man,
hcfmuft be endowed with fach a natural
faculty , as upon farther confideratioh
and experience, will quickly fatisfy him.
That one of thcfe was statural , and the
other artificial,* and that the buildings
were framed to that elegance and conve-
nience by the Art and Skill of men.
It would not at firft feem credible to him,
that a large Tree (hould proceed from a
fmall Seed or Kernel : That an Egg fhould
produce a Bird. And as for Man himfelf,
he would not be able to have any con-
ception of his true Original ; how it
could be poffible, that a young Infant
fliould be bred in, his Mother's womb,
where it fliould continue for fo many
months inclofed in a bag of water, with-
out breathing j yet upon experience thefe
things would appear to him unqueftiona-
ble, and of Natural Evidence.
From what hath been faid, it will fol-
low, that fuch things are evident by na-
tural lights which men of a muture age,
in the ordinary ufe of their faculties with
the common help of mutual Society may
know
chap. 4, of Natural ^li^ioru 6.1
know and be fufficiently afliired of, with-
cnit the help of any fpecial Revelation^
And when it is faid that the Notion of
God is natural. to the Soul, the meaning
of it is. That there is fuch a faculty in
the Soul of man, whereby upon the ufe
of reafon he can form within himfelf a
fettled notion of fuch a firft and fopreme
Being • as is endowed with ail poffible
perfedion. Which is all I fhall fay as to
this firft Argunoeo);. I fhall be briefer in
the reft.
GHAPi
61 Of the frinci^leSf &c. Lib. I^
C H A P. V.
i, Arg. From the Original of the
World.
N
Othing can be more evident , than
that this vifible frame which we
€all the World, was either from all eter--
ftityj or elfe that it had a ieginning^ And
if it had a beginning, this mud be either
from Chance or from fome wife Agent.
Now if from clear Principles of Reafbn^
it can be rendred more credible, that
the world had a beginning, and that from
fome wife Agent •• This may be another
Argument to this purpofe. ^
I cannot here omit the mentioh 6f ft
Dr TiUi^t' ^^^^ Difcourfe, wherein this fubjed: hath
/wiWscr" been fo fully treated of, that I (hall need
«on- to fay the lefs of it^ having little that is
material to add to what is there deli*
vered.
In the difcufTmg of this, I fhall pur-
pofely omit the mention of thofe argu-
ments which relate to Infinity , as be- ^
ing notfo eafily intelligible , and there-
fore more apt to puzzle and amufe« than
^ to
t
(jhap. 5. of Natural ^Ugion. 6^
to convince. Let it be fuppofed , that
each of the two Theories , whether a-
bout the Eternity of the World , or its
having a Beginnings ar6 not impoffible,
and that neither of them does imply a
contradidion. And farther, that neither
of them can be infallibly demonftrated by
the meer principles of Reafon. In this
cafe the queftion mud be, which of them
is moft credible.
He that would rationally fix his ppini- •
oh and belief about this matter, hath butv
thefe two kinds of proof to enquire after.
I. Teftimony^ or the Tradition of the
moft Ancient times.
X. Reafon^ or fuch Probabilities as do
arife from the nature of the thing.
For the firft of thefe Opinions , con-
cerning the Eternity of the World, there
is very little to be faid froni either of
thefe.
I . As to Teflimony, Ariftotle^ who was De c^u ,
a great Patron of this Opinion, ^nd held i**^-^^®'
that the world was a neceflary Emanati-
on from God, as light is from the Sun ;
doth of himfelf acknowledge, that thePhi-
lofophers before him,were of opinion that
the world had a beginning j which ac-
knowledgment of his, is no fmall preju-
dice to the Authority of his opinion, as
I (hall
^4 Of the Principles y Sec. Lib.L
I fhall fliew afterwards. And then,
%. As to Reafon^lt is a meer precarious
Hypothefis^ having no fufficient argument
that I know of, to render it probable.
But now for the other opinion, name-
ly, the beginning of the World, there are
as fair and convincing -proofs for it, of
feveral kinds, as the nature of the thing
is well capable of.
I • From Tradition. If the world were
made and had a beginning, it is but rea-
fonable to exped, that fo memorable a
thing as this, ftioul4 be recorded in fome
of the mod ancient Hiftories ; And that
fome extraordinary means (hould be lifed ,
to perpetuate the memory of it, and to
convey it down from ode generation to
another by Univerfal Tradition : And if
it (hall appear, that all the evidence of
this kind is for this opinion , This mud
needs render it highly credible.
Now the Hiftory of Mofes , hath
been generally acknowledged, to be the
mod ancient Book in the world , and
always efteemed of great Authority , e-
ven amongft thofe Heathens who do not
believe it to be divinely infpired : And
there is no man of learning,but mufl: allow
to it (at lead) the ordinary credit of other
ancient Hidories ^ elpecially, if he conff-
der
Chap. 5i. ofl^atural ^li^ionl 65
dfer what ground there is for the Credibi-
lity of it, from the Theology of the dark-
er Times, which is made up of fbmeim-
perfed Traditions and Allufions, relating
to thofe particular ftories which are more
diftin Aly fet down in the writings ofMofes.
IJowMofes does give fuch a piain,brief,
unaSed:ed account of the Creation of the
world, and of the moft remarkable pafla-
ges of the firft ages, particularly of the
plantation of the world by the difperfioa
of Noah's Family, fo agreeable to the moft
ancient Remains of Heathen Writers, as
rauft needs very much recommend it to the
belief of every impartial man.
Though the y^j were but a fmall Na-
tion, and confined to a narrow compafit
in the World j yet the firft rife of Letters
and Languages is truly to be afcribed to
them. It is attefted by feveral of the beft
and moft Ancient Heathen Writers, that
. the Hehrew Alphabet, or ("which is all
one) the PhkHuian^ is that from which
both the Greek and the Latin ^ and con-
fequently the generality of the reft now
known, are derived; fo Heniotus^, Tlu-^
tarch^ Pliny^ Curtius^ Lucan^ ^c. From
whence it may be probably inferred, that
the account given by the firft Language^
is the mo9i ancieac^ and therefore the cQoft
F likely
66 Ofthefrinciples^ &c. Lib. I*
likely to be a true Account of the firfl:
Original of things.
The ufual Courfe obferved by all Na-
tions to prcferve the memory of things
moft remarkable, which might otherwife
in trad of time be forgotten, elpccially
amongft fuch as are not acquainted with
Letters, hath been by fome praSiicai
Jnflitution^ as by appointing fome Fefti-
valior theCommemoration of fuch things.
And thus likewife hath it been in the pre-
lent cafe ; The Sahhath (is Mofes expref.
ly tells us) was inftituted for this very pur-
pofe, to keep up the memory of the Crea-
tion. And though perhaps it maybe diffi-
cult to prove, that this Day hath upon
this Account been obferved by any other
Nation, but the ^evos ; yet the divifion of
Time by Weeks, hath been univerfally
obferved in the World, not only amongft
the Civilizd^ but likewife amongft the
moft Barbarous Nations. - And there be-
ing no foundation in Nature for 'this kind
of diftributioii of days. It muft therefore
depend upon fome ancient general Tradi-
tion, the Original whereof, together with
the. particular reafon of it, is preferv'd in
the moft ancient of all other Hiftories,x;/2.
that of Mofes. "-
As for the derivation .of. this from the
fevea
Chap. 5. of Katural ^ligion. 67^
(even Planets, whole names have been an-
ciently afligned to them ,• this being well
confider'd, will appear to be lb far from
invalidating what I now allert, that it
will ratjier contribute to the probability
of it.
It is commonly believed that the at *
fignation of the names of the Planets to
the days of the Week, was by the Chal^
deans^ who were much devoted to Aftro-
logical Devices, and had an opinion that
€very hour of the day was governed by
a particular Planet, reckoning them ac-
cording to their ufual order, Saturny 7«-
fiter^ Marsy Soly FimSy Mercury^ Luna ;
That Planet which was afcribed to the
firft hour, giving name to the whole day ;
fuppofing Satfirn to belong to the firft
hour of Saturday^ then the fecohd hour
will belong to Jupiter^ the third to Marsy
&c. and according to this order, the fif-
teenth hour will belong likewife to .?<?-
tur^y and fo will the twenty-fecond, the
twenty-third to Jupiter ^ the twenty-fourth
to Marshy and (b the firft hour of the next
day muft belong to Sol^ which muft ac-
cordingly give the denomination to that
day J and fo for the other days of the
Week,
Now if itmay appear, that in this very
' • F ^ • account,
I
Of the Principles y &cc. Lib. I.
account, which all forts of learned men
do agree in, there is fuch a fpeclal regard
to the fewi/h Sahhath^ or Seventh-Day ^ as
cannot be pretended for any other, this
will ftill render it more credible, that the
Tradition of the Sabbath did precede
• thefe Aftrological Names : If we fuppofe
thefe Aftrologers to reckon from the firft
day of the Creation,, and to begin with
the moft noble Planet the Sun ; then the
Seventh day will be Saturday ^ or the Jew^
ijh Sahhath • Or (which is more proba*
ble^ if we fiippofe them to begin their
computation, from the firft day after the
Creation was finifhed, and from the high-
eft Planet, of floweft motion,and fo more
proper to fignify a day of reft j according
to this way of computation, there is a
peculiar privilege belongs to the Jemi/b
Sabbath, which cannot be faid of any of
the other days.
The Teftimony of greafeft Antiquity,
next to the fiooks of Mofesy muft be
fought for amongft^ thofe ancient Nati*
jons, the Egyptians , Chaldeans^ Ph^nicians^
from whom the Grecians derived their
Learning, and amongft whom the firft and
inoft famous Philofophers of Greece were
wont to travel, for the improving of their
knowledge; it being {HX)bable that fome
Memo-
chap.- 5. ofKatural ^ligion.
Memorials might be preferved amongfl:
thofe ancient Nations,conc^rning the firft.
beginning of things ; and that they were
acquainted with what ^vas the Univerfal
Tradition of the firft Ages. Upon whicU
account, thofe Grecian Philofophers be-
fore Arijlotle^ (uch as Thales^ Anaxagoras^
Tythagorasfic. who by theirTravel were
converfant amongfl: thefeNations,mufl by
this advantage be more competent Judges
than he was, concerning the general be-
lief and opinion of former times, and
what grounds they had for it.
Now it is well known to have been a
general Tradition amongfl thelQ Nations^
that the World was made, and had a^ be-
ginning. And though there be fome pro-
digious accounts amongfl: them, which
may feem inconfiftent with the Writings
of Mofes^ as namely that of the Qhalieans^
who reckon forty-three thoufand Years
from the beginning of the World to ths
Time o^ Alexander :ytt this way of Com-
putation is acknowledged by Diodorus Si-
cuius and Plutarch^ to be meant of Lu:ia-
ryYearSjOr Months; which being reduced
to Solary Years, will fall our. to be much
about the time afligned by Mofes for the
Creation.
r 3 ^^^
70 Of the TrincipleSy &c. Lib. 1.
But be fides thefe Teftimonies of the
Ancient Nations, and the firft Grecian Phi-
lofophers who converfed amongft them;
This hath been liKewife believed and pro-
fefled by the mofi eminent Writers fince,
SocraieSy and PlatOi ^nd TuSy and Seneca^
and the generality of the reft, whether
Thilofophers or Toets^ of greateft Repute
for their Learning, who have afferted^
That God was thi? Maker of the World.
There are feveral Paflages to this pur-
pofe amongft thofe ancient Greek Poets,
Linus y Hefiody Orpheus ^ EpicharmuSy Ari^
fiophanesy which relate to the Creation of
the World j and Ovid particularly, who
fetched his Matter from the Grecian Wri-
tprs, doth give fuch a plain Defcription of
it, as i{ he had been acquainted with the
Book of Mofes\ in thofe known Verfes :
MTcfam* Ante Mare & terras y & quodtegit omnia
*^'^' caluniy &c.
Nor hath it been thus only amongft the
moreCiviliz'd Nations j but the Barbarous
Indians likewife have owned thisTraditi^
on,and profefTed the belief of it. Now it is
not eafy to imagine, how any fuch Tradi-
tion could arife fo early y and fpread lb uni-
verfalfyyii there were not a real ground for if .
, . As
Ohap. J. of Natural Religion. 71
As for thp Arguments from Reafofty I
would offer thefe things to confideration;
I . If the World had been either with-
out a beginnings or elfe very old, much
older than the time affigned for it in the
Hiftory of Mofes; 'tis not Jikelyybut there
fhould be Tome kind of Memorials of thofe
former Ages, or fome real Evidence that
there had been fuch, Quis Juhitet^ quin Satumal
Mmdus recens ac novus fity cum Hiftoria ^^* ^*
Graca^ his miHe annorum hiftortam vix csn^
tineat > faith Macrohius. The World can^
not he very oldy hecaufe the Grecian Hiflory
doth fcarce extend to Two thoufand Tears^
This was that which convinced Lucretiuf^
that the World could not be Eternal, Be-
caufe there were fuch obfcure footfleps
or Reliques in any credible Story, either
amongftthe Grecians ori?^wtf;/5',conGernHig
any Perfons that lived, or any confidera-
ble A^ion that was done, much before
the Trojan War^
X. The firft rife and progrefs of Arts,
and Sciences in the world, may likewile
sffbrd another fair probability-^ to thi«
purpofe. Seneca aflerts, that there was
not above a Thoufand Years fmce the be^
ginning of Arts and Sciences, to the time
wherein he lived. There is fcarce ony
pne of them fo an!:ient,but thattljeOrigif
F 4 na^
/2 Of the Trincipks^ Sec. Lib. \.
inaland firft Inventors of them are recorded
in Story. Nor is there any Nation in the
world, now accounted Civil, but within
the Memory of Books, were utterly rude
and barbarous. Now it is not imaginable
that fo fagacious, fo bufy a Creature aS'
Mankind is, could all of them have livec)
^n infinity of Ages, deftitute of thofe
Arts, lb advantageous for the comfort
and benefit of Human Life, without fome
fuccefsful attempts for the fiipplying of
theirWants by them.
If it be faid, that it is fofthle theA
might havehapened many generallnunda-
tionSjby which former Inventions might
be loft and forgotten, and fuch a kind of
Simplicity introduced into theWorld, as is
proper to the firft and ruder Ages of it.
,To this I have fliewed before, that a
jneer poflibility to the contrary, can by
no means hinder a thing from being highly,
credible. To which I ihall presently add
Ibmething farther.
3 . If the World had been eternal, how
comes it to p^ifs that it is not evejry-where
inhabited and cultivated ? How is it, that
tery probably a confiderable part of it is
yet unknown ? It is not yet two hundred
Years fmce, that one half of that which is
now known lay undifcpvered. Whereas
Chap. 5. 0/ Natural ^eli^n.
jf we judge of its beginning by the pre-
fent Plantations and Fulneft of it, accor-
ding to thofe proportions wherein men
and families are now multiplied, allowing
for fuch kind of Devaftations, by War,
Famine, Peftilence, Inundations, as are re-
corded in credible Story to have hapned
in former times ; I fay according to this,
it will appear highly credible, that the be-
ginning of the world was much about the
time mentioned by Mofes for the Creati-
on of it ; whereas had it been eternal, it
muft long ere this have been over-flocked,
and become too narrow for the Inhabi-
tants, though we (hould fuppdfe the ad-
dition but of one man every year. Nay,
though we fuppofe but the addition of
one man for every thoufand* years, yet
long before this time there (hould have
befen a far greater number than there
^ould be fands in the earth, though the
whole Globe were made, up of nothing
elfe.
If it be faid, that there may have been
great checks given to the Increale of
mankind by Wars, Famines, Peftilences,
and Inundations;.
To this it may be replied, that either
jthefe extraordinary devaftations of man-
Jkind, muft fall out regularly, fo as not to
''"■••■■ be
Of the Trinciples^ Sec. Lib. (^
be too much or too little ; and in this
cafe, they mu ft be ordered by fome Wife
Agent, which is God ; or elfe they muft
be purely Cafual j And then it is by no
means credible, but that the world muij:
long .e're this have been wholly wafted,
and left xjefolate of Inhabitants, or el(e
frequently too much jepleniflied.
But the moft plaufible (hift againft the
force of this Argument is fetched from the
inftapce of I^oab's Flood, by which the
whole world was deftroyed, excepting
one Family. The like whereto may fre-
quently have hapned before, when per-_
haps one-onely Family did efcape, and
thofe fuch ignorant perfons, as could give
no true account of what w^as before.
But neither will this fhift ferve the
turn. Becaufe no man can give any ra-
tional account, how 'tis poffible thatfuclj
a general Flood fhould come, by any m-
tural means. And if it htfup^matural^
that grants the thing I am proving, name-
ly fuch a Supreme Being as can alter the
courfe of nature ? But let it be fuppofecj
natural'^ How comes it to pafs that fo much
as one Family doth efcape ? Such kind of
Deluges, as muft prevent the over- flock-
ing of the world, muft beneceflary once
livery tenor twenty thoufand years. A^^
there
chap. 5. of Katiiral (^Upon. 7j
there muft ^ave happened m?^ny millloas
pf them from all eternity. And who (hall
take pare for the adjudging of theni to
their proper feafon ? or for preventing
the total deflrudlion of mankind ? Though
we fliould grant this poflible cafualty, yet
he who can believe that to be a probable
cafualty which hath never come to pafi
in an eternal duration, muft not pretend
to be an enemy to Credulity.
By what hath been faid it may appear,'
that there is a very great advantage in
the proofs for this Opinion, concerning
the Beginning of the tvorU^ above the o-
ther for the Eternity of it.
Now for the Difficulties on each fide :
Thofe relating to the Eternity of the
world, have been already difcufled, in the
proofs I have lately infifted upon. And as
for the Opinion, concerning the Creation
of it, the chief difficulty which Ariftotle
doth mention, is from that Principle of
his, Ex nihilo nihil fit ^ which is generally
acknowledged to be true concerning natu-
ral Generations, but muft not neceflarily
be extended to fupernatural produdiions.
It is one of the natural notions belonging
to the Supreme Being, to conceive of him
that he is Omnipotent. And it is very rea-
Ibnable for us to believe, that our finite
under*
7^ Of the Principles, 8cc. Lib. I.
under (landings cannot comprehend the
utmoft extent of Omnipotence. And
though the making of fomething out of
nothing do argue an inconceivable pow-
er, yet there is no contradi<ftion in it
And if fuch things mud be denied which
our Reafons cannot comprehend, we muft
theri deny that any thing can be felf-ex-
' iflent ; which yet is and muft be (uppofed,
on both fides j It being altogether as dif-
ficult for us to conceive, how any thing
fhould he of it fdfy as how any thing
fhould h made of nothing. So that this
difficulty is not fuificient to overthrow
this Opinion, and withal it doth extend
equally to both fides.
So then if it do appear, that betwixt
tjiefe two Opinions the leaft and feweft
difficulties do lye on that fide which
hath the plaineft and ftrongeft proofs:
There is no queftion to be made,
which way every impartial man will de-
termine his opinion*
I do not pretend that thefe Argunients
are Demonfirations^ of which fhe nature
of this thing is not cajpable : But they
ire fuch ftrong probabilities, as ought
to prevail with all thofe, who are not
^ble to produce greater probabilities to
the contrary.
As
I
chap. 5. of Natural ^Ugion.
As for that other OpimoHj concerning
Epicurus his Atoms, it is fo extravagant
and irrational, and hath been fo abun-
dantly confuted by others, that I cannot
think it expedient to fpend any time in
the difcuffing of it.
77
chap:
5^8 Of the principles y Sec. Lib. I
CHAP. VL
3, Arg. From the admirable contri^
Vance of Natural Things.
3.T7ROM that excellent Contrivance
Ji which there is in all natural things.
Both with refped to that Elegance and
Beauty which they have in themfelves fe-
parately confidered, and that regular Or-
der and Subferviency wherein they (land
towards one another ; together with the
exadt fitnefs and propriety, for the fcve-
ral purpofes for which they are defigned.
From all which it may be inferred, that
thefe are the productions of fome Wife
Agent.
The mod fagacious man is not able to
ifind out any blot or error in this great vo-
lume of the world, as if any thing in it
had been an imperfcd: Effay at the firft,
fuch as afterwards flood in need of mend-
ing : But all things continue as they were
from the beginning of the Creation.
De divi- ^^^ ^^^ frequently inpft upon this,
mtionc, as the moft natural refult from that beau-
lib. 2. |.y ^nd regularity to be oblerved in the
Univerjfe, Ejfe pra:Jlantem aliquam^ (Bter-
namj;
chap. 6. of Natural fl(eligion. p^
namqi naturam^ & earn fufpicienJam ado-
randamq; hominum generic pulchritudo mun^
di ordoqi rerum caleftiutn cogit confiteri.
^ The great elegance and order of things
^ in the world, is abundantly enough to
** evince the Neceffity of fuch an eternal
** and excellent Being, to whom \^e owe
" adoration. And in another place, Qjfid dc Natur
foteft ejfe tarn apertum^ iamq\ perffumm^ Dcor, lib
cuni cmlum fufpeximm^ cadeftiaq\ cent em- ^*
plati fumus , qu&m altquod effe Numen
praftantijjima mentiSy quo hmc regatitur.
" What can be more obvious than to in-
** fer a fupreme Deity, from that order
" and government we may behold a-
*^ mongft the heavenly Bodies ?
The fevcral viciflitudes of Night and
Day^ Winter and Summer^ the producti-
on of Aft^fr^/i, the growth of Plant s^ the .
generation of Animals according to their
feveral Species ; with the Law of Nati4ral
Inftin^y whereby every thing is inclined
and enabled, for its own prefervation :
The gathering of the Inhabitants of the
Earth into Nations, under diftind: Poli-
cies and Governments j thofe advantages
which each of them have of mutual
Commerce, for fupplying the wants of
each other, are fo many diftindl Argu-
ments to the fame, purpofe. :
lean-
8o Of the Trmciplesj 8cc, Lib. I.
I cannot here omit the Obfervations
which haye been made in thefe latter times,
fince we have had the ufe and improve-
ment of the Microfcopey concerning that
great difference, which by the help of
that, doth appear betwixt natural and ar^
tificial things. Whatever isNiirtrj/doth
by that appear adorned with all imagi-
nable Elegance and Beauty. There are
fuch inimitable Gildings and Embroide-
ries in the fmalleft Sti^s of Plants, but
efpecially in the parts of Animals, in the
head or eye of a fmall Fly : Such accu- ,
rate Order and Symetry in the Frame of
the moft minute Creatures, a Lovofe or a
Mite ; as no man were able to conceive
without feeing of them. Whereas the mofl:
curious works of Art, the ftiarpeft fined
Needle, doth appear as a blunt rough Bar
of Iron coming from the Furnace or the
Forge. The moft accurate Engravings or
Emboflments , (eem fuch rude bungling
deformed works, as if they had been dwie
witha Matsock or aTrowel. So vaft a dif-
ference is there betwixt the skill of Nature^
and the rudenefsand imperfe<3:ionof Art.
And for fuch kind of Bodies, as we are
able to judge of by our naked Eyes, that
excellent contrivance which there is in the
feveral parts of them ^ their being focom-
modioufly
Chap. 6. of Natural ^ligton. 8l
modioufly adapted to their proper ufes,
may be another Argument to this purpofe.
As particularly thofe in humane Bodies^
upon confideration of which, Galen him-
felf, no great Friend to Religion, could
not but acknowledge a Deity. In his Book
de Formattone Fistus^ he takes notice, that
there are in a humane body above 600 fe*
veral Mufcles^ and there are at leaft ten
feveral Intentions, or due Qualifications,
to be obferved in each of thefe ; Proper
figure j juft majgnitude, right difpofition of
its feveral enck, upper and lower Pofiti-
on of the whole, the infertion of its pro^
per Nerves, Veins, and Arteries, which
are each of them to be duly placed j fo
that iabout the Mufcles alone, ho left than
6000 fevefal ends or aims are to be at-
tended to. Thq Bones are tedfconedtobft
184 J the diftind fcopes or ihterit?i[ons ift
each of thefe, are above forty, in all a-
bout looooOi And thus is it in fon'ie pro-
portion with all the other parts, tiieSkhy
. Ligaments J Fipffe/sy Glandules^ ^Humors j But
more efpeciaily with the feveral Members
of the Body, ^yhich do in regard of the
great variety and multitude of thofe feve-
ral intentions required to them, very much
.exceed the Himegi^neous pzrts. And the
failing in any one of thefe, would caufe an
G irre-
of the Trhicipks, &c. Lib. T.
irregularity jn the Body, and in many of
them, fuch as would be very notorious.
And thus likewife is it in proportion
with all other kinds of Beings j Mineralsy
Vegetables : But e(pecially with fuch as
are Senfitive., Infe^ls^ P'fies-, BirefsyBeafts;
And in thefe yet more efpecially, lor
thofe Organs and Faculties that concern
Setifatim : But raofl: of all, for that kind
of Frame which relates to our Unekrfland-
ing Power, whereby we are able to corredl
the Errors of our Senfes and Imaginati-
ons, to call before us things pafl: and fu-
ture, and to behold things that are invi-
fible to Senfe.
Now to imagine, that all thefe things,
according to their fc vera! kinds, could be
brought into this regular Frame and Order,
towhichfachaninfinitenumber of Inten-
tions are required, without the contri-
vance of fome wife Agent, mufl needs be
Irrational in the higheft: degree.
And then, as for the Frame of Hnmayie
Mature it felf. If a Man doth butccn/ider
how he is endowed with fuch a Natural
Principle, whereby he is neceflarily incli-
ned to feek his own well-being and Hap-
pinefs : And likewife with one Faculty
whereby he js enabled to judge of the na-
ture of things, as to their fitnefs or unfit-
neft
Chap. 6. of Natural <I(eligm. 83]
nefs for this end : And another Faculty
whereby he is enabled to chufe and pro-
fecttte iuch things as tnzy promote this
end, and to reject and avoid fuch things
as may hinder it. And that nothing pro*
' perly is his Duty^ but what is really his
tnterefi : This may be another Argument
to convince hint, that the Author of his
Being muft be infinitely Wife and Pow-^
erfuL
The wifefl: Man is not able to imagine
how things (hould be better than now
they are, (uppofing them to be contrived
by the Wifeft Agent ; and where wd .
meet with all the Indications and Evi-^
dences of (uch things as the thing is ca*
pable of, fuppofing it to be true, It mufli
needs he very Irrational to make an]p
doubt of it. r
Nt)w I appeal xmto any confidering;
Man, unto what Caufe all this Exadneft .
and Regularity can be reafonably afcri- .
l?ed, Wh^her to blind Chance^ or to blind
Necefjity^ .or to the Condudt of fome wife . .
Intelligent Being.
Though we fliould fuppofc both Mat--
^et and Motion to be Eternal, yet is it not
in the leaft credible, that infertfible Mat-
ter could be the Author of all thofe ex-
cellent Contrivance? which we behold in
G % thefe .
?4 - Of the Trinciples] &c. ^ Lib. P.
thi^fe natural i things. : If oaoy jone (hall
furraife^ . thatthefe E{fedls?imay ;pr^
from the Amni^MuHiii r^ I ^otM isk jfoch
a piie. Is this Anifka 'Mun^i\n iriteUigient}
Being, or is it. void of all ^ Berceptionand
Reafott ? If it have no. kind of. fcnfe oir
knowledge,' Then-'tis ahrogeiher iitecdle&
to: aflert any fuch Priiicipte, ibccoiife Mat-?
ter and Motion- iniay fervse'fb
pofe as \yell. If it be an Intelligent.Wife
Eternal Being, . This iis GDt>, under ano-
ther Natee;' *•■:■ ..-.! i \.::m -^'U: \.
./ As for75i/tf^or'jN^(frtj^^^
be as blind iaind as u^t t6 prbducetwiie
Effed:si as O&^^ce it felf. \?. :^^/
from whenoe. it will follow, That it
mud be a Wife Being ithat is the Ckuie
of thefeWifeElFecas. . ./ vJ /)
By what hath been faidupoii tUsSub-^
}edy it 'may / rappear^ Tiiajt thdfe/.YiSble
Rom-i*ao. things of the World zttfajficient toJeav't
Aa$ 14- a 'Man without Excufcy As being the iVit-^
*^' nefes of a Deityy jahdfuch as do plainj^
PfilMQ* declare his great t^iver and Ghry. ^
" I
J _
ill. I • -■ ' - I . •
C HAP.
■i-}'.
X •
^hap. 7. ofNiituml ^l^ioii^ ' Zf
. C H /k P. VII.
4. 4fgt- Froni^frQyiifmSy and the^
r • ■ , , . . .
•". ■;• 7^ I • , : )■ - M- )] *■' ■ ■•. ■ ♦ ■ ^ ■ i".
4\pR6M tlifi WoEks of ProvUeme
XP in the Government of the World ;
and that continual Experience which we
have of fofiie wife ;and powerful Being,
who doth prefidft over, arid govern all
things ; not only by his general Concourfe
in preferving all kinds of thingj in their
Beings, and regulating them in their Ope*
rations : But chiefly in his wife and juft
Government over Mankihd, andHunjane
Affairs, which may appear by fuch EffeSs
as are Y Ordinary.
^ Extraordinary*
I. For the more r(wi»^» Effeds of it ;
namely, that general SucceG which in the
ordinary Courfe of .things dotji accom-
pany Honefl and virtuous Aiftions : And
the Puriifliment and Vengeance that doth
one time or other in this World ufually
befal fuch as. are wicked. Both Virtue
and Vice being generally, and for the
mo^ part, fumcieritly diftinguiftied by
Rewards and Punilhments in this Life. .
• <j 3 There
^6 Of the frinciplesy 8cc. Lib, I.
There are indeed fome Inftances to the
' contrary, concerning the Miferies of good
Men, and the Profp'erity of the Wicked :
^ut thefe have been by (everal of the
wifeft Heatbeffj Plato, Plutarch, tuUy, Se^
neca^ &c. fufficiently vindicated, by the
cleareft Principles of Reafpn, from being
any Prejudice to the wife Government of
Providence.
It is not either Neceflary or Conveni-
ent, that Happinefs and Profperity in this
Life , which is the ufual Reward of Vir-
tue, ftiould have either fiich a Phyfical
or Mathematical Certainty, as could not
poffibly fail. Becaufe,
I. It would not be confident with our
dependent Conditions, that Worldly Pro-
fperity Ihould be fo infallibly under the
Power of our own Endeavours, as that
God himfelf might not fonietimes inter-
pofe for bur Difappbintment. If I may
have leave to .fuppofe what I ani now
proving, namely, a Wife and Omnipotent
Providence, It muft needs appear highly
reafonable, that it fhould be left to his In-
finite Wi(cloin and Power, to make what
referved Cafes he pleafcs, from the ordi-
nary Courfc of things}. From whence it
\i^ill follow; that thefe unequal DiQ)ea-
fations can be ho fufRcient Ground for the
ibisbelief of Providence. • %. 1\
chap. 7. of Natural ^ligion. S7
a. It would very much prejudice ano-
ther great Principle of Religion, which is
of mighty Influence for the regulating of
Mens Lives and Adions in this World,
namely, the Belief and Expectation of a
Future State of Rewards and Punilhments. '
3 . If Temporal Profperity did infalli- ^
bly attend all good A<ftions, This wbuld
be a Diminution to Virtue it felf, Men
would do good by a kind of Natural Ne-
ceflity ; which would abate juft fb much
from the Virtue of their Adions, as it
does from the Liberty of them. It is fuf-
ficient, that Morai J^ ions ihouldhzve Mo-
ral Motives. And that Virtue doth gene*
rally, and for the mod part, make Men
profperous and happy in this World. We
ifnowby Experience, that all Mankind do
in their moft weighty Affairs, think it luf-
ficient to depend upon fuch Caufes as d6
commonly, and for the moft part prove
effediial to the ends for which they are
defigned. So that this very thing, which
is ufually looked upon as the greateft Ol-
jeHiin againfi Providence, is really and
truly an Argument for it.
z. Tor ExtraordinaryE^c&so( it. If we
give any credit to the univerfal Hiftory of
>all Ages and Nations Jt will by that appear,
G 4 I. That
S$ of the principles y Sec. Lib, L
1. That there have many times hap-
pened fuch fpecial figdal Providences-fdr
the//^;wyJiAig of obftinate Sinners, and for
the Deliverance oi fuch ds were Reh'gious,
in anfwer to their Prayers, whereby the
Supreme Governor of the World hathfo
yifibly pointed out his Will and Meaning,
and fo plainly manifefted his Power, thSt
every Impartial Man muft be forced to
fay, douhtlefs there is a God that judges in
fhe Earth.
2. That fometimes Miracles have btta
wrought, which could not be effeAed
without the help of fpme Superior Power ;
And fometimes there have been plain Pror
phecies and Predidions concerning fuch
future things, as in their various Circum-
fiances were contingent, of which the
^tfftals of all Ages and Nations, as well
Heathens as Chriftians, do give very par-
ticular and large Accounts* And though
we niay^ikfely grant, that-fome of the
Stpries |o this purpofe, delivered either
from the more^witf/^/ or /^/(frtimes, were
fabiiloiis and vain ; yet for a Man to deny
^that ever fuch things, happened in the
Wprld, but that they were all meer For-
geries aijd Designs to. cheat Ppfterity,
this were .to fubvert the Credit of aU
Hiftory j which is fo immodeft a thing*
as
Chat). 7. (/ Natural ^eli^iou. ^p
as any Sober Man would . be alhamy of.
Thefe Arguments are more largely dif-
cufled by others, who have writ upon
this Subje(3;: But there is one Particular
which to me feems very confidcrable to
this purpofe, though but little notice .of
it be taken by others : And that is^ The
State of the Jewijh Nation, who for thefe
idoo Years have been driven out of their
^wn Country, having now no particular
Place of abode belonging to them as a Na-
tion ; but are fcattered arid dilperfed o^
ver ail the habitable World, hated and dcr
fpifed whereever they are permitted to
dwell J very frequently, perfecutcd, iro-
poveriihed, . baniOied, furthered ; in .va^
multitudes ;. and notwithftanding all th.($,
they are not yet. fo mixed and blended
with other Nations,as to be loft amongft
them ; but are ftill kept up a diflindl:
People, there being no Inftance like this
in any Story. As if they were intended
for a {landing Memorial and. Example to
the World, of the Divine Power add '
Vengeance* To me it feems, amongfl:
Rational Arguments, one of the plaineft,
not only for the proof of a Deity, and b
Juft Providence in purfuing that Nation
^ >vith fuch [exemplary Vengeance j but
**Jikewife for the Authority of Scripture,
/ ' ' - and
<^b Of the Trinciples^ Sec. Libt I.
and the Truth of the Chriftian Reli-
gion.
1 might here add another Argument to
the fame purpofe, from Natural Confci-
ence^ which is God's Deputy, and doth
internally witneft for him, as other Crea-
tures do externally. *Tis plain, that all
Mankind are in fome meafure endowe4
with this ; and one may as well aflert,
that Hope and Fear are not natural to
Men, as that Confcience is not. To this
purpofe I might farther argue, from thofe
natural Notions of our Minds concerning
Cood and JEi/i/, the Bounds of which are
fixed in the Nature of Things, and do not
depend either upon Cuflam or Pofitive
JLaw. Thole things which have in them
a fitfiefs to promote our chirf end, being
fly led Goadj and implying 4n the very
Definition of then^ Comelinefs and Reward;
Thofe things which^ have in them a na-
tural aptitucje to hinder our Chief End,
being ftyled EvU^nd idiplying in the de-
finitions of them Turpitude and Vuntfh-
went. From whence it will follow, that
there muft be fome Superior Pow^r, who
by framing things with fuch refpedls to-
wards one another, may be faid to have
declared this Law of Nature, and to have
taken care to enforce the obfervance of
itj
■v
chap, 7. 0/ Natural ^lipon. 9 1
it ; both thefe belonging to the nature of
a Law. But I may perhaps have occafi-
on to fpeak more particularly to this af-
terwards.
Thefe things put together,are fo ftrong
$n evidence, and fo fufficient to convince
the Exiftence of a Deity, that thh Man-
muft be very wilful who doth hot fub-
mit and acquiefce init* And for this Rea-
fon is it (faith a Nolle Author)^ that God L- s^w
never yet wrought any Miracle to con- ^*J^*
yince an Atheiji j becaufe to a Man that
is capable of being convinced,hisi ordinary
Works are fufficient to this purpofe. And
I fhould think it much more eafy and ra-
tional Cfaith the fame Author) to believe
9II the Fables in the Poets^ the Le^nJ^
the Talmud^ and the Alcoran^ than that
this Universal Frame fliould be without a
Creator and Governor.
And now it may not be improper to ..
Ipok back, and, take a review of what kind
of Evidence hath been produced in this
Matter. As for any mmediate Proof fromi
our outward Senfes^ this cannot be pre-
tended to, for the demonftration of fuch 9 •
Being as i$ fuppofed to be a pure Spirit
and invifible j but for the mediate Proofs
from theeffedisof a Wife Omnipotent A-
gent, we pjin Iqpk po \yjiere a|?put us, but
' every
p i Of the ^riiiciphsj &G. Lik ll
every Objed doth;, afford* evidence dfil;
There is nd conclufion In Phifofophy f rfoe
immediately apparent to the Senfe|)that irf
capable of fo full and unqueilionabfe a»
Evidence from plain ^Effeilsy as this.
As fojf that kind of Tftv&ard Senfatidni
whcrdby we can difcern the ImpreflTionrf
of pur own Minds, They that have any
fenfe of a Law written in their Hearts, oi*
any Natural Notions about Good and E--
vil, -mull,' by thefe effeds be cortvinced
of a Supreme Being. And as for that kinl^
of Evidence which belongs to our Under-
ftandings, if the Univerfal Confent of
Mankind be of any Authority: If this Yi^
fible' Worlds replenifiied With fuch admi-
rable variety of Creatures, preferved and
governedf in fuch an excellent Order, be
any evidence of Infinite Power lartd Wif*
dom : If befides what we our felves have
known by our own Experience, any Gre-
dit be to be given to Univerfal Hiftory,-
attefting to many Signal Providences- that?
have happ6n'd in the World : Befides the
feveral Miracles and Prophecies that have
been taken notice of in feveral Ages and
Nations. ITay if any, or all of thefe things
be of any force, they muft needs' fender
the thing I am proving to be credibte in
the higheft decree, and ieven altogether
unqueftionable. In^-
chap. /• .if Natural (I(eUgml) pj
•V Irribrniich,. tfeatif a l>eity be fuppofed,
ill is not infiii^ible:b5r what other kindof
Eifidetite JSFie ftiould'be adGTared of it,- thaii
Whdt \ve are bow* fuf niftied withal. And
it .was before laidJdawfa as a Principle,
That whewd .thing is caf able of good proof chap. 5.
inaf^y kindj iMen oiigkt ti refi fatkfyd in Prop- 3-
tht i(fi Evidence for it ngohich ihat kind tf
tking.mtl MoTy and heyond n^icb 'letter
could not he expeffed^ fi^fpofi^g ^t were
true.
.,. If any ihould imagine, that frequent
Miracles ndi^t be a more powerful means
to cptivincf^ Men of , this Principle. To
this it may be faid.
I. That this is not fitting : The proper
Work of Miracles being for the confirma-
tion of fuch Do<ftrines as are not knowa-
ble by .natural Light, not for^fuch thing*
of which fMen may tefiifficiently convin-
ced by Reafon,
X. /Tis not fo certiin, that this WQuld
hteffeBual. Thofe frequent Miracles in
the Paflage of j^^id'i?/ out of Eppt ^AThff
Dividing of die iifd-Eear The Waters out
o£^he Rock, The Cloud' ^and Pillar of Fire>
the Mannah,The Quails, The Deftrudioa
of Korah^ .&c. did not prevail with the
geiaerality. of ih^Ifrdelites. Thofe con-
AvsA Mir«cle& uikJo: the Mofaical Diipeo'-
''■■-' ' ■ fation J
96 Of the Principles, Sec. Lib. I.
fidered thefe Arguments,! would then ask,
Have you not as much Reafon for this, as
ypu your felves would think fufficient
for the proof of any thing you were not
unwilling to believe? Do you not know-
ingly and wilfully entertain Prejudices a-
gainft fuch things ?. Have you been true to
fo much Light as'you have received? Or
have you not riather with-held it in Un-
righteoufnefs ? If fo, 'tis plain that you
have Diftioneft Minds, that you meafure
by an Unjiift Balance, and therefore can-
not be competent Judges of Truth or
Falfliood.
If it be fuppofed yet farther, that the
Probabilities on each Cxd^ fliould be equal,
or that thofe on the other fide fliould
fomewhat preponderate ; yet if there be
no confiderable hazard on that fide which
hath the lead probability, and a very
great and moft apparent danger in a mi-
llake. about the other j in this cafe tvtry
rational and prudent Man is bound to or-
der his Adions infavour of that Way which
appears to Ipe niofl: lafe and advantageous
ifor his owfi Intereft, as I have fliewed
ffopij. before.
So that in fuch cafes as may feerh'tid-
to us not altogether free from fpme kind
of doubt, and which we could not fo fair
clear
Chap. 7. of Natural ^ligion. > p7
dear up to our felves , as to make thent
appear wholly unqiieftionable ; I fay, in
fuch cafes, Men that would ac^ prudent-
ly, (hould enquire, Where lies the danger
of Miftaking ?
Why,on the one fide, All the inconve-
nience of Believing this (if it be not fo,>
will be, that we are hereby occafioned
to tie our felves up to fome needkls R^
ftraints during this (hort time of our Lives,
wherein notwithftanding there is as to the
/r^;f/,muchpeace,quiet,and fafety; And .
as for the futurej our Errors fhall die with
us, there being none to call us to an ac-
count for our Miftake.
But now on the other fide, what if
there fliould be a Deity fo holy, and jufl,
and powerful, as isfuppos'd? ifthisfhould
prove to be a real truth (and no man can
be fure of the contrary)what Vengeance
and Indignation may fuch vile Mifcreants
and Traitors expert, who have made it
their bufineft to banilh Him out of the
World, who is the great Creator and Go- ,
vernor of it ; to undermine his Being, to
eradicate all Notions of Him out of the
Minds of Men; to provoke his Creatures
and Vaflals to a contempt of Him , a flight^
ing of his Fear and Worihip, as being but
&ch imaginary Chimera's, as are fit only
H to
9 8 Ofthefrinciplesy &c. Lib.l.
to keep Fools in awe ? Certainly, as this
is the higheft Provocation that any Man
can be guilty of, fo fhall it be puniihed
with the foreft Vengeance.
There are two things that Athetftical
Men propofe to themfelves By their Pro-
phane Loofe Principles, namely, to avoid
the imputation of Credulity, and the Fears
Md Perplexities of Mind, to which Reli-
gion makes Men obnoxious. But their
Frinciples are not more irratiMal^ than
their Dejign is foolijhi for of all Mankind
thefe Prophane Perfons are,
X. The mod Credulous^ who can be--
lieve themfelves to be wifer than all the
World, who can believe the Eternity of
the World, or its Produdion by a cafual
Concourfe of Atoms, without any kind of
Argument for it, againft the many Rea-
fons that are urged to the contrai^. Who
if they fhould demean themfelves about
Matters of the World, as they do about
ReligicMi, would be counted ridiculous,
ienfelefs Perfons, and altogether unfit for
Human Converfation.
^^^ , X. The moflt Timorous. ThUj hath ob-
Del^uKi . ferved, that no kind of Men are more a-
cSiJ. fraid of God, than fuch as pretend not to
beltQve his Being. Thefe are the Men
who above all others are ttioH liable to he
ffk&ed
Chap. 7. of Natural Religion. y 9:
affeded with Dread and Trembling, at
Thunder and Lightning, at Solitude and
Darknefs, and more efpecially then when
k doth mod concern theoi to be freed
from fuch DifquietSy namely^ in the time
of Sicknefs, and the Approaches of Death.
. From whence it wUl follow, that upon
all accounts Atheifm may juftly be ac-
counted F^lly ; both as it is diredly con-
trary to the Principles of Reafon^ and the
Rules of ff^W.
1 have now done With the /Ir/? thing
required to a ftate of Religion, namely^
A Bdi^And an AcknmleJgment of the Df-
vine Nature and Exijlence.
t^^ummmm^mmm
H» CHAP-
1 00 Of the principles y &c. Lib. L
CHAP. VIIL
Concerning the Excellencies and PerfeSionf
of the Divine Nature : AndFirfi oftbofe
which are commonly c^i^^^/Incommuiiica-
ble, namely y Simplicity, Unity, Imma-
ability. Infinitenefi. {^^^'J'
I
Proceed to the Second thiog propo-
sed as a principal part of Natural Re-
ligion, namely, Due Apprehenfions of the
Divine Excellency and PerfeSHans. ' With^
out which, the mere belief of his Being,
will contribute but little to a true ftate
of Religion. A Man may have fuch un-
worthy Notions of a Deity, that it would
in fome refpedJs be as good, nay much
better, to be without a God^ than to have
fuch a one, as he may frame. ^' It would
.ord »/•- "be better (faith a great Author) to have
ms Ef- « ^Q Opinion of God, than fuch a one as
"is unworthy of him j the one is but
" mere Unhlief^ the other is Contumely.
'Tis a common Saying cited out of PA-
tarch^s Book of Superftition , where he
prpfefleth it much more defirable to him,
that Pofterity fhould fay, that there ne-
ver was any fuch Man as Plutarch^ rather
than
C hap. 8* of Katural ^ligkn. i o I
than that he was a fierce, unconftant, re^
vengeful Man, one who upon the leaft
omiflion of any fmall Circumftance to-^
wards him, by Men otherways virtuous
and worthy, would tear out their Hearts,
deftroy their Families and Children, blaft
their Fields, fpoil their Cattel with Light-
ning iamd Thunder. This would be fuch
a reprefentation as would make the notion
and remembrance of him hateful ; and^
it were better to be forgotten, than to
be remembred with Infamy. Now there
are fomeOpinions which do thus i*eproach
the Deity, and render him under fuch a
Notion, that if the Giants had prevailed
in theirAttempt againft Heaven,that place ^
had not beenworfe fupply'd. Thiis there-
fore ought to be moft carefully avoided*
Whereas the Divine Nature is fuppofed
to be the firft and fupreme Good,therefore
the Ideadi allabfolutePerfet^ion muftbe
eflential to the Notion of him. And tho'
it be very difficult for us to raife our
Minds toany due apprehenfions of this; yW
we muft endeavour in our Thoughts of
him, fo far as our Finite Underftandings
are capable, to remove and (eparate from
him whatever is in any kind evil and un-
worthy, and to afcribe unto him the utmoft
degree of all Goodnefs and Perfection.
H 3 The
I03 Of the frincipksy &Ct Lib. L
The raoft general Notion that Men
have of God, is, that be is the j/frft CaiM/e»,
and a Beiffg of altfoffihle PerfeHion.
Some of his principal Excellencies diC-
coverable by the Light of Nature,nwiy b©
reduc'd to thefeHcadsj namely, ftich as arc
StlHconttminicahle ;
^Ahfolute Sim/ikHy.
Ejjetitial Unity.
Immutahility.
^ I Infinitenefs^]^. in refpe<3: of Place
and Time.
\ J$ifint€i^ty»
f^Etermty.
L {jpcmmunicaile ; beloogtflg either to the
Divine
UnJerfla»diHg.
^Knowledge.
{X^mfdom.
f J ^Particular Providence.
Will, namely^ his
II I ^Goodnefs.
(I (-Faithfulnefs.
{^Faculties of Ailing^ his
k Pother.
^DominioH over w in this Life.
I Dlfirihtaingof Fntnre Rtwardsi
and PunifimoMfs^
Each
chap. 8. of T^tural <^Ugioru 103
Each of tbefe Attributes are upon this
account of very great confequence to be
believed and conadered, becaufe they are
the foundations of thofe Duties of Religi^
on which we owe to him. According as
a Man apprehends God to be, fo mud his
Efieem be of him^ and his Demeanor to-
wards him«
And whereas thefe great and neceflary
Points, of fo much influence to Religion,
have been ufually treated of by others
either too largely^ by the inferting of fe-
veral thinK lefs pertinent j or too ohfcure-
fyj by , offering fuch Proofs concerning
them as are le^ intelligible, or intermix^
ing the Difcourfes about them with fiich
Niceties as are neither very eafy to be fol-
ved, nor material for Men to know : I
ihall therefore in this place endeavour to
avoid both thefe Inconveniendes,by treat-
ing concerning each of them with all ima-
ginable Brevity and plainnefi : Gbfcrviog
this Af ethod.
Firtt, I (hall endeavour to exj>lain and
defcribe what is meant by each Attri-
bute ; and then prcve^ that thefe Attri-
butes, fo explained, muft belong to the
Natural Notion of God. Which I fliall
make out, both by the coT^ent of the
wifeft Heathen^ exprefs'd by their deckr'd
H 4 Opinions,
1 04 of the Trmciples^ &c. Lib. I.
Opinions, and by their general Pradice
fuitablc thereunto : And from the Nature
pf the things themfelves ; their congruity
to the Principles of Reafon, and the Ah-
furJities that will follow upon the denial '
of them.
Thofe are called Incommunicahle Attri-
butes,which are proper to God aloneii and
not communicated to any Creature. ./
The frfi of thefe I have propofed to
treat of, is his Ahfolute Simplicity. By v
which I mean his freedom from all kind
of compofition or mixture, either of
Principles or of Parts : And that this doth
belong to the Natural Notion of the Deity,
may be evident,
I. From teftimony of the Heathen Phi- .
lofopherSi who do generally acknowledge
him to be the Firfl Caufe, and the mod
Simple Being, and do frequently ftile him
mens pur a ^ fincera fegregata ab omni con-
cretione morta/ij &c. And not only Scrip-
ture^hut the very Heathen likewife do ex-
prefe this Attribute by the Similitude ^of
Ught^ amongfl: all vifible things the mod
pure and Ample.
X. From Natural Reafen^ by which it
will appear, that God cannot be com-
pounded of any Principles, becaufe the
Principles and Ingredients which concur
to
Chap. 8. of Natural Religion. 105
to the making of any thing, muft be an-
tecedent to that thing. And if the Di-
vine Nature were compounded, it would
follow that there muft be fomething in
Nature before him. Which is inconfiftent
with his being the firft Caule.
And here I (hall take occafion to fpeak
fonjewhat concerning the Spirituality of
the Divine Nature, as having fome Affini-
ty with this, though it be none of the //f^
communicable Attributes.
I know it hath been faid, with Confi-
dence' enough, that the Notion of a Spi-
rit^ or Immaterial Suhfiance^ doth imply
a Contradiction ; and that there is an ut-
ter Impoflibility of any other Being be-
fides Matter. But though this hath been
faid^ yet was it never proved^ nor can it
be, till either a Man be able to evince,
that the Notion of the word SuhftancCy
according to the moft general ufe of it^
C which gives Signification to Words) doth
neceflarily imply Corporeity ^ than which
nothing, can be more falfe j or unlefe a
Man (hall pretend to the certain Know-
ledge and Comprehenfion of all things
that are or may be, than which nothing
can be more vain.
What the Tofitive Notion of a Spirit is,
is not fo neceffary to enquire after, or de-
termine.
P4 V ^^^ TrincipleSj 6cc. Lib. L
fation J The Waters of Jealoufy j The ex-
traordinary Plenty of the SixthYear jThc
Urim and Thummimj The (peciai Prote-p
<^on of the Coafts of Ifrael every Third
Year, when all the Males were to go up
to Jerufalem to worfliip j which Cuftom ot
theirs muft needs be known to theirEne-
mies who lived round about them : None
of all thefe did prove effedflal for the
conviiStion of obftiriateMen. Thofe oc-
cafional Miracles wrought by our Savi-
our, though they were (o many, and fo
great, as were never before wrought by
any one,- yet did they not prevail with
many of the jfews.
If it be faid, That none of thefe Proofs
do fo infallibly conclude, but that there
doth ftill remain a Pafthility that the thing
may be otherwife. To this I have fhew-
f^^op.4. gj before. That there may be an induUia-
hie Certainty ,whcre there is not an infaU
lible Certainty; And that a mter poffihtlity
to the contrary, is not a fufficient Caufc
of doubting* To which I now add, That
if it Ihould be fuppofed, that a Man could
not be fure of the Being of God, yet 'tis
moft evident that he co'ald not be fi^re of
the contrary ; For this plain Reafon, Be^
caufe no Man can be fure oizPureNega-*
tiyey namely, That fuch aThing is not j
. unlefs
h.^
chap. ?• of Natural ^liglon. pj
unlefs he will either pretend to have a cer-
tain knowledge of all Things that are or
may be; than which nothing can be more
monftroufly and ridiculoufly arrogant j or
el(e, unlefs he be fure that the being of
what he denies doth imply acontradidion,
for which there is not the lead colour in
this cafe ; The true Notion of God con-
fiding in this, That he is a Being of all pof-
fille PerfeSlion.
If it be^ fuppofed,that notwithftanding
all that hath been faid, there may yet be
fome Probabilities to the contrary. To
this it may be anfwer'd, that unleft thefe
Probabilities were greater and ftronger
than thofe.on the other fide, no man who
a(5ts rationally will incline to them. And if
there be any fuch, why are they not pro-
duced ? Where are they to be found ?
If Men (hall yet pretend, Thattho'they
cannot anfwer thefe Arguments, yet they
do really find fome doubt in their own
Minds. I would ask fuch. Have you fe-
rioufly and impartially confidered what is
alledged in this cafe? It (hould be no preju-
dice to any Propofition in Philofophy or
Mathematicks^that an ignorant Man,who
never apply 'd hisThoughts to fuch things,
doth pretend to doubt of it. If you do
yn fome meafure uaderftand,and have con-
fidered '
I
108 of the Principles y 8cc. Lib. T.
the Laws of Matter arc neceffary^ there
can be no auT^^woi', or arbitrary Principle
in meer Matter. And it is worth Obfer-
vation, how this very Argument puzzled
Epicurus and his Followers, as is repre-
(ented by Lucretius. If all material things
move by neceflary Laws, and the parts
of Matter be naturally fo difpos'd, that
they do not move unlefs they be moved,
and cannot but move when prefs*d upon
by other parts that are in motion ,• whence
comes that Liberty which we may by an
inward Senfation perceive to be within
us ?
Unde efl hac inquam fatis avolfa
voluntas ?
To which he gives fo wild and irrational
an Anfwer, from the motion of declining
Atoms, as doth fuificiently manifeft him
to be baffled by this Obje^ion.
The fecond Incommunicable Attribute
. to be treated of, is the efential lenity of
the Divine Nature. By which 1 mean ,
his being One and no more. And that
this PerrecStibn doth belong to the natu-
ral Notion of God, may be made evident
both by Tefiimony and by Reafw.
I. By
Chap. 8. of Natural ^lipon. • 105^
I. By Teflimon^. I have (hewed before^
how that notwitbftanding that Polythe-^
ifm which did fo generally abound a-
mongft the Heathen^ yet the wifer and
more confiderate Perfons amongft them,
have in all Ages acknowledged One Su^
preme Deity. The E^ptians of old, tho'
of all others the moft Infamous for their
multiplicity of GoJs^ yet did aflert Ow
Maker and chief Governor of the World,
under whom they did fuppofe (everal Sub-*
ordinate Deities^ who as his Deputies did
prefide over feveral parts of the Uni-
verfe.
The firft occafion of thefe lejjer Deities^
was probably from a defire that Men had,
to exprels their Gratitude to, and to Ho-
nour the Memories of, fuch Heroical Ter^
fonsy as in thofe firft and ruder Ages of
the World, had either by their Inventions
or their Prowefsy been highly Beneficial
to Mankind^ or to their own Countries ;
who thereupon were for fuch publick Ser-
' vices, thought fit to be advanced * to the
higheft Honour after their Deaths, and ad-
mitted in a fubordinate way, to fome ftiare
of Government, efpecially in taking care
of the Welfare of" their Countries. And
to this doth the Jpoftie feem to allude,
I Qor. 8. 4, 6. where he faith, iVe know
there
lib Of the principles ^ Sec. Lib* L
there is no other God hut one^ for though
thete he that are caUed Gods^ hoth in Hea^
venand in Earthy Qas there be Gods ma-
ny, and Lords many: ) But to us there
is hut one God^ the Father^ of whom are all
things^ and nv in him.
There are manyAtteftations amongftthe
Heathen HPT-i/^r ^concerning this Attribute,
the Unity of the Godhead. It is obferved,
that Orpheus was the firft amongfl: them
that wrote concerning the Genealogy of
the Gods^ where be reduces them to thQ
Number of 3 (So- But he was afterwards
€0 fcnfible of this impious Folly, that he
writes a particular Difcourfe to his Son
Mufaus^ and his other Friends, wherein
he doth folemnly recant thefe wild ab*
furd Fables, profefling to them, that he
thought himfelf obliged to redifie thefe
Errors and Abufes, which his former
Foem might have occafioned. And liere
be doth in the firfl: place admonifh them^
that there is but one God, of himfelf,
and nohe befides htm ; ei^ %^ w^^^q by
whom ail other things are made, and
. upon whom they depend. And then he
'goes on to (hew, that God is Invifible,
and yet fees and knows all things ; th^t
as he is Merciful, fo is he Juft, being the
Author of tuofe Judgments which bef«l
wicked
chap. 8. of Natural ^ligion. 1 1 1
wicked Men, with (everal other things to
this purpofe. And though Hom^r dq$too
often follow Orpheus in thefe Fi<ftions»
concerning a Multitude of Deities, yet
when he is mod ferious, he fuppofes but
one, *e!^ Tffifsfi^ro; t^* So Sophocles^
There is hut one QoJy who made the Hecih
ven and the Earth.
So Pythagoras^ and feVeral others aftear
hitn, (tile God by the Name of Monas or
Unity.
It is commonly (aid, that Socrates was
put to death for his endeavouring to un-
deceive his Country- men in that Vanity
they were addi<9:ed to,- of worfliipping a
Multitude of Deities ; and that this made
the Writers after him, more iby in (peak-
ing their thoughts about this matter : Butf
though Plato do^in fbme places (for fear
of incurring the fame Danger ) feem to
favour this popular Error, by defending
Polytheifm^yct he acknowledges thefe fub-
ordinate Deities to be begotten ; and
he lays it down in another place as ^Prin^
cifky that whatever is begotten is corrupt
tiile^ and therefore incapable of being
pro-
1 1 1 Of the Trimples, 8cc. Lib*. I^
properly a God. And (if thei^th Epiftle
be truly his,) there is a remarkable Paf.
(age in it to this purpofe, where he gives
this Note, That in thofe Epiftolary Dif-
courfes, where he defigns to benioi;e fe-
rious, he doth mention the Name of GoJ
in t\itfingular Number ; but when he is
not fo, then he mentiotis Gods in the
plural.
Hierocles in his Comment upon Tythago*
rj:;G(?/flfeif/^^r/^^, doth ftile him 0g^5 ^^oov^
God of Gods , the only Maker of all
things.
Arrian in his D^Jfertations of Epi^etus^
doth afliire us, that in his time ( which
was about i xo Years after Chrift) it was
an ufualForm in the Prayers of the Hea-
fhen^ to (ay, hjuqjli i>\iYi(Jov^ Lord have Mercy
y upon usj whereby they did acknowledge
the Z/nity of that God whpm they did
invoke in their Prayers. Which Clauje is:
thought to ba from that ufage taken into
the Liturgies of the Chriftians. So far then
as the Confent of the wifeft and bed Men,
in former Times, is of any Authority, fo
. far is this Attribute rendered highly cre-
dible.
I {hall only add that remarkable Paf-
z>iftrf. u ^S^ ^^ Maximus Tyrius : *' Though Men
^differ much in theiHDpinions aboutother
" mat-
chap. 8. of Natural Q^eligion. 1 1 j
^' mattert, yet in this they all agree,That
** there is one God, the King and Father of
*' all J under whom there are Subordi-
*' nate Deities, his Off-(pring,who are ad-
" mitted to fome fhare of Government
** with him. In this the Grecian confents
" with the Barhariany the Inhalitants of
"the Continent with the IJlanders^ thtWife
" with the Unwife.
z. But befides the Teflimonies to this
purpofe, it may likewife be made evident
by Reafon, That a Plurality of Gods is not
only unnecejfaryj and therefore improhahle;
but that it is luch a Suppofition as doth
imply in it vrnny Inconjiftencies^ and there-
fore \s impojfthle. '
I . 'Tis unneceffary^ and therefore high-*
\y improvable. Thofe have been always
efteemed good Rules, Fruflra ft per plura^
&c. Entia non funt multiplicanda fine necef^
fitate. It v^ moft fuitable to that com-
mon Analogy to be obferved amongft na-.
tural things, even in leder Matters, that
there is nothing amongft them fuperfluous
or redundant; and therefore much more
ought it to be fo in the greateft and high-
eft Matters of all. Now nothing can, be
more evident, than that one infinite Being
may be fu/ficient to all Purpofes whatfo-
ever ; for if it had any limit s^ it were
I not|
^'14 Of theTnnci[>les^ &cc. Lib. L
not infinite ; and nothing can be more ab*
furd, than to fuppofe more Gods than are
ncceflary.
X. 'Tis not poffihUy that there (hould be
two fuch infinite Beings. Becaufe either
they muft have/ever^l Perfe(9:ions, or the
fame : Neither of which is confiftent with
the moft obvious notion of God, that he
is a Being of aU poffihle Perfellions.
To fuppofe two Gods, with feveral Per-
fe^ionsy fome belonging to one, and Tome
to another, will plainly prove, that nei-
ther of them can be GoJ^ becaufe neither
of them have all poflible Perfedions.
To fuppofe two Gods of tht fame and
equal PerfeSionSy would likewife prove,
that neither of them can be God ; (i.e.^
not abfolutely perfect ; becaufe it is not
ib great a privilege, to have the fame
equal perfections with another, and in a
kind of partnerfliip , as to be alone and
fuperior above all others.
And to fuppofe one of them, whether
of feveral or tht fame kinds oi Perfedions
with the other, but only in an inferior
Degree^ may fufficiently evince that one
of them is not properly God, becaufe not
fupreme.
3- The
€hap. 8. o/" Natural (^elipojt. . 1 1 5
3 • The third Attriiute to be difcuf^d,
is the Divine Immutahility . By which I
mean a freedom from all kind of ci^^irge
or inconflancy^ both as to his Uature and
his Purpofes.
And that this Attriiute is likewife very
fuitable to thofe natural Notions . which
men have of God, may appear,
, I. By tefiimony. Plato having propo- ^»^*-'*''
fed the Queftion, whether God be muta-
ble and inconftant, anfwers exprellyj 'Tis
moft neceflary that he Ihould be always
^e fame and alike. His words are moft
emphatical> b^Wt^ n^fAM S^fiZq aAAo/*-
mt s^fjucw o^^5t?.2)» ^^^^ ^^ ^ never in any
mfe capable of any kind of change whatfo^
ever.
And in another place, he mentions thefe oe Refu$,
two things, as being the grand Principles; J^^- ^•
pf Religion, i. That God is the caufe
of all good, and in no wife of any evil.
X. That he is conftant and immutable^
and cannot deceive by snaking various
reprefentatiofls of himfelf.
. So Senecaj fpeaking of the neceffity of
afcribing this Attribute to the Divine Na-
ture as to his Purpofes or Counfels, hath
this paOlage ; Statuerunt qua non muta- pt Benefit
runty nee unquam primi confilti Decs pee- ^*
nitet. God is always conflant to his own
I % Decrees,
i\6 Of the Principles y &c^ Lib. L
Decrees, and doth never repent of his
T^^^' Parpofes. And in another place, Necejje
efl ei eadem placer e^ cut ntfi optima placer e
non poffunt j nee oh hoc minus liher ac po^
tens efl^ ipfe enim eft Necejfitas fua. Tis
necejfary that he' fl)OuU he always pleafed
with the fame things^ who can he pleafed
ivith nothing hut what is heft : Nor can this
he any Prejudice to his Liher ty or his Tower ^
fince he is his own Neceffity^ u e. nothing
from without, but his own Natural Per-
fedlion lays this Neceflity upon him.
1. By Reafon. There is an excellent
Argument to this purpofe, in that place
before-cited out of Platb^ which accord-
ing to his manner, he delivers in a more
copious way of expreffion. But the fub-
llance of it is this j AH Change mull be
either involuntary^ and upon neceflity; or
voluntary^ and upon choice. Now God
being the moft powerful Being, cannot
by any thing be neceflitated to an invo-
luntary Change. And for any voluntary
Change, whereas it muft be either for
the hetter or the worfe^ it is not imagi-
nable that any wife Being ftiould be wil-
ling to change for the worfe ; nor is it
poffible that any perf^£l Being fliould
change for the hetter. And therefore 'tis
neceflary
chap. S. • ' of Natural ^ligion. 1 1 7
neceflary that the Divine Nature Ihould
be immutable.
We efteem Changeablenefs in Men ei-
ther an Imperfection, or a Fault. Their
Natural Changes, as to their Perfons^ are
from Weakness and Vanity j their Moral
Changes, as to \i\\€\T Inclinations 2XiA Pur-
pofesy are from Ignorance and Inconftan-
cy. And therefore there is very good rea-
fon why we ihould remove this from God,
as being that which would darken all his
other Perfediions. The greater the Divine
PerfeSions are^ the greater Imperfe^ion
would Mutalility he. Be fides, that it would
take away the foundation of all Religion,
Love and Feary and Affiance^ and Worfhip:
In which Men would be very much dis-
couraged, if they could not certainly re-
ly upon God, but were in doubt that his
Nature might alter, and that hereafter he
might be quite otherwife from what we
IK) w apprehend him to be.
^. Infinitenefs is another Attribute mofl:
natural to the Notion of God. By which
is meant, his not being bounded by Placey
or Space^ or by Duration^ but being Im-
menfe and Eternal.
' I. This Attribute of God's Immenfity
doth fignify- his not being fo confined by
any Bounds oi Space y but that he doth
I 3 rpread
1 1 8 Of the fmciplesy Sec. Lib. L
fpread himielf to ail Places that we can
fee or can imagine, and infinitely beyond ;
So as we cannot fay, he is here and not
there, thus far he reaches and not farther.
Some have thought,that it is not ab(blute«
ly neceflary to believe fuch a kind of Ow-
niprefence of the Divine Subftance, as to
be ad:ually prefent in every place. But
this is mofl: necef&ry to be believed,That
God is every- where in refped of his Power
tnAProviJence^^htxthy he doth influence
and govern all things , ( which is hardly
podible to conceive without his adlual
prefence in all places ) and in xefyoSt of
his Knowledge , whereby he doth fee and
take notice of every thinjg, though never
fo fecret ; and that he can pierce through
all thefe created things, with greater ia^
icility than the Light doth through the Air,
And that this doth belong to the natural
notion of God, may appear,
I. By the general confent of the Hea^
ihen^ teftUied by their praying to him at
any place or time, which fliews that they^
were perfuaded that he was always and
every-where preient,at leaft by his Know--
^J^^'^ra i^j^^ ^j^d his p^^^^ ^^iiy Cites Pytbagi^
ras affirming , Penm ejffe Mimum per na^
turam rerum omn^^m ifiieHtum ^ ctmmem^
tern , That God is % Spirit or Mind ^
which
Ghap. 8. of Natural (^ligion. lip
which doth pafs tlirough all things. And
in another place, he cites it as Thales his i>e Lega.
faying, whicJh he commends, Homines ex- ^^^' *•
ijlimare oportere^ Deos omnia cernere^ Deo*
rum omnia effe plena ^ That men ought to
think^ that God beholds every things and
Jills every place. Plato affirms, that God ^^ ^ .^
doth fee and take notice of all our a<Sti- lib. lo.
ons, words and thoughts So Firzih 5f^^* h
V Jovis omnia plena. And m another
place,
Deum namque ire per omnes
Terrafque , trallufque maris , caelumque
profundum.
So Seneca fpeaking of God,(aith,J[7%/^tf £///?. 95.
^ omnibus praflo eft. He is every-where,
and always at hand. And in another place,
Quocunque te fiexeris y iht ilium videiis ^^^^^^\^^
occurrentem tihij nihil ab illo vacate Opus
fimm ipfe implet. We can turn our felves
no whither but we Jhall meet him , noplace
is without him J he fills his own IVorh
X. By the principles of Reafon. If it
were otherwifb, and the Divine Nature
fhould be limited, this would contradict:
his uhiverfal Providence, and render all
Worihip of him vain and ufelefe. Why
1 4 ihould
120 Of the principles ^ &cc. Lib, |.
Ihould a Mao either fear him, or ferve
him, if he could neither hear our Pray-
ers, nor take notice of our Wants, nor
receive our Acknowledgments.
X. For the Attribute of Eternity ;whtT^
by is fignify'd God^s being of infinite Ju-
r^f/^», witUotit Beginning ox End^ that
this likewife doth belong to the Natural
Notion of God, may be evident,
I . By the general confent of the Hea^
then Philofophers. And though there have
been Difputes amongft them, about fome
of his other Attributes, yet in this all of
them have agreed.They do indeed defcribe
the Genealogies of their Heroes and fub-
ordinate Gods, but for thtfupreme Deity
he is conftantly acknowledged to be with-
out beginning of Time, or end of Days.
Epicurus himfelf, who had the lo weft and
meaneft Opinion of God , and robb'd him
of as many of his other Perfedions as by
the utmoftftraining ofhis Wit'he was a-
ble to do, yet is forc'd to leave him this
.r / r. .. Attribute. So tuHy relates of him, fpeak-
Lib. 1. ing to thole or thatSecr,i7*/ tgttur vefinm
• leatum & JEternum^ quihus duohm verbis
fignificatis Deum i Where is that Blejfed
and Eternal Being of yoijrs ? which are the
two
Chap. 8. of Natural Religion. 1 1 1
twp uCual Words whereby you defcribe
the Nature of God ? And Lucretius^ who
made ijt: his De/ign to reprelent to the
World the DcKSrrine of that Philofopher,
doth from him give this Account of the
Divine Nature,
Omnis enim per fe Divum naturcf- ne^
ceffe eft
Immortali ievo fumma ctfm pace frua-
tur.
It is eflential to the Notion of God,
that he (hould be happy and immortal.
The P^^rj themfelves, who amongft all
others had the wildeft Thoughts of God,
yet do continually give him the Title of
^AflavaT©-, and feldom mention his Name
without it. And the Oath moft ufual
amongft them was in this Form, Dems
tefior immortales^ I appeal to the Immor-
tal Gods. Arijiotle doth in feveral places DeCaU,
make Eternity to be eflential to the ^^' ^
Notion of God. And Tully aflerts it
impoflible to conceive of God without
this Perfed:ion j Nos Deum nifi fempi-
ternum intelligere qui poffumus ? How
is it poffihle for us to conceive of God ,
. but as being Eternal i There never yet
was
121 Of the Principles J Sec. Lib- I.
was any man, that had any conception
of God, who did not efteem him to be
Everlafting. To fpeak of a God that
fhould be corruptible and mortal , is fo
monflrous an abfurdity, that a njan could
Afftinft "^'> though he fliould purpofely ftudy
Cfhte/. for it, devife any thing more wild and
extravagant, (z\t\\ Pint arch.
X. There is very good reafon , why
this Attrihttte fhould not by the molt
Sceptical Atheiftical men be efteemed im-
poflible, becaufe they themfelves are \yil-.
ling to grant it to the Worlds or at leaft
to Matter. And if we fuppofe God to
be the firft Caufe or Mover, it will thence
neceflarily follow, that he muft always
be, and could not have a beginning ; be-
caufe if he ever were only in poffibilityy
he could not from thence pafs into atlual
Being , without fome precedent Caufe
and Mover, which is inconfiftent with his
Being the frfi Caufe. And if nothing
could caufe his Being , then nothing can
*tafce it away, and confequently he muft be
Everlafting.
It would be a great abatement to all
the other Divine Perfe<aions , if they
>V€re finite and periftiing. Befides, that
^t would be altogether inconfiftent with
fome
chap. 8. of Katural <I(eligion, 12 j
ibme of them, namely, his Self-exifience^
and neceffary Exiftence^ And withal, it
mud needs take o^ from the obligation
to Duty on the Creatures part, if they
were uncertain of the continuance of
his Being, by whom Rewards and Pa<»
nifhments were to be diftributed in the
World.
chap;
124 of the Principles f Sec. Lib. K
/•
C H A P. IX.
Of the Communicable ^erfeSlions
of God : And firfi , of thofe which
relate tg the Divine Underftariding,
Vi;^. Knowledge, Wifdom , par-
ticular Providence.
BEfides tholSb incommunicable Attri-
butes already infifted upon , there
are others fliied communicahle , becaufe
they are in fome lower degree, and by
way of participation , communicated to
other inferior Beings. . And concerning
thefe, there is a neceflity that we (hould
make an eftimate of them, by fuch rules
^d meafiires as our natures are capable
of. And becaufe the chief perfedions that
we can apprehend in any reafonable Ef-
fence, muft refer to one of thefe three
things, the Underftanding^ the WilU the
Faculties of working ; for this reafon,the(e
Divine perfections may be reduced to.
Siefe three heads. And whatever is the
mod excellent of rational Beings, muft
excel in each of thefe, (/• ^.) There is
no
chap. 9. of Natural (I(eligm. 125
no kind or degree of Perfedion that our
Imaginations are able to conceive, but
thefe Excellencies of the Divine Nature
muft run out ftill beyond it, fo as not to
be determined by any real or imaginary
bounds.
I purpofe to treat particularly concern-
ing each of them, beginning with thofe
Perfections that belong to the Divine C^-
^erfiartJingj namely, his Knowledge^ Wif*
riomy and particular Providence.
I. By the Knowledge of God, I mean
that Pcrfedionor Faculty whereby he un-
derftands and confiders things abfolutely
and as they are in their own natures, thoir
Powers^ Properties^ Differences^ together
with all the Circumftances belonging to
them. And 'tis qeceJflary to the Notion
of God, that this Ihould be afcribed to
him, in the utmoft perfection of it, infi-
nitely beyond what the mod knowing and *
the mod learned Men can pretend unto.
I • His Knowledge is moft deep and in-
timate, reaching to the very Effence of
things, ours but flight and fuperficial.
X, His is clear and diftind:, ours but
confuled and dark.
3. His Infallible, ours doubtful and lia«
ble to Miftakes.
4« His Eafy, and without Labour and
Diffi^
ti6 Of theTrinclpteSy &c. Lib/L
difitcttlty, always prefent and adiiai ; ours,
gotten by fore travelj and cafily loft again
by the defects of Memory or age.
$. His univerfal, extending to all ob«
jeds ; our fhort and narrow, reaching on*
Eccl.i.f 5. ly to (bme few things. That which is want^
ing cannot he numhred.
He hath a perfed Comprehenfion of alt
things, that have been, that are, or ihall
be, according to all the various relations^
dependencies, circumftances, belonging to
each of them. So that this Attribute of
his muft be infinite and unbounded, both
e;r/w/?i;^,with.refpe(ft to the feveral kinds
of Objeds which it comprehends; and
like wife /;i;/«7fi;^ , as it fees every fmglc
Objc(9: with a moft perfeA infallible view.
He doth not only underlland all Particu^
lars ; but he knows every particular fo
exadly, as if he were wholly taken up
and intent in his thoughts upon that alone.
There is a vaft difference betwixt the wi-
feft of men, and fuch as are grofly igno-
rant and fbttifh ; and much greater be-
twixt men and other creatures^ the little
Infers, Ants and Worms, which are no
ways fit to pafs a judgment concerning
human counfels and defigns. And yet
thefe things hold fome proportion to one
another, being both finite j whereas be-
twixt
^
chap. p. of Natural (J^eU^iou. 1 17
twixt God's Knowledge and man's, the di-
(lance is infinite.
And that this Attribute doth belong to
the. natural notion of God, may appear^
I. From the acknowledgment of the
Heathen. tuUy mentions it as an ufual
Saying of JhaUs^ Decs omnia cernere fiod
beholds all things. So Seneca^ Nihil Dei
ciaufunty interefi animis noftris , & mediis
cogitationihus int erven it. Nothing is hid
from 60 J^ he is intimate to our minds^ and
mingles himfelf with our very thoughts.
Befides, that general pradice amongfl:
them of fwearing by him , and attefting
him in their moft folemn compaAs, doth-
fufficiently imply their belief of his Om*
nifcicnce.
1. From natural Reafon. , Nothing can
be more manifefl: , than that knowledge v^
a perfedtion, and therefore ought to be
afcribed to that Being which is iuppofed
to have all poflible perfedjion. 'Tis a per-
fecStiori that we know to be in fome of the
Creaturesyznd therefore muft be n[iuch more
in the Creator himfelf. He that made the
eye J /hall he not fee ? He that gives to men:
underfianding^ fhall not he know i
Befidcs, that the denial of this Perfe-
<9:ion, would neceflarily infer many other
Imperfe^ions in the Divine Nature. It
would
1 18 Of the (ptincipUs, Sec Lib. I.
would deftroy his Wifdom^ ProvUence^
Dominion. Where there-is no Knowledge,
there can be no Forecaft or JProvifion tor
the future, nor any kind of Regular Go--
vernment. In brief, the denial of this
Attribute muft take away his Ggddnefs^
Veracity , Jujlice. That Being cannot
properly be faid to be Goody which doth
acJt either out of Ignorance, or blind Ne-
cefllty.
%. As Knowledge doth refpe(2: Things
abfolutely, fo Wijdom doth confider the
relations of Things one to another, under
the ^oivoi^ Means and £»i/,and of their
fitnefsjor unntneft for the various Purpofes
to which they are defigned.
And that this likewife doth belong to
' the Natural Notion of God may be evi-
dent,
I. By Teflimony. The Heathen Writers
are full of Expreflions to this purpofe.
yiato alTerts Wifdom to be a Thing of that
Excellency, that it cannot properly be
Natur. afcribed to any but God. It is a Saying
^,'^^' of Tully , Sapiens eft Homo^ (^ pr opt ere a
Deus ? ^ Man is voife^ and therefore much
more God. And in the fame Book , Deo
triluenda e[l ratio retia^ conflanfque ; To
God is to be afcribed Right and^ fleady
Rea-
Ph^J.
lib.
Cha{). 9. of Ndtural f^ligiorti 1 1)
Reafon; and & little after he fays, it mud
be fuch as is perfeR and a i/olntc^ . s .
Nothing more fre(]{uent in Senecay Jkpi^
BetuSy AntoninuSy than to perfuade Men
to an Acquiefcence under all the Dilpen-
fations of Providence, becaufe they arc or-
dered bytheiiigheft Wifdom.
%i By Reafon. The want of Wifdoni 1$
cfounted a Very greslt Impferfediort, and
one of die word Defe(5s belon^ng td
Men, and that which every one is moft urt-
willing to own, bein^ content to be count-
ed any thing rather than 3 FdoL And
therefore there is very good Reafon why
wefhould remove this Imperfedion from
that Beings which is fuppofed to have all
poflible Pel'fe<9:ionSi And what was faid ^
before, concerning the denial of his Knorv^
ledge^ muft be, equally true like wife in thk
cafe, thdt it muft neceflarily deftroy his
other Perfe<5tioris,G^ render them infi^ifi-^
Cant* What reafon would there be for Meii
to truft either to his Goodnefs or his Jii^
ftice, or his Providence in the managing
of things, if he were not withal infinitely
wife > And as for his Pow&i that without
Wifdom would be but a kind of blind force^
to much to be feared and bated^ a^ loved
tnd traded to*
\^6 , Of the Trinciples^ 8cc. Lib. I.
3. The Third Attribute to beconfiderd
is his partfcular Providence^ whereby he
does fuperintend and take care of every
individual thing intheWorld j continuing
them in their Beings , difpofing of their
Operations and Effeds, in fuch a wife or-
der, as may be moft fuitable to thofe Ends
and Purpofes for which they are defign'd.
This likewife doth belong to the Natural
Notion of God. Though it muft be grant-
ed > that the Belief of this Attribute hath
met with fome Oppofition from feveralof
the Philolbphers, chiefly Epicurus ; who
in truth was an Atheift , and out of a
pretended Refpedt to the Deity, did think
it to be below his Greatnefs , and for the
Trouble of it, inconfiftent with his Hap-^
pinefsy to have any Regard to thefe Infe-
rior Things J which he therefore imagi-
ned to be left to their own Courfes ,
whilft the Divine Nature is wholly taken
up in the Contemplation of it (elf.
Semota k noflreis rehtu fejuti^aq^ lofigt^
as Lucretius fpeaks. But becaufe this
might feem to argue too flight and nar-
row Apprehenfions of the Deity , there-
fore others, to mend the matter , have
thought that he riiight have Leifure, and
perhaps an Inclination, to extend his Pro-
violence to Heavenly things^ but not to
I Earthly.
Ghap. 9. of Natural fJ^eUgion. 1 j t
Earthly. Others yet more bountiful, will
allow it to reach both to Celeftial and
Terrefirial Things *• But then it muft be
only to the general kinds of them, which
are to be put into a natural Courfe j not
to every Particular of each kind by it
ielf , which they conceived muft needs
prove too. great a Trouble and Diftriadti-
on to his Mind.
But 'tis evident, that all thefe wild Con-
ceits did proceed from a Mifiipprehenfion
«f what kind of Knowledge or Wifdom
does belong- to the Dr//)^ ; nahiely, inji-
'ftite\ and Mfolutely perfeB ; hot to be li-
mited, nor capable of any Difficulty to
be put upon it, by the Natilre of Num-
ber of Things.
Any particular Man, whonj we know
1k> he d Ptrfen of Diligence\nn^ Sagacity^
thty without any Trouble to himfelf un-
d6f take the Management of any ^ngle Bu-'
finefs* Why , God can wiih far greater
facility J)rovide for aff^ than any firfgle
Matt Can for one. Though wo fliould fup-
p6fe- that the Particulars to be taken cate
of afe Infinite^ yet fo is his Wifdom
like wile ; and there is the fame. Propor-
tion of Infinite to Infinite , as of One to
t)ne. Arid thdt this Attribute doth belong
to the Nftturftl Notion of God , fliay be
ihade evident, K a i.By
Ijz OftheTrinclpleSyScc. Lib.^L
1. By the more general confent of the
Wife and Learned Heathen Writers (rtot-
withftanding the diflent of fome amongd
them J Arifiotle himfelf, or whoever elle
Chap. 6. ^^ thg Aqthor of that Book de Munda^
amongft other Teftimonies he gives of
the Divine Providence, hath this for one,
" That as a Governor is to a Ship, as a
" Law to a City, as a General in an
" Army, fo is God in the World ; but
* Vith this difference, that they perform
* 'their Bufinefs not without Labour, Care
** and Difficnlty J whereas the Divine Pro-
" vidence doth difpofe of all and every
*' particular thing, without the lead kind
**of trouble, tuliy doth acknowledge
*r . r^.^ that the Providence of God doth extend
lib, 2. not only , unrverjo genert honttnum , Jed
etiamJinguliSj to Mankind in general^ but
likewife to every particular Perfon. And
Sa^/!''''''* in another place : Deorum providentU
mundus adminifiratur j iidemque confidunt
retus humanh , neque foUm unrverfir^ fed
etiam fingulisn the whole World is govern d
hy Divine Vrovidence^ and not only Human
K Stu S ^ff^^^^ ^^ general^ hut likewife every par-*
if£S?! ticular Bupnefs. Seneca (peaking of fuch
as denied particular Providence, hath this
remarkable Paflage ; Sunt qui putant^
^i. "There are fome wha think fa well
Chzp. p. of Natural ^llgm. i } )
" of their own Minds, that they are able
^* to take care of their own Bufinefs, and
** to provide for other Mens Affairs like-
^* wife : And yet are to abfurd as toqfue-
^^ ftion, whether this great Univerfe,
^* whereof they themfelves are but a very
** inconfiderable part, be, managed by
** any kind of WifJom or Counfel, and.
** not left wholly to Chance. Hierocles ^^^
doth adcnowledge, that the Providence of ^^'
God doth extend to Contingencies. And
to fay no more by way of Teftimony,
this may Efficiently appear ^ by the ge-
neral Pradice oJF Swearing by Him, and
Praying to him, which doth fufficiently
evttlce their Belief of his particular Pro-
vidence.
2. By Reafon. The Denial of this At-
tribute will evacuate feveral others ;
namely, his Goodnefs^ Jn/iicey Dominion j
which mud all fignifie nothing without
providence in the Application of them.
And withal, the Denial of this doth take
away the Ground of Worlhip. The Be-
lief of a particular Providence, being ne-
cef&ry unto that Adoration which we
owe to the Divine Nature. The Great- -
nefs and the Excellency of the Deity in
t» felf^ abflrai3:ed from any Concernment
pf our own^ will have but a very flat
R 3 and
• 3 4 ^f ^'^' ^mclplesy &cc^ Lib. I.
and jejune Operation upon our Hearts.
Do we not find by experience, that Men
have but little Regard to the Great Ma^
gul^ the Cham of Tartary , the Empe-
>w;t«/- rprs of China and P^rjiaj and fuch other
Potentates of Remote Countries? who
though they are PrioceS; pf great Power
and Magnificence^ aw ?bl^ t6 t^irjng many
hundred thoufands of Fighting-men into
the field J yet they having nothing to do
with us , noi^ we with them , we have
therefore but a fmall Rggard for them.
Whereas, the next ordjfj^ry<jentleman>
who is but )Lord pf a Manor , or Jur
ftice of pe^ce, with whom \ye are con-
cerned to deal, and who hath any Power
of punifliing or rewarding, of doing u^s
cither a Kiarfnefs or a;Difcourt?fy, we ufe
to be accordingly affe^aed in our Efteem
wd Veneration Awards him. And thus
mull it be like wife for our Adoration of
the Divinp Nature j which: will be either
more or hfk\ accor^ling^^ we copoeive
ourfelves Bfi^lre or Iffe coflcerned iqhii
Proyidertce tpwards us.
4 '.
v; " ;• ' ■•■•■.' ■•')■■':
:-i-'il.''
*i f- fit* '
■*•}■•' r i»'si ••»>i iiJv.'/ rj • ; . ... • ,
chap. 10. ofNaturalJ^ligion, 135
m .
CHAP. X,
Of the Perfections relating to the
Divine Will 3 Goodnefs, Juftice,
Faithfulnefs.
X. 'TT^HE Perfedions belonging to the
J. Divine fr//7,were before reckon-
ed to be, I. His Goodnefs. x. His Juftice.
3.. His Truth and Faithfulnefs.
I. His Goodnefs. By which word is fome-
times fignified, the notion olTerfe^ion in
general ; and fometimes it denotes Moral
Goodnefs, in oppofition to all kind of
moral imperfedions.Of both which kinds
of Goodnefs, God is the Fountain and
Author, the Rule and Meafure, from
whom all created goodnefs is derived,and
by conformity to whom it is to be efti-
mated. But that more particular fenfe of
this word, according to which it is now
to be treated of, doth refped: the incli'*
nation of the Divine WiU toward his
Creatures ; that prot>enfion of bis, where-
hy he is gcn^YaUy Jiff ofe J to /procure their
happinefs , in oppofition to emy 6t ma--
lice^ which delights in withholding good
K 4 from
.13^ of the Principles ^ Sec. Lib. L
firom others, or doing Mifchief to them
And that this Attribute is natural to the
Notion of Gpd, ujay appear,
I. By Teftimony. There being no one
FerfeAioq about which the generality of
Meij are njore agreed than about this, if ex-
cepting only the Epicureans^ ) who attri-
bute nothing to God but everlafting Hap-
pinefs and Bloflednefs, which yet cannot
be without (7(?^//i/i?y}. Tlato ftiles him
^ xpajx^v, the heft Betn^. Aqd his common
Title ariiongft the Latins y'wzs Det^ Optimus
' Maximus. And our Forefathers in this
Nation, feeni to have given this very Name
of God from $ood. That is a known and
an excellent Paflage in Seneca-y Primus efi
Deorum cultus^ Dhs credere ; deinde red-
Tderey iffis Majejiatem fuam^ reddere honi-
tdterriy fine qua nuffa Maj[^as. " The mott
^' Fundamental thing in Religloq, is to ac-
V' knowledge the Being of God,and then to
/^ demean our felv'es towards him fuitably
^* to the greatnefs of his Majefty,and to his
♦* Goodnefs,without which there can be no
^Brii./.. « Majefty. Aqd in ^riot}ier>Plac^, '' He
7? ' t* '^ that doth not acknowledge ihtboodnefs
* • of the Divine Nature, doth not take n(^.
♦* tice of the general Cuftom amongftMen,
♦* of praying to him in thei^* Dift'refs, and
l^ paking Vowsbo^h publick and priv4t5^,
MT^ ' u ^ ' t '* I ** which
Chap. 10. of Natural ^eli^ion. i j 7
** which would not be, unlefs they ha4
^* this Perfwafion well fixed within them,
'* that God was ready to hear and to help
" them, and that he is in his own natur?
" propenfe to Kindneis and Pity. tTec />
bunc furorem omnes mortales cenfenfijfentj
alloquendi fur da numina & inefficaces Deos.
** Nor is it poflible that all Mankind
^' Ihould fo unanimpufly agree together
** in fo great a Madnels, of praying to
^' fuch Deities as they did not believe
1^ could either hear or help them.
And in another Place, Qjfadam funt i^ttrsX^
qua nocere non fojfunt^ &c. ** Somethings 2, cap. 27',
'^^ there are of fo benign and helpful a na-
^^ ture, fo niild and beneficial, that no-
^* thing oF evil or hurt can proceed from
*^ theni : Such is the beity , who neither
^*can, or will do any thing that is raif-
" chievous; being as remote from anyAi^i-
^ ^ on that is injurious to others, as to it
i' felf.
And elfe where. Ecu feeler atisfol oritur^ ibidJib^.
fif Piratis patent Maria. ^* He caufeth cap.a6.
^' his Sun to (hine upon the Juft and Uri-
" jqft^ and the Seas are open to Pirates as
/' well ai Merchants.He communicates his
^* Bounty to us in our Infancy and Childi
^* hood, when we can have no fenfe of it: ^^ ^^^^
t'Nor doth he prefcntly withdraw and 7/31.^' '
- ' ' ? ceafe
IjS Of the Principles, 8cc. Lib. 1.
" ccafe his Favours towards fuch Wretch-
" es as make a queftion and doubt con-
*^ cerning the Author of them : Nor is
Di Beuific, *^ ^^^^^ ^ny Perfon fo miferable and
lib- 4. ' " wretched, who hath not in feveral re-
" fpedts had experience of the Divine
" Bounty. Hierocles aflerts, that God is
fythig. . ijfpntially good j not by accident, and
csrm* from external Motives and Confiderations.
, X, By Reafon. It is fo plain, fo funda-
mental a Notion, that Goodnefs muft be-
long to God, that I know not how to go
about the proof of it. 'Tis the brighteft
Ray of the Deity, the firft and cleared
Notion we have of God. We may fee
every day many thoufand vifible Eneds
of this Goodnefs in the World. And
there are fome Glimpfes, and weak Im-
preffions of it amongft the Creatures, and
therefore much more muft it be in the
Creator himfelf.
This is the foundation of all Worlhip .
and Religion amongft Men, the Reafon of
their Prayers to God, and Praifqs of him.
Without this his other Attributes would
not afford any fuificient ground for our
Love and Adoration of him. Knowledge
and Porter without Goodnefsy would be
but Craft ai 1 Violence. He can by his
WifJom oi)t*wi^ hi$ Creatures^ and eafily
im-
chap* I o. of Natural <]^ligm. 1 39
impofe upon them ; and by his J^ou>er\it
could tyrannize over them, jind play with
their Mifery; but that he will not do thus
we are aflured by his Goodnefs. This is
fo eflential to.him,. that to imagine him
without Gaodnefs. were to imagine a God
.without a Deity, i. e. without that which
chiefly conftitutes him what he is : Nay,
it were to imagine indead of a God, a
worfe Devil, and more qualify'd to do
mifchief, than any is now in the Worldy
a. The Second Attribute belonging tp
the Divine Will, is his Jujlice. By which
is meant not only the Reditude of hjs
Nature in general, but more fpecially his
dealing with his Creatures according to the
defer t of their Deeds.
And that this Perfedion is natural to
the Notion df God, may appear, rb tt
I , By Tefiimony. It is an Aflertion of Plato j ! ^ ^'
®^i; iktfjLn 8^«a!^ aSl3(fJ<, oi^' d^ pSby rtt Si-
xajjiTtti^. "God cannot be faid in
" any kind or refpedt whatfoever to be un*
** juft, but fo far as is poffible to be mofl:
" juft. 7uffy lays it down as a Principle, Pl^^f'^^
phat before Men are fit to aflbciate under
Government, tliey ought to be firft cpn-
yiac'd that Qod is thp . fupreme Governor of
theWorld^i ^ (joth take particular notice.
1 40 Of the Principles y Sec. Lib. I.
Qualis quifque fitj quid agatj quid in fs a J-
wittaty qua mente^ qui pietate religtonfs
eolaty pioru9nque & impiorum habere ratio--
, nem j " What kind of Perfon every one
** is, what he doth, and what he thinks,
** how his Heart (lands indin'dtothe Du-
** ties of Religion, and will deal with e-
** very one according to his Reality or
** Hypocrify in all fiich Matters.
And that this was the general Belief
ampngft them, may appear by the uni-
. vetfal Cuftom of attefting him by Solemn
paths J whereby they did appeal to him
as a Righteous Judge, who would certain-
ly revenge all Falfliood and Injuftice.
X. FroiTi Reafon. And that not fo much
becaufe Juftice is a Perfedion, as because
InjufticQ is fo great a Blemiflb and Imper-
fcdHon; efpeciallyin the Great Sovereign
and Judge of the World, who having all
Power and Authority in his Hands, can
have no Temptation or By^fs imaginable
to do any thing that is unjuft.
3. His Truth zndi Faith fulnefs. By which
is meant, the congruity of his Words to his
Intentionsy efpeciaUy in refped of any Prp-
mifes which he hath made.
And that this doth belong to the Natu*
f al Notion of God^may be made evident,
I. From
C€
Chap* 1 o. of Natural ^ligionl 14 1
t. From Tejiifnony. Plato aflerts, " all ff^^"*-
" kind of Lying and Falihood to be Im- ^*
*' perfei3:ions moft odiows both to God
" and Man^and that the Divine Nature is
*' abfolutely free from all kind of Temp-
** tation to it; fo that there can be no
imaginable Reafon why God fhould
falfify.
Porphyrys in the Life of Pythagoras^ tells
iiSythat it was one of his Precepts /M^sAi^
^ d?ii^dj€tv^ That Men ihould moft of aU
endeavour after Truth, becaufe this only
can make them like God. And he adds
afterwards. That Truth is fo great a Per-
fection, that if God would^render himfelf
vifible to Men, he would chufe Light for
his Body^ znd Truth for his SouL
2. From Reafon. It is one of the great-
eft Reproaches, and an Argument of Bafe-
nefs amongft Men, to be counted a Lyax;:
And therefore muft it neceflarily be re- .
moved from that Being which is fuppofed
to. have all poffible Perfections, and to be
the Father of Truth , as the Devil is of
Lies.
That which tempts Men to falfify, is
ufually either the fear of fome Evil, or the
hopeof fome Advantage.The Reafon why
they break their Words, is either becauie
of . their rafiinefs and inconfideratenefs in
making
14* Of the Principles ^ &cc. Lib. t.
nhdcing Promifesj or their forgetfolnefs in
not minding them, or their Inconftancy
in rtot keeping to them, or their Impo-
tence to perform them. But now the Di-
vine Nature being infinitely wife, and
all-fufficient, can have no Temptation to
bb otherwife than true and faithful. His
infinite Knoyoledge and Wifdom doth fecuj^e
! lilm from being ^e:i*iw^iiim'feif j his Ow-
fiipdtence doth exempt him from ftanding
in n^ed of deceiving others; and his Good-
^1?/} fecures us from the leaft fufpicion of
ftny inclination- thereto. '
. r , ■ .
CHAP.
chap. \\. of Natural (^liglon. 14 j
CHAP. XL
Of the Perfedtions helongtng to the
Powers and Faculties of A6ling,
V/^. Power, Dominion, Diftri-
bucion of Future Rewards and
Puniftiments.
THofe Perfedions which are eflential
to the Notion of God, with refped:
to his P^iculties of workings are likewife
threefold :
I . His Power or Omnipotence.-
a. His Dominion or Right to govern
us in this Life.
3. His Diftributing of Future Rewards
and Punilhments after this Life.
I. By the Power or. Omnipotence of
God is meant, an Ahility of doing allfuch
things^ the doing of which way argue Per*
fetiion^ and which do not imply a Con-
tradidlion, either in the things them/elves^
or to the Nature and Perfedion of the
Doer. Some things are repugnant to the
Perfe^ion of God , either Naturally^ as
that
1 44 Of the Tiinciplesj 6cc. Lib. h
that lie (hould be fick, or dye ; or elfe
Morally y as that he fhould lye, ordeceivef
Both which imply Imperfeliion. And
fome other Things may imply Contradi-
iiioHj either cjiredly, or by pllin confer
quence. Arid of ftich Matters it is not (b
prbper to fiy, that he cannot Jo them^ as
thdt thky cannot hi ioiie. As f he Objed:
df the Underftanding, the Eye, and the
" Ear, is that which is intelligible, vifiblc,
audible : So the ObjecSt of Power muft
be that which is Poflible. And as it i$
no prejudice to the mod Pferfed: Under-
il^nditig,' or Sight, or Hearing, that it
doth not underftand what is not intelligi^
hle^ or fee what is not vifihle^ or hear
what is wot audible*^ fo neither is it to the
moft perfed: To\x>er^ that it doth not dtf
what is not pojfihle. Every kind of Facul-
ty being neceflarily determined to its
^ own proper ObjecSt.
But as for all Poflible Things, it is na-
tiiral and aecefTary to apprehend of God,
that he c(^n do whatsoever any othef
fingle thing, or a combination of all
other things put together, can perfqrm,-
and infinitely more j and that without
any kind of Labour or Difficulty : So that
his Pow6r muft be infinite extenjively i
withrefped to aUObjeSiS.; tm inten-
Jivelji
chap. I iJ of Natural <]^ligm. 14 j
fivefyy with refped: to the A£ts of it, to-
gether with the Manner and Degrees of
them.
That this kind of Omnipotence doth
belong to the Natural Notion of God,
may appear,
I . By Teftitnony. It is a frequent Ti-
tle given unto God by the Grecian Pbilo-
fophers, who ftyle him ^xvloK^-mpj Om-
nipotent.
And nothing is more frequent amongfl:
the Latins, than the Titles of Jupiter Om^
nifotenSy Optimus-Maximus : He is gene-
rally ackno;^ledged to be the Creator and
Governor of the World ; upon which
accouni^tftey call him, Opifex rerum^ and
ReUif/mundi. It is an Acknowledgment
of tuOy , mhil eft quod Deus ejficere non JJ^^^'^^'
poffit^ & quidemfine utto labor e. " There
•* is nothing which God cannot do , and
" that without any kind of Labour.
X. By Reafon. If the Power of God
could be limited or.circumfcribed, itmufl
cither be by fomething of greater Power,
which is inconfiftent with the Notion of
his being Supreme and Sovereign : Or elfe
by the Difficulty and Repugnancy which
tnere is in the Nature of things j which
could not be ia the Brft Creation of them,
becaufe there was nothing then to make
L any
1^6 Of the f met pies ^ Sec. Lib;!.
any Refiftancc ; and fince that, there is no-
thing but what was made by him, deri-
ved trom him , and is dependent upon
him, and therefore muft be fubjeift to him.
And befides, alJ fuch things being finitei
muft therefore be at a vaft diftance of In-
equality from the infinite Power of God.
To which may be added , that all his
other Perfections would be infignificant
and ineffedual , if his Power of adting,
whereby they were to be communicated
to inferior Natures, were not anfwerable
to them. Vitrt KnmUdge y without F^u^^r,
would be but an idle Speculation j Wif-
dom to contrive, without Tower to effe<9:,
would be but vain and ufelefs* What
could his Goodnefs and Mercy fignifie to
us, if he were not able to give any Proofs
of it. And fo likewife for his J:uftice and
Faithfulnefs , which there would be no
reafon to fear or to depend upon, if Re-
wards and Punilhments were not at his
Difpofal, and he had not fufficient Power
to perform what hepromifes. Nor could
there be any fufficient ground for his be-
ing acknowledg'd the Supreme Lawgiver*
For why ftiould any one take upon hira
to intermeddle in the Affairs of the Worlds
and to prefcribeLaws to others, who had
00 Power to, diij'ofc of things^ and werq
• „ not
Chap. II. of Natural (^eli^wn. 1 4/
ttot able to enforce Obedience to his own
Laws ?
In brief, without the Belief of this At-
tribute , there can be no Foundation foi*
Religion, anrongft Men j becaufe there
could be no Ground for our Faith ot
^Trufly no Reafon for our Hope or Fear.
2* Befides this tf^/^/^/f Cbnfideration of
the Divine Power ^ there is I ike wife a re-
lative Notion of it, relpecSting thzt Domi-
nion and Jurifdicftion which he hath over
Reafonable Creatures, his Right to govern
them in this Life ; to command, and pro-
hibit what he pleafes, to reward and pu-
nifti as Ihall feem good unto him. Add
that this doth belong to the Natural No-
tion of God, may appear,
I. By Teflimony. Plato and TuSy^ and
Plutarch, do often fly le him, tht Lor J of ^/^f^P'
a 3 things; the Eternal God y Father and * * '^*
Creator of the World , and all things in it.
Deo nihil praflantim , ah eo igttur necejfe
eft mundum regi, faith Tully ; '' God is the ^*' ^''
" moft excellent Being ; and therefore is
*' it neceflary that he fliould be the Go-
" vernor of the World. And irt another
place, Deorum innnortalium numine , om^
nia regi guhernariq; credimus. " We be-
^^ lieve that God is the Governor of all
5/ things. Li To
1 48 Of the ^Principles, 8cc. L ib. I.
To which I ihdl add thatTeftimony of
a Heathen King, Nehuchadnezzar^ in that
j^4-34) Remonftrance which he publiflied to aU
people^ nations^ and languages , that dwell
in all the earth , viz. thai God*s dominion
is an everlafting dominion , and his king--
dom is from generation to generation , and
all the inhabitants of the earth are reputed
as nothing before him. And he doth ac-
cording to his mil, in the armies of heaven^
and amongd the inhabitants of the earth j
and none can flay his hand, or fay unto him,
what dofi thou ?
And as this was their declared Opini-
on, fo was their Pradlice fuitable to it j
by owning that to be their Duty which
they fuppofed to be agreeable to his Will,
and which would render them acceptable
f o him.
2. By Reafon. If we confider thofe fe-
veral Titles which can give Right ta Do-
minion amongd Men, we ftiaJl find theni
all to concur in God. Now Men claim a
Right of Government,eitherbyConquefl:,
or Purchafe, or Compact, or by having
others born in a (late of Subje6tion under
them , or by their having obliged others
with any fpecial Bounty or Favour ; but
above all thefe^ there is another Ground
of Subjeiflion^ which Men cannot pretend
r
Chap. IK of Natural ^li^m. 1 4p
to, namely, the ghing ofBeiffg to a thing.
•And this muft needs, above all other
Claims, be the greateft imaginable Right,
for the Government and Difpofal of that
thing, according to the Pleafure of him
that made it. It is he that made us ^ (fays P^- »«°-
the Pfalmifl ) and not voe our f elves ; and ^*
therefore voe are his People^ and 'tis rea-
fonable that we fhould be under his Do-
piinion and Government.
3. The diftribution of future Rewards
andPunilhments to Men,according as their
Lives and AcStions have been in this World.
That this likewife doth belong to the
natural Notion of God, may appear,
I. By Tefiimony. From all kind of Hea-
then Writers. Nothing hath been more
univerfally believed in all places and times,
not only amongft the civilized Nations,
the Grecians and fiomans ; but likewife a-
mongft'fuch as were mod wild and bar-
barous.
All forts and Profeflions of Men, of any
^cial Eminence, as Princes, Statefinen,
Soldiers, Philofophers, Poets, Artifts, have
had great Impreffions upon their Minds
concerning a future ftate. And it may be
reafonably prefumed Q as Tully obferves^ 2>/«i/. q.^
that thofe who dofo much excel others in ^^^' '•
L 3 theu:
1 5 o Of the frincipks^ &c. Lib. I.
their Parts and their Virtue, are not ge-
nerally miftaken in their Judgments a-
bout a Natural Truth.
Whereas feveral other Opinions and
Do<5trines,which at fome times have pre-
vailed, -have afterwards been rejeded j
this hath ftill kept up in its Vigor and Au-
thority, amidft all the various Revoluti-
ons of Government and Religion^ of Na-
tions and Churches.
The moft ancient Philofophers amongfl:
the Grecians^ who reduced that People to
Civility, were Tbales^ PhereciJeSy Pythago^
ras ; the laft of whom was for a long time
of fo great! Authority, that no others were
counted Learned but fuch as were his Fot
lowers. And each of thefe have moft ex-
prefly aflerted this Dodrine. And befides
there are many other Teftimonies to this
purpofe, pited out of FlatOy EmpsJocles^
Plutarch^ together wifch Homer ^ Eurifi-
^es^ SophocUsy for the Grecians j t^e anci-
, e^nt Druids amongft the Gauls ; the Bracb-
mans amongft the Indians^ who are all
mentioned as bearing Witnels to this Truth,
by fuftin Martyr^ Clemens Alexandrinus^
and others.
Atid as for the Latins^ I ihall ftiemion
i.Kb.i; only two Teftimonies f That of /i///y,F^r-
manere animos orHframurj confenfu natia-
vum
chap. II. 0/ Natural ^ligton. I 5 1
num omntHm. *' We do believe that the
" Souls of Men do abide after Death, by
" the Confent of all Nations. And that
of Seneca^ Cum de animarum at emit ate dif- Efifi. 117^
ferimus , non leve momentum apudnos bar
iety confenfus omnium^ aut timentium infe^
rosj aut colentium. '* When we Difpute
*' about the Immortality of the Soul, the
" general Confent of Men, either fearing
*• or worlhipping the Infernal Powers, is
" of no fmall Moment with us.
That common Pradice amongft the
Heathens, of worlhipping their departed
Heroes^dioxh fuppofe a general belief that
their Souls did remain after Death, and
were advanced unto a higher State of
Happinefs and Power.
In brief, all the Atteftations amongft
them, concerning the SouPs Immortality^
are founded in their belief of the NeceA
fity . of this Principle, That there mu(fc
be a futyre State of Rewards and Punifli-
ments.
Though it mufl: be granted, that this
State as to the Manner of it, is by them
defcribed in fuch a Poetical way, as is
more fit to amufe and make ImprefEon up-
on tht fl'ulgar ^ than to fatisfie t\xt Reafon
of the Judicious.
They tell us, that good Men fliall after
L 4 their
I J X of the frlttcipksy &c. Lib. T.
their Death be received into the Elyfian
fields and Gardens, which are always
flourrftiing and pleafant, where Men (hall
be continually exercifed in fuch kind of
]£niployments as are molt fuitableto their
Inclination^ ; fome in Combats, Runnings
Wreftling j others in Philofophical Dif*
courfes j others in Dancing or Mufick ;
where fuch kind of Adions or Things,
whether in themfelves worthy, or merely
innocent^ in which good Men during the
time of their Lives, did find any fpecial
Pleafure, fhould be enjoyed by them in
the utmoft Perfedion.
And as this ihall bf the State of fuch
9S have been Virtuous^ fo thofe who have
been Wicked (hall he thruft down into
the Infernal Regions, into Prifons and
dark Cavernsy where Furies are appoint-
ed for their Tormentors, who fliall xoSlsOl
ppon them various kinds -JJfPunifhments,
according to the Nature and Quality of
the Crimes of which they have been
guilty.
And though fuch kind of Enjoyments
wherein thefe Heathen placed their fu-
ture Happineft, be not altogether fo fen-
fual as the Turkijh Paradife^ yet are they
^00 earthly and grofs for any Rational
. Man fq rpft in »s his^phi^f Felicity ; And
Chap. 1 !• of Katural ^eligm. i j |
muft, even to the Judgment of mere Rea-
Ton, f^em altogether defpicable in compa-
rifon to the Chrifiiat$s Heaven; which
con Ails in 'the raifmg of our Natures to
the highcft Perfc(3:ion^ of which they are
capable, in a perpetual Vifion and Fruiti«
on of the Supreme Good.
It muft be granted, that the principal
Evidence for this DoArine concerning a
future State of Rewards and Punilhments,
is to be derived from Scripture^ efpecially
from the New Teftament, where 'tis faid
that Life and Immortality is Irougbt to % Tim- 1.
lightly the GofpeL »©•
Not but that there is Evidence for it^
both from the Old Teftament and from
the Light of Nature. 'Tis true indeed,
that Temporal things are more expreOy
infiftecj upon in the Promifes and Threats
of the Old Teftanient, upon account of
the grofsnefs an^ dulnefs of the People of
the fews^ who being more immerfcd in
fenfible things, were therefore more eafie
to be wrought upon by fuch Confiderati-
ons, ' But that thefe things were not then
intended for the chief Motives of Reli-
gion, may appear from the Hiftories con-
cerning fuch Religious Perfons as lived in
thofe firft Ages. Amongft whom, there
ijvere but yery few ( if any ) that did at-
taii?
154 Of the Principles J See. Lib, I.
tein to any fuch pcrfed Felicity in refpedr
of worldly things, but that they might
very well apply to themfelves the Words
of old facoij and fay with him, Few and
evil have the days of my Life teen. «And if
God had intended thefe Temporal Enjoy-
ments, for the chief Felicity which that
Religion was to entitle them unto ,• thofe
very Hiftories upon Record, where thefe
Promifes are mentioned, concerning the
Sufferings of the beft Men in thofe times,
mud needs have been a difparagement and
confutation to thefe Promifes themfelvcsi
But befides the Teftimonies. to this pur-
pofe from Scripture and Revelation, it is
not imaginable that in a Point of fo great
Moment, and fo uhiverfal Confequence as
this is, God Ihould have left himfelf
without a Witnefs unto all the Nations of
the World ; but that all Men fhould be
endowed with (iich natural Capacities and
Notions, as * being improved byConfi-
dcration , will afford fufficient Evidence
for the Belief of this Great and Funda-
mental Principle.
As for fuch Men who live under the
fenfe of Guilt, whofe Interefl it is that
there fliould be no future Account ; It
cannot be otherwife expeded from fuch,
\mt that they ihould be willing to disbe-
lieve
chap. II. of Natural (^li^iwu i j j
lieve this. And from hence it is, that fome
of the AncientPhilofophers have employed
their Learning and Subtilty, to difpute
Ijhemfelves into fome kind of doubt and
incertainty about it. And yet the gene-
rality even of thefe have been forced to
acknowledge it much more probable than
the contrary. And as for the Vulgar fort
of People, who are guided by the more
fimple Didrates of Nature, thefe have in
all Ages and Nations fubmitted themfelves
to this Dodrine, and profefled a firm be-
lief of it. And tho' Vulgar Opinion be
but a very badTopick, about fuch Matters
as may gratify Men in their Eafe and Sen-
fual Appetites, yet in fuch other Opinions
asarecrofs to their worldlyInterefts,it may
argue fuch. things to be from fome naturaL
impreffion upon their Minds, which they
muft believe, and cannot otherwifechufe. .
The Arguments I would make ufe of
to this purpofe,, may be reduced to thefe
Xbree General Heads :
I. The Suitablenefs of this Principle to
the moft Natural Notions of our
Minds.
%. The Neceflity of it to the Govern-
ment of Mens Lives and Adions in
flji^Wprld.
3- The
%^6 Of the Trincipksy 6cc. Lib, I.
3. The Neceflity of it for the vindica-
tion of Divine Providexicc,
I. I begin with the firft, The fuitable-
ncfs of it to the moft Natural Notions of
our Minds, and thole kind of Impre/IioBS
which belong to us as we are reafbnable
Creatures. We fee by experience that all
other things (Co far as we are able to
judge) Minerals^ Plants^ Beafisj &c. are
naturally endowed with iuch Principles as
are moft fit to promote the Perfedlion of
their Natures, in their feveral kinds. And
therefore it is by no means credible, that
Mankind only, the moft excellent of all
other Creatures in this vifible World, for
the fervice of whom fo many other things
ieem to be defigned, ihould have ftich
kind of Principles interwoven in his very
Nature,as do contain in them meer Cheats
and Delufions. And therefore whatfbever
thofe things are, which the generality of ,
Mankind,e(pecially the moft wife and the
moft confiderate part of them do agree
m, ought to be allowed for highly credi-
ble ; otherwife it muft follow, that we arc
framed with fuch kind of Faculties, as in
our moft cautious exercife of them, trc
more like to feduce us and expofe us to Er-
ror> than to direct and lead us to theTruth.
Bur
chap. I !• of Natural ^ligim. 1 57
' But I (hall endeavour to manifefl: this
more particularly by thefeThree Confide-
rations.
I. This Principle is mod fuitableto the
general Apprehenfions of Mankind, con-
cerning the Nature of Good and EviL
1. To thofe Natural Hopes and Expe-
dations which the generality of Good
Men have concerning a State of Future
Happinefs.
J. To thofe Natural Fears and Expedla-"
tions w hich the generality of wicked Men
are poflefs'd with, concerning a Future
State of Punilhment and Mifery.
i» This Principle is moft fuitable to
the General Apprehenfions of Mankind,
concerning the Nature of Good and Evil.
All Men heretofore have agreed that there
is fuch a thing as the Law of Nature^
whereby things are diftinguiih'd into Good
and Bad ; according to which the Adions
of Men are determined to be either virtu-
ous or vicious. And as the one of thefe
doth in the Eflence of it imply Comelinefe,
and Reward, fo doth the other denote Tur-
pitude and Puni(hment ; thefe things being
imply'cf in the very Definitions of Virtue
andVice. And from hence it will follow^
That as there is foipe Superior Power who
hath put this Law into our Natures^ (b will
he
1 5 8 Of the WmctpUsy &c. Lib. L
he take care to enforce the obfervance of
it, by rewarding and punilhing Men ac-
cordingly. This being imply'd in the Na-
ture of a Law.
- If there be nothing in the naked Eflenc^
of things that makes them to differ, but
what doth merely arife from Cuftom and
pofitive Lawsj why then Cuftom andLaw
would be able to render it a very virtuous
and commendable thing for a Man to be
ingratefiil, a breaker of CompadJ^s, a falfe
Witnels, a perjured Perfon j which is fb
monftrous a Pofition, that the Common
Reafon of Mankind will abhor it upon the
firft propofaL Nothing is more obvious
than that there is an univerfal defire
amongft Men of feeming honeft : The
moft impudent and profligateWretch be-
ing loth to be efteem'd what really he is.
The verySin of Hypocrify, fo general a-
mongft Men, doth give a largeTeftimony
to the Beauty of Goodnefs,and the Defor-
mity of Vice. Nor is there any Account to
be given why there (hould be imprefs'd up-
on the Nature of Men fuch a value for the
one ^ and diflike for the other , .if there
were not in the things themfelVes fonie-
thing fuitable to thofe contrary^ffedions.
We fee by experience that there is fuch
a kind of Reft and Acquiefcence in the
Mind
chap. II. of Natural (^(ellgton^ ijp
Mind, upon the difcovery of Truth, and
the doing of Virtuous Adions, as belongs
to natural Bodies when they are in their
proper places ; which may argue thefe
things to have fome peculiar fuitablenefs
to the Soul of Man, and that the Oppo-
iltes to them. do offer violence to fome
natural Principle belonging to it.
X. This Principle is moft fuitable to
thofe natural Hopes and Exped^ations
which the generality of good Men have
concerning a State of Future Happinefs.
From whence doth arife that Confidence
and Courage whereby thofe of meaneft
quality and abilities (if other wife virtuous
Perfons) can fupport themfelves in their
Sufferings for that which is good,* which
3oth neceffarily fuppofe in them a ftrong,
and even a natural belief and periiiafion of
fuch a Future State wherein their Suffer-
ings (hall be confider'd and rewarded.
Befides that, there is a ftrong averfion
amongft Men againft a dark State of anni-
hilation, which no Man can think. of with-
out great regret of Mind: And likewife a
natural Defire in all Men after a State of
Happinefs and Perfedion, And no natural
t)cfire is in vain. All other things have
fome what tofatisfy their natural appetites.
And if we confider the utter imi
i ^o Of the Trinciplesy 8cc. Lib. L
of attaining to any fuch condition in this
Life, this will render it highly credible,
that there muft be another ftate wherein
this Happinefs is attainable ; otherwife
mankind muft fail of his chief end, being
by a natural Principle moft ftrongly incli-
ned to fuch a ftate of Happinefs as he can
never attain to j as if he were purpofely
fram'd to be tormented betwixt thefe two
Paffions, Defire and Defoair j an earneft
propenfion after Happineft, and an utter
incapacity of ever enjoying itj as if Na-
ture it felf, whereby all other things are
difpofed to their perfed^on, did ferve only
in mankind to make them mifeluble. And
which is yctmore con fiderable, the better
and the wifer any man is, the more earneft
Defires andHopes hath he after fuch a ftate
of Happinefi. And if there be no ftich
thing, not only Nature, but Virtue like-
wife muft contribute to make men mife-
rable J than which, nothing can feem more
Unreafonable to^thofe who believe a juft
and a wife Providence. /
3. This Principle is moft fuitablc to
thofe Feacs and Expedations Which the gev
nerality of wicked men are poflefs'd with ,
concerning a Future State of mifery. Wit-
nefs thofe natural Suggeftions of Confcience
in the worft of men, jchat upon any wicked
Anions
Ohap. 1 1!! of Natural (I{eUpon.
idkiotis ("though never (i) private) areoffc-
ehtimes (lattling of them, with the ap-
j^rehenfioils of another Judicature and
Tribunal, bfefoi'e which they fliall be caL
kd to art account for the clofeft Sins* All
that fecrat Regret, and thofe inward, Smi-
tings, Laftiatus (S liluSj which are fo ofr-
tn felt in the Minds of Men, upon the
'tfbmraiflidii of any great 5in, do argue
(bme common Intimations, even in the
Light of Nature, of another Judgment af-
tef this Life, wherein they fhall be ac-
countable for fuch AAions as Men do
not puni(h or take notice of.
And thefe natural Fears do ufually {ei2e
upon all kind of Men promifcuoufly j Evert
thofe who are moft potent, who by their
Own Will cart give Laws to Nations, and
command mighty Armies j yet cannot they
dvoid theie checks and lafhes of Confcience^
. but that they will feize upon them, and
{hake them as well as the poorefl: meaned
Subjedt. Nor can liich as are moft obfti-*
ttately wicked, who with their utmoft
ftudy arid endeavoun^ apply thpmfelves
to the fuppreffing aim^i ^ b elief of thefe
Notions, fo wholly ftifle them, but thaif
they will be continually rifing up in theif
Minds, and puffuing of them.
Now is there is no Man whatfoever> thas
M is
I df 2 Of the Principles , &c. Lib* h
is wholly freed from thefe Featrs^ of fu-
ture Mifery after Death j fo there is np
iCttatuie below Man, that hath any Fears
of this kind. And if there be no real
[round for this, then it mud follow^ That
le who framed all his other Works with
(uch an excellent Congruity, did yet (b
contrive the Nature of Man,the mod noble
amongfl: them, as to prove a oeedlefs tor-
ment and burden toit felf-
If it be faid. That thefe Notions may
|)roceed from fiich Principles as Men have
derived from IniHtution and the teaching
of others, but that ' they do not imply
It neceffity of any fuch Natural Im-
fMreflions.
To this it m^y be anfwered^ That it is
fufficient to denominate diem Natural No-
tions^ if they have filch a faitablenels to
the minds of men, as makes them to be
generally owned by all thofe who apply
their Thoughts to the confideration of
them : And that they have (uch a natu-
ral fuitablenefe, may appear, becaufe In-
ftitution cannot fo eafily eradicate thefe
Notions, as it can fix theoL Now if the
mere teaching of others were it felf fuffi*
cient to imprefs thefe Notions,without any
fiich peculiar congruity in the things them-
(elvesi it would be as fi(i3icient to deface
them
Chap. U; of Katurd ^ligion. \6.j
them again : Efpecially confidering the
Advantage on this, ftde, from that natural
Repugnancy which we have to any thing
which brings difquiet to our minds. And
nothing is more troublefome in this kind^
thian the fear which follows upon guilt.
. But Qow> though there have been (g-
iyeratinen. of no mean abilities in feveral
iiges» . who have: made it their BufmeB^
to root out of the minds of men all fuch
troublefome Notions about a future State,
endeavouring to perfuade themfelves and
others, That as theiie: was a time before
they w«e born into the World, when
they were not ; fb at their dying or going
out of it, they (hail exift no more. And
yet, though it be their Iqterefl: to believe
thisi thou^ they make it their ftudy and
•bufmefstd perfuade themfetves and others
f£ it,; it may teafonably be doubted, whe^
ther ever yet there hath beai fo much as
one Perfon, that hath hereby become ab-
folutely free from thefe fears : But for the
mod part, th6(e who would have them
£(faeemed vain and iniaginary, without any
Foundation in Nature, thefe are the Perfons
who are mofl: aflaulted with them.
:. Hifuntfui trepidant .^ & omnia fidgura
foUtnu . . .^
M ^ 5o
1^4 Of.the Principles, Sec. lib.f.
So powerfat and unconquerable ar6
thefe ImprelTtons , and therefore Natu^
• tSl ■■-.■-•..•.•:. "
......
X. The fecood Reafon I propofed to
fpeak to, was from the ncccflky of this.
Principle, to the right government of
mens lives and aiStions in this World^ and
th$ preferviflg: of Society amongft thenx
Nothing can be more evident, than that
Human Nature is fo framed, as not to be
regulated and kept within due Bounds^
without Laws ; and Laws nrafl: be infig^
nificant, without the Sanction of .Rewai^k
and Punifhnients, whereby men may be
induced to the obfervance of them;
Now the temporal Rewards ^nd Punifh-
merits of this Life, cannot be fuffident to
this end t and therefore there is a necelTi^
ty that there Ihould be another future
State of Happine(s and Mifery. .
All the Rewards and Poniihments of
this Life are to be expedred, either from
the Civil Magiftrate, who by virtue of
his Place and Calling is obliged to the
duty of diftrilmtive Juilice : Orelfefrom
DivineProvidence, adcordingtothat moft
ufual courfe which we fiAd by experience
to be obfervedhy him, in his difpenfation
^ of thefe Temporal tnings. Now neither
i of
Chif. I iC ^ of Natural ^li^hn. i6$
^f t^efe can affofd fu/Hcieot Motives for
the government of mens Lives and Acti-
ons.
.1. Not all that may be expeded from
the Civil Magiftrates, hecaijfe there may
be many good and evil Anions which they
cannot take notice of ; and they can re-
ward and punifti only &ch things as come - *
under their cognizance. And if this <vere
the only reftraint upon men, it could be
tio hindrance frbitn any fiich miichiefs or
villanies which men had the opportunity
of committing fecretly. Nor would it ex-
tend to thofe who had power and ftrength
enough to defend themfelves from the
Law, and efcape the Penalty of it, but.
that fuch might without any kind of check
or fear follow the Inclinations of their own
appetites : Nor would it afford any reme-
dy in the cafe of fuch wicked Magiftrates
as fliould invert the Order of their Inftitu-
tion, proving Terrors to well-doers, and
Encouragers to thofe that do ill.
X. Not all that may be expeded from .
common Providence : For tho' it Ihould be
granted^ that according to the moftufual
and general courfe of things, both virtu*-
ous and. vicious Actions are rewarded
and puniihed in this Life, yet there may
pQ many particular cafes which this
M 3 Mot
%66 / €f tUfrinciplesi 8cci Lib: li
mbrfve woiildirat reach; tintx>; ftarAelyv
nil iuch Cafes where a man's Reafoa (hall
inform him, that there is far greater pro-^
bability of fafety and advantage by com*
fliiciing a Sixkv than can be rea^Aably et^
pedetTc according to his Experience of
the ufual courfe ofthings in the World )
by doing his Duty. Suppofe the Cafe of
the Tkrte Chiiiretry or of any other tal*
led to Martyrdom^ who may be thi'eatned
\^thl1ormen(s and Deaths ihnlefs they Xvill
blafpheme God, and renounce their tUAu
^on I if it appear. to them very probable
Cfuppofe a hundred to on&} that upon
their refufal, their Perfecutots will really
execute what they ttuleaten i Asod if on
the other fide, it prove very improbable
Cfuppofe ten thoufand tx> one> that they
fliaJl be delivered by a Miracle : In fuch
Cafes, it is not to be expeddi, that the
consideration of th6 ordinary .<}ourfe of
Providcffiice ih the diipeiifatio]aof Rewards
and Puni(hmdnts^ 'ihould be fuificient to
reftrain a man from any kind of filafphe-
jfiy Of Villtay whatfoevcr^
But the tiling I am ^seakingto^ will
rri&ft'-iti\Ay a)^)ear^ by confideration 0^
thole foonrid Mifehi^s of ^aUkinds,. that
vO<bttld wyoft iiaturally follow ^rcto the de«f
miilof «5lM$Po(ftrii».
c * • Jf
chap* 1 1 • •/ Natural (?{f%w». 167^
If there be no fuch thing to be expe^
t9:edashappineis ormiiery hereafter, why
theft the only bufineis that men are to take
care of, is their prefent well-being in this
World. There being nothing to be coont«
ed either good or bad, but in order to
thele : Thoie things which we conceive
to be condudble to it, being the only Dli*
ties ; and all other things that are crofs to
it,being the only 6ins. And therefore what*
ever a man's appetite fhall incline him to,
he ought not to deny himfelf in it C be
the thing what it will) (b he can have it,
or do it,! without prolxdble Danger.
S^ppofe it be matter of gain or projft
he is dilpoied to ; if he can cheat or (leal
(ecurely, this will be fo far from being a
fault, that it is plainly his duty, thatis,
reafonable for him to do, fiecaufe it is a
proper means to promote his chief end.
And fo for other Gales of Aftger^ Hatred^
RevefigCy Sec. according to this Principle,
a man muJt talce~the--OTft-epportuhity of
fatisfying thele Paffions,by doing aiw kind
of milchief to the Perfon he is ofkinded
with ; whether by hUe Accufation and
Perjury, or (if need be) by poylbning or
tabbing of him ; provided he can do
thele things £0^ as to efcape the fulpicioa
cf others^ aod Ebunan Penalties.
M 4 Now
\6i 'Ofthefrincipks^Scc. Lib. I.
- Now kt any man judge what Bearsy
and Wolvety and Devils men would prove
to one another, if every thing ihould be
not only lawful, but a Duty, whereby
they might gratify their impetuous Lufts;
if. they might either perjure themfelves,^
ar ileai,or murther as often as they could
dp it: Tafely, and: get any advantage by
. But thefe things are fo very obvious
gnd undiraiable , that the mod prophane
Atl^eifticjl Perfons , do own the truth of
)!hem. And upon this they are willing to
apknow^ledge. That Religion, and the Be-
lief of aaother Life, is a very politick In-
vention, and needful for the well govern-
ing of the Worlds and for. the keeping of
^inen ip awe, from the doing any fecret
mifchiefs* Which (by the way) is a con^
ceffion of po fmaU advantage to the hor
nowr of Religion, confidcring that it pro'
peedg from the grpatefl: profefled Enemies
to it. Whereby they grant, that it is fit
thefe thing? Ihould be true, if they are
f^t'ij or at 4eaft^ that it is fit that the ge^
ncriil^y <>f men (hicmld believe them to be
•itr^!?,; 2^pd:th6^ themfelves pretend to
oheWjs ^tHerwifc, yet are they riot fo
xfof ,P«t Pt HbQir Wiits^ as to J^ewiUing that
fhpfe wisS^lipair fbeyicfeav^rfe,' their
.^ ^-^y * TT*fyi|
Chap. II. of Katural^eligionl t6p
Wives, and Children, and Servants (hould
he of the lame Opinion with them j be-'
caufe then they could have no Reafon to
exped any fafety amongft them. What
fecurity couid any man have of his Edate^
or Honour, or Life, if fuch with whom
he is mod familiar and intimate, might
think themfelves at liberty to do all the
fecret mifchiefs to them which they had
the Opportunity to commit ?
But there is one thing more which tho(e^
who profeis to disbelieve this Principle
fliould do well to confider ; and that is
this. That there is no imaginable Reafon/
why C^mongft thofe that know them)
they lliould pretend to any kind of Hc-
nefty or Confcience, becaufe they arc
wholly deftitute of all fuch Motives as
may be fuflficient to oblige them to any
thing t}f this nature .* But according to
them, that which is called Virtue and Re^-
ligion muft be on^ of the mod filly and
ufelefs things in the World,
As for the Principle oi Honour j which
fome imagine may fupply .the room of
Confcience : This relates only to Extfrnal
'Reputation, and the efleem which we have
amongft others; and therefore can be pf
00 influence to reftrain men from- doing
any fecref rnifchief.
From
170 Of the Trincipksy Sec, Lib. T.'
Frdm what hath been faid k will follow.
That thcKi who have aoy regard to their
own Safety, ought to abandon all kind of
Sdciety with fuch p«nicioasPeffons,wha
accordi ng to thdir jO wn Principles, mafi:
take all 'Oppdrtuhitiegof doiqg any mii-t
di^f to oithers, which the^ are able txi
effe(^ >)i/iih atiyadvanta^ to themfelKes.
Naw if this be fo (as I have proved>
that the Nature of man isfo ftum'd, as noi:
to^ie^ eJ9e(^dfUy' perfuaded and wrought
tep^i withotft the cotifideration of fiich
a FiJtiire State ; if it be «ece(£ffy to add
everMl^ motives, as the Safidions of
that iiaW, by which the Human Nature
15 to b^ governed ; - this mud render it
highly ci^dibld} that there is lubbs Stat»»
becaiife it ttitift needs be very unworthy
of G&d,t'0 Gonce^ ($f him, that hel hath
contriv'd the Nature of oneof hisbeft and
moO: noble Creatures after Tach a manner,
as to jnake it inca(|able of being gpvem'd
without Falihbod ^d'Decett; The iieceC*
fiiy 6f thfe ftinciple to the -government
6F Mens Lives and A(^onsj is^jiie ground
of that "Saying amongft the Rollins,
Tht^ Paradife and Hell are two of the
Sb^- Pillars xtpon< which God is faid
W hvtb founded- the World. : As If it
. -.could
X
Chftp. 1 1^ 0/ Natural (I(elipM] 1 7 \
^ould not be upheki^ without fiich a fup-^
Port.
3. The third and laft Argument I pro-'
pofed to fpe^ to^ was from the nece(ijty
of this Principle to the vindication of Di-
vine Providence. : Nothing is more uni-
Verfally acknowledged, tlnin that God is
Good and Juft ; That wetl-doing ihatl be
rewarded) : aqd Evii Actions pupiQied by
him. And yet we fee that his DiCpenfati-
ons in this Life are itiany limes promif-
cii'ous and uncertain, fb that a man can-
not judge pf lave «r hatred^ ly aU that is
before him. The worft of iiien arefome-
timesin riie beft Condition : If in this life t Cor. 15^
cnly we had hope^ we fhfuld ievf aMtnen '^'
mftm^erahley faith the Aptfilt^ (peaking
concerning thofe primitive Times of Per-
fecution, when the better any man was,
the more was he exposed to Sufferings
Nor is it thus only in; the cafe of parti-
cular Perfons, or in the fuCctfs of private '
Differences betwixt men and itien ; but
likewife for fome of thofe Dedfions that
are made by the Sword, in the pubiiclc
Contefts of Princes and Nations ; thcfe
xilay fpmetimes be fo Hated, as to the
Event of them, as may in the judgmem:
of Wife and GoodMen feem unequal, and.
not
• • • " ^ ^ ^_ ft
171 Of the Principles] Sec Lib.!.
riot accordiiig to Juftice, arid the Right ctf
the Caufe. ' • ^
Now the greater uncertainty there i«,
tts to the prefent affairs of this World, by
fo much greater is the certainty of a Faf -
ture Judgment. It is true indeed , that
Virtue may be (aid to be a ReW^ard to it
felf, and Vice a Punifhment j in regard
t>f that Satisfa(9:ion,or that Regret of Mind
which doth accompany fuch things. But
thefe are not fuch kind of Rewards and Pul
nifliments as La.\k^givers are> to take care
of J hy which they are to excite thofe tinder
the Government, to overcome the La-
bours and Difficulties that they may fonre-
times meet with in doing their Duty, and
td teftrain others from wicked Anions* >
. It would ftem a wild extravagant La w,
which (hould propofe by way' of Re^
ward, that tho(e who had upon account
of Religion or Virtue, undergone any
great Dangers artd Troubles, fcould for
their reward be put again^ to undergo^
more and greater. That they who had
been guilty of Robbery, (hould by way
of puni(h(!ient be obliged to commit Mur-
der.'
Befides thofe Moral advantages or inif-
chiefs, which are properly the effeds of
Virtue and Vice j there is likewife Tome
Chap. IK of Natural ^llgkn. i>j
Physical Good or Evil, that may be er-
ped^ed as the Reward and Pufiilhment of
t Would it become a joft Governor, to
permit his Rebellious Sutjeds, thofe whd
contemn his Laws, to perfecute fuch as
^ere obedient to him, with all kind of
^orn and Vialencej Stripes, Imprifort-
'inbat^. Torments, and Death it felf,- and
that for i*[is very Reafon, becaufe they -
were willing to do their puties , and to
obferve the Laws ? tVouId it be a Reafo-
inable Excufc for fuch a Ruler tolay,That
obe' of thefe had received fufficient Pu-
•rtiihriient in the very cdmmiffion of fuch
-Crimes j and that the other had a fuffici-
ent Reward,both in the doing of his Du-
^ty, and in his fufferirig fo* it ? What
could be more inconfiftent with the Rules
^of Juftice, and the wife Ends of Govern-
ment >
What could be a greater difparagement
to Divine Providence, than to permit {he
Calamities and Sufferings which Good
Men undergo in this World, many times
upon the account of Religion , to pafs
unrewarded j and the many Mifchiefs
anc^, Prophanations , which wicked
men take the advantage of corainit-
ting by their Greatnefs and Profpe-
.' -• " rity*
174 ^f ^^* fnmplesy:,8c(:,. Lib. I.
rity in tihis World to gd unpuniftied ?
Wb«t great Glory would it be to pre-
fide over this material World, Stars add
Meteors, Sea and LaodyPlants and Be alls »
to put thefe things into fuch a regular
courfe as may be fuitable to their Nib-
tures, add: the Operations for which they
are defign'd ; and in 'the mean fpace to
have no projportioiiahlQ regard, dithw for
tbofe that reverence the Deity, or thofe
who contemn him ?
'Tis very well faid to this pUrpofe by
^^^r^fJ^' ^ late Author, That not to .conduct the
courfe of Nature in a due manner,: might
(peak fomedefecS; of Wifdom in God; bui:
not to compenfate Virtue and Vice, be-
fides the defed: of Wifdom in not adjulb-
ing things fuitable to their qualifications,
but croriy coupling Profperity with Vice^
and Mifery with Virtue, woiidd argue too
great a defedl of Goodnefs and of Juftice.
And perhaps it would not be lefs expedi-
ent (faith he) with Epicurus^ to deny all
Providence, than to afcribe to it fuch
defeds : it being lefs unworthy of chp
^ Divine Nature to negled theUniverfe al-
together, than to adminifler human zS-
fairs with fo much Injuftice anql Irregular
•rity. ^ : .*:.::»,:
"ind
chap. w. of Natural (J^ligian. 17 j
And therefore 'tis neceflary for the
vindication of Divine Providence , that
there (hould be a Future State, and Day
of Accounts, wherein every man (hall be
forced to acknowledge , that verily there „ -
is a Reward for the Righteous^ douhtlefs uV^ '
tbere^is a Goathat juJgeth the Earth.
f ■
chap;
« ■
. {
I
1^6 Of the Trinci^ks, Sec Lib. I.
*'*■''■■•"-■- ' ^ - • - ^» -r ■ * ..,^
G H A P. xir.
Concerning the Duties of^llgion ndtU»
rally flowing from the Confideration
of the Divine Nature and ferfeEii'-
ons : And firft^ of Adoration and
Worfhip.
HAving difpatch*d the two firft things
I propofed as the principal Ingre-
dients to a State of ileligion, namdy,
1. A beliefand an acknowledgment of the
Divine Nature and Exiflence. z. Due ap-
prehenfions of his Excellencies and Per-
fedions ; I. proceed now to the Third,
namely, fuitable af7e(3:ions and demeanoi*
towards him : Which muft naturally fol-
low from the former* The ferious belief
and confideration of thofe incomparable
Excellencies which there are in the Di-
vine Nature, ought not to be terminated
in mere Speculation, but muft derive att
Influence upon the Heart and Affedions ;
it being natural for men to proportion
their efteem of things according to that
Worth and Dignity which they apprehend
to
Chip. I !• of Natural ^li^ion. 177
to be in theoi. And therefore that Being
which hath in it all poffible Perfe(3:ions,
may juflJy challenge all pofTible efteera
and veneration as due to it.
In the enumerating of thofe feveral af-
fe(3:ioas and duties, I ihall obferve the
fan^e method which I have formerly ufe^
in reckoning up the Attributes them-
jklves.
1. God's Incommunicable Excellen-
x?ies fliould difpofc our Minds to Adorati-
PH and Worjhip.
: x.The communicable Attributes,which
jpplong to the Divine
I. UnderfiandUgy namely, his infiqite
Knowledge and Wiidom, and his particu-
ht Providence, fliould work in us, Faith^
Affiance i Hope^ Confidence.
%. . Will^ namely, his Qoodnefs^ Jf^flice^
^dithfulnefs, , are naturally apt to excite
in us^ Lovey Defire^ ZeaL
; 3, Faculties of A£ling ^ namely, his
Powerj which fliould produce in us Re-
verence and Pear : His Dominion over us,
and diftribwting of future. Rewards and
Punifliments,which calls for o^^sx Obedience^
. both A^ive and PaJ/ive.
Though i cannot fay,that each of thefe
AfTeilionsand Duties are To to be reflrain-
N ed
178 Of the principles, Sec. Lib.!.^
cd to thofe refpedlive Attribotes unto
which I have afcribed them^but that the
confideration of any of the reft, may have
a proper Influence to difpofe Men to any,
or to all of them ^yet that there is fome
more peculiar Reference and Correfpon-
dence betwixt thefe Attributes and thefe
Affedions and Duties, as they are here
conjoined, I (hall endeavour to (hew in
treating concerning each of them.
I. Thofe incommunicable and fuperla-
tive Excellencies of the Divine Nature,
whereby God doth infinitely tranfcend
all other Beings, are naturally apt to work
in us , a high Efteem and Admiration of,
him ; a reaoinefs of Mind, upon all occa-
fions, to exprefs our Adoration and Won-
jhip towards him.
That Worjhip is due t6 God, hath been
univerfally acknowledged, in all Ages and
' ^'^*^- ' • ?• Nations. And Ariftotle aflerts, that who-
foever doth doubt of, or deny this, ought
not to be dealt with by Arguments, but
by Puniftiments.
That it is the Excellency of any Being
which is the proper ground of the Wor-
fliip we pay to it, hath been generally ac-
knowledged. The Philofophers have own-
tJMt. De9r. ed this. So TuffVy Prafiam Deorum natu-
lib. I, ra^
Chap, II. of Natural ^ligion. i7p
ra^ &c. " The Nature of God may juftly
*' challenge ^thcWorfhip of Men, becaule
" of its fuperlative Excellency , . Blefled-
"nefe, Eternity, For whatfoever excels,
* * hath upon that account aVeneration due
" to it. So Seneca j Detu colitur propter
Majeflatem eximiam , Jingularemq; natu--
ram. "God is therefore worftiipped, be-
" caufe of his Excellent Majefty and In-
/" coniparable Nature. And to this the
Scripture like wife doth atteft. AH nati- PfaJ.89.9,
ons whom thou haft made , fhafl come and *^-
toorjhip Before thee , and {hall glorifie thy
name , for thou art great , and doft won-^
drous things y thou art God alone. And
again, Pfal. 95. 3. having faid , For the
Lord is a great God y and a great King a-
hove all Gods ; it is prefently fubjoined,
come let us voorfhip^ and full dovon^ and kneel
before the Lor dour maker. And yet again,
TfaL 97.7- Worfhip him all ye gods \ And
the Reafon is given prefently after ; For
thou Lord art high above all the earthy
thou art exalted far above all gods.
By Worfhip^ I mean in the general, the
higheft Efteem and Admiration of him in
our Minds, whereby we do continually
bow down our Souls before him, in the
Acknowledgment of his Eeccllenciesj de-
pending upon him , invoking of him in
N 2 our
i8o Of the fprmeiples, 8cc, Lib. I.
\
our Neceflities^making our Acknowledg-
ments to him, as being the Author of all
the Mercies we enjoy ; together with fuch
external Services, as may be fit to teftifie
unto others that inwardVeneration which
we have for him,whethcr by the humbled
Geftures , of Proflration or Bowing our
felves before him,Kneeling, lifting up our
Hands and Eyes unto him j being always
ready to /peak goo J of his Name , to make
his praife glorious. Which muft be ac-
companied with a hearty Zeal and Indig-
nation, againft all fuch things as refle<%
Diftionour upon him.
Befides this general habit of Worjhip^
' with which our Minds (hould always be
pofleded, there are likewife fome parti-
cular Adions and Services, which by the
' light of Nature, and the confent of Na-
tions have been judged proper to exprefs
our honouring of him : As the fetting a-
part of particular Perfonsy and Places^ add
Times^ peculiarly for his Worlliip.
It hath been the general praiJlice of all
Nations, to have amongft them a diftind:
calling of men, fet apart to officiate in Sa-
crisy to adift the People in their publick
Wor(hip,to inftrud them in their Duties,
and to excite them to the performance of
them; Which being a work of fo pub-
lick
Chap. iz. of Natural <^ligion. i8i
lick ufefulnefs and general neceflity, com-
mon Reafon will aflure us, that the bed
way of providing for it, is by fuch Per-
Ibns as are bred up to it, and (et apart for
it. Such men are like to have the great-
eft siill^ who have made it their Bufmels
and their greateft Care^ and who are obli-
ged to it by way of Office.
It is natural for men who are joined
together in Civil Societies^ to join like-
wife in Religious Worjhip. And in order
to this, 'tis neceflary that there Ihould be
publick Places,and folemn Times fet apart
for fuch Aflemblies. Which hath accor-^
dingly been the practice of all civilized
Nations. And in the manner of perform-
ing their publick Worfhip, it was ftill
required to be done with all imaginable .
Submiffion and Reverence.This the Stoick
comniends,and cites Ariflotle for it ; Egre- Stn. Nat.
gie Arifioteles ait , nurtquam nos verecun- q^- ^^^ i-
diores ejfe dehere^ quam cum de Diis agi- ^*^' ^^*
/«r, &c. " Men are never more concern-
** ed to be humble and modcft, than when
** they have to do about God, We (hould
** enter the Temples with an humble and
*' compofed* demeanour. When we ap-
" proach to Sacrifice^it ihould be with all
** imaginable exprertions of reverence and
**modefty,in our countenance and carriage,
N X As
it of theTrincipkSy 6cc. Lib. L
As for the chief Matter and Subftance of
Natural Worfliip, unto which the Light of
Reafon will dired:, I know no other than
Invoking of the Deity, Returning Thanks
to him, and Enquiring after hisWill. Thofe
things which are fuperadded to thefe in
that moft acceptable way of Worfliip re-
vealed in the Gofpel , are not proper to
be difcourfed of here , becaufe they de-
pend merely upon Revelation,
It is true indeed, that ail Nations pre-
tending to any Religion from the moft an-
cientTimes to which any Record doth ex-
tend, have agreed in the way of Worftiip
by Sacrifice. And from this general PraStice^
there may feem to bfe fome ground to in-
fer, this way of Worfhip to have been di-
reded by the Light of Nature. But when
'tis well confidered , what little ground
there is toperfuade a Man,left to his own
free Reafon , that God (hould be pleafed
with the killing and burning of Beads,
or with the destroying of fuch things by
Fire of which better ufe might be made,
if they were difpofed of fome other way j
I fay , when 'tis well confidered, what
little Reafon there is to induce fuch a Man
to believe, that the killing or burning of
Beads or Birds, or any other thing ufeful
to Mankind, fhould of it felf be a proper
and
chap. 12. of Natural ^ligkn. 183
and natural means to teflify our Subjedli*
on to God } or to be ufed by way of ex*
piation from fin ; It will rather appear pro-
bable, that the original of this Pra^ice
was from Infiitution , and that our firfl;
Parents were by particular Revelation in-
flruc^ed in this way of wor(hip,from whom
it was delivered down to their fucceffive
Generations by verbal Tradition j and by
this means was continued in thofeFamilies,
who departed from the Church,and proved
Heathen in the firft Ages of the world; a-
mongft whom thisTradition w^s in courfe
of time, for want of care and frequent re-
newals, corrupted with many human Su-
perinducements, according to the genius
or interefts of feveral Times, or Nations.
As for the Reafons,why God was plea-
fed to inftitute to his own People this
way of WorQiip, there are thefe two things
may be fuggefted.
I. Sacrifices had a typical Reference un-
to that great defign which was to be ac-
complilhed in the fuUefs of time y by the
Sacrifice of Chrift upon the Crofs, which
is at large explained and applied in fe-
veral parts of the New teftament , parti-
cularly in the Epiftle to the Hebrews^ from
whence many ftrong Arguments may now
N 4 be
1 84 Of the frlncipks, See. Lib. L
be deducedj for confif rmcion of the truth
of the Gofpel. .
X. Becaiife this way of worffiip was moft
fuitable to thofe Ages ; the Providence of
God having purpofely adapted his own
inftitutions of Worfhip, Unto the abilities
'and capacities of men in feveral times.
Difcovering himfelftohis People ia divers
Htb. 1. 1, nfannersj according to fundry times. And
therefore in thofe firft and ruder Ages of
the World, when People were more gene-
rally immerfed in fenfible things,and Aood
in need of fomewhat to raife ind fix their
Imaginations, God was pleafed toamufe
them with external Pomp and Solemni-
ties, and to employ that time of their
mnage^ about thefe plainer rudiments or
Gal. 4. 3. elements of the world. But when they
were grown up from this nonage ^ when
the generality of men became more no-
tional,better able to contfider and abflra<il
things ; when by the fpreading of the
Roman Conquefts, which extended to the
moft confiderable parts of the world, they
had likewife fpread their Arts and Civi-
lities, reducing the Provinces which came
under their power, from that favagenefs
and barbarifm with which they had for-
merly been overfpread , to the love and
defire
chap, 1 1. of Natural <I(eligkn. 1 8 J
defire of alt peaceful Arts, and the ftudy
of ail ufeful Knowledge, whereby the
minds of men were rendred more rational
and inquifitive than before they had been,
and confequently better prepared for the
reception of the Chriftian Religion : In
thisfulnefs of time (zs the Scripture ftyles
itj did the Providence of God think fit to
introduce Chriftian Religion, a more ra-
tional and fpiritual way of worfliip^ whole
Precepts are raoft agreeable to the purefl:
and (ublimeft Reafon j confifting chiefly
in a regulation of the mind and fpirit,
and fuch kind oi practices as may pro-
mote the good of human focicty, and
raoft effedually conduce to the perfedling
of our Natures, and the rendring of them r
happy.
And that the moft rational kind of
Wor(hipdothconfift in fuch kind of Qua-
lifications and Services , befides the at-
teftation of fevcral Scriptures to this pur-
pofe, may likewifc be made evident by
the acknowledgement of the wifeft Hea-
thens. Eufehius quotes Menander a Greek
Poet to this purpofe, ( fomecimes cited
by St. faul^ J Men do in vain^ faith he, Prcpar.E-
endeavour to make the Gods propitious ^^^^* ^*
hy their cofliy Sacrifices ; if they would '^'^' '^'
have
1 8^ Of the Principles, Sec. Lib. I.
have the Divine Favour y let them lave and
adore God in their Hearts^ he jujl and holy
in their Converfations. And in another
place he cites the like Sayings out of
Lib, 4. c. Porphyry , in his Book de Sacrifciis^ and
'?• Apollonim^ &c.
Diferf.^s. So Maximus tyrius^ fpeaking concern-
ing thofe divers Solemnities wherewith
feveral Nations did honour their Gods,
faith, He would he lothy hy denying any
of thefe^ to derogate from the Honour of
the Deity ; hut men jhould chiefly labour to
"have him in their mindsy t<^wjttf fjuivovy
i^Tomtv (LMvovy they fh6uld principally
endeavour to know him, and to love
him.
Epift.^j. So Seneca^ having difcourled concern-
ing thofe external Adorations and Gere-
monies, whereby feveral Men were wont
to exprels their Devotion, he fays , //«-
mana ambitio ijlis capitur officiis , De-
um colit qui novit ; " Such Formalities
may be acceptable to the Ambition of
Men, but he only can truly worftiip
" God who knows hiffl. . The firft ftep
(faith he} unto Divine Worlhip , is to
believe the Being of God, and then to
demean our felves towards him fuitably
to the greatnefs of his Majefty. f^is
Deos
cc
• ■
Chap- 1 2. of Katurd Religion. ' 1 87
Decs propitiate , ionus efio ; fatis iQos
coluit quifquis tmitatus eft. " Would you
** render him propitious to you , endea-
*' vour to be good j that Man only doth
*' truly worftiip him, who labours to be
" like him. So TuBj ,• Cultus autem Deo- d$ i^st.
rum eft optimus^ ie/ewq; caftiftmus^ atque jj^^^'
fanHifftmus^ plenifftmufque pi et at is , ut eos
femper pura^ integra , incorrupt^ winte &
voce veneremur.
To which I fliall only add that Saying ,
of Perfeusy where he prefers an honeft and sstjr. 2.
a virtuous Mind , above all other coftly
Sacrifices and Offerings.
Compofitum jus fafque animi , faniiofque
recejfus
Mentis y & i^coiium generofo peSus ho^
nefto^
Hac cado^'Ut admoveam templis , ^ fane
Utah.
If TrueWorlhip did confift only in coft-
ly Sacrifices,then fuch alone as were rich
could be religious ; whereas God is more
ready to accept the meaneft Offering,
from a Perfon of a juft and worthy, and
generpus Mind, who doth truly love arid
devote himfelf to him, than of the moft
pom- '
lS8 Of the Principles ^ &c. Lib. \.
pompous cofUy Sacrifices from others.
And thus have I done treating of thofe
kind of AfFedions, which naturally fol*
low from due apprehenfions of the tncariu
municahle Attributes belonging to the Di-
vine Nature j namely , Adoration and
Worfhlp.
CHAP.
m
Gfaap. 1 3. 0/ Natural f2^r/i^io». i8j^
i I*
CHAP. XHI.
Of Faith or Affiance m GoJ*
t
t Proceed to thofe other Affe<9:ions
whereby we are to give unto God
( fo far as Creatures are capable ) that
Honour which is due to thofe communi-
cable Perfedions belonging to the Divine
Under (landings WiU^ Faculties of A£ling ;
namely , his Wifdom , G$odnefs , Power ,
Dominion^ and Superiority over us, and
his dijlrihuting of future Rewards and Pu^
niflments; which (hould re(pe<Jlively excite
in us, Affiance^ Love^ Reverence^ and 0-
bedience^ both atlive and pajfive. And
though each of thefe Graces,have Effici-
ent foundation in every one of the Divine
Excellencies promifcuoufly, ytt there is
fome more peculiar reference and corrc-
fpondence amongd them, according to
this order,
I purpofe to fpeak to each of them fe-
verally and briefly,
Firft, Concerning Affiance ; by which
I mean an acquiefcence of theMind,where-
by it is fupported againft all unneceflary
doubts
ipo ^ Of the Principles, Sec. Lib. L
doubts and fears, upon account of the Di-;
vine AU-fufficiency in general, with more
ipecial refpeA to his Knowledge, and Wit
dom and Providence ; whereby he doth
take notice of our Conditions, and is able
to order all things for the be(l, and doth
not permit any thing to befal us without
his knowledge of it, and being concerned
for it. This Grace, according to its diffe-
rent Relations,is ufually diflinguifhed into
thefe Three Branches : i . As it refpeds an
Ad of the Judgnient in aflenting to aUDi-
vine Truths, whether difcoverable by Rea-
fon, or by Revelation j fo 'tis fly led Faith.
' X. As it imports a Refling of the Will and
AfTedions in the Divine Goodnefs, whe-
ther difcover'd to us by the Light of Na-
ture, or by Revelation ; fo 'tis llykdTrtifi ;
and according to the greater Meafure or
Degree of it , Confidence and Tlerophory.
So the Heathen, who have no Revelation,
can fupport themfelves in their SufTerings
for that which is good, with the Confi-.
deration that God will take care of them.
3. As it relates to the Expedation and
Defire after fome future Good which we
(land in need of, or the Efcaping of fqme
Evil'^t are obnoxious unto ; fo 'tis fly led
Hope. But I fhall treat of thefe promifcu-
ouuy, becaufe they agree in the general
na-
chap. I J . of Natural <I(eligm. • 191
nature of Affiance. And how reafbnable
and proper this Affiance in God is ^ will
appear from thefe Confiderations.
!• 'Tis neceflary to our prefent ftate in
this worId,that there fliould be fomething ^
for us to lean upon , and have recourfe
unto, as our Support and Refuge.
iL. God alone is an all-fufficient (lay,
upon which the Mind of man can fecure-
ly repofe it felf in every Condition.
I. TTis neceflary to our prefent State
in this world, that there (hould be fome-
thing fer us to lean upon, and have re-
course unto, as our Support and Refuge.
This the ancient Toets have iignified ia
their Fable of Pandoras Box, which when
Epimetheus had opened, and faw all man-
ner of Evils flying out of it, he fudden-
ly clofed it again, and fo kept in Hope at
the bottom of it, as being the only reme-
dy left to Mankind, againfl all thofe Evils
to which they are obnoxious. Every man
at his bed Eftate , is but a feeble unfirm
Creature : what from the Impotence of his
Mind, and the Diforder of his Paflions
from within^ together with the Troubles
and Difficulties that he (hall meet withal
from without ; the great Obfcurity which
there is in the nature of things, that Un-
certainty which attends the ifTues and e-
vents
Ipl Of the principles ^ &cc. Lib^.I.
vents of them j the mutability of all hu*
man Affairs, which cannot poffibly be fe-
cured by all the imaginable WiiHora and
f orefight which Men are capable of.From
all which it fufficiently appears, thatFa/tk
and Hppe and 7>i?//are altogether necefla-
ry to the (late of men in this World j and
that they muft always be in an unlafe un-
quiet condition, unlefs they have fbme-
what to fupport and relieve them in their
Exigencies. -Tisobferved of th^J^pp^
and other fuch climbing Plants, whicb *re
not of flrength enough to bear up tbem^
felves, that they will by natural iniliad:
lean towards and clafp about agj^. thing
that is next, which ma;^ help tobji^rthei^
up; and in the want of aTree£>f*Po|e,
which is their proper fupport > i^ty^ will
wind about a Thiftle or a Nettle* or any-
other Weed , though in the iflue it will
help to choak and deftroy the growth of
them, inftead of furthering it. Theappli-
Ifi. 40; 6. cation is eafy, Allflejh is grafs , and the .
glory thereof^ as the flower of the jleld ^ of
a fading impotent condition , {landing in
need of fomething without it felf for its
protedion and fupport. And a miftake in
the choice of fuch helps, may fometimes
prove fatal. Our conditions in this world
are often in Scripture reprefented by a
ftate
//
Chap«i^. of Natural Q^eligion. ^ Ipj
ftate of Warfare j wherein the Virtues^ of
Faith and Hope are faid to be our Breajf- iThcf. s.
plate^ oqr Shield zndi our Helmet ^ the gU^iy^
chief defenfive Arms, whereby we are to
be guarded againft all Aflaults. Andfome-
times by a- ftate travelling by Sea, where-
in Hope is our Anchor ^ that which muft Hct.tf.19.
fix and keep us fteddy in the midfl of all
Storms. '
%. God alone is an all-fufficient ftay,
upon which the Mind of Mart can (ecure-
ly repofe it felf in every Condition* For
which R^afon he is in the .Scr/^/ir^ phrafe
ftyled the Hope of Ifrael , the confidence
of all the ends of the earthy and of fuchds Pfah(fj. ^
are afar off upon the Sea, the God of Hope. J^^^J^-
Which Titles he hath been pleafed to af- 13^°^' '^*
(iime unto himfelf, to teach us this Lef-
fon, that: our faith and Hope fbould he in iPcti.ar^i
God,
- The principal conditions requifite in
that Perfon, who is fit to be a proper Ob-
jedl of our G^nfidence are thefe four :
r. Perfe(3: knowledge and wifdom, to
underftand our Conditions, and whatn^ay
be the moft proper Helpa and Remedies "
for them. j..
X. Unqueftionable Goodnefs , Love^
Faithfulnofs, to be concerned for us, and
to take care of us. .
O 3.SujfEcient
ip4 Of the frinciples ^ &c. Lib. I.
5. Sufficient Power , to relieve us in
every Condition.
4. Everlaftingnefs, that may- reacji to
Bs and our Poflerity to all Generations.
All which are only to \)t found in Cfod*
From whence it will appear, that as hie is
the only proper Objedl of ourTnift/p by
not trufting in him, we do deny to him
the Honour which is due to thcfe Divine
Excellencies , and confequeotly are defi-
cient in one of the chief Parts of Reli-
gion.
I. He alone hath perfect: Knowledge and
Wifdom to underftand our Conditionsf, aqd
» what may be the moft proper Remedy for
Pfal. 147. them. His ufiderfianJing is infinite^ Our
moft fecret Thoughts and inward Grojin-
ings are not hid from hinL He knows our[
Difeafes , and what Phyfick is fitteft ft>r
us, the beft Means of Help, and the moft
fitting Seafon to apply thofe Means. He
is infinitely wife to contrive fuch ways of
Safety and Deliverance, as will furmount
all thofeDifficulties and Perplexities which
would put Human Wifdom to a Lofs, H^
doth fomstimes accomplifti his Ends with-
P£ 17. 14, out any vifible means; fiSing mtnshUies
with his hid treafure , making them to
thrive and profpsr in the World, by fuch
fecret ways as raM underftaod aot. And :
fome-
Chap. 1 J . of Natural Religion. i p y
(bmetimes he doth blaft the mod likely
meails , fo that the battel is not to the ^^^^^^^ 9^
II
flroHgy nor yet Bread to the voife^ nor riches
to men of underjianding , nor yet favour to
tnen of skill ; but it may happen to
them, as the Prophet fpeaks, that though
iheyfow muchy yet they Bring in But little^ ^^S* ^' ^^
they eat and have not enough , they drink
iut are not filledy they are cloathed But not
toarnij earn wages But put it into a Bag with
holes. And therefore upon this account,
there is very good reafon why God ftiouid
be the Object of our Confidence.
X. He is likewife infinite as to his Good-
tiefs. Love, Truth, Faithfulnefs, whereby
he is concern^ for our Welfare, and doth
take care for us. The neareft and deareft
Relations which we have in theWorld, in
whom we have moft Reafon to be confi-
dent , Our father and mother may forfake P^ ^i>tpl
tu : And as for fuch whom we have ob-
liged by all imaginable kindnefs, they may
deal deceitfully with us , and prove like
winter Brooksy which in wetSeafons, when JqI,^ ,j^
there is no need of them , will run with
aTorrent, but are quite Vanifli'd in a time
of Drought. Whikt we are in a profperous
Condition, they will be forward to apply
themfelves to us, with great Profeflions of
.Kindnefs add Zeal ; but if our Condition
O X prove
Ip6 Of the Principles y 8cc. Lib. I.
prove any way declining^ they prelently
fall off and become (Irangers, forgetting
and renouncing all Obligations of Friend-
fhip and Gratitude, rather th^n run the
lead ha2:ard or trouble to do us a Kindnefs.
That Man hath had but little "Experience
in the World, to whom this is not very
evident. But now the Mercy and Good-
Pfal-68.5. nefs of God w over all bis works ^ and
more efpecially extended to fuch as arc
145- H- in a (late of Mifery, the Fatherlefs and
i4<^-9. yfTidowSy the Prifonersy the Poor, and the
pfil. lo. Stranger. He is a helper of the fr ten J-
14. lefs. That which amongft Men is ufually
the chief occafion to take off their Af-
fedlion and Kindnefs ; namely, Mifery and
Afflidtion, is a principal Argument to en-
title us to the Favour of God, and there-
fore is frequently made ufe of by good
K.2?.ir. Men in H. Scripture to that purpofe. go
not far from me, for trouble is nigh at hand,
and there is none to help me ; I am in mife-
ry, hear mefpeedily.
3. He is of infinite Power, for our re-
lief and fupply in every Condition ; being
Pf.13^'1' able to do whatfoever he pleafeth both in
heaven and in earth , and in the fea , and
in all deep places. He is the firft caufe of
every thing,both as to its Being and Ope-
ration* We depend wholly upon his Pow-
er.
Chap.i^. of Natural f^ligm. 197
er, not only for the Iflues and Events of
things, but lilcewife for the Means. And
therefore 'tis in Scriptute made an Argu-
ment why we Ihould not truft in Riches,
or in any worldly thing, hecaufe power be- pf<j2.io,
longs to God. And 'tis elfewhere urged for n-
a Reafon why we (hould truft in the Lord
for ever ^ lecaufe in the Lord Jehovah is Ifa. 25.4.
everlaflingjirength. And upon this Gon-
fideration Abraham is faid to have hoped Rom. 4.
againft hope , being fu//y perfuaded that a 8, 21.
what God had promts d he was able to per^
form.
4. He is everlafting, whereas all other
Helps and Coniforts which we can pro-
pofe to our felves are traofient and fading.
As for our fathers^ where are they ? ^W Zcch,i.y.
do the Prophets^ or Princes, live for even
Their days upon earth are a Ihadow that
fleeteth away, their breath goeth forth j and
they return to the earthy and then all their
thoughts perijh : Whereas he is from ever-
lafting to^verlafting, God blefled for ever;
and his righteoufnei^extendethtochildrens
children, even to all generations. We fee
by daily experience,perfpns of great Hopes
and Expectations, when their Patrons dye
upon whom they had their dependance^
to what a forlorn and helplefs Conditioa
chey are reduced : But now this can ne-
O 3 ver
"v.
19,8 Of the Principles ^ &c. Lib. I.
Jcr. 17.7. ygf ijgfg^l ^jjg jjjj^jj jj,^^ trufleth in theLorJ^
andvohofe hope the Lord is. And 'tis one
of the greatcft Privileges of Religion,
that it doth furniih a Man with fuch a
fure Refuge and Support againfl: all kind
of Exigences , whereby he njay bear up
his Spirit under thofe Difficulties where-
with others are overwhelmed.
'Tis true indeed, it cannot be denied,
but that God doth exped, and the Nature
of things doth require , that Men (hould
IV be fuitably affedled with Joy or Sorrow,
according as their Conditions are; but yet
with this difference , that thofe who be-
lieve the Providence of God, fhould not
be fo deeply affed-ed with thefe things as
other men, they fhould weep as not weep-
ing , (tnd rejoyce as not rejoycing. They
fliould not upon any occafion fear or for-
row as men without hope , but fhould de-
mean themfeives as Perfons that have an
higher Principle to be a<fled by , aqd to
jive upon,than any of thefe fenftble things.
I cannot omit to fuggefl one Obfer-
yation concerning tliis Duty of Ajfiance^^
which i have now been infilling upon j
That though this particular Virtue, and
pthers of the likeAffinii:y,be evidently iw^
falDutieSy our Obligation to them being
f leaf ly dcducible fropi the^uigbt of Nature
chap. 13. tf Natural ^UgufH, i^^
and the Principles of Reafon, and confe-
quently mufl: be owned by the Heathen
Philofophers j yet they do in their Wri-
tings , fpeak but (paringly , concerning
thofe kind of Virtues which are of a more
Spiritual Nature,and tend mofl: to the Ele-
vating and Refining of the Mind. And on
the other Tide j the Scripture doth moft
of all inrid: upon the Excellency and Ne-
ceffity of thefe kind of Graces. Which is
one of the main Difierences, betwixt the
Scripture and other moral Writings. And
for this Reafon it is, that in (peaking of
thefe Graces and Virtues, I do more fre-
quently allude to Scripture-Expreffions.
O4 CHAP5
ioo OftheTmcipks,Scc» Lib. t.
\
CKAP. XIV.
of the Love of God.
SEcondly^ As for thofe P erf e^ ions be-
longing to the Divine Will i namely,
, his Goodnefs^ hi^ Jnfiice , his Truth and
Faithfuinefs : The due apprehenfion of
thefe, Ihpuld excite in us the Virtue of
Lovi^ with ail the genuine Fruits of it*
^y Love', I mean an efleeming of him,
and a feeking after him as our only Hap-
pinefs.
So that there are two Ingredients of this
Virtue of Love^ Eftimation and Choice.
I, An Eftiwationoi the Judgment ; a
due Valuation of thpfe Excellencies which
are in the Divine Nature, whereby we look
upon Gofl as the fuprdnie Being in gen^re
^toni : From whom all created Goodnels
is derived, and by conformity to whom
it is to be meafured. And this Notion is
the proper importance of the word Cha-
rity^ whereby we account a thing deai;
or, precious. And in this fenfedoth our
Mat.^.iV'^ Saviour oppofe ekfp^g to loving^ Either
he mufi hate the one^ and love the other ;
0(p
Chap. 1 4. of Natural ^eli^iofL 201
or he nAiJi hold to the one^ and defpife the
other •
Now thcfe Pferfedions . of the Divine
Nature may be confidered,either abfolute-
ly or relatively.
I . Aifolutelyj as they are in themfel ve^
abftrading from any Benefit that we c(ur
felves may have by them. -And. in this
fenfe they can only produce in us an efteem
of our Judgments, without any deiire or
zeal in our Will or Afledions. The De-
vil doth underfland thefe abfblute Perfe«
dions of the Divine Nature, that God is
in himfelf moft wife,moft juft, and pow-
erful : And he knows withal that thefe
things are good^deferving Efteem and Ve-
neration ; and yet he doth not love God
for thefe Perfedions, becaufe he himfelf
is evil, and is not like to receive any Be-
nefit by them.
^. Relatively , with reference to that
Advantage which may arrive to us from
ihe Divine Goodnefs. When Men are con-
vinced of their infinite need of him, and
their mifery without him ; and that their
utmoft Felicity doth cpnfift in the Enjoy-
ment of him : This is that which proper-
ly provokes Af{e(9:ion and Defire, name-
ly, his relative Goodneis as to us. There
is fcarce any one under fuch tranfports of
Love,
to» of the ^rinctpla^ Sec. Lib* L
Ldve^ ai to believe the PerfoA whom .he
loves, to be in all Refpeds the moft vir-.
'tuous, wife, beautiful, wealthy that is in
the world/ He may know many others^
that doinfome, if not in allthefe ttfpt&si
exceed. . And yet he hath not an . equal
love for them, bepaufe he hath dot the
iame hopes of attaining an interefl: in
them, and being made happy by them.
So that this Virtue doth properly conHft
in (uch a kind of efteem, is is withal ac*-
cbtnpanied With i hope and belief of pto^
mocing our own Happineis by them^ And
this is properly the true ground and origi-
nal of our Lcfve toGod^ From whence
will follow,
%. Our choice of him, as being the on^^^
ly proper ObjeA of our Happineis,, pre-
ferring him before any thing elfe that may
come in competition with them. Not
^ only (as the Scripture exprefleth it) lo-
TLuk?i'^.' ^^^E ^^^ ^^^^ father and mother^ but
a<s. hating father and mother^ yea and life it
W^rfetffor his fake i Counting all other things
lut drofs and dung^ in comparilbn of him.
Now it cannot otherwife be, but that
n due apprehenfion of the Divine Excel-
lencies in general efpecially of bis parti-
cular Goodnefs to us, mufl: excite in the
Soul fuitabie A ^ed^ions towards him.^ Anid
hence
• /■
chap. 14. of Natural ^U^ion. 20J,
hence it is, that. the Miiapprehenftoil of
the Divine Nature, as to this Attribute^
doth naturally produce in Men that kind
of Superftition ftilcd ^^m^ajifJiBvU^ which
imports a frightful and over-timerous no-
tion of the Deity, reprefenting God as
auftere and rigorous, eafily provoked by
every little circumftantial Miftake, and as
leafily appeafed again by any flattering and
flight Formalities. Not but that therd
is (ufficicnt evidence from the Principle$
pf Natural Reafon,to evince the contrary ;
but the true ground.of their Miftakes irt
this matter, is from their own vitious and
corrupt AfTedions. *Tis moft natural for
felfifti and narrow Men, to make tbem-^
felves the Rule andMeafureofPerfeiflion
in other things. And hence it is, that
according as a man's own Inclinations are,
fo will he be apt to think of God ; Thou Pfily^-a'^
tboughte/i that^ I was altogether fuch an one
as thy f elf. Thofe that are of ill Natures
and of little Minds, whofe Thoughts arc
fixed upon fmall and low Matters, laying
greater weight upon Circumftances, Sa-
lutes, Addrefles, than upon the real worth
of Perfons and fubftantial Duties , being
themfelves apt to be provoked unto wrath
and fiercene^, upon the omilTton of thefe
leHer Ci^rc^mftances, and to be pacified
• agaiQ
\
204 Of the principles y 8cc. Lib. L
?gain by any flattering and formal Ser-
vices ; fuch Men muft confequently think
themfelves obliged to deal jufl: fo towards
God, as they exped: that others ihould
deal with them. And according to the
different natures and tempers ofthofe Men
who do miftake this Notion of the' Di-
vine Goodnefs, fo are the Effeds and Con-
Mr. Smith fcquences of this Miftake various ( as a
of Super- learned Man hath well obfervedj: When
ftitiom it meets with fiout and Ar^/j' Natures,
who are under a Confcioufnefs of tjuilr,
it works them to Atheifm, hardens them
to an Oppofition of him, to an endeavour
ofundermining and deftroying the Notion
of that Deity, by whom thoy are not like
to be fafe or happy. If with lAorefoft
and timerous Natures, men of bafe and
ilavifh Minds,it puts fuch men on to (lat-
ter and collogue with him , and to pro-
pitiate his Favour by their Zeal in lefler
Matters. And though in this kind of Tem-
1 per and Carriage there may be a (hew of
Religion, yet the terminating of it in fuch
things is moft deftrudlive to the nature of
it,rendring all converfe with the Deity irk-
fomand grievous, begetting a kind of for-
ced and prasternatural Zeal, infteadofthat
inward Love and Delight, and thofe other
^ genuine kindly Advantages which fhould
arife
chap. 14. ' of Natural (l(eligi<ml 20 j
arife to the Soul from an internal frame
of Religion.
And that the Perfedions of the Divine
Nature, and particularly his Goodnefs,
Ihould excite our Love of him, may be
made evident by all kind of Proofs, There
being no kind of motive to Affe(ftion,whe-
ther imaginary or real , but 'tis infinitely •
more in God than in any thing elfe be-
fides. I ihall mention only thefe three
things,
1 . His abfolute Goodnefs and Excel-
lency.
2. His relative Goodnefs and Kindneft
to us.
3. The neceffity we are under of being
utterly loft and undone, without an inte-
reft in his Favour.
I. His abfolute Perfedlions are infinite,
being the original of all that good which
we behold in other things; Whatever
attradives we find diffufed amongft other
Creatures , by which they are rendred
amiable, they are all derived from him,
and they are all, in comparifon to him,
but as little drops to the Ocean. There
is much of lovelinefs in the Fabriek of this
beautiful world , the glorious Sun , the
Moon and the Stars which he hath ordain-
ed i which is abundantly enough to ren-
der
20^ Of the Trincipksj 8cc. Lib^ !•
der the notion and the Ifame of him e^^
cellent in all the earth. We may perhaps
know fome particular Perfons fo very emi-
nent for all kind of Accomplifhrnents, vir-
tuej and mfdon^ and goodnefs^ &c. as to
CQntra(9: an Efteem and Veneration from
all that know them. But now the higheft
PerfeiStions that are in Men, befides that
they are derived from him , are fo infi^
nitely difproportionabJe to his, that they
may be faid not to be in any of the Crea-
tures. There is . fome kind of communi-^
cated Goodnefs, and Wifdom, and Power,
and Imroortahty in Men ; and yet thefe
Pcrfedions are in Scripture appropriated
to the Divine Nature in fuch a manner^as if
Mat. 19.7. no Creature did partake of them. There is
I Tim. 1. none good^ or rx>ife^ but he. He is the
ch!tf.j5, (ndy Potentate \ who only hath immorta-
^^' litf. No man can take a ferious view of
the works he hath wrought, whether they
concern Creation or Providence, but he
muft needs acknowledge, concerning the
Author of them, that he is altogether
lovely J and fay with the Prophet , How
2ech. 9. great is his Goodnefs} and horn great is his
*7. Bounty ? The comelinefs of them is upon
all accounts fo eminent and confpicuous,
as caniiot but be owned by every one
who confiders theoou lor any man to as|£,
what
chap. 14. of Natural (J^Ugim. 207
what Beauty is, this is 7i;jjA« Ifdr^fMtjtB
Arift^tU fpeaks, the qu^ftion of a blind
man. Every man who hath Ey^s, may
judge <Jf it at ftrft view* Not tp difcern
it4$a fure Argument of blindneis and dark-
nef^ And that the Divine nature is noc
morp amiable to us, (hews the great Jm-
p^rf^^ion of our prefent condition. It
IHaJl be the perpetual Employment of our
future State in Heaven, to celebrate thefe
Excellencies of the Divine Nature. The
BMI?d Angel5,and the Spirits of juft Men v
made perlie<3: , do receive a chief part
pf their Felicity, by contempl?iting thefe
Divine Perfe(a:ions in the beatifical Vi-
fK)n, . ,
X. His relative Goodn^fs and Kindnefs
to.us i teAifiedin fo mapy|>articulars,^hat
v^htn we wouii-rf^ktm them up^ they are ppj ^^^
more in numher than the fan J. He is the 3.
Author of our beings, and our well-beings.
// « he that made m^ and not we our/elves, pfal. sy,
Hefpreads our tables^ and fills our cups : in
him we live^ and mcvey an^ have our he^
ings. He doth daily follow m^ compafs
us about , load us with his henefits* He
gives us all that we (njoy^ and he is wil-
ling upon our Repents nee to /£>rgw^ us all
that; we 00^n4. And to whom nttich is
givfPf ^jfifrgivw, the} fbsi^ld U'Vt fnu^k*
To
20 8 Of the Trinciptetf Sec Lib. I.
To love them that love us, is a duty but
of a low attainment, the Puilicans and
Sinners do the fame; nay, the very Beads
will do it. The Ox knows his Owner^ and
the Afs his Mafi^rs crit. That perfbn muft
be void of the Reafon of a Man,who will
not admire and love God for his Excellen-
cies J but he that doth not love him for
his Kindne(s,mu{l be more (lupid and fenfe*
lefs than the brute Creatures.
3 . We »re utterly undone, without an
Intereft in his Favour. So that if the ap-
prehendon of his ^^/^f^Goodnels cannot
work upon our /f^j/J>»,northeSeofe of his
relative Goodnefs or Kindnefsupon our />•
genuity and gratitude j yet the confideration
of our undone eftate without him, ought
to prevail with all fucb, as have npt forfeit-
ed the firft and moft univerfal Principle
of Self-prefervation. The not having him
for our Friend , and much more the ha-
ving him for our Enemy, putting a man
into an abfolute incapacity of ill kind of
Happinefs. Tis a queftion propofed by
St. Aiiflinj why wc are fo often in Scri-
pture enjoy ned to loveGod and our Neigh-
bours, but have no^where any Precept
commanding us to love our felves ? To
which he gives this anfwer, Fingi non po-
teji major dilefiiofuiy qaam dileSiio Dei ;
t! The
6ha{>. 14. 0/ ^atutal <^lioion. 209
*" the hi^heft ind trueft felf-love^ is to
^^ love that whith cain alone make us hap»
** py-Men do not need any motive or argu«
ment to perfuade them to love themfelves.
'Tis a Hitural principle^ rather than a tno^
ral dn^ ; they inuft do fo,nor cad they do
txherwife; Only this is that wherein they
ftadd in gredti^ft nted of diredion, how
to (et this natural Principle on work up-
on its due objed:. Felicity muft be eve-
ry man's chief end, there is no need of
t^uading any one to that ; all the diffi-
culty is to convince men, wherein this hap^
pinefs doth confift. And there is no rational
confidering man, but mud: needs grant it
to be in the fruition of the firfl and fu-
preme Good ; fo that to love God as our
happinefs is to love our felves , beyond
which there is nothing to be faid or fan«
cied by way of motive or perfaafion.
Tis a duty this, upon all accounts, (b
plain and reafonable, that no man . what-
foever can pretend to any kind of doubt
or difpute about it. And therefore I (hall
add no more by way of proof or confir-
mation of the neceffity of it.
I fliall only offer two Confiderations,
which ihould engage men's utmoft dill*
gence aod caution in this matter.
P i.Tis
2 lo Of the Principles J &c. ^ Lib. L
T /Tis a bufmefs of greated confcquence,
to know whether we truly love God,
X. 'Tis a matter wherein we jare very
liable to miftake.
I. *Tis a bufmefs of unfpeakable con-
cernment, to underftapd whether we love
God or not :. It being the fame thing as
to enquire , whether there be any thing
in us of true Religion or not. "Tis not
a queftion about the Fruits or the Branches,
but about the Root j not about the De-
greeSjbut about the very Eflencc of Grace
and Holinefs. There being no Medium)x^
twixt loving God and hating of him. He
that is not with me^ is againji we , ^ faith
our Saviour) X,uk. ii. 23%
%. And then 'tis a matter wherein Men
are liable to miftake. There is naturally
ifi all Nations of wen , who JvoeD on the
face of the earthy a kind of confufed In-
Lfts 17. clination towards God, voherehy theyfeek
7- the Lord ^ if l^aply they wight feel after
biwy andfndhiw,y as the Apoflle fpeaks.
And men are apt to midake this natural
propenfion for the grace of Love j where-
as this is rather an inclination, than a firni
chtiice and refolution ; rather a natural
difpofition, than an acquired or infufed
habit. None could have more confident
perfuafions of their love to God, and
their
Chap ' 1 4* of Natural (Religion. ill
their 25eal for him > than the ^w^ had j
and yet our Saviour tells thcm^Buf I know J^^ ^- ^*^
jtou^ that you have not the loveofGod inyou*
'Tis not an outward Profeflion, though
accompanied with zeal, that is afufficient
argument of our Love. Though there are
many in the world, who both live and
die under this delufion, Mat. 7. xi. Mafty
tviOfay unto me in that day^ Lord^ Lord^
have we not prophejied in thy name^ and in
thy name have cafl out Devils , and in
thy name done many wonderful works.
And then will J prof eft unto them^ I ne-
ver knew you y depart from me you that
work iniquity. 'Tis not the being gifted
and called for thefe extraordinary works
of Prophefying and Miracles ; 'tis not an
ability to undergo the Flames of Martyr-
dom, and the giving our Bodies to be
burned : Neither Gifts nor Privileges,
nor fome particular A£ts of Duty, though
of the raoft noble kind and greateft diffi-
culty, can be a fufficiem: evidence of this
Love. So that 'tis a matter wherein Men
are very liable to miftake, and where a mi-
ftake will prove of infinite confequence.
And therefore will it concern us , to be
very confiderate and cautiqus in our en-
quiry about it. /
There is one kind of afTeiftion feared in
P ^ t\\^
Ill of the Principles, Sec. Lib.L
the rational part of the Soul, the Undcr^
fianding ana WiU ; and another in the
Senfitivcy the Fancy and Appetite. The one
confiding in a full convidion, deliberate
choice,and firm refolution ; the other con-
fiding more in fome fudden impetus and
tranfport of defire after a thing. Thefirft
of thefe may be ftiled the virtue^ the
other the pajfton of Love. Now though
a man (houJd, in fome fits of devotion^
love God with as great a degree of fer-.
vor, as to paffiortate fenfitive Love, as
fome Martyrs have done ; yet were it
poffible for him in his judgment, to efleem
any thing elfe but equally , or never lb
little more than God ; fuch a kind of af-
fedion, though it were fufficient to mal»
the other a Martyr, yet could not pre-
ferve him from being an Apodate , and
renouncer or blafphemer of Religion (as a
Mr.pinke. learned Author hath proved more at laige;>
nay, I add farther, ^om the fame Author^
though a man flrauld love God with an
equal degree of af{e<9:ion, yet becaufe the
obje&s are fb infinitely difproportionable^
and 'tis the nature of moral Duties to be
meafured from thofe Motives by which
we are to be induced to^ them j therev
fore of fuch an one it may be affirmed^
that he doth not love God« He that makes
him
chap. 1 4* of Natural ^ligion. 2 1 }
him bat equal to any worldly things may
ht (aid infinitely to dtfpiie and underva-
lue him.
For the farther explanation of this, I
(hall fugged to you adi(l:indion,not com-
monly Qf at all) taken notice of by o-
thers, betwixt natural principles and moral
Juties. The mifunderftanaing of which,
is the occafion of many Difficulties and
Confufions , about this and fome other
points.
I. By natural principles y I mean fuch
kind of impreflions as are originally (lamp-
ed upon the nature of things, whereby
they are fitted for thofe fervices to which
they are defigned in their creation ; the
acJh of which are neceflary , and under
no kind of Hberty of being fufpended :
All things muft work according to their
natural principles, nor can they do other-
"wife ; as heavy bodies muft tend down-
wards. The beauty of the world, and the
wilclom of the Creation, is generally ac-
knowledged to confift in this , that God
was pleafed to endue the kinds of things,
with fuch natures and principles, as might
accommodate them for thofe works to
which they were appointed. And he go-
verns all things by fuch laws, as are fuited
to thofe (everal natures which he had at
P 3 firft
I
2 1 4 of the frinciples^ Sec. Lib. L
fird implanted in them. The mod: -uai^
verfal principle belonging to vail kind of
things, is felf-prefervation, which in man
('being a rational Ag^nt } is fpmewhat
farther advanced to (Irong propenfions
ind defires of theSoul after a ftate of Hap-
pincCs, which hath the predominancy over
all other Inclinations^as being the fupreme
and ultimate end, to wliich all their de-
igns and adions mufl be fubfervient by
a natural Neceflity.
X. Whereas on the other hand, thofe
rules or means which are moft proper for
the attaining of this end , about which
we have a liberty of adding, to which men
are to be induced in a moral way, by
fuch kind of motives or arguments as are
in themfelves fufficicnt to convince the
reafon: Itiefe I call moral duties ; duties^
as deriving their obligation from their con-
ducibility to the promoting of our chief
end J and morale as depending upon mo^
ral Motives. So that Self-love, and the
. > propofing of Happinefs as our chief end,
though it be the foundation of duty, that
lafis otfuhftratum upon which the Law
is founded, yet it is not property a moral
Duty, about which Men have a liberty
of ading. They mufl do fo, nor can they
do otherwife. The moft vile and profli-
gate
Chap. I4« of Natural ^Ughn. 115
gate wretches that are, who are mofl: op-
pbfite to that which is their true Happi-
ne(s, they are not againft Happinefs it felf,
but they miftake about it, and erroneoufly
fubftitute fomething elfe in the room of
it. So that if Men were upon all accounts
firmly convinced, that God was their chief
Happinefs, they would almoft as necefla-
rily love him,^ as hungry men do eat, and
thirfty men do drink. I have enlarged
fomewhat the more upon this particular,
the better to manifeft the true Caufe or
ground of this Love, to confift in this
perfuafion, that our chief Happinefs is in
the Favour of God , and the enjoyment
of him.
CHAP.
21^ Of the ^rincipksy See, Lib. 1,
G H A P. XV.
Qf Reverence and thf Fear pf God.
THirdly, As for thqfe kind of affc-
dions, which ftiould be wrought
in us, more efpecially frotp the apprehen^
iion of the Divine Power ; thefe are reve-
retice^ fear^ humility^ a fubmiffiye and fi-
lial awe, which is fo fuitable to the nq-
tion of Omnipotence, and fo qeceflary a
cpnfequence from it ^ as not to be f^p^-
rated.
By this Reverence^ I mean^fuch an bymr
ble, awful, and ingenuous regard toward^
the Divine Nature,proceeding from a due
efteem and love of him, whereby we are
rendred unwilling to do any thing which
may argue contempt of him,or which may
provoke and offend him/Tis a duty which
we owe to fuch as are in a fuperior relation,
and is in the fifth Commandment enjoin-
ed under the name of Honour ; which io
the notion of it doth imply a mi!|^ture of
Love aqd Fear^ and iq the ohjtdt of it
doth fuppofe Qoodnefs and Tower. Th^t
Power which i$ hurtftil to men, and dc^
Vf •
Chap. 15. of Natural 7(eHgim. 1 1 jr
void of goodaefs^may raife in their miods
a dread and terror , but not a reverence
and an honour* ^ And therefore all (lich
Dodrines as afcribe unto God what is
harih and rigorous^ and unworthy of his
infinite goodnels, inftead ofthisjflialj do
beget zferuile fear in Men. This is the
meaning of that Citation] in St. Aufiiny
where he mentions it as f^rr^'s judgment^
Deum a religiofo vereri^ a fuperftitiofo ti^
meri. The pafiion of fear and dread be*
longs to fuperftitious perfons, but the vir-
tue of reverence to thofe that are reli*
gious. And that of Seneca^ Deos nemo fa- ^^^ .
nus timet ^ furor enim efi metuere falutaria^ ..cap. 1*9!
nee quifquam amat quos timet. No man in Eptfti -$•
his right Mind will fear God in this
fenfe ; 'tis no lefs than madnefs to have
frightful apprehenfions of that which is
moll: benign and beneBcial ; nor can true
love confift with this kind of fear.
But as for this reverence, or filial fear, '
it is fo eflential to a flate of Religion ,
that not only the Scripture, but the Hea-
then lUoralips likewife do defcr^ Reli-
gion it feif by this very name of fearing
God. And men who are pious an4^evour,
are by the Gentiles ftiled oo}\;c^€i^ and
ipo0<!/u^$y men of reverence and fear.
Now though eyery one of the Divine
^ * ' per-
2 1 8 of the frincipUs^ &c. Lib. t
per fed ions may juflly chall^gethis aflfe^
^ion as due to it, particulary his infinite
wifi/om and goodnefs^ yet doth it more
particularly belong to his power. I fhali
ipeak briefly of each of thefe.
I . For his infinite knowledge and wif-
dom^ which are things that have been al-
ways counted venerable. He knows all
our infirmities and moll: fecret faults,and
therefore ought to be feared upon that
account. 'Tis a notable Saying in Cicero
to this purpofe ; Quis non timeat omnia
providentem & cogitantem , Sf animad-
vertentem^ & omnia ad fe pertinere pu-
tantem^ curiofum & plenum negotii Deum.
** Who would not fear that God who
^* kts and takes notice of «11 things, to
•* curious and full of bufmefs, as to have
** a particular concern for every action
" and perfon in the world.. And in ano^
ther place he makes this Notion'^of the
Deity^ and the fear confequent thereupon,
to be the chief hafis of Government, the
firft foundation of that civil policy where-
by men are gathered together and pre-
pc Legib. ferved in regular Societies. Sit perfuafum
r* ' *' civihus^ DeoSy qualis qui/que fit , quid in
fe admittatj qua mente , qui pietate re-
Jigiones colat , intueri j piorumque & im-
piorum habere ratioitem.^^ This is one of
"the
chap. 1 5- of Natural <I(elipon. 1 1 9
" the firft principles , which men who
** would aflbciate under goverment ought .
" to be convinced of, that God takes par*
" ticular notice, what kind of perfon eve-
*' ry one is, with what niind and devoti-
*' on he -appKes himfelf to the duties oF
" Religion, and will deal with men accor-
*' ding as they are pious or impious. From
whence will follow, fuch a fear of offen-
ding liim by any diflioneft acStion, as muft
maKe men capable of living under go-
vernment.
a. HiSgooe/nefsyholiHefs, kinJnefsy and
mercy , do afford another reafon why he
ought to be feared ; though thefe are the
moft' immediate objeds of our love and
joy, yet will they likewife afford ground
for our reverence. W^ read in, one Text,
oi fearing the Lord and his goodnefs ; which n^^^^. -
is, when men have fuch a fenfe of his good- . **
nefs, as thereby to be .affeded with an
holy awe and fear of offending him. And
elfewhere 'tis (aid. There is forgivenefs with Pf.130,4.
him^ that he ought to he feared. The mean-
ing of which place may be this, We (land
in continual need of pardon and remiC-
fion, being utterly undone without it ;
and God only doth give this, and there-
fore upon this account we ought to reve-
rence and fear himv
3- This?
tto of the Trincipks^ 8cc. Lib. I.
3. This duty doth iQore elpecially re«
fer to that Attribute of his pewer^ toge-
ther with the eSeSts of it^ in tbdjuag"
ment$ which he executes in the world.
Now nothing is more natural to meoy than
to fear fuch as have power over them,
and are able to help or to hurt them.
The Civil M agiftrate is to be feared and
reverenced upon this account , becaufe
il^^a-n* h^ ifcars the fworJ. and is a revenffr \
Much more the (uprerae Governor of
the world. Men can hut kiUthehoif^
and after that mud die themfelves ; but
God lives for ever, and can punifh for
' Mat. 10. ever j he can caft both hodj and font into
^^* heU: And therefore we have very great
reafon to fear him. 'Tis menticxi'd in
Scripture, as one of thole Attributes and
Titles whereby the, Divine Nature is de-
PCy*. ir ^i^> The fear oflfrael^ He thai ought
' * to he feared. And that by thofe who need
not to fear others, the Princes and Po-
tentates of the World. Thofe very Per-
fens, whom others are mod afraid of,
ought thepnfelves to ftand in fear of him ;
Vcr. I J. for he cuts off the fpirits of Princes y and
if terrihle to the Kings of the earth , as it
follows in that place.
The gre^t prejudice which ignorant
men bavea^ainft this zSk&xoa of /^r, is»
that
Chaip. \{. of Katurat ^Ugtm. 1 1 i
that it is a check anfd refhraiift to a mfin
in his liberty, and confequentty brings
dilquiet to his mind ; which is fo far froti^
truth, that on the contrary it may be
manifeded, that one of the greateft pri-
vileges belonging to a (late of Religi*
on, doth arile from this true fear of God^
as being that which mud fet us at liber-
ty from all other tormentful fears. That
which hath the greateft infhience upon
the troubles and difcontents of men in the
world, whereby their conditions oreren-
dred uncomfortable, is their inordinate
fear, thofe mifgiving Thoughts and Sur-
mifes, whereby they are apt to multiply
their own dangers , and create needlefs
troubles to themfel ves. And whatever a
man's outward condition may be , as to
the (ecurity and flour^fliing of it, yet wlnle
fuch fears are in his mind, His foul doih P£»J-Jt^
not JweB at eafe^ as the phrafe is; where*^
as, he that fears the Lord ^ his foul fhaS
Jwett at eafe^ i. e. fuch an one need not
be afraid of any thing elfe. Difcat timere^
qui non vult timer e ; difcat ad tempus
eft folicitus qui vult ejfe femper fecurus^
faith St. ^i^/ir ; " He that would not fear
** other things, let him learn to fear God j
" let him be cautious and folicitous for a
** time, that would be everlaftinglyfeaire.
And
%lt Of the frinciples^ 6cc. Lib* L
And in another place, Hphm time Deanf
^ ^ minantem jmunJum ridehis ; ^^ O Man,
^^ learn to feartiod, and thou wilt defpife
" the threatnings of the world. And a-
gain , Exhorrefce quod vninatur Omnipo^
tens J ama quod promittit Omnipotens^ &
vilefcet mundus five promitteni five ter-
renf ; ^^ He that hath a true fear of what
^' the Omnipotent God doth threaten^apd
" a love to what he promifes, to fuch an
* * one the world whether fmiling or frown-
•* ing will feem contemptible. The Hea-
ven, and Earth, and Men, are all but: his
Inftruments, and cannot do any thing o-.
ther wife than as they are permitted or ad:-
ed by him. Though they ihould feem to
be angry with us, yet he can reftrain their,
wrath, and when he pleaieth can recon-
cile them to us. But if he himfelf be of-
fended, none of thefe things will be able
to afford us any Comfort or Relief. 'Tis
above all other things the mod fearful
/^ faQ into the hands of the living God.,
That's a notable Speech to this purpofe,
which I find cited out of Plutarch; "They
** that look upon God as the chief rewarder
** of Good and Evil, and fear him accord-
** ingly, are ^hereby frceed from other
^ . •• perplexing fears. Such Perfons, minus
animo conturhantuty quam qui indulgent w-
tiis
Chap. \y of Natur4l ^li^m. 2 1 1
tiis audentpiefceleraj " have more inward
peace than otliers who indulge them;* ^
{dvGS in their Vices, and dare commit
" any Wickedneft.
And as on the one fide, the more men
have of this Fear towards God, the left ,
they have of other Fears : So the lefs they
have of this, the more fubjed are they
to other Fears. Amongft the many judg-
ments denounced againfl: the want of this
fear of God , the Scripture particularly
mentions a fearful Mind , If thou wilt not Dcut. at,
fear that glorious and fearful name^ the ^ ^^*
Lord thy God^ the Lord voiU make thy
plagues voonderfuly &c. And this is reckon-
ed as oneof them, 7>&^ Lord fhall give thee ^^' ^^
a trembling heart. And if we confult ex-
perience, there are none more Obnoxious
in this kind, than prophane Atheiftical
Perfons, who by-rfheir vile Dodrines and
Pradices,endeavour to harden themfelves
and others againft this fear of God, None
fo cowardly and timerous as the(e, none
fo eafily frightned with the leaft appea-
rance of danger. The Satyr iji of old ob-f
ferved it of them .• .
Hifunt qui trepidant ^^ ad omnia fulgura
paUent.
None
114 V ^^' ^t'tncipht, 6cc. Lib. t
None Are fo fbarful, as thdfe that pre-
tend not to fear God at all. Atid 'tis
but juftice, that thofe who wiU not re-
verence him as fons , ihould be over-
whelmed with dread and aftonilhment
towards him as Jla^es. . And this cOrifide-
ration ought to bedofmall inducemeiit to
men, to labour after this difpofition. As
Jodg. 9.1. jilif^clech faid to the men of Sichem, Judge^
Iprayyou^ whether it be letter for you^
that threefcore and ten perfons reign over
yoH^ or that one reign orver you. So in
' this cafe, confider whether it be better
for you, to be difltad^ed by the ^reat
variety of worldly Cares and Fears,which
as fo many Tyrants, will domineer over
you, and keep you in perpetual flavery,
or to fubmit your felves to this one fear,
the fear of God, which is perfed peace
and liberty.
To all which may be added. That it
is by this fear that we are to give unto
God the glory of his Power and Juftice.
'Tis this that muft make us pliable to
his Will, and efled^ually remove all fuch
obftacles as may hinder us from fubmit-
ting to him ; fubdue our reludancies, and
make us bow down before him. Upon
which account this exprelTion of fearing
Cod
chap. 15- ^2
It- » li -•*• «
•:m*ii — .
GdJls
the whole
Jigion ;
fixed in diefuarc.
linefs and R _
foUo^-.
It harf; x sore
ftir up in IS "^scc
aod Ig X 73r^
geft
•» « • f t
flf" 'JvOXlBED
21I
Star .liii.rr.i .
OAM
nefs
Tsrs
notice fT
ai^s OcKJC trr in
Awe and Dnac VLff^z^i. r;^
("414 Of the fprinctpki, 6cc, Lib J,
Kone are fo fearful, as thofe that pre-
tend not to fear God at all. And 'tis
but juftice, that thofe who will not re-
verence him as fans , fliould be over-
l whelmed with dread and aftonilhment
rtowards him as Jli^'Vcs. And this cOnfide-
r ration ought to benofmall inducement to
men, to labour after this difpofition. As
Jiiifi. 9.1. jiifimelechfziA to the men of Sichem, JuJge^
I pray you, whether it he letter for youy
that threefcere anJ ten perfons reign over
yoMy or that one reign over you. So in
this cafe, confider whether it be better
for you, to be diflradted by the great
' variety of worldly Cares and Fears.which
* 85 fo many Tyrants, will domineer over
^ you, and keep you in perpetual flavery,
'' or to fubmit your felvcs to this one fear,
^ the fear of God, which is perfed peace
and liberty.
To all which may be added, That it
is by this fear that wc are to give unto
God the glory of his Power and Juftice.
'Tis this that muft make us pliable to
his Will, and effcia'ually remove all fuch
obftacles as may hinder us from fubmit-
ting to him ; fubdue our relu(5t;ancies,and
make us bow down before him. Upon
which account this expreflion of fearing
chap. I y . of Katural Q(eUgm. 1 2 j
Go J is frequently ufed in Scripture for
the whole bufinefe of Worfhip and Re-
ligion ; becaufe where this fear is well
fixed in the heart, all other Parts of Ho*
linefs and Righteoufnels will naturally
follow.
It hath a more peculiar Influence tOi
ftir up in us Watchfulnels and Caution,
and like a wary Friend is apt to fug-
ged to us the fafeft Counfel and Ad-
vice. 'Tis the vigilant Keeper of all
Virtues, that which muft fortifie us in
our Temptations, and reftore us in our
Lapfes,
He that will but ferioufly ponder up-
on what the mere Light of Nature di-
i^ates, . cpncerning the Omnipotence of
him who is the great Creator and Go- ,
vernor of the World, his infinite Holi-
nefs and Juftice, and that wife Provi-
dence which extends to every particu-
lar Perfon and A<ilion, whereby he takes
notice of them, and will be fure to re-
ward or puniih them, according as 'they
are Good or Evil : Such an one muft
needs have his heart afFecSted with a great
Awe and Dread tb wards the Divine Na-
ture.
Ql The
^i:d Of the Principles ^ &c. Lib.l.
. Tl^ very He^them were wont upoti
this. Account to paint their Jupiter with
a; Thunderbolt in his hapd ; to flrike an
awe into .Men, from daring to pflend
him who Hands always ready armed
with Vengeance againft fuch as provoke
him«
• f
■>. • J :
I r
chap;
*
Chap. 1 6. of Natural 3^e/j^ioM. 1 27
CHAR XVL
0/ Obedience:. And firft of Adive
Obedience to the Laws of God.
HAving difpatched the Duties we are
more efpecially obliged to, with re*
gard to God's WifJom^ Gooinefsy Power j
I (hall now treat concerning fuch other
Duties, as refer more particularly to his
Dominion and Superiority over us," his
right to command and govern us, which
are comprehended under the General
Name of OheJience.
The Habit of which may be defcribed
to confift in fuch a fubnjiflTive Frame o£
Spirit, whereby a Man doth always de-
vote and refign up himfelf unto the Dif-
pofal of his Maker, being ready in every;
Condition to do or fuffer that \yhich he
apprehends to be moft reafonable and ac-
ceptable, and whereby he may bed expreft
his Love and Subjeaion.
By which Defcription it may appear
thatthisOWi^»c(?is of two kinds, JT^^Sf/w.
1 y8 0/ the fprinciplesy 6cc. L ib. I.
I. Aliive. Which confifts in a readinefe.
oF mind to do what God Ihall enjoin.
X. Pajfrve. In* an aequiefcence of mind
under what he (hall inflid. Both which
do neceflarily flow from the Apprehen-
fion of God*s Dominion over us, his right
^ to govern and difpofe of us as he plea-
feth. OMidnce, in the true Notion of it,
being nothing elfe but that homage which
we owe to fuch as are in a fuperior rela-
tion, who have a right to command us.
Every relation of fuperiority and domi-
nion being a diftincSt engagement to fub-
jedion ; whetlier Oeconomical^ as that be-
twixt Parent and Child ; Political^ as be*
twixt MagifiratezviA Suhje^ ; Moral^zs ht^
twixt Benefaiior and Beneficiary ,-or laftly,
. that which is Naturalj which above all
other things gives the highefl:Title to Do-
minion, as that betwixt the Maker and his
Work, the firft Caufe, and that which he
beftows *Being upon. And God by all
thefb Titles, and many more, mayjuftly
challenge Dominion over us.
Under this firft kind ofObedience,ftiled
A^live, are comprehended thefe three par-
ticulars : I. A knowledge of, and an ac-
quaintance with thofe Laws which we are
to obferve. x. A confent to them, or an
approbation of them. 3, A conformity to
them. I. An
Ghap^ 1 6. of Natural Religion. 2ip
I. An acquaintamJe with the Laws of
God ; whether dilCovered to us by Reve-
iation (the Principles of Nature obrging
us to obferve and fubmit to all things
which we have reafon to believe do pro-
ceed from God ; ) of by natural Light,
abllrading fromScripture andRevelation,
as the fubftance of that which we call the
MpraiXaw is. Now tho' fuch Perfons
only, are under the Obligation of thofe
Laws which depend upon Revelation, to
whom ^Revelation is made and fufficiently
propofed ; becaufe Promulgation is eflen-
tial to a Law ^ yet the Moral Law being
^ifcoverable by nfatural Light, to every
Man, who will but excite the Principles
of his own Reafon, and apply them to
their due Confequences ; therefore there
mud be an obligation upon all Men, who
have but the ufe of their Reafon, to know
thefe Moral Laws ; and the Ignorance of
them muft be an inexcufableSin. Ignoratttia
juris can be no Plea in this Cafe, becaufe
the Law is written in every Man's heart
by Nature, and the Ignorance of mankind,
^ to any part of it, hath been wilfully
contraded.
. The duties concerning natural Worfliip,
our adoration of the Deity by affiance,
iove, reverfence, praying to hun, expedt-
Q 3- i^SL
a JO Of the fmciples^ 8cc. Lib. I.
itig mercies from him, returning to him
our thanks and ackno\Vleclgments, being
reverent and foiemn in all our AddrelTes
towards him, our thoughts and fpeeches
of him, and of the things that refer to
his Service, may be evidently inferred
from thofe natural Notions, which we
have concerning the Ejccellencieis of his
Nature, and our own Depcndance upon
him.
The Duties which concern the promo-
ting of our own and our neighbours wel-
fare, that mutual Juftice, Charity, Help-
fulnefs, which we are to exercife towards
one another ; tliefe may eafch of them be
deduced from that common Principle of
Self-love, whereby every one doth natu-
rally feek his own Welfare, and Pre^
fervation, Wc arc all of us defirous
that others Ihould be juft to us, rea-
dy to help us , and do good to us j
*nd bccaute 'tis a Principle of the high*-
lefl: Equity and Reafoni tMt we fliauld bt
willing td doto others, as we defire and
think them obliged to deal with us, tbik
inufl tbenelbrje oblige ns to the fame Adbs
of charity and helpfulnefs to\*l3trds tthcfli.
Jfow: thfe drawing ositrot thefe <3dl£feral
Rurlcs,and^tirtg^'£hetn tacparticdah ca&s ;
a flqdious ahd d^iiifitziy e.£iidbiVQury . t6
' s. : find
,Chap. 1 6. of Natural <^eUgm. i}i
find out what our Mafter^s Will iSy in fe-
deral relations and crrcumdances , this I
call the Duty of knovoipig the Command-
ments. And 'tis neceflary , that they
ihould be thus diftindlly kttown^ before a
Man can keep them.
- X. A confent to theni, or approbation
jof them, as beiiw floty^ Juft^ and G&oif.
Which will necef&rily follow from a trtifc ^''^^'^'^'
notion of the ground and reafon of theni,
^nd muft nGceffzxWy f recede a genuiite
obedience and conformity to them/ He -y .-
that looks upon them as fetters and bonds,
doth rather endure them out of neceffity ,
than obey them out of Choice and Love.
I confent to the Lavoj that it is goodj faith Ilo»7.itf.
the Apofile ; that is^ I do iii my judgment
own the fitnefs and reaforiablenefs of the
things therein enjoined, as being the moft
proper means to advance the Perfe<Stk>n
of our Natures, the Law of the Lord is ^^^^' '^-7.
perfect C faith the Pfalmift^;^ not only
formaliter^ in it felf, but alfo effeSive as
to us, it makes us to be fo. And in ano-
ther Place, Thy Law is the truths namdyj ,,p, ,42.
fuch as it ought to be. There is a con-
gruity betwixt our Well-beings, and the
Nature of the things enjoirted. And it is
this Convidiion alone, that mufl beget in
jjts a 1^0 ve of it, and a Delight to prad:ire
0.4 it
21% Of the principles y 8cc. Lib. I.
it. He that harbours any prejudice in his
mind againft the ways of God, as if they
were unprofitable, or unequal, ca^n never
fubmit to them willingly, but out erf a
conftraint; he may look upon them as his
Task and Burden, but not as his Joy and
Delight. Our external Submiflion to the
Law, can never be kindly and regular,
till our minds be caft into the fame mould
with it, and framed unto a fuitablenefs
:ahd conformity to it. And fuch a tem-
D Vita P^'^ doth, in the Judgment of Stneca^ ren-
Bcata/iy. derthe mind truly great and noble, Hie
eft magnus animus qui fe^ Deo tradidit.
And in another Place, in regno nati fu-
wuSj Deo parere iiiertas eft. *' Such a man
hath a truly great and generous mind,
who canrefign up himfelf to God's dif-
pofal. The greateft liberty is to fub-
mit to the Laws of our Sovereign. His
Service is perfect Freedom.
3 , An obfervance of them, and con-
formity to them in our Lives. This is the
end both of the Commandments them-
felves, andlikewife of our knowledge and
approbation of them, namely, thePradiee
of Holinefs and Virtue in the Condud of
our Lives ,• whereby we are to be advan-
ced unto that ftate of happinefs, where-
in the Perfedion of our Nature, and our
re-
€4
€C
Chap. \6. : of Katttral^eligml ijj
refembknce of the Deity doth confift.
And becaufe the beft of men do fre- .
quently fall ftiort of that obedience which
is due to the Laws of God ; therefore in
cafe of trangreflion^natural Jight doth di-
red men to repentance, which is an hearty ^
forrow for our negleds and violations of
tjie divine Law, accompanied with a firm
and effedual jpurpofe and refolution of
amendment for the future. WhicJh though
it do fuppofe the Commandments of God
not to have been duly obfcrved, yet is it
the only remedy left in fuch cafes.
Some have queftioncd. Whether there
be any obligation upon us for this by the
light of Nature j partly,becaufe the Stoicks
deny it j and partly, becaufe Reafon will
tell a man that it cannot a^ord any com*
penfation to Divine Juftice, To which
I (hould fay. That the Stoicks indeed do de* ,
ny this, becaufe it implies paflion, which
their wife man muft be without j yet they
will admit a man to be difpleafed with
himfelf for any error or miftake, which is
much the fame thing with forrow,though
under another name. And though this be
not enough to fatisfy infinite Juftice, yet
it is th^t which Reafon doth oblige us to.
We expeift from thofe who offend us, that
they ihould profefs their forrow and fhame,
beg
2 34 ^f ^^^ Principles y 3cc. Lib. T.
beg pardon and pron^ife amendment. And
the men of Nineveh did upon a Natural
principle betake thcmfel vres to this reme-
dy, and with good fuccefs, though they
Joh. }. 9. were doubtful of it , Who can tett if God
voitt turn And repent K
This Conformity to the Law of God
requires a twofold Condition,
{Univerfality.
Kemlarity.
X. Univerfality^ j Both as to the time,
and the Duties tfaemfelres ; without any
fuch picking and chufing amongft them,
as may bend the Laws to make them fuita-
ble to our own Interefts and Humours.
%. Regularity i • In the due proportion-
;ing of our Love,and Zeal,and Obfervance,
according to that difference which there
, is in the true nature add confequence of
the things themfelves ,• preferring ntercy
and ohedtence , before facrifce j and the
voeighty matters ^the LaWy before ty thing
(ff mint and cummin 5 righteoufnefs and
feacfy before meast and drink. 1 is true,
Ithe leaft Commandment is not to be neg-
ie(Sed, as having flamped upon it the au-
thority of the great God : But then we are
to confidcr, that the fame authority by
which that is enjotned,^ doth oblige us to
prefer other t^ng$ before it. So that a
man
chap, 1 6y '^ of TiMufil (^li^m. i j 5
man doth difol>cy in doing a good thing,
whert upon that dccownt he ncgleds what
is far better. And the miftake of men
abojit this, is the true caufe of that which
we call Superftition, which is one of the
oppofites to Religion, and fo dcftrudrive
to the true nature of it. Men being apt
to think thcmfelves privileged for their
negleds and failings in fome greater mat-
ters, by their zeal about lefler things.
Now nothing will coiitribuite more to
bani(h this Sopcrftition out of dte worW,
than a fober enquiry into the nature and
caufes of things, whereby we may be able
to take a juft eftimate of their evidence
•and importance^ and consequently to pro-
portion our zeal about them.
: I mention this the- tather^ becaufeA:
hath been by fome objeded, that human
Learning and Philofophy doth much in-
difpofe men for this htimble fubminiDn to
Divine Laws^ by framiiogtheir minds to
tother notions md incliniitions than what
are agreeable to Religion.
But that this is a falfe and groundlefs
prejtidice,may be made very evident : The
true-knowledgcof the nature of things: be^
in^ ambbgft natural helps, ohe of themoft
feffed:ual 156 keep men offiromthofetwo
extremes of RcHgion , SupiifiitieH and
f'^i^h^nenefa, . i* For
I
%:^6 <)fthefmcifiefy8cci Lib. I.
X. for Superflition ,• this doth proper-
ly confift in a mifapprehenfion of things,
placing Rdigion in fuch things as they
ought not for the matter^ or in fuch a de-
gree as they, ought not for the meafure ;
' which proceeds from Ignorance.
z. For Prophanenefs ; This doth confift
in a ncgle(ft or irreyerence towards facred
things and duties, when fuch matters as
ought to have our higheft efteem, are
rendred vile and common. And this like-
wife doth proceed from ignorance of the
true nature of things. Now one of the
beft remedies againft this, is the fludy of
Philofophy and a skill in Nature , which
will be apt to beget in men a veneration
for the God of Nature. And therefore to
thbfe Nations who have been deftitute of
Revelation , the fame Perfons have been
both their Philofaphers and their Priefis ;
chofe who had moft skill in one kind of
Jknowledge, being thought moft fit to in-
Six\x€t and diredl men in the othen And
if we confiilt the ftories of other places
and times, we (hall conftantly find thofe
Nations moft folemn and devout in their
worlhip, who have been moft civilized
and moft Philofophical. And on the con-
trary thofe other Nations in Atnerka and
Africa^ whom Navigcitoa report to be
^ mofl:
Chap. 1 6. of Natural ^}igm. i^f
moil deftitute of Religion, are withal
moft briitilh and barbart>us as to other
Arts and Knowledge.
It cannot be dehied indeed , but that
a flight fuperficiai knowledge of things,
will render a man obnoxious either ta
Superftition, or to Atheiftical tiioughts ;
efpecially if joined with a proud rnxHd
and vicious inclination. He that hath made
fome little progress in natural enquiries,
and gotten fome fmattering in the phraies
of any Theory y whereby (as he conceives)
Iiecanfolvefomeof the commoti Thano^
mena^* may be apt to think , that all the * >
reft will prove as eafy as his firft begin-
ning^ feems to be ; and that he ftiall be
able to give an account of all things : ^ut
they that penetrate more deeply into the
nature of things, and do not look upon
fecond caufes, as being fingle and Matter-
ed, but upon the whole chain of them as
linked together, will in the plainefl: things,
fuch as are counted moft obvious,acknow-
ledge their own ignorance, and a Divine
Power ; and {q become more modeft and
humble in their thoughts and carriage.
Such inquifitive perfons will eafily difcern,
("as a noble Author hath well exprefled it>
that the higheft link of Nature's chain is
faftned to Jupiter s Chair.
'^ This
t |g Of\ the Principles, &c. Lib. I.
" This (notwithftandiqg it be a digref-
fipn) I thought fit to fty, by way of vin-
dication and anfwer to thofe prejudices,
which focie men have raifed againft hu-
man Learning and the ftudy of Philofo-
phy, as if this were apt to difpofe men
unto Atheifticat Principles and Pradices.
Whereas^ fober enquiry into, the nature
of things, a diligent perufal of this Vo-
lume of the World, doth of it felf natu-
rally tend to naake men regular in their
Minds and Converfations j and to keep
them off from thofe two oppofites of Re-
ligion, Supirjtition and Fr^phanenefs.
CHAR
chap. ij. 9f Natural ^Ugiint, 2 j9>
CHAP. XVIL
*
Of Paflivc Obedience , or Patience
and Snhmijfm to the WiU of
God.
THus 'much may fufiice concerning
the Nature anjl Duty oiASlive O-
bedience.
I proceed to that of Paftve Obedience,
or patient Submiffion under the afflicting
hand of God.
And though this may feem one of the
moft difficult of all other Duties,and moft
repugnant to human Nature ^ yet is there
no fubjedl more excellently difcufled by
the Heathtfk Moralifisy and wherein they
feem more to exceed themfelves , than
this.
I (hall mention out of them fome of
thofe Paflages, which feem to me moft
appofite and material to this purpofe, un-
der thefe four Heads^ which contain the
feveral Arguments to this Duty, viz.
I. Such
240 Of the Principles J 6cc, Lib. I.
I. Such as refer to God, by whofe Pro-
vidence all our SufJerings are pro-
cured, or permitted.
a. Such as concern our felves.
3. Such as may be derived from the
nature of Afflidlion.
. 4. And laftly, luch as refer to this
Grace of Patience.
1. There are many Arguments to con-
vince, us of the reafonablenefs of this du-
ty, from the Nature and Attributes of
God 5 who either fends Afflidions, or per-
mits them to fall on us. I (hall ranfc
them under thefe three heads : i. His /»-
finite knowledge and mfdom. x. His good--
, mfs and patience towards us. 3. His povoer
and dominion over us.
i I. From the confideration of his /»yf-
nite knowledge and wifdom^ whereby he
• takes notice of , and doth concern him-
felf about every particular event in the
world, making uO things Beautiful^ and
in their timej difpofing of all to the beft.
Which is an argument, that divers of the
Heathen Phtlofophers do very largely in-
Lib.5.39. fiftupon. Particularly Antoninus , who
bath this Paflage : " If God ( faith he)
" do nbt take particular notice of , and
" care
cc
u
Chap. 17. of Natural ^fi^iofU 14!
" care for me and my Affairs, why do I
" at any time pray to him • and if he doth
*^ exercife a fpecial Providence towards
all Events, no doubt but he doth con-
fult well and wifely about them,, nor'
" would he fuffer any hurt or prejudice
" to befal me, unlets it were for a great-
^' er good upon fome other account, and
"in this I, ought to acquiefce. And in
another place faith the fame Author^ " I Lil?.8. 2:
refer every thing that befalls me to God,
as the Contriver of it, by whom all
Events are difpofed in a wile order.
There are alfo many great and excel-
lent Sayings in Epicletus to this purpbfe. ^•^•4<^'7
" That mud needs be much more defire-
" able, which is chofen by the wifdom
•" of God, than that which I chufe. A
reludtancy againft the Divine Will, is the
ground of all Irreligion and Atheifm in
the world. " Why may not a man refufe ljj, ^
*' to obey Gtfd in what he commands, as 2^.
" well as to fubmit to him in what he in-
" flicSts ? And then what ground can there
*' be for any pretence to Religion ? Wc
" (hould all (faith he^ conform our Minds
" to the Will of Providence, and mod
" willingly follow w hither ever he fliall
" lead us, as knowing it to proceed from
* * the beft and wifeft Contrivance. I do Enchyrid.
R '' la
<c
iC
<4
Of the Principles, &cc. I ib. h
*' in my Judgment more confent to that
" which God would have, than to that
" which my own Inclinations lead unto:
" I would defire and will, juft fo , and
" no otherwife than as he doth. And in
Tiflcr. 3. another place, *^ Ufe me as thou pleafefl:,
r. 2. 16. (€ J j^ jy ijy confent, and fubmit to it, and
(hall refufe nothing which (hall feem
" good unto thee. Lead me whither ever^
" thou wilt, put me into what condition*
^* thou pleafcft ; mufti be in a private,not
** in a publick ftation; in poverty, not in
wealth ? il'oi \5S^ (tTmyJtoy rS'rav 'srep^
T«4 aj/9p3tVa; ^c7DAoj4i<TO/Leai, I will not orr-
ly confent to it, but mtake it my bufineft
^ to apologize for it, to juftify and main-
*' tain before all men , fuch thy dealing
*' with me to be moft fitting and prudent,
• ** moft fuitable and advantageous to my
** condition.
And befides the Reafons to this pur-
pofe from natural light, which are fo ex-
cellently improved and urged by fome of
the PhilofopherSj there are likewife fev«-
ral Atteftations of this Nature in Scripture,
Pfal. up. wherein God is faid to afflra out of faith-
^^' fulnefs ; To be wife in counfel, and excellent
in workings fignifying all the works of his
Providence to be moft excellent, becaufe
they
Chap. 17. of Katurd ^Ugton. 24)
they proceed fitom the wifcft Counfeh
And though fome particular Difpenfa^
tionsmayfeemudtoiisto be difficult an4 .
obfcure^ Ijtis juJgtnefi^ts heing unfearchahlif
And his ways paft finding out ; yet we may
be mod fure that there is an excellent cort-
trivarice in all of thenu Though cloudi
nnddarknefs tnay he rouad ahMt him y yet
righteoufnefs and judgment are the haiitatiw
4f his throne*
And befides the more general Ailertioos
which the Scripture d oth frequently men-
tion to this purpofe , It doth likewiie
more particularly iilfift upon thofe fpeci*
al Reafons and Ends, whereby the WiClom
of fuch Difpenfations are to be juftified ;
as namely, to make us partakers of Godts Hct. 11*
holinefs j to work in us the peaceatde fruits
of righteoufnefs \ to (ave us ifom hiing iComi,
condemned with the world; to preferve ^^•
in us a holy Awe and Rev6rertce. They
have no ehanges , therefore thiy fear not
Gody Pfal. 5'5, 19. To quicken our re-
lifli of thofe Mercies which we enjoy,
and our Thartkfulnefs for them: To wean
our AfTedions from the things of this
World ; to prevent the Surfeits of Profpe-
rity i tb enlarge our Experience, to coo-
tra<^ fuch a kind of Hardinefs and Cou-
rage as may. become a militant ftate ; to
R_ X keep
2 44 Of the (Principlesy tec. Lib. I.
keep up in our Minds a continual: Senfe
of our dependent Condition j which are
• fome of the principal things, \yherein our
Happinefs doth confift,
<■
To which may be added, That the
Scripture doth likewife contain feveral
exprefs Promifes, to aflure us of the bcr
licfit and advantage to be had by the
CrofTes that befall us. That all things in
. the ifliie fhaS voork together for our good^
Rom. 8. 28. So that there is not a Trou^
ble or AffliAion that we meet with,
which we could be without, but it hath
its neceflary place and work, in that frame
and defign ot Events, which the Provi-
dence of God hath ordained,for the bring-
ing of us to Happineis. And though all
of them may for the prefentfeem grievous j
and (bme of^them perhaps not fuitable
to the Divine Goodnefr and Promifes;
yet of this we may be mod afliired, that
Pf. 25. 10. all the ix>ays of the Lord^ are mercy and
truths tofuch as keep his covenant , and his
tejiimonies. And there are few Perfons
who have been obfervant of God's Deal-
^ings towards them, but are able to fay
from their own Experience, that it is good
for them^ that they have been c0i^ed.
z. A
chap. i;^. of Natural ^ligionl 24 f
±, A fecond Argument to this purpofe,
is from the confideration of God's gooi/-
ffffs and patience towards us. I have
fliewed before from feveral acknowledge-
ments of the Heathen^ what apprehenfi-
ons they had of the Divine Goodnefs and
Forbearance towards Sinners,from whence
'tis eafy to infer the equity and reafon-
ablenfs of our patient SubmifTion under
his afflidting hand. He is merciful and Exoi34.
gracious , long-fuffering^ abundant in good- ^'
nefs and truth. The Apojtk fpeaks of
the riches of his goodnefs and forkearanqe Kom.i.^.
and long-fuffering. He doth indulge us in
our Failings and Infirmities, with fuch a
kind of Tendernefs, as Nurfes ufe to their
young Children. Now there is all ima-
ginable Equity in this confequence, that
if he bear with us in what we cannot law-
fully do, that we fhould bear with him,
in doing what he will with his own. If
he be patient towards us in our iTnning
againfl: him, when we oppofe and pro-
voke him, 'tis but reafon that we fliould
be patient in our fufferings from him,
when he endeavours to heal and reclaim
us. . '
It is of the Lord's mercies that we are ** ' '^*
not confumed^ and hecaufe his compaffions
fail not. Tis a great Argument of Favour ' -
R 3 and
1^6 Of the Principles y &cc. Lib. I.
and tendernefs , that God is pleafed to
fpare us in the midft of pur Provocations,
•Twere but juftice if he fhould fuddenly
fnatch us out of this Life, and caftus in-
to Hell : If he doth abate any thing of
this, lie doth then punijh w lefs than our
iniquities deferve^ and we have more Rea-
fon to praife him , than to complain a-
gainft him : For he hath not dealt with m
after our finsy nor rewarded us according t a
our iniquities.
He that confiders the Mercies he enjoys,
as well as theEvils he fuffers,and will im-
partially compare them both together,
may find that though his affliHions do a-
^^Cor.i.^ hound ^ yet i)is confolations do much wior^
abound ; and that upon the whole mat-
ter, when his condition is at the worft, 'tis
piuch better than whathejiimfelf deferves,
or what many others enjoy.
They th^t are fenfible of every thing
they enjoy, as being the free Gift of God,
will not murmur againft liiqi, when he is
pleafed to refume any thing from them.
There muft qeed? be much unreafonable-
ptis and want of Eq^iity in that Difpofi-
tion, which cannot bear with Ibme Suffer-
ings froni that hand, from which we re-
peive all our Enjoyments. ShjaH we re-
a. 10, ceive good 0t the hand of ^odj and jhall
' ' ' /■' '" m
i>i / '.r ■:! :;;:;• ■' . >/
chap, t ?• of Natural ^Ugion. 2 \7
ive not receive evil ? The Evils we fuffer
are much fliort of our defer t y the good
we eHJoy is much beyond our deferts.
And therefore upon either account , it
muft be highly unreafonable for a man to
be guilty of impatience, and murmuring.
Ittiquus eft qui niunerisfui arhitrium danti
mn relinquiti faith Seneca ; " That Man ^j p^^
** muft needs be unjuft and unequal, who lyb. c. a^.
*^ doth not think fit to leave the Giver
^* unto the Liberty of his own Gift, to re-
** fume it again when he pleafeth. And
fuch an one may juftly be reputed gree-
dy, who is more fenfible of lofs in the
reftoring of a thing, than of gain in the
^Enjoyment of it. He is an ungrateful
Wretch, who complains of that as an in-
jury , which is but reftitution of what
was freely lent. And he is a Fool,, who
knows not how to receive benefit by good
things, any otherwile than by the prefenr
fruition of them.
So EpiHetHSy fpeaking concerning the DUTcrt. i,
unreafonablenefs of murmuring at any ^•^* *^'
icro(s Events, he hath this Paflage, T) sv
^iouxf^ ; " What reafon have I to fight
• * againft God ? Why fhould I defire things
" not defirable ? He that gave hath pow-
** er to take , and why fcould I refift >
I This would not only te great Folly, to
R 4 1* <^P!?<^fe
24S of the Trincipies^ 8cc. Lib. L
*^ oppofe one that is much (Ironger, but
•• great injuftice likewife, to fight againlT:
*' a Benefa^or. You have received all
^^ that you have, and your own very Be-
" ing from him, and why (hould you take
"^' it fo heinoufly, if he is pleafed to re-
" fume fomething back again ?
3. The confideration of the Divine
power and dominion over us , mud needs
engage us to a quiet fubmiffion under
his hand. There are many excellent Dif-
courfes to this purpofe amongft the Hea-
then PhilofopherSj as particularly in Sene-
ca. *' There is nothing (Taith he) more
*' defirable, than for a man to arrive un-
" to this Temper of Mind, to be able in
" all Troubles and Afflictions , to quiet
" himfelf with this Thought, Diisaliter
** vifum eft J God thinks not fit to have it
** fo, and therefore I ought to be con-
^* tent ; which is the fame fenfe with that
I Sam. 3. *' in the Scripture^ It is the Lordjehovahy
Pfil 59. ^^^ ^^^ ^^ what feemeth good unto him. I
was dumh^ and opened not mj mouthy hecaufe
thou didft it.
^* In all thpfe Conditions which feem
E Ift 5 " ^^^^ ^^^ grievous to mc ("faith, the
^* ' ^ ' " fame Author) I do thusdifpofe my felf,
I confider they come from God , Et non
pareo Deo fed ajfenticr^ fx ^nimq ijlum^
non
it
Chap. 17. of Natural fl{elipon. 24^
nan quia necejfe efty fequor : " And I do
" endeavour not mieerly to fuhm it ^ but
" to ajfent to him in his Dealings, not to.
*' follow him only out of Neceffity^ but out
** of Choice. And in another place giving
Counfel to fuch as were in an afflided
Eftate, he thus advifeth, Qudcunque fiunt ^ Epift,io7.
dehuiffe fieri putet , nee velit ohjurgare na-
turam : Optimum eft pati quod emenJare
non pojjis^ & deum (^quo autore cuft£la pro-
veniunt^ fine murmuratione comitari : " Let
fuch a Man think that nothing comes
to pafs, but what ought to be j and let
" him not take upon him to reprehend
" Providence : 'Tis bed for a man to bear
** what he cannot mend , and to follow
" God (by whom all Events are difpofed)
" without murmuring. Let us {fiiith he)
befpeak God as Cleanthes did,
•
Due me parens^ eelfique dominatur poli^
Quocunque plaeuit^ nulla parendi mora eft.
Affum impiger ; Fae noOcy comitahor ge-
(mensj
Malufque patiarj quod pati licuit bono.
" Let the great Governor of the World,
" lead me into what condition he plea-
'^ feth, I am mod ready to follow him ;
♦' or fuppofe I Ihould find a relgdtancy
" againfl:
t j6 Of the Principles y See. Lib. I.
^* againft his dealings with me, yet I wiH
" ftill follow him, though it be flghing,
^* and fuffer that as an evil and WTetched
** Man, which I ought to bear as a good
" Man, with Patience and Submidion.
And a little after. Sic vivamus , (ic loqua-
pfiur — — — Hie eji magnus ammus quife Deo
tradidit ; Sf contra^ iOe pufi/ltu ac Wegener ^
qui ollu^atuKj & de or dine mundi male ex^
ijlimaty & emendare mavult Deos quamfi.
•* It becomes Men both to fpeak and live
" up to this Principle. He only is a tru-
" ly generous man ^ who doth thus re-
fign up himfelf to God ; and on the
contrary he is a little Wretch of a de-
" generate Mind , who ftruggles againft:
" him, having a hard opinion of the Go-
" vemment of theWorld,and thinks it fitter
^* to mend God than himfelf. Where is
^here any thing amongft thofe who profefs
Chriftianity, better and more becomingly
faid to this purpofe? Or how can the Wit
of man frame any fenfe or words, that do
ipore fully exprefsthis (elf-xefignation, and
fubriiiflion to the Providence of God,than
is done in thefe excellent Speeches of ^
JEleathen Philofopher ?
Epi^etus likewife , fpeaking concern-
ing the reafonablenefs and fitnefs of
mens refigning themfelves up to God -^
difpo-
Chag. \7. ef Natural ^l^eligion. 251
difpofai, hath this Paflage , Qj^is vera es
tu ? aut )nnde venifii i aut quare ^ " Do
*' you conftjder what you are, and whence
^' you camejand upon what J)ufine(s ? Did
*' not he give, you a Being in the World ?
** Endow you ^ith fuch a Nature? Put you
^* into fuch aconHition,whereinyo^ ftiould
*' be fubjed to hisGovernment and Dilpo-
" fal ? Did not he appoint the time, and
^^ place, and part you are to adt upon the
** Theatre of this World ? And this is
** properly your bufinefe, to apply your
^* felf to the fitteft means of reprefenting
the part allotted to > you, not to take
upon you to murmur or repine againft
" it. Hoc tttum eft J datam perfonam bene Enctiyri^.
effingere ; earn aut em eligere alter ius. ** It cap. 13. '
^* doth not belong to us to chufe our
" parts, but to adt them. Would it not
*' better become us to go off the Stage
*^ with Adorations and Praifes of him, for
f ' fo much as he hath permitted us to
*• hear and fee , rather than mutinying
" againft him, becaufe we had no more?
And in another place , he fuggefts this
Confideration , ** That our Condition ^ ^^"^^j^^^
*' whiift we are in this World , is m/7/- 14'. ' v
' ^ tant^ wherein every one is without re-
** lu(9:ancy to fobmit to the Orders of his
" great Captain or General % in whatever
u
151 0/ the Principles, dec. Lib. I.
" he fliall appoint j whether or no it be
•* to dig in the Trenches, or (land upon
•^ the watch, or to fight. Every man can-
'" not be a Commandeer j and a common
** Soldier is to obey, not to difpute or of-
" fer counfel. If thou mayeft refufe the
Condition or Work afligned thee, why
may not another do fo,and according to
this, what order could there be in the
•* World ?'
To the fame purpofe Antoninus : "That
; ** Man (faith he') is to be efteemed a Fu-
»p. ^5. ** gitive and an Apoftate, who runs away
•* from his Mafter. Now the great Law-
•* giver who governs the World, is our
*' common Mafter and Ruler, and his Will
*• is the only Law we are to fubmit unta
** And therefore Jbr a Man to be angry
** or grievedyl)ecaufe things fall not out
according to his will, what is this but
revolting from him, and declaring En-'
** mvty a^ainft him ?
Befides thefe Teftimonies from fome of
the wifer Heathen^ the Scripture likewifc
doth abound in feveral Atteftations to this
purpofe,as particularly that in jF^^ 34. jr.
Surely it is meet to he [aid unto God^ I
have horn chaflifement, I will not offend
anymore j that which I fee not^ teach thou
me J // / have, done iniquity^ I will do fo
no
Chap. 1 7. of Natural (2^%io?i. t y j
f^o fnor€. , And chap. 3J« ix, 13. God h
greater than man^ why dofl thou Jlrive ^
againji him ? He gives not account of /my
of his matters. As if he had iaid, ihai
man doth ftrangely forget his Condition,
who by his murmuring and repining doth
think to call God to an account ; why,
he is the Supreme Lord of all, and may
do whatever he pleafeth. Should not the
potter have power over the clay ? There
is no man but mud thhi^r it jufl that the
Potter jhould diipole of his Clay as. he
pleafeth, giving it fuch a fliape, and de-
figning it to fuch a ufe as hef (ball think
meet. And can any one judge it reafon-
able, that God fliould have lefs Power
over us, than we have over the Works
of our hands? Behold^ 0' Lord ^ thou art
our Father y we are the clay^ and thou art
the potter , Ifa. 64. 8. Wo to him that
ftriveth with his maker ^ fhall the potfheMrd
ftrirve with the potjheards of the earth ?
fball the clay fay to him that fafhionetb
ity what makejl thou i or thy work , be
hath no hands ? Ifa. 45*. 9. This fin of
Impatience and Murmuring, is here ftiJed
flrivlfig again fl God ; contelting with his
Wifdom and his Power, faying to him^
. what makefl thouy which refleds upon his
Wifdom ; and he hath na hjfidsj which rts-
fleas
1J4 Of the Principles ^ Sec. Lib. I.
fle<9:s upon bis pffwer^ as if he were rtot
able extremam apponere manum^ to finifii
what he had begun ; both which are not
only high Affronts to the Divine Nature,
but exceeding foolifh and mifchieVous id
the confequcnce of them. The mutual
contention of Med amongft themfelves,
tefta cum teftis^ one Potfheard with a-
tiother, may prove fatal to them / If two
earthen Veflels ,da(h together, they can
get nothing by tt; they may both be bro-
ken ; but for the Clay to drive \l^ith the
Potter, that is fo foolilh and fo unequal
a contention, as nothing can be fflore!>
and muft neeck expofe it to the word of
Dangers. Murmurers are in the •Sm^/i^rdf-
phrafe ftyled Children of reheUion^ MumL
17. 10. Becaufe they that fpeak againd:
God, would actually refid him likewife^
if they could.
If we receive all that we are or have<
our Beings and our Well-beings from God^
nothing can be more evident , than that
he may juftly refume any thing again, of
inflidi upon us any evil,that is either (hort
of, or but equal unto, the good he hath
bedowed upon us.
Thus much Ihall (erve for the fird kirid
of Arguments, referring to the Divine Na-
ture and Attributes.
^ a.Iprcu
chap. 17. of Natural ^tgion. r 15 J
X. I proceed to the fecond fort of Ar-
guments to this purpofe , from the con-
Jiileration of our fehes ; which I Ihall
treat of in thefe three Particulars, i . We
are Men. x. We are Sinners. 3. We are
living Men^ Upon each of which grounds
it will appear a very unreafonable thing,
that we fliould niurmur and complain
againft God. The Prophet hath put thefe
three Confiderations together , Why doth Lam.3-39
a Ihhg man complain^ a wan for tbepunijh-
tnent of his fin ?
I . We are men^ which is a Mercy f&r
above any tenlporal Afflidion that we can
iuffer.God might have made us Worms in-
Aead of men,fuch defpicable Creatures asr
are below common Notice, Whereas in
being Men,we are become Lords of Hea-
ven and Earth, having an Excellency
above all other Creatures that ever God
made, excepting the Angels. And is it
not a fbame for fuch an one, to be a flave
to every flight trouble ? that any light
affliSion , which is lut for a moment^
Ihould make our Souls which are immor-
tal^ to bow down under it ? Should not "^
the Nobility of our Natu^res advance us tcf
a more generous temper , and make uff
ered: and chearful under fuch Troubles i
See bow David was affeciled with this
thought.
2^6 Of tht TrmcipteSy Sec. Lib. I.
Pf. 8. 4. thought. Lord ! what is man that thou
art mindful of him , or the fon of Wan
that thouvijiteft him ? 'Tis amercy and a
condefcenfion to be admired , that God
doth fo much as take Notice of us.though
with his Chaftifements , and therefore
ought not to be the ground of our com-
plaint. He might fuffer us to go on (e-
« curely in our fins, without any reftraint.
We do not think our felves concerned
to take notice of every little Fly or Irl-
fecSt, or the poor Worms under our Feet.
And therefore when he Ihall take (iich
fpecial care of us, as to reftrain us in
our wandrings, to adminifter Phyfick to
us in our Difeafes , we ought upon this
account, rather humbly to thank and
admire him, than to murmur againft
him.
Again, we are hut men j Creatures of a
dependent Being, not Lords of our own
Happinels. And who art thou, man^th^t
repliefl againji God > how vile and defpi-
cable in coniparifon to him, and how un-
fit to judge of his ways ? It is the com-
mon condition of Humanity to be expo-
fed to Sufferings, For man is lorn to
Job 5.7. t roubles as the fparks flie upwards, that is,
by a natural unavoidable Neceffity. And
I Cor. 10. there is no temptation Or trouble that he-
'3- ^ fals
Chap. 17. of^Katural ^ligion. 2]fj
faffs uSf hut what is common to men. We
are born into, and mud live in a trouble*
fbme tiimultuous Worlds, where
LuHus^ & ultrices pofuere cuhilia curai^ '
PaBenteffi hahitant morhi j triJUfqi fe^
(neHui^
I
1
iC
C€
*^ Which is the proper place of Grief,
and Care, and Difeafes, and the infir-*
ties of Age j and therefore we cannot
exped: a total exemption from thefe things.
Omnia ifta in longa vit& funt^ quomodo in « -
longk wV4, ^ pulviSy fif lutum^ & pliruia. 9^, * ^
" Thefe things in a long life, are like
^^ dud, and dirt, and rain in a long jour-
" ney J which it were a vain thing tor a
man to think he could wholly avoid, but
that he muft fome time or other have his
fhare of them. Now Men ufually vck
and repine at that which is extraordinary
and unufual, not at that which is gene<^
ral and common to all.
X. We are 5/>»<?ri,and fo Afflictions are
our wages, our due j and there is no Rea^
fonable Man that will repine at jufl; and
e<^ual Dealing ; there is a fpecial emphafis
to this purpofe in the very phrafe of that
Text forecited : A Man for the punt (hment
of his fins ^ implying , that, if he be but
2 5 8 Of the frinclpks^ 8cc^. Lib. I.
a nfan^ii hfe have but rational Principles^
he muft needs acknowledge the Equity of
Luke 23. i^gjj^g puoiflied for fin. The Thief upon'
the Crofs had fo much ingenuity, as ta^
confefs it reafonable, that both he and
his fellow, (hould fubmit to juft punifh-
ment. Now the Apoftle tells us, that eve-
Rom. 3. ry man is by a natural Convidtion conclu-
^^- ded under fin J Tor this very Reafon , that
Ver ^x;fry tnosith may he fi^oppid ^ and that God
may be jufiified in his faying^ and clear
xvhen he judgeth^ One chief Reafon which-
,. makes Men apt to ^omplain^ that God^s
*" .; voays ate unequal is becaufe they do not
E^k. 18. confider that their own are fo. It is the
pride and folly of out Natures,as to afcribc
all the Good we enjoy to our own endea*
vours and merit, fo to murmur and com-
plain againd Ged for the Evii we fuffer j
than which nothing can be more fajfe and
Pi-ovF 5 ""^9^^J- T^^^voife man bath obferved it,
' . thzt the foolijbnefs pf wan perverteth his
ways , ^nd his heart fretteth againjl the'
Lord. ' We fivft run our felves into MilX
chief, and thert complain againfl God ;
Whereas according to common Reafon, the
hlame flibuld be where the fault is. It
would be 1^ much more befitting tenwer^
to demean oyr felv^ upon this confide^
Job 3 4.3 1, ration, as Elihu adviies j Surely it is meet
i ,. to
Chapi 17. of Natural ^Ugion. aj9l
to hefaiduntQ Qod^ I have horn chafiife-^
ment , / will not offend any more , &c;
And upon this ground it is, that the Tro^
phei having in one Verfe,in the forecited
place 9 difmaded from murmuring and .
TompIaints,he dpth in the very next Verfe, ™'^ ^*
exhort to Self-Examination, Juet usfearch
and try our w^s: implying, that he who
rightly underftands his own Sinfulnefs^
will find little Re2^fon to repine at his Sufp
feriflgs.
3. Wc ^re living men , whereas the
ivages of fin is death ; all the Plagues that
we are capable of, either in this or the
Other World, being but the due rewarci ^
of Sin. And W€ have no Reafon to re-
pine at Jrindacid moderated Corredrions.
He mig^t have (truck us dead in the adt
of fome Sin, and fo have put us out of a
poffibility of Happinaft. It was Davids pfti.rit;
comfort, that though the Lord had chaften^ »9.
ed himfore^ yet be had not given him over
to death : And the advantage which he en-
joyed in this refpetft , did abundantly
fiience him againft any Complaints in re-
gard of the other, // is of the Lords met- ItVxuyx'C
cies that we are not confumedj iecaufe his
comfaffions fail not. The words are very
emphatical, mercies in the plural^ for the
numhr^ intimating a multitude of Favours
^ ^ in
1 d o of the Trincifksj &c. Lib. f.
in thi^ one a(St of his forbearance. And
'tis Contpafftons or Bowels for the nature of
them, which fignifies tender afFedrionate
Mercy,
3 . From the confideration of Affli<9:ions,
which in themfelves are neither good nor
evil, but fecundum modum recipientis^ ac-
cording to the dirt>o(ition of the Subjed.
To wicked Men they may prove Curfes
and Judgments, teftimonies of God's ha-
tred and anger. But to others they may
upon thefe two accounts prove benefits ;
from their
Indication^ what they fignify.
End^ what they effed.
I. Yxomi^t indication oi them, what
they denote and fignify j not God's ha-
tred of us, but his fpecial care towards
us. They may be teftimonies or earnefts
HcTj.iit. of God's Favour, /(?r vohom he loves here-
^«v. 3.19. ^^;^^j and chaftens y even as a father afon
Provj.ri. ^^ y^hom he delighf^th. Blejfed is the man
whom thou chajinethy Lord^ Ye are the
Children of God (faith Seneca) and there-
fore ^cut fe^verus pater durius educat , he
carries a ftri^er iiandover you, as having
a fpecial regard to your Welfare , that
you may not mifcarry, or, as the Apoftle
r Cor I ^'^P'^^^^^ i^> that j^^^ fnay not he condemn^
31. " ' ed with the ivor/d. The Holy Ghofl eUccms
afflidi-
Luk. 16.
Chaprir* of Natural ^ligml 261^
afflidions to be a fpecial Privilege. Speak-
ing of St. Paufs being a-chofeft vejfel ^ toAStsoAs
lear his n^ime before the Gentiles and Kings ^
in the next verfe it is reckoned up as ano-
ther privikge, that he JhouUfuffer many
things for his name fake. And therefore
the fame blefled Apoftle fpeaks of Affli-
fflions as a gift ; Toyi>u it is given^ not on- phii.1.29.
ly to believe on bim^ but alfo to fufferfor
his fake. If ye are without affliilionsy then Hcb.ia.$.
are ye boards andnotfons. 'Tis reckoned
upon as a curfe to have our good things in \^
this life. And that was one of God's fcf-
verejft Punimments which he threatens to
thofe, H(f. 4. 14- that he will not punifh '
them for their whoredoms and adulteries. '
Not to be troubled liket)ther men, may be ^^*'- ^^ ^•
align of negleift and disfavour. 'Tis ne-
oefmry to our Conditions in this World :
and God doth afflidhis own Children out P^*'- ^ '9-
offaithfulnefs. He hath fo appointed, ^?*
that the way to the heavenly Canaan fliali
be through the Wildernefs.
2. From the end of them, what they
arc.defigned for and effet^, namely, our
profit and improvement ; Jbeing intended
either for our Correiftion or Probation,
for our Amendipeat or Trial, as I have
&ewed Ipefore.
S 3 4. This
i6% Of the frinciplesy 8cc] Lib. I.
'4. /This Virtue of Patience and Sub-
^ miffiott is highly reafoiiable, upon ac-
count of thofe Advantages which do fol-
low fuch a temper of Mind.
I. It keeps ourHappinefs in our own
Power,by bringing our Minds to our Con^-
ditions, which is the only remedy things
are cs^pable of^ when we caftnotl)ring ouf
^rt. Up, Cohdjitioiis to our Minds. Hant nrum C9H^
^^^* ditionem mttfare ndH poj^uthus , iJ poffi^-
musj niagnumfumere animim , ^ viro ho^
no dignum^/quf^ foftiter fortuitd fatiaWmr.
*' It is not in our power to change our
*^ Condition J but this is in our power, to
** attain uflto fuch a greatttefs of Mind,as
*' becomes worthy Men^whereby we may
" be lifted up aboVc the hurt of outward
*' CrofTes. If a mm would be furc never
to meet with any impediment in thtj thing
he defires, never to be forced to any thing
againft his will, his only way is to con-
form bis Mind to the Will of God , and
to lit htm do with ui ^hat fiemtfh good
unto tim " If he would have me (faith
u^i " ^pi^^f^^ ^o be fick or poor, I will be^
^^^P'^ ' « willing to be fo ; whatever employ*
** ment he will defign for me, I will not-
** decline ; and whatevec ht would not'
*' have me be or do, I will be againft it
^\ likewife.
%. It
Chap. 1 /• «/ Natural fl^e%/W 26^
%. It will be a means to promote our
Peace, Comfort, Quiet, ana to alleviate
our Troubles, and make our Yoke more
eafy. Ducunt voleHttm fata^ nokntem tra-
hunt. The ftruggling with our Yoke will
but make it gall os fo much the more ^
^twill be a greater eafe for us, to follow
it willingly, and to be led by it, rather
than to be dragged along with it. Nul- Seneca de
lum tarn arQum tft ji^um quoJ mn minus j[*/jj^*'*
iaJat Jucentem quam repuffiantem. Unum
efi levamentum mahrum ingenfinrnj pati^
SS neceffitatihut fuh oifefuL " There is
" no Yoke fo ftreight and hurtful in k
*^ felf but will prove more hurtful for our
ftruggling with it. The only allay
under great Sufferings, is to bear them
^* quietly, and obey iieceflity, to fubmit
** to what we cannot remedy. It may
be in the power of others to difturb our
outward Conditions, but it Ihould be in •
our power, that they fhould not dillrub
our Minds. And fo long as we can pre-
ferve pur Tranquillity there, we may be
faiid to be.truly happy.
An impatient Man is in the Scrip fute
Phrafcj comp^rtd to a wi/J Bu^ in a nety
hing full of the fury of the Lord^ Ifa. j i. io.
As that fierce Creature, being muzled in ^
theHuatfman's toyl, doth by all hisftrug-
" ' S ^ lin^
cc
i 64 Of the frinctfks] 8cc. Lib. L
ling but farther intangle himfelf ; fo do
men increafe their own Perplexities , by
their impatieace under them. There is
no one thing wherein the Folly of Men
doth more appear , than that fooli(b ex^-
change which they make of their inward
jQuiet and Pcace,for outward Trifles,* both
as to their impatience under the things
they fuffer , and their impetuous defires
Up. ^1. after the things they want. Ex eoftup&r
nofler apparet ( faith Seneca ) quod eafo*
la putamus emi ^ pro quihus pecuuiamfil'
ivimus , ea gratmta vocamus , pro quihus
mos ipfos impenJimus. ^^ Hereit) appears
** the flupidnefs of Men,that they efteem
I f* thofe things only to be bought , for
" which they pay Jtfyney ; but count fuch
?* things of free coft, for which they pay
f^ themf elves yt\mT inward Quiet and Trari-
iquillity , which is far more to be valued
than their outward Poflcffions. Whereas
if they were but as wife in this kind of
tjierchandife as in others,tbey would con-
sider the juft r»te and value of every thing
and pay no more for it, either in the pur-
jghafe of it> or parting with it, than it is
really worth.
3. 'Tis very much for our Honour and
Reputation to bear Afflictions decently.
h Take jj\yay frpm a gopd man^faitfii^^y/-
Ch*p^ 17* of Tl^turd ^eU^ionl 16 f
mus Tyrhi }, ** the honour of his Suffer-
" ings> «$ Tiiog^tpavci^i^ ^iavMfitmlei^find you
** rob him of his Crown ^ you hide and
" obfcure his Glory. Si hominem vtdcris^ ^ ^
interritum ptriculhy inter adverfa felicem^ ^^"' ^'
inmeJiistempeftatihusplacidHmj exfuperi-
ore loca himines viientemy ex aquo DeoSy
non fuhit te veneratio ejus , ^c. *^If
^^ thou feefl: a Man undaunted in the
** midft of Danger^ happy in Adverfity,
^^ placid and ferene in a Temped, placed
^^ in a (lation equal with the Gods,whence
^f he look$ down upon other Men, as be*
** ing in a vale below him ; Art thou not
• ' prefently pofleft with a high Reverence
^* and Veneration for fuch a Perfofi ? And
in another place ("faith the fame Author^)
Quam venerationem praceptioribus meis de- Ep. €^
leoj eandem iOis prseceptorihus generis bu--
mani. Speaking of mch Perfons, faith
he, " Such Veneration as I owe to my
" Maftcr and Tutor, fuch and much more
" ought I to pay to thefe Teachers of man-
'* kind, who fet them fuch excellent Lef-
" fons for their Imitation.
God himfelf upon this account, (eems
(as it were) to glory and to triumph o-
yer the Devil, in the behalf of jF^?^: SeeJl3oh t.
thou my ffrvavt Joh^ that there is none lite
hfm upon earth ? 'Xwas an high Elogium
T
^3
t66 Of the Principles:, Sec. Lib. f.
that, ftnd tended much to his honour.
^^^' *• And the Apofile tells us elfewhere, that
a meek and a patient fplrlt is with God cf
' great price. The fpir it of glory ^ and of God
refteth upon fuch as endure Sufferings.
Men think to fet out themfelves, and to
get repute amongfl: others,by their haugh*
tinefs, looking upon every little injury
as a high indignity; but of fuch a frame
of mind, it may be truly faid, non eft mag-
nitudo^ tumor ^ ; It is not greatnefs, but
a fwelling of Mind. It Ihews a narrow-
iiefs and Uttlenefs of Soul, Invalidum om-
me naturi querulum. ^* The more weak any
"*• thing is , the more apt to complain.
Whereas on the other fide, Patience doth
enlarge the Minds of Men, and raife their
eftcem, making them triumphant without
fighting. The Heathen ^nd their Idola-
tries were heretofore fubdued, non k tt^
pugnantihus, fed a morientihus Chrifiianisp
as St. Auftin fpeaks, not hy the refifiance^
ifutly the patient fufferings of the dying
Chrijlians. So mightily did this Grace
•conduce in the Primitive Times, to the
Spreading and propagation ofChriftianity
through the Heathen World.
' But are all Complaints then in Affli<5ti-
on unlawful ? To this I anfwer :
/ .. n * .
'I. Na-
t. Natural exprelSons of Grief ire al-
lowable. A man muft be fenfible of his
Sufferings, and confequently canHoC but
grieve under them. That fhipor and be-
nummednefs of Spirit, whereby men are
made unapprehenfive of their Affli<9:ion^9
is in it felt both a great Sin and 8' great
Judgment.
2. But theft thefe Expreffions of era?
Grief muft be rightly qualified wirii their
due Circumftailces :
1. They mttft not be JifproportiMaile
to the Octafion. A great complaint Tor
ft little Cro^, like Jonah's trouble for bis
Gourd.
2. Not flfif//f iurg for the manner j not
accompanied with bitter in vedives agaihft
fecoftdCaufes andlnftrumcfhts j they Ihoulcl
rather exprcfs our Humility , than our
Anger.
3. Thqr muft not be immoderate for
the degree ; as if we were without hope,
like David's paffionate Complaints for the
death of his Son Aifoioth.
4. ' They muft not ■ be finfrl for the na^
ture of them, blaming God's Juftice, adi
reviling his Providence. '-
: ;, ; V... .:,,.•-
And now that I have fo abundantly
fiiew\i the redfonableflefs of thiis virtye
t • . « . ' ■ •* /Yr
2^8 Of the <Pnmptes] Sec. Lib. I.
Df Patience and Submift^n^ I am fUU (en^
. ftble how hardly Men are brought to it
when there is real occafion for the pra«
fStice of it ; and therefore I think it may
be of great ufe to add (bme DireSiitms
which may help to prevent^ or at lead
abate our impatience under AfHidlions,and
to promote this fubmiffive temper and
diipofition. And accordingly they (hall
be of two forts , fome negative 9 otberfi
pofitive^ :
. I begin with the n^i/h^.
I • Take heed of aggravating AfHidliot»^
^ypnd their due Proportions. Do not
fix your Eye or your Thoughts , chiefiy
upon the fmart of them, without regard-
ing the benefit of them. 'Tis true indeed
Heb. u. (as the ^<j^/^ tells us > Mo affliSion is
w* J4fYW^ fpr\tbe time^ ita grievous ^ ntver^
tbelefs aftehpards it yieldeth the peacea--
ble fruit of^ righteoufnefs , to them that
are exercifed thereby. *T were as unrear
ibnable thing and an argument of great;
frowardnefs , for a Patient to mind only
the bitternefs of his Potion , the corro-
fiyenefs of his PJaifter , without haying
any regard to the remedy and the health
which may be procured by them. For
a man always to h^ve his hand upon his
fore, wiy ingreafe thp, pjiin^; and hindejr.
. the
Chap: ir* 0/ Natural ^Ugm. 16^
the cure <rf it. To infift upfon every par-^
ticular Circumftance whereby Men may
aggravate their Affli<9:ions , is the ready
means CO add fbel to their impatience,
and to drive them to defpondency. This
is a fure way to bring upon our (efves,
much needleis trouble. 'Tis all one as
it a man Ihould chew the Pills which ought
to be fwallowed whole, which will make
us more fick, and thereby rather hinder
the due operation df them than promote
%. Beware of refufing comfort, or re-
jedting the means that are afforded us for
our relief and fupport under th« Troubles
that befal us. This were to take part
with our Difeafe againft our (elves, to re-
fxx(t the Phyfick, and to pull ofFthePlai-
fler that Ihould heal us j which argues
much frowardnefs, befides the folly and
ingratitude of rejedling the cimfolatims of jot i j.i
GoJy as if they were lutfmaHto usy as £//-
phaz fpeaks. Whatever our Loflcs or DiC
appointments are, he can be ten times bet-
ter to us, than thofe things are , by the
lofs of which we are provoked to difcon^
tent and murmuring.
3 . Do not give Liberty to Paffions ;
which, of all other things belonging to
the Soul, are moft impetuous and unruly*
if
27© of the ^rinciples^ Sec. Lib. I.
if not redraiaed within fitting boundsJ
The fenfitive appetite ^to which the paC
fions belong } is the inferior and brutifii
part of the Soul, anfwerable to the dregs
of the People in a political Government^
of themfelves apt to be heady, tumuku^
ous, rafli, mutinous, if not reflraiiied by
{ovM fuperior Power : So is it with tlie
paf&ons of the Soul , which therefore
ought to be watched over with great ax^
cumfpe^ion ; and the rather , becauft
they have ufually the Empire over us, du-
ring our younger years,befbrereaibncomes
to exercifeitsSoveraignty: And if once
we give way to them, 'twill be a bufi^
nefii of no i^iall Diificulty to reduce them
into order again.
. Xboievery thoughts which opcaiioa
jqoiuch diicontent and trouble to the Soul,
wIhKI: cbey lye in the Bread in a huddle.
. ^ and . confudon, if they be but diftini^ly
* confidered, and coolly debated, wil] feem
tntjch leis , if not vaniih into no(hxng*
Tisthe nature ofdlforder, to .make things
appear more than indeed they are* Which
is one reafon that Pbilofophers give why
the Stars feem innumerable, beqaufe they
are commonly looked upon, as being
Wildly (cattered up and down, out of all
regular fornit 'Tis ib Ukewife with mens
in-
Chap« 1 7# . of Natural (^li^kn. 2 7 1
inward Diftontents^ which are exceeding-
fy multiplied by the confufion of them ;
and would appear much left, if but di-
ftincStly reduced and examined. Mofl: of
tiiofe which occafion much perplexity ,
whilft they are mixed with many others
in a crowd , would upon a ckar view
and fevere examination, appear much left
confiderabk : And that's another good
means for the preferving of our Minds
from this impatience ; To put a flop to
pur Paflions in the beginning of their
Courfe, before they be in their full ca-
reer, and then grow too hard for us.
4. Do not chiefly regard the Inftru-
ments of your Troubles, which will be
apt to provoke impatience and diftem-
per ; but rather upon the fupreme Difpo-*
fer of them. Though Men may deal ve-
ry unworthily with us, yet God is juft
in ali his way&. This was that which fa^ ^
tisfied old .£//, // is the Lord^ let him Jo i Sam. 3;
what Jiemeth. him good. Though the Sa- ^^*
hoeans had Ipoiled Job of his Oxen and job i. xjj
Alles, and the Chaldeans plundred him ^r-
of his Camels; yet we find no Complaints
againfl them, he takes notice only of God
as the Author of thefe Sufferings. The
Lord gives and the Lord takes, away ^ and
therefort hle^ed he the name of the Lord.
'Tis
IT 1 Of the Trmctpks, Sec, Lib. f,
Tis worth your notice to obftrve the
ftrarfge variety of DavieTs Cirridge, ac-
• cording as he was either mitldful oj* for-
getful of this confideration. How meek
and humble upon the Rebellion of Aijo^
a Sam.iy. i^^ . fj the Li^rd fhall fay t have Ho delight
* * in thee ; hehold here 1 anty let him do ti
ruie as fiemeth good unto him. And fb in
Vcr. 10. the next Chapter, when Shimei did fo bit-
terly revile him, that which pacified all
impatient revengeful Thoughts, was this
confideration , The^ tor d hath Bid Shimei
curfe. Whereas at another time , when
he was not fo careful to. fix his Thoughts
upon this, how ftrangely is his carnage
altered ? How furious at the churlifhneft
I Sam.a J. of tfabal ? How paffioaate at the death
- &mis ^^ Ahfolom ? Such great power ]^ there
33. in this one meditatibq^^ if ferioufly^ fixed
upon, to fubdue the natural Rage and
Dtftemper of our Hearts. When he looks
upon God , he fubmits and is fitent. /
voas dumb and opened noYmy^mouth^ hecaufe
^f&i. 39. fij^^ jij^ i^^ gut when lie confiders the
Inftruments, his Heart begins to rife^and
his PaflTions to tumulate and ternjent into
a ftorm.
5. Take heed of engaging your De-
fires upon thefe tranfientperiihable things.
Le^rn to eftitnate every thing,- according
to
cc
Chap. 17. «/ Tiatttral ^ligion. 17%
to its juft Rate and Value j and this will
be a means to wdrk in us weaned AC-
fedlions from the World. They that love
too muchy muft grieve too much. If we
would u>eep as not weeping^ we muH: re-
, joke as not rejoicing. Tney that think
the greateft Gain to be but fmall^ will
thinjc the greateft Lofs to be fo too. Ne- ^^^. ^^j^
fnif^em aJverfa fortuna comminnit^ nifi quern cap. 5.
feoum/a i/ecepit. . ** Thofe that are moft
apt to be deceived and puft up by
the Flatteries of Profperity, will be
** moft apt to be dejeifked by the Frowns
** of Adverfity. Andthere^reonepfthe
(iireft ways , to make all Crofles eafy to
us, is to have a low Efteem of thefe tem-
poral things ; for which we (hall find rea-
fbn enough, if we confider theVanity and
Vexation of them. There being a thou-
fand ways of Fraud and Oppremon and
Cafualties, whereby we may be deprived
of their PoflefHon; and as many, where-
by they may be rendred ufelefs to us
in their Pofleffion ; as in the cafe of pain
and ficknefs, either of Body or Mind :
yAad as many whereby they may^ be ren-
dered hurtful , and expofe us to the En-
vy of others, to many kind of Tempt^t-
tionsunto Sin, and particularly to many
kind of Griefs and Vexations upon the ac-
T . count
474 Of tkTmciples, &c. iLib^L
count of our Unwillingticfs to part with
them. All which an^ to be provided a-
gaind, by oufentertainingfuch thoughts
of them, as may be fuitable to their vft^
lue. . - •
6. Take heed of being folicitous about
the IJfue of thingJ, varw of determining
your fclves too peremptorily to particn*
lar Events. 'Tis our Bufmefs indeed to.
ferve Providence in jhe ufe oiMeans^ but
the ffTue of things ibelongi to God. We
have nothing to 6o\ With them^ and; that
which is not within our Powti^, (houid
be out of our Care. Every man's great
end is happineft. The various JEvents
that befal us in the Wotld,' are 'but fep
veral iVajs to tbis^ Endv. And \^t%^t
\\s veryreafbriable and .coingruous^^ that
every one fhould haye a Travelkrs Irp-
diffeSfency towards themi A man upon
the Road, who is travelling fo fuc^- %
Town, and comestpforj^.dOubtfiiMiiiipi-
ipgs, is noc .concerned eifhar jBpr -the dg^t
Orleft4iand way, hath. Hot artj^lnclinar
tion to one more than the other, anyfarr
ther than to be direded to that wh^cjh
is the: true way^ and tyijl bric^ htfn.tp^i^
^otirwey. s^enfl.. Now that :way which ibp
FrovicfeiiOT ^of God ddthiead Hsiritp^oiuft
iiced^t^e the beft and the fureft way- to
^his-end. " Thou
9
Chap. 17. of Natural <^ligton, 1 yj
^ Thou fooUfli man (faith EpiSietus) Lib-i.c.?*
'* doft not thou defire that which may be
^* mbft convenient for thee ? And can
" there be any thing better than vvhatGod
** appoints ? Do but then confider (faith
he) ^' what is the meaning of being ea-
** gerly folicitous about particularEvcntsf,
*f Aoy, thou doft thereby as much as in
** thee hes to corrupt thy Judge, and fe-
"ducc thy Counfellor .* Than which
*^ there cannot be a greater Folly. Thefe
are the Negative Diredions.
I proce^ to thofe that are pojitive j
and,
I . Labour for true apprehertfions of the
Divine Nature and Excellencies j his in-^
finite Power, and Wifdom, and Goocjnefs.
When our Hearts are once poffeft with
right Notions, and a due Efteem of thefe
PCTfe<fHons, they will not b6 fo apt to
break out into murmuring agaihft him.
That which Benhadad fpake proudly to ^Kjngj.o;
Ahah ; thy filver and thy gold , thy wives 3,
and thy children are mine : That may
God truly fay to us ; what haft thou that
thou haft not received f And x^^'t\\?.VQ'
received it, as we have no reafon to glo- •
ry in the Poffeffigo, fo neither have we
to complain at the Lofs of it j when he
T ir that
1^6
Of the ^maples, Sec. Lib.
that hath lent it us doth refume It again.
It is, or fiiould be our daily Prayer, thar
God's IViS may he done en Earth as it is in
Heaven. And it were a mofl: unreafo-
nable thing, for men to murmur at the
Grant of their Petitions. 'Twasa nota-
ble faying, which is commonly reported
of Luther^ when Philip Melan^hon was
much difquieted in his own Thoughts, at
the confufeal State of things in the firft
Reformation ; Monendus eft Philippusy de-
finat effe reHor mundi ; * MelanBhon is to
* be admonilhed that he would ceafe to-
* take upon him the Government of the
* World, as if the IlTue of things did be-
' long to his Care.. God is infinitely wife
and faithful, and will proportion ourSuf-
ferings to our Abilities. He hath promi-
fed that alt things fhall work together far
our good.
%. Confiderthe Mercies you enjoy, as
well as the Evils you fuffer. That was a
mod unworthy temper in^;f'<j^,and 'mHa-
ma»y to receive no fatisfadion in all their
great Poflefllons and Enjoyments,becaufe
they were difappointed in fome one fmall
particular. *Tis the Advice of the wife-
man^ Ecclef. 7. 1 4. In the day of profpe-
rity rejoicGy in the day of aduerfity conji'-
der. But what is that which we (liould:
con-
n
Chap. 17. of Natural ^Hpml 2/7
confider? Why, that Go J hath fet the one
againfi the othfr : And fo ftiould we too,
(et one againd another ; and then we (hall
find, that we haVe as mirch reafon to be
patient under our Sufferings, as to rejoice
in ouir Mercies, *Tis a remarkablePailage
fJE^tf/,concerning Mephih/heth; when 2iia * S*"™'9'
had by his falfe Accufation, caufed the
King to confifcate his Goods, and beftow
them upon himfelf ; this had been enough
one would think, to provoke Mephiho^
fbeth unto high Complaints, both againll
die Injuftice of Davids and the Bafenels
and Unfaithfulnefs of his Servant Ziia :
But fee how he demeans himfelf, / have y,^y ^^^
hen Jldndered^ unto my Lord the Rlng^^ hat *
Jo what is good in thine eyes. ThoH haft fet
thyfervant amongfi them that eat at thine
own tahle^what right therefore have I to cry
any more unto the King ? Where he makes
the Kindnefs that David had formerly
fhewn him, to weigh down and fatis^
for the Wrong that he then fuffered. And
if men had but fuch a grateful temper of
Spirit, they would not be foapt to mur-
mur. Thofe that deferve leaft, doufu-
ally complain mod. The moft unwor-
thy are the mod impatient
Suppofe all manner of evils and afHidi-
ODS; which are now promifcuoufly fcdt-
T 3 tered
cc
280 Of the Trincipksy Sec. Lib. h
4. Be careful whilfl: you are in a pro*
fpcroiis Eftate, to prepare for Trouble and
AfHi<%ions^ by a prudent Confideration of
the Mutability of things. This will be a
means to alleviate the Burden of theai.
Ep^ jf' Pracogitati malt woUis iSus venit. And
in another Place, inexpe£lata plus ag^jra^
vanty ntruitas aJjicit calamitatiius pon--
dm ; " That ftroke will have lefs force
which is forefeen and expedled ; where-^
as the fuddenneis and furprize of it,
" will add to the weight and fmart of
Scji.Tran. ^* it. In tanta reram furfum ac ieorfwm
cap! 12" euntium vtrfatime^ fi non quicquid fieri
potefly pro future haieSj das in te vires
rehus adverfisj qua^ infregit quifquis prior
vidit ;*' InthatvariousChange andRevo-^
*' lution of Events which we behold in
*' the World, if we dp not look upon poC-
^' fibleDangers andTroubles as future, we
^' do thereby ftrengthen our Adverfaries
■' and difarni our felves. When we fee at
any time tbeLofles and Imprifonmcnts,or
Poverty, or Funerals of others, we ought
prefently to refled, this may be our cafe^
Cutvis pat eft accidere quod cuiquam pot eft.
One lofesHusbjind,Wife,Children, Eftate :
Weopglit frofii all fqchSpedacles to infer
that though this be not at prefent, yet it
fpay ftipr^ly be pyy Condition ; and ac-
cordingly
Chap. 17' of Natural '!{eUpQn. iSl
cordingly by expe(9^ation to fortify our
felves agajnft it. Hie nes error elecipity hie ^"' ^^
effaminat^ dum patimur^ gua: Hunquam pati cap. 9.
»os poffe prtEviflimus. Aufert vim prafen~
tihus malii^ qui futura profpexit. " This
" is the Error which doth deceive and
" efTeminate Men, whiJft: they fuffer fuch
** things as they did not exped, and are
*' not prepared for. It breaks the force of
" Evils when they come, to forefee they
" will come.
J. Often refie<5t upon your former ex-
perience. That will be a means to pre-
vent all Defpondencies, to work in us ,
Hope and Confidence. There is no man
fo mean and inconflderable, If he will but
I ;Uke an impartial view of what he hath for-
Rinerly leen and obferved, concerning God's
■^eaUng with himfelf and others, but may
7 upon this account find reafon enough to
J allay ail murmuring difcontented thoughts.
I WehavefrequentExampIestothispurpofe
[-in Scripture, Jacoh., Davie/, Jehofaphafy ^^"' ^^'
l.theApoftleSt. Paui^'m (everal places,who iSim-ij.
IiaU have had recourfe to this remedy, v-
■,;When they would flrengthen themielves \o. 7™"'
!3gainfl: difcontent and deipondency. And ■ Cor. i.
\i. fuppofe, there is fcarce any ferious man '*'
■ ■offo little experience , but hath taken
■ potice of, and can remember how fome
erofles
J
iS» Of the Principles ^ ice. Lib. I.
CroHes and Difappointments, have in the
idue proved Mercies and Benefits to him.
And if it have been fo formerly, why
may it not be fo again ?
6. And laftly, Labour after thofe par-
ticular Virtues, which are of near affinity
to this of patience ; whereby it will be
very much ftretigthened and promoted.
There is a certain chain of them men-'
tioned, Gal 5. %%. and {tiled by the A-
poftle the fruits of thefpirit , as belong^
ing more particulariy to the Spirit of
Chriftianity. The firft is Ltyve , d^wm ;
which beareth all things , aad endureth
all things : The next is ^(fj^ ;fc»ept> * chear-
fill temper of mind , in oppofition to
iliorofenefs and frowardneft : Then Vea^^
mfUfuU^ a compoiednefs and fedatenefs of
Spifit, fi?ee from all inordinate pertuiv
bations, and without any kind of itch of
^quarrelling with others ; And next i>^
fufferin^y fAMtejMvfAJky whereby the miild
is npt eafily provoked or tired^but is «f-
fily appealed : Then Ge^lenefsy Xf^^^im;^
: ^emfofity^' Benignity , which fignifies a
Mind mod ready to part with anything,
towards the help and relief of others ki
their neceiTities : Then Gpodnefsy d^aAo&trtwn^
(i. e^ fuch an equal and lUiget^uous fiia-
|>licity of maoatrSj wbeis^by men are ren-
' ^ ^ . dred
t '
t
chap. 1 y, p/ Katwtnl ^e{j^'o»I |t 8 %
*
dred eafily trad-able tod plainble > nld
mod amiable in the whole coitr& ofthcir
Converfations : Then Faitb^ W« , a d^*-
pendance upon God for our fopport and
deliverance .• Then Meeknefs , rsrest-im;^
whereby we put a reftraint upon our
anger, fo as not to be provoked for any
leflerCaufe, or in a greater meafure, or
for a longer time, than may be fitting for
the occafion j always prelervingour minds
free from any fudden gufts of paflion.
And laftly, Temperance^ i^Kptr^dj conti-^
nence, whereby we contain all our pat
fions within their juft bounds, either of
j&y in the affluence of things, or of grief
in the lofs , or of dejire in the want pi
them*
A rtiind that is modelled and prepa-
red with thefe kind of Virtues , will
thereby be rendred Generous and Cou-
ragious, fit for the undergoing of any
kind of Trouble or Suffering, which the
Providence of God (hall think fit to call
a Man unto. » ^ ^
I have now done with the Firfi thing
I propofed to tr^latof, namely, The Ret^
fonahlenefi and Credihility of the Prin-
ciples of Natural Religion ; in which I
have endeavoured to eftablilh the lelief
of God's Beings to clear the natural No'^
V
284 of the Wtnclptesy &c. LiK I.
ttMs of his ExceSeneies and Perfe&hnsj
and to deduce the Ohligatien of iV<?rtf/
Duties^ from the Belief and Acknowlede-
ment of the Divine Nature and P^ro-
iftions.
THE
i»,
THE
SECOND BOOK,
OF THE
Wifdom of pra^ifing the Du-
ties of Natural Religion.
c H A p. I.
Shemng in general how ^Ihion con-^
duces to our Happinejs.
IProcoed now to i^t fecondVztt of mjr
defign, which was to (hew the Wif-
Jem ofPra^ifing the Duties of Hatural Re^
ligion. In which I fiiall endeavour ta
convince Men, how much it is» upon all
accounts^ their chief htppineis and inte-
reft to lead a religious and virtuous courfe
of life.
Solomon^ who isfo much celebrated in
Scripture for his Wifdom and Knowledge,
hath purpofely written a Book^ the main
argument whereof is to enquire, wbere^
in
tU Of the frincipJes, Sec. Lib. IL
in the chief happincft of man doth con-
fift 2 And having in the former part of
it (hewed the infu/ficiency of all other
things tl^at pretend tait^ he comes in the
condtffion tb'fix it npon its true Bafts ,
aflerting every man's grcatcft Intereft and
Happinefs, to confift in being religious.
Eccl.i2. Let, fs hfar the v9nclufioft of the whole
*3- matter ; fear God and keep his com^'
mandifteftts i for^ this 1$ the whole of tnan:
That is, the ferious pracStice of Religion
k-^hat wbkb e¥efy confidwatc mftn af-^
ter all his other dilcjuifitions, will find
to be his chief intefgft, and that which
doth deferve his utmoft Care and Dili-
gence.
And heciufe thefe words o^ Solomon^
do fo fully exprefs that , which is to be
tiic nrain Ar^ment 6f sny following Difl
caoiie^ I; (hall by way of Preface or Ip-
tfodoc^tonfoit, more particularly con^
iider tbc comttieridation which he here
gives tcclK praidicc of Religion, in that
iuti ankit figtaficaac Eicprieilion, this is the
wkvie vf-man.
Which Words are by the Septuagint
mdt ifTulgkr riius rendred f this is AII^ or
Every, man. The v^ord Doty which is
fapptied by OUT Englifi?y beiflg not in tlic
origi^tai^ or in ctlier irariftations. This oagbi:
to
Ohap.K of Natural ^li^ioni 28;^
to 3e the -way andcourfe of aJ{ mankhJ; fo
the Tar gum. this is the courfe to which e^
"ixery wan is deftgneJi fo the Syriaci. J%is
will he mcfi profit atle and aihantageous to
men; £p' the Araiick^ Hoc eft to turn bomi^
nisj This is the whole of man ; fo foille of
our later. Interpreters^ moft properly to
the fcope of the place^ it being an utual
BnaUage in the Heirewj totitu univerfaUs
pro toto integrantCy AH for Whole. • .
. . Sq that according to thefe variqus Jtn-
tei*priBtatipns of the word^, they may con--
tain in them a threefold reference^ To
thcEffencej th^ Happinefs^ the Bufinefsoi
Man.
According, to which: the ienfe of theqcj
muft bcj, that Religiojfi, or the.^^/^jj of
Go/ and keeping his commandmentSyXs ^
matter of fo great cpnfequeijcc to jlu-
man Nature, that
' ■ • ■ *. •
I. the £j^ctf <^ aebg of man may
be iaid taxoniift in it.
X. The gxtztBufinefs^at duty of man,'
is to be converfant about it^ and to la^
hour after it,. -
3 . The Happinefs op 'W€ll:belng of mam
doth^epend upon it, : . .
Xbefe ^ paiti(^ulars. I ihall eqdeavour to
make out by j^chclear Principles of Rea-
' . . fofi,
Of the fnnnpksy &c. Lib. U.
fon, attefted to by feveral of the wifeft
Heathen Writers.as may be enough to fa-
tisfy any ferious Man, who is able to un-
derftand the reafon and confequence of
things, and will but attend and confi-
der.
Firji y Religion is of fo great impor-
tance, that the Ejfence of man may be
faid to confift in it. Man may be confi-
dered under a twofold notion :
I, In his fingle capacity, according to
that principle whereby he is conflituced
in fuch a rank of Creatures.
L. In Society^ for which man feems to
y be naturally defigned, and without which
\%E. could not well fubfift. Now Religion
will appear to be Ejfential to him, in both
^■Hiefe refpeds.
*' I. As confidered InhiisjHgle capacity ^
• according to thofe principles by which he
, is framed. That which doth conftitute
"any thing in its Being, and diftinguilh
■it from all other things, this is that which
* sve call the Form or Edence of a thing.
Now the things which diftinguilh Hu-
man Nature from all other things, are
** 'the chief Pri»crples and Foundations of
Religion , namely, the Apprehenfion of a
' Deity y and an expeilation of a future Jiate
after this life : Which no other Creature,
below
Chap. I. bf Hatural <l{eli^m. 28^
below man, doth partake of; and which
are common to all mankind j notwith-
ftaridirig the utmoft Endeavours that can
be ufed for the fuppreflTing of them.
As for what is commonly alledged in
the behalf of Reafon^ it may be obferved
that in the Adtions of many hrute Qrta-
tures^ there are difcerniblefomeFootfteps,
fome imperfed Strictures and Degrees of
Ratiocination j /uch a natural Sagacity
as at lead bears^i near Relemblance to Rea-
fon. From whence it may follow , that
it is"^ not Reafon in tht general i which is
the Form of Human Nature ; But Reafon
as it is determined to Adions of Religion,
of which we do not find the-leaft Signs or
Degrees in Brutes : Man being the only
^Creature in this vifible World, that is for-
med with a Capacity of worfliipping and
enjoying his Maker. Nor is this any
flew Opinion , but what feveral of the
Ancient Writers , Philofophers, Orators,
Poets, have attefted to ; who make the
Notion of a Deity, and Adoration of him,
to be the true difference betwixt Man and
Beafi.
So TuSy : E^ tot generihus nuUum efi ^^^^^^
animal prater hominem , quod haheat no^
titiara aliquam Dei ; ip/ifq; /» hominihtUy
nulla gens efi , neqi tarn immanfueta^ neq;
. U tarn
29© OfthefrincipleSj &cc. LibJL
tarn fera , y«^ noft etiamfi ignoret , y«tf-
Urn hahere Denm deceat , tamen habendum
fciat. " Amongft all the living Creatures
" that are in the World, there is none but
" Man, that hath any Notion of a Deity ;
** and amongft Mankind, there is no Na-
** tion fo wild and barbarous , but pre-
" tends to fome Religion j whence it
Ihould feem that this is the moft proper
difference betwixt Man and Beads, And
in another place , he makes this to be
the Character of that Reafon , which is
the Form of Man ^ that it \% Vinculum
Dei & hominisy which imports both Name
and Thing, .
Of the lame fenfe is that of thtSatyrifij
who fpeaking of Religion and a Senfe of
Divine Things, faith this of it .•
Ifuv SMt. ' . ^ f eparat hocnos
*^ A grege mutorum y atj; ideo venerahile
Sortiti ingenium^ divinorumq; capaces.
** 'Tis this, faith he, which doth di-
*' ftinguilh us from brute Creatures, That
*' we have Souls capable of Divine Ira-
" preifions.
There are abundance of Expreflions to
this purpofe kt feveral other of the Hear
thCK
Chap^ K of K(ttttral ^Vtgton. 191
then Writers. 7%at in Plutarch , where ^' ^«/^^-
he ftylcs Irreligion a kind of Jfupor ,^ ^'''^'"•
whereby Men are as it were deprived 01
their Senfes. ^^ And in another place, he
" atlfert^ it to be an exceeding improper
" thitig , to alcrHJe true Reafon to thofe^
** who^dp nbtacknbwiedgeand adore the
^^ Deity. ■ So agahi tuOy^ ejfe Deos qui ne- ^ff- ^'^
gaty vtx cumfana mentis extfttmem. " I
^ can hardly think that Man to be in his
^ tight Mind,Whb isdeftituteof Religlon.^
And ih another xhjtt of the fame Bovk.
dm hunt bomincm . dixerit ? &c. " W hy
*' Ihould any one ftyle fuch an one a Man,
** who by what he (ees in the World is
*Vnot convinced 6F a Deity, and a Pro-
^ videiice, and of that Adoration he owes.
^* to the Deity ? ' l^on mo Jo non phUpfo- uB^nt.
phos , fed nee homines quiJemfuiJfe dixe-^
rim , (faith another. ) " Men that are
dcftitute of Religion, are (b far from
being learned Pliilofophers , that they
ought not to be efteemed (b much as
** Reaforiiable Men,
'Tis true, nothing is more ordinary
than for fuch Perfons as arc Sceptical in
theic firft Principles • ro entertain great
Thoughts of thetnfefves , as if they had
coofidered things jiiore deeply, and wcf e
arriv'd tmto a higher pitch of Reafon and
V % Wit
2^1 Of thtrfnncipksy Sec. L ib. If^
Wit than others. But yet the pjain Truth
is, they who have not attained to this
CoQvidion of placing, their; chief latercft
in being reh'gious , they are fo far froia
exceeding others in Degrees ^ that th^y
come fliort of the very Nature zcid j^fnce^
of Men, as being deftitute of. thote firft
Notions concerning Truth and Falftio^dy
Good and Evil, wherein, the Eflence of a
Rational Being doth confift .• Bqfides th^iii
palpable Deficiency in fuch plain Confer
quences and Ded unions of Reafon , .^S
would become thofe, whp. in any jneafurei
pretend to that Principle..
So that, by what hath been faid , it
may appear, that the Definition of Mapp
may be rendred as well by the Diffe-
rence of Religiofum as Rationale. As for
• that Inconvenience which fome may ob-
jedt, That Atheiflical and prophane Per/-
fons will hereby be excluded : Why, fo
they are by the other Difference likewife ;
fuch Perfons having no juft pretence to*
Rea/orfj "who renounce Melighn : And it
were well, if they might not only be*
reckoned among Beads ( as they are by.
the Pfalmift , where he ftyles theni .hru^
tijh^ ) but driven out amongft themlike-^
wife , and banifhed from all lEluman So*,
ciety , as being pviblick pefts * and mif^
chiefs
Chap. I . o/Txatural ^Ugion. 2p j
cliiefs of Mankind, fuch as would debafc
the Nobility of our Natures to the Con-
dition of brute Creatures , and therefore ^
are fit only to live amongft them. Which
brings me to the
' zJ. Confidcration of Man as afocial^/e
Creature. Religion is ejjential to him, in
tSiis refped: alfo j is being the fureft Bond
to tye Men up to thole refpedive Duties
towards One another , without which
6oy3dlifirtient and Society could not fub-
There is a remarkable Paflage mPlutarch
to this.purpofej where'he ftyles Religion
jLut^the Cement of aSComwunity^and the chief Againft
Bafis of all Legiflative Tower. And in ano- ^•^''^^^•
ther place he fays, " That 'tis much more
** eafy to build a City in the ppenAir ,with-
" out any Ground to found it upon, than
** to eftablidi Government without Reli-
" gion. A City (Taith he) may makefome
fhift tofuhjijl without WaOsy Scboohy thea-
tres^ Hqufes ; nai^ without Money ^ hut not
without Religion.
If it were not for this Notion of a Dei-
ty, and thofe natural Impreflions which
we have concerning Juftice and Probity,
fo neceflary for the Confervation of Hu-
man Society j inftead of thofc well-or-
U 3 dered
2^4 of the frincipksy Sec. Lib.lL
dered Governments and Cities which arc
,^now in the World , Mankind muft have
lived either wild and foJitary in Caves and
Dens, like favage Beads j or elfe inTroops
of Robbers , lubfifting upon the Spoil
and Rapine of fuch as were weaker than
themfelves.
Nat, Dtor. Pietate fullat^^ fides etiam , (S f octet (U
^^^' '• hunt am gefteris^ & una exceOentiJJima vir-
tus jujiitia toBitury faith TuOy. ** Take
but away the Awe of Religion^ ,and. all
that Fidelity and Juftice , fo neceflary
" for the keeping up of Human Society^
" muft peri(h with it.
'Tis this Fear of a Deity, and the Senfe
of our Obligation to him , that is the
only effedlual means to reftrain men with-
in the Bounds of Duty. ^And were this
wholly extinguiflied , there would fol-
low fuch wild Diforders and Extravagan-
cies amongft Men, as woiald not leave fo
much as the Face or leafl: Shadow of Vir-
tue or Honefty in the World* There be-
ing no kijjd of Vice which Men wpuld
not abandon themfelves unto, confidering
the Impetuoufnefs of their own natural
Appetites , and the Power of externaj.
Temptations , were this Reflraint from.
P.eliglpn,pjice removed or aboliftied.
The
Chap, u of Natural ^ligion. ipy
The two chief Oppofitcs to Religion^
are Propbanenefs and Superfiition. Both
which are prejudicial to Civil Govern-
ment J the one by Jeftroying Confcience,
the (Irongefl: Obligation to political Du-
ties ; the other by perverting and abufing
it ; introducing in the (lead of it a new
primum m0^//r,which ravilheth the Spheres
of Government^ * and puts them into a
prapternatural Courfe, as a Uolle Author Lord 5^.
exprefleth it. ''^^'^'^'
The two grand Relations that concern
Society, are Government and Suhjeiiion :
And Irreligioh doth indifpofe Meil for j
both thefe.
I. For Government. Without Religion
Magidrates will lofe that Courage and
Confidence belonging to their Stations,
which they cannot fo well exert in pu-
nilhingthe Offences of others, when they
are guilty of the fame or the like them^
fdves. Thofe that fit on the throne ofjudg--
ment , Jhould he able to fcatter away evil
with their eyes^ as Solomon fpeaks, Prov,
xo. 8. By their very Prefence and Looks
to ftrike an Awe upon Offenders. Which
will not be fo eafily done , if they lye
under the fame Guilt themfelves; Sine ho-
nitate nulla majeflas , faith Seneca ; the
very Nature of Majefiy doth denote Good-
U 4 nefs
ip6 ^ Of the T rincl pies y Sec. Lib. IF.
ftejs as well as Power.. And without this.
Governors may eafily lofe that Reve--
rence which is due to them from others,
and confequently that Authority which"
they ought to have over them. Whea
they ceafe to be Gods in refped: of their
Goodnefsj they will foon diminifli in their
Power. And though they fliould be ablq
to keep Men under , as to their Bodies
and Eftates, yet will they decline as to
that Awful Love and Reverence whereby
they (hould fway over the Hearts and
Affedions of Mem
pp. II. The Fhilofipher in the fifth Book of his
Politicks^ doth lay it down as. a Rule for
Magiftrates , That they muft be careful
to give publick-Teftimoriies of their be-
ing religious and devopt j for which he
gives this double Reafon ; Becaufe the
People will be lefs fubjedl to entertain
any Jealoufy or Sufpicion o^fuffering In-
jury J from fuch whom they believe to be
religious ; And withal, they will be left
fubjedt to attempt the ^oiftg of Injury a-
gainft fuch j as knowing that good Ma-
giftrates are after a more^efpecial manner
ynder the Divine Favour and ProtecStion,.
Kj ai^i^ud^Hc; ?^v^ ^g 9e8$, having God U$
fight with them^ and for them. >
«'*
Chap. K of Natural ^eliglm. 297^
z. The want of this wiUindifpofe VR^n
for the condition of Suijeits^ and render
them loofe and unliable in thofe Duties
of Obedience and Submijfion required to
that (late. How can it be expeded from
that man, who dares affront and defpiie
God himfelf , that he fliould have any
hearty reverence for his Deputies and
Vicegerents?
He that is fubjeA only upon the ac-
count of wrath y and the power cf the
fword which is over him , will be no lon-
ger fo, when he hath an opportunity of
efcaping or refilling that Po wen Nor is
there any poflible way to fecure Men in
their quiet Subjedion and Obcdience,but
by their being obliged for confcience-fake. ^^^' ^3
And therefore fuch kind of Perfons, as ^'
by their open Prophanenefs and Contempt
of ReUgion , do endeavour to deftroy
Confcience from amongfl Men, may juftly
be efteemed as the word krnd of feditious
Perfons, and mofl pernicious to Civil
Government.
That temper of Prophanenefs , where-,
by a man is difpofed to contemn and
defpife all Religion (how (lightly foever
men may think of itj is much worfe than
Infidelity^ than Fanaticalnefsj than Idola-^
(ry ; and of the two, 'tis much more elir
^ , ' gibfe
tyB Of the frinciplesy Sec. Lib. IL
gtble for a man to be an honeji Heathen
and a devout Idolater , than a prophane
Chrtftian.
Whatever Difputes have been raifed,
concerning the lawfulnefs of puniihing
men for their diiientingConfciences in mat-
ters of Religion j yet never any man que-
flioned the lawfnlnefs of puniihing men,
for their prophanenefsand contempt of all
Religion. Such men as renounce Confci-
ence, cannotpretend that they fuflerfor it.
And certainly this Vice doth upon many
accounts deferve the greateft feverity of
Laws, as being in its own nature deflru(3:ive
of the very Principles of Govemment|
and the Peace of all human Societies :
Befides the mifchiefs conjequent upon it,
from Divine Vengeance.
Be Bcncf. 'Tis an obfervation of Seneca^ ** That
lib«3c.^. « feveral Countries do appoint y^er^/
** Punilhments for the Violation of Reli-
** gion, but every Country appointsy^^m^,
" and it doth not any where efcape un-
tki. 10. *' punifhed. Tlato in his Book de Legi-
hu^ would have it punifhed capitally, as
being a thing of mod pernicious conie-
quience to Government. 'Tis a Rule in
th^ Civil Law J that Religia contawinata
Lib^cap. ad Omnium pertinet injuriam ; The ahufe
I • vf Religion is tp he looked upon as being
a cok$-
chap. !• «/ t^tural ^hgion] app
a common injury , and every man is con-
cerned to endeavour a Vindication of it.
And there are fome Inftances in Story,
of Wars that have been undertaken up* j^^ belli
on this very account, to bring a Nation &paci$,i
to puniftiment for that prophianeriefs they f^P^*^^
have exprefled to wards the Religion they
profeded and pretended to, as being in-
jurious to mankind , quod oriis yirihus Vh. %.
expiari Jehit , as fufiin the Hiftorian
^aks , which the whole world ought to
vindicate and expiate ly their common
Forces.
There can be no afTu ranee from loofe
irreligious Perfons , that they will be
faithful in the ordinary Duties belonging
to their feveral Ranks and Stations. Apcl
as for any extraordinary Heroical A&ijon^
by which the publick Welfare is to be
promoted, Men that are without Confd*
ence of Religion, and a fenfc of Virtue,
can never apply themfelves to any thing
of that kind, as having their Minds de-
ftitute of all fuch Principles as are fubr
lime and generous, without any the leafl:
feed of Honour, and Piety, and Virtue ;
and therefore they can have no fparks of
Magnanimity, nor any the leaft loclina-^
tlon to A<3^ipfl$ that; are truly GitRt and
Noble. ;* '
So
5.d6 Of the Principles; &c. Lib. !f.
• * So that upon all thefe accounts , it is
very evident, That Religion is totum ho-
minis in this firft (tnitj as it refers to the
BJfence of Man , confidered eitherjn his
Jingle Capacity^ or as a Member of Socie-
x. 'Tis fo likewife as it refers to the
Bufinefs and Duty of Man, that which he
ought to be moft intent upon , and con-
verfent abptit, as to his employment in
this Worldf ; That General Calling , in'
Avhich eVery man of what rank or qua-
lity foever, is to be engaged. Men are
diftributed under other particular Cal-
lings, according as their Education, Abi-
lities, Friends, and feyeral Opportunities
do difpofe of them. But the Obligation
of Religion, being of univerfal Concern--
Aient, doth extend to all and every par-
ticular, there being none exempted from
it. Hoc efi omnis homo. Every M^rn is
concerned in it. And it is totum homi-
nis likewife ; ^Tis his calling, the chief
bu(ine(s about which he is to be cm-
ployed.
I do not fay, that a man^s Thoughts are'
always to be taken up about the imme--
diate Ads of Religion, any more than a
Travellei* is always to haVie his Mind a-'
<ftually fixed upon the thought of his jour-
• ' ney's
I . of Natural ^eligim. 3 • * ^
^cy's end. This would be inconfiflent
with the infirmity of our Natures, and the
neccfljty of our Conditions in this World.
But yet, as he that is upon a Journey,
doth fo order aU his particular Motions,
as niay be mod conducible to his general
f nd ; fo ihould Men hahitually^ Uiough
thiey cannot aStually^ in every Aflair have
refpecSt to their chief end, fo as to ob-
ferve all the Duties of Religion, and ne-
yer to allow themlelves in zfxy thing a-
gainil the Rules of it. And he that hath
this Care continually upon his Mind
^though hebebut afecular Perfon) may
properly be faid to make Religion his Bu-
ftnefs. .
The Wife Man.m the begipning of his Ecckf. &.
Bookf had propofed it as his great Que-^ ^*
liion to be difcuded , to find out what
ivas that good for the fons of meny which
they fhould do under the Heaven Sj all the
days of their lives, (i e.J What was the
chief employment or bufinefs, which they
fliould apply themfelvesto in this World >
And in the Conclufion of his Difcourfe,
after aa Indudiioa and Refutation of
all other Particulars, ^hich may feem to
faiive any claim, or pretence to this ^ b^
dierts it to be the Bufinefs. of Religibn,
Fearing God ^ and keeping his command"
ments :
}0l of the Principles ^ 8cc. Lib. IL
tnents : Suitably to that Precept of Mofes^
Deut. lO. II. An J now^ (/ifracl^ what
iloth the Lord thy Go J require of^hee ^
hut to fear the Lard thy GoJ^ to wathin^
his v^ctfSy and to ferve the Lord thy GoJ^
and keep his comrhandments i And the
Pr/iflice of St.- Pauly who made this his
AGs 24. ^2iity exercife , to keep his confcience votj
i6. of offence^ ioth towards God and towards
Man.
To the Reafbnablenefs of this, (everal
of the wifeft Heathens have atteftedi
Moral. I. That's a remarkable Paflage in Arifiotli
adEudem. to this purpoie, where he ftates that to
be the mod defirable proportion of al!
worldly Felicities and Enjoyments, which
is mod confident with men's devoting
themfelves to the bufinels of Religion :
And that to be either too much or too
little of Wealth, pr Honour, or Power,
Gfc. whereby Men are hindred in the^r
meditating upon God , or theif worlhip*
ping of him.
tMflcrt. I. So Epiffetus , difcourfing concemin|
^- the work and bufinels he was defignei
to, hath this excellent PafiSige : " If I had
*^ hem ttisAt t Ifi^htingak or a Swa^t^ I
** (hould have effiip^I<ryred tht time of my*
^ life in fuch a way as is -fuitable to thb'
"^ condition of thofe Creatures : But be*
"ing
chap. 1 . 0/ Natural <I(eli^ion. j p }
^^ ing made a Man capable of ferving and
** worftiipping that God from whom I
** had my Being, 'tis but Reafon that I
** ihould apply my felf to this, as being
^' my proper work and bufinefc : tSto fjt4
70 ejjfoy '^. " And therefore hereunto will
" I devote my fclf , as being the chief
" employment to which I am deHgned.
" I am now, as to the Condition of my
** Body, lame and old ^faithhe in the
fame placed to which he might have ad«
ded that he was fickly and deformed ;
and as for his outward Quality, he was
Poor and under Servitude, being a Slave
to EpaphroJituSy one of the Roman Cour«
tiers ; which are Conditions that ufually
expofe Men to repining and difcontent ;
and yet he concludes it to be his Duty^
*' wholly to devote hinifelf to the Praifes
^* and Worihip of that God who was the
" Author of lus Being, Which upbraids
fo many Profeflbrs of Chridianity, who
have both more Advantages of kiiowiog
their Duty, and greater Engagements upr
on them to exercife themfelves in the Du*
ties of Religion.
There is another appofiteTeftimpny e9
this purpofe in Antoninus. " Every thng £a>. t.
^^ (faith he) is defigned for fome kind Sea. %
^ of work. Btafts and Fknts » the Snn
*^and
; 64 Of the ^rincifiesl ice. Lib. it.
" and Sfah; (jv iv nrep<; li; And what do
' ** you conceive your Bufinefs to be ? fen-
" fual Pleafures? Bethink your felf a little
** better, whether this befuitable to your
natural Sentiments, to the Nobility of
your Mind, and thofe excellent Facul-
ties with which you are endowed.
Now 'tis the ufual C6urfe of Men to
apply themfelves to that as their chief
Bufinefs, by which their Incerefl: is moft
promoted, and which may moft conduce
to that main end which they propofe to
themfelves. And can any thing be more
reafonable, than for that to be the chief
iufinefs of a man's Life, which is the chief
end of his Being ?
3. Religion is totum hominis^ with re-
fpeift to the Happinefs and well-being of
Man. That is properly faid to be the
chief End or Happinefs of a thing, which
doth raife its Nature to the utmoft Per-
fedion of which it is capable, according
to its rank and kind. This is the chief
end which he ought to propofe , that a-
lone wherein his true Felicity doth con-
fift, that which doth advance his Nature
to the utmoft Perfe<5tion it is capable of.
The chief good belonging to a' Vegetable
or Plant, is to grow up to a ftate of Ma-
turity^ to continue to its-natural period,
and
Chapel. of Natural ^Hiligm. jpj
artd to propagsyte its kind , which is the
utmofl: Perfedlion that kind of being is
capable of. And whereas fen fitive Crea*
tuf es, befides thofe things which are com-
morito them with Plants, have likewife
fuch Faculties, whereby they are able
to apprehend external ObjecSts, and to re-
ceive pain or pleafure from them : There*
fore the Happinefs proper to them, mufb
coftfift in the Perfedlion of thefe Faculties^
namely, in fenfible Pleafures, in the En- ,
joyment of fuch things as may be grate-
ful to their Senfes. But now Mankind
(if we allow it to be a diftinit rank of
Creatures, fuperior to Brutes) being en-
dowed with fuch Faculties, whereby 'tis
made capable of apprehending a Dcityi
and of expeding a future State after thi«
Life ; It will hence folio w,That the pro*
per Happinefs of Man muft confift in the
perfecting of thefe Faculties ; namely^ in
fuch a State as may reconcile him to the
Divine Favour , and afford him the beft
afliirance of a blefled Immortality here-,
after : Which nothing elfe but Religion
can fo much as pretend to.
'Tis true indeed , the nature of Matty
by rcafon of thofe other Capacities com-
mon to him with Plants and Br^tesy may
Hand in need of feveral other things, to
X render
^o6 Of the Principles y Sec. Lib.II.
render his condition pleafant ttnd com*
fortable in this world, as Heakby Riches^
ReputatioHy Safety ^ &c. Now herein is the
great Advantage of Religion, that befide»
the principal work which it doth for us^
in fecuiing our Future Eftates in the o-
. ther Woirld, it is likewife the moft effe-
diial means to promote pur Happinefs in
this World.
f In my Difcourfc of this I fliall firft fug-
gefl: (bmething more generally ^ conceri>«
ing the natureof our chief end; And then
delcend to thofe Particulars^ which are
efteemed to be the chief ingredients to a
State of Happinels.
Under the M of thcfe I fliall fpeak
briefly to thefe three things.
I. Thare is a neceifity that every Man
who will ad rationally mould propofe to
himfelf fome chief fcope and end.
X* The chief end ot every thing muft
be of fuch a Nature, as may be moil: fit
to promote the Perfedionof that thing in
its rank and kiml.
3. This in rational Beings which arc
capable of it, muft confift in a Commu-
nion with, and a Conformity unto the
chief Good, and confequently in being
Religious.
i. There
Chap. !• of Katural ^Ugion. ^of
I. There isaneceflity that every mart
who will ad: rationally fliould propofe
to himfelf (bme chief fcope or end. The
having of an end, is not fo much a mo^
ral duty J which fuppofeth a Liberty of
Adling, as a natural Principle , like thac
of the defccnt of heavy Bodies ; Men
muft do fy^ nor can they do otherwife*
Such is the Principle of felf-prefervatiott
in all things ; and this of ading for art
end, in all rational Agents. The moft Idofe
and profligate Wretches that are, do and
muft ad for an end, even in^ thofe very
conrfes, wherein they put the thought
of their future State and their laft Account
far from them. The very fupprefling and
hardening themfelves againft the thought
of their true end, is in order to theit* pre-
fcnt Peace and Qmtt^ which they da fer-.
roneoufly fubftitute in the room of theif
chief end. That wherein Men are com-
monly defedive, [^ in not exciting the
thought of their chief end, and not fufli-
cicntly confidering and ftating in theif
own Minds, the moft proper meads for
the attaining of it. There are too many,
in the world that do avTo^hd^w ^ 0iirf
live ex tempore^ without any parttcttlar
reference to their chief end, being itiT-
X* raffed
J d 8 Of the Principles y Sic. Lib. IL
merfed only in prefent mzittts^animaliafine
praterito ^ futuro^ without any regard tq
what is paft or future j like Ships upon the
vaft Ocean,without any Compafs or Pilot,
that do rather wander than travel^ being
carried up and down according as eve-
ry voind or tide doth drive thenx And
this the Philofopher doth worthily brand
Seneca, with the name of Folly j Vita fine propo-
fitOy fiultitice atgumentum ejly " No great-
** er Argument of Fooliihnefs, than for a
" Man not to be fixed upon fome parti-
Idem Ep. ** cular defign. Troponamm , oportet^ finenh
Ss. fMmmihohi , ad quern omne failum noftrum
diiiumve refpiciati veluti navigantihus^ ad
fidus aliquod dirigendus eft curftu , faith,
the fame Author. " There ought always
" to be ibme particular Scope and Mark,
*^ propofed^ as the main end and drift of
*? all our Adtions^as the Star by which we
Ep» 3i» " are to be guided in our Voyage^ \Nof^
difponet fingula ,. nifi cut jam vitafuafum-
ntd propofita eft. " 'Twill be a hard mat-
*^ ter to proportion our Particulars, till
^\ we know what is the main Sum, This
is the true ground of the common
Miflakes amongft Men, whilft they deli:-
berate concerning the ftveral parts of
lieir lives,but negleft the dating of what
fliould
Cfiap. 1.' of Natural ^li^n/il \e^
fliould be the main Defign of the \V^hoIe.
He that intends to flioot at any thing,
mufl fo mariage the whole Action, in le-
velling his Arrow,and regulating his hands,
and exerting his Strength fo as may be
mod advantageous for hitting the Mark
As the efficient is in natural^ To is the end
amongft moral Caufes, of Principal Eifi-'
cacy . 'Tis this which is the chief Rule
of all OOT Adtions. And therefore there
is a neceflity that fome end be propofed
and fix'd upon.
1. The chief end of every thing mufl
be of fuch a Nature, as may be mdft
fit to promote the Perfed:ion of that
thing in its rank and kind. Any thing ^
that is ihort of this , may be a means,
or a fubordinate eiid ; but cannot be
the chief and ultimate end , if ther^ be
any thing defirable beyond it ; tbA@L i^iv * '
faith Arijiotle; That is truly the chief Sb^/
end, which is defired for it felf j which cap, a.
being once oltaineJy we want no more j
" That which doth fatiate and fill up the
' * defires. HiBc nihil vacare patitur loct^ Epill. 74
totum animum tenet ^ defiderium omnium
toUit^ fola fatis efty (faith Seneca.^ In brief,
^tis that (late, wherein a thing enjoys all
X 3 that
119 Of the frinciplesy 8cc. Lib.IL
that good that 'tis capable of^ and which
is moft fritable to its nature.
3. This in rational Creatures muft con-
fift, in a communion with, and a confor-
mity to the Supreme Good ; and tronfe-
quently, in being religious. Which is the
meaning of thofe Scripture-expreflions,
of walking voith Gody and as hecomes the
fons of the Moji High ; being followers of
him ; holy as he is holy ; ieing made far-r
takers of q divine nature. And to- this
the Philolbphersdojikewife confent,This
is the meaning of that Speech in Pythago-
rasy 7«A@L '<52i ofjiglooais 0gc£,*' Every man's
** chief end fhould be a refemblance to
<* God, a being made like to the Deity.
So Plato and EpiSiettu will have it to con-
fift in following ofGodj tbA!^ '<^ ^"^^ ^^^^
And another, iwitari quern colisy in imi-
IPpift. 74. tating him whom we worftiip: So Sene-
ca , Summum honum efi , quod honefitunn
eft y ^ quod magis admirere , folum lo*
num eft quod honeftum eft. Not only the
phief, but the only good doth confift, in
what is honed and virtuous. Now the
fruition of God cannot confift in any ex-
ternal union or contract: of our Souls with
|hq peity, whiph Spirits are not capaWi^
^\ nor in any ipeer Speculation, or iq-
.Ghap. I. of Natural ^ligim.
telledual gazing upon his Excellencies :
But in fuch an influence^ whereby he doth
communicate to us^ fuch Divine Quali-
tiesy as will exalt our Faculties beyond
their natural State, and bring them into
an aflimilation and conformity to the mofl:
pcrfed: iJeaOi Goodoefs , t^ether with
an inward fenfation of the etteds of this
in our felves.
Having thus dilpatched what I had to
fuggeft concerning the nature of Happi-
nefs in generAk I proceed to fpeak to fuch
Particulars J as are e(};eemed to be themoft
ufual Ir^redients into fuch a State, and
which do conduce to the compleating of
it : whether they concern
X 4 Our
^ 1 1 of the frinctpks^ 8cc. LiK II.
"Our prefect Condition in this World j
either our
i External Welfare ; confiding in
I
.
* #
I
I
"i. Health.
%. Lihertyy Safety^ Quiet.
J. Pofleffions ; with refpecS: tu
ther to the fufficiency of
them, for anfwering our ne-
ceflities,' which is called /fi-
4 ches or Profit : Or to
4. The Delight or Satisfadion
we i-eceive in thefe Enjoy^
ments^in the nfe and fuitable^
nefs of the things we pofleft j
which is called Pleafure.
J. The Efteen) which we have
amongft good men, whereby
we are rendered acceptable
and ufeful to others j ftyled
Honour or Refutation,
t^rnal Welfare , or the Happinefi
pf our Minds J which dothconfift
in thefe two things.
I. The due regulating and ex*
alting of our faculties to their
proper fundion.
%,. The Peace^ Joy^ Contentment^
rs con(eq|jeqt thereupon,
llie Happinefs of dm future State, This
tJoth cpqfift ii^ fuch ^ fruition of the
Chap^ 1 ] of Natural ^eliiionl 3 1 j
Supreme Good, as our Souls are ca-
pable of; and muft depend upoa*
fuch Coqiies, as can afford us the
mod; rational Affurance of Blefled-
nefs and Glory hereafter.
Now I Ihall endeavour to make it out
by plain Reafon , that the Happinefs of
pur Condition, in all thefe rerped:s, doth
depend upon Religion, And that not
only morally , upon Account of that Re- •
ward which virtuous Ad:ions do entitle
ia Man unto , from a juft and wife Provi-
dence J but mturaUj alfo, by reafon of
that phyficat EfScacy which the Duties of
Religion have, to procure for us all thofe
things wherein our temporal Happinefi}
confiftsj to promote the Wellfare , not
only of particular Perfons, but of publicfc
Communities, of Mankind in general,and
of the whole Univerfe,
CHAP.
2 14 ^f tht^rmciplts^ Sec, Lib. If.
C H A P. If.
#
r
How ^ligion conduces to our pre'
Jent Happitufs in this World :
And frfl to the Happimfs of the
Outward Man. i . Jn refpeil of
Health.
r A N D becaule thefe things I havq mea-
X\ tioned , Q efpecially thofe of them
*€4^i which concern our ^etmml Happinels in
this Wpfldr) are the great aims and defigns,
by which the generality of men are chiefs
ly fwaved in their adions ,• and there-
tore like to prove very powerful Motives
^o maKe Men religious, if they could be
once effedualiy perfuaded, that Religion
is the mod proper means for the attain*
ing of thefe things ; I (hall therefore en-
deavour to make out this Truth, by the
plaineft and mod: convincing Evidence
that may be. And the rather^becaufe m
fuch kind of AfTertions, as are befides
the common Opinion, and (eem Paradox*-
es,;Men will be apt to be jealous of their
being impofed upon by fonae kind of So-
phifn; or Fallacy. In
chap. 1. of Natural fJ^Ugtoiu j i f
In order to this, I (hall obferve this
Method : Firfl:, I (hall endeavour to ftate
and define the Nature of thefe things, and
to (hew wherein the true Notion of them
doth confifl. And then proceed to the
Proof of this Propofition, That Religion
is the mod proper means to procure and
promote thefe Ends. And befides the E«
vidence to this Purpofe, from the con-
current opinions of wife Men , in feyer^l
Ages ; J fhall likewife make them out
both by Reafon and by Experience^ which
are all the kind of Arguments that fucl^
Matters are capable of.
Only I muft premife one Caution J that
when I fay Religion is the Caufe of thefe
things, the Meaning is not , that it is (q
neceflary, and fb infallible a Caufe, as can
never fiaiil of its Efleds. This would nof:
be confiftent with our dependent Condi-
tion , there being nothing in this World
fo much under the Power of human En-
deavours, but that the Providence of God
piay interpofe for the Difappointment of
it. To whom it muft be left , to make
what referved Cafes he pleafes from the
ordinary Courfe of things. But though
it be not an tnfallille Caufe, yet is it fucl^
» Caufe as doth generally and ^ ti) ^roAt),
produce its EfieA; And all Mankind do
yi6 Of theTrinciple^, 6cc. Lib, If.
think it a fu/Kcient Inducement , to ap-
ply their Endeavours unto fuch Courfes
for the procuring of any thing, as are the
beft means to be had, arid do for the mofl
part effect the Ends they are defigned
for.
This being premifed, I doubt not but
to offer fuch Arguments for the Proof of
thefe things, as (hall be fufficient for the
Gonvidion of any Man who will but
underftand and confider them.
I begin with the Firft. The welfare
©f our prefent condition in refpedt of our
Outward-man Aoth depend upon Religion.
Firft J Religion is the bed means for
Health. By Health I mean fuch a Con-
ftitution of our Bodies, - whereby ouf
Members and Faculties are inabled for
the due Performance of their natural Fun-
ctions, and freed from Pain ; 'tis proper-
ly oppofed to Jicknefs pr Difeafe. As for
the Infirmities of Old Age, thefe are fb
eflential to all living Creatures, fo ne-
ceflarily ipring from the very Principles
of our Natures^ that though they may
V be fomewhat ledened and alleviated, yet
are they not capable of any complete
Remedy.
, This BlefTing of Health is fo neceflary
%o our well-beirgs in this World, that
with-
chap. 2. of Natural (I(eliglon] 3 1 7
without it , we cannot enjoy any thing
elfe 9 no not our own (elves ; infomuch
that Men do^ and may juftly put a great
value upon it^ and are willing to purchafe
it at any rate.. And therefore to all (ucb,
this Confideration muft needs be a very
powerful Motive.
; Now I (hall make it plain that this
doth depend upon Religion,
f Morally.
\Naturallj.
I. Morally^ By reafon of thofe Bleflings
of this kind, which by the Light of Na-
ture Men may reafonably expedl from
the Goodnefs of God , upoa the Obfer-
vance of his Laws ; befides the feverai
Aflertions and Promifes in Scripture to
this purpofe, where Sin is often rcprefen-
ted as the meritorious Caufe of Sicknels,
and pifeafes are often threatned, and ac-
cordingly inflided as the due Rewards of
Sin .• And on the other fide, upon Mens ^
obferving the Duties of Religion, God
promifes to take away ficknefs from the miJfi Exod. a j^.
of thenfj to beftow upon them kealtb ^J-
and length of Jays. The fear of the Lor J, Dcut. ?•
and departing from evil , fball be health to ^^'^
thy navel ^ and marrow to thy Bi^nes. 3
Prov. '
? 1 8 Of the Principles ^ Sec. Lib. If.
f^^-J-^J- Prw. 3. 7, 8. Prav. 11. 19. As Righ*
' teou(he(s tendeth to Life, to he that pur-
iiieth Evil , purfueth it to his cvon death.
Chap. a. XX. The voicked Jhall he cut off
from the earth , and the tranfgrejjors Jhall
ie rooted out of it.
2. Religion is the natural Caufe of
Healthy which may appear upon this
twofold Reafon j becaufe it doth remove
thofe things that will hinder it, and doth
promote fuch things as will help it.
I. It doth removere prohihens^ it Is apt
to prevent and remove fuch things as are
the great Impediments of our HealtLNp-
thing is more evident, than that there
are leveral Vices which have a phyfical
Efficacy in the producing of Difeafes, as
all kind of Intemperance of Body, all in^
ordinate Paffions of Mind ; to one of
which , the greateft Part of the Sickneft
amongft Men may be afcribed j aitd con*
fequently the Virtues oppofite to thefe ,
Temperance, Sobriety, Moderation, muft
lieeds have a natural Caufality for the
hindring of thefe Difeafes. 'Tis by Reli-
• gion that Men are inabled to prevent alt
ftich Excefles as are prejudicial to Nature^
to reprefi all fuch violent Tranlports of
Paffion, Hatred, Anger, Fear, Sorrow,
Envy, ^c. as are io tlwnafclves vtty perr
fiicious
Cliap. 1. of Katural^Ugion. }«9
nicious to our bodily Health, and by that
violent Commotion which they are apt
to put the Humours into , do fometimes
caufe prefent Sicknefs, and always lay in
us the Seeds of future Difeafcs.
X. It doth pnm&vere adjuvans , pro-
mote all fuch things as may mod effeiflu-
ally conduce to the improving of our
Health; by obliging us upon the Account
of Duty and Confcience, to a careful
Obfervance of the moft proper means to
this End : Keeping us within due Bounds
in our Eating, Drinking, Exercife ; pre-
ferving our Minds in an equal Frame of
Serenity and Cahnnefsj fupporting our
Spirits with Contentation and Chearful-
nefs under every State of Life; fo that no-
thing can be niore true than that of Solo^
mon^ That a chearful mind doth gmd like a ^if ijVj*
medicine J and wakes a healthy countenance j la. 25-
whereas heavinefs and Cares will break
a^ mans fpirity and make itjloop.
I know there are other Means to be
madeAife of in order to the procuring of
Health, various kind of Medicaments
to be apply ed by the Art of Phyfick, ac-r
cording as the Nature of feveral Difeafes
fliall require^ which Religion doth oblige
a Man not to neglect : But yet this I
think may be tiiuly faid , That thofe
WhQ
jio Of^e Principles, 8Cc, Lib. IF*
who afe rboft expert in the Profeflioil
of Pby fick, are not able to prefcribe any
CatholiccHy which (hall more effedually
operate, both by way of Prevention and
Cure J than theObfervance of thofe Duties
which Religion and Virtue do oblige us
unto.
Nor is this true only in Theory and
Speculation, but it may appear to be Co
upon common Experience, to which I
fhall appeal for tlK further Confirmation
of it. What kind of Perfons are thofe
who enjoy the beft State of Health and
the loflgeft Lives ? Are they not fucb ge-
nerally who are moft Ibber and regular
in their Converfations , moft temperate
as to their lo^/iesj moft free from all
kind of inordinate Paffions, Fiercenels,
Anxiety, Cares, as to their minds > 'Tis
Dcut-34.7. faid or MofeSy that though he were ex^
' ceeJing old , yet his eye was not dim , nor
was his natural force abated. Which
(amongft other Caufes) may be afcribed
to thofe eminent Virtues he was endowed
with, the Temperance of his Body, and
Meeknefs of his Spirit. That heloved Dif-
ciple whofe Thoughts and Writings feerti
. to be wholly taken up with the Divine
Virtue of Love, is upon Account of this
Temper of his Mind, thought to have ent
joyed
f
N
Ghap. i.' &f Natural (!(^liptfn. Jll;
Jbyed a more vigorous old Age than any
of the reft : Such a Power is there in
Religion^ though not wholly to prevent
the Infirmities of bid Age, yet in a gteac
meafure to alleviate and abate them.
. And on the other fide , if we confiik
Experience ; Who are the Men moft ob-
noxious to Difeafes? arc they not fuch
generally as are moft vicious in their
Lives ? moft given to Surfeits, Debauche-
ries and Lewdnefe ; whereby they do fa
ht inflame their Blood and waft their
Spirits, as not to live out half their
Pays : Infbmuch that no Man of ordi-^
nary Prudence, who is to take a Leafe
foi^ Lives, will be content (if ^^ ^^^ well
avoid it^ to chufe fuch a one whom h«
knows to be vicious and intemperate.
But thefe things are fo obvious to
common Experience, that I need not
enlarge upon them,: Only I would not
be miftaken. I do not fay that none of
thofe are religious , who are liable to
Difeafes, and are taken away in their
younger Years; or that all fuch are reli-
gious, who are free from Difeafes, and
live to old Age. Some may. be naturally
of fo tender and brittle a Make, that e-
very little Blow will break them J others
jof fo tough and ftrong a Conftitutioni as
Y to
} I z of the principles ^ &c. Lih.IL
to hold out againft mtny Batteries and
AflTauItsj and yet neither of thefe to be-
afcribed, either to the Vices of the one,
or the Virtues of the other, but do ra-
ther belong to their Condition and Tem-
per, which being natural, and not falling
under the Choice of our Wills, is not .
therefore capable of any moral good or
evil.
Befides, there ought Allowance to be
made (as I faid before) for fuch ex-
empt Caies, as (hall feem good to the
Providence of God in the Government
of Human Affairs. Some good Mea
may be taken away from the evil t9
come f others may be exercifed with Dif-
cafes in their Bodies for the Cure of
their Minds , or to make their Patience
arid Courage exemplary to others. And
fome that are good Men for the Main,
may yet by their own Carelefneft in u-
fing the fitteft Means for the Preiferva-
tion of their Health, expofe themfelves ,
to iSicknefs ; none of which can be any
Prejudice to the thing I have been pro-
ving. This being that which I affirm,
that Co f^r as the Infirmities of our na-
tural Tempers are capable of Remedy by
any thing in our Power, it is the Ob-
(ervance
chap. 1. of Natural (^Ugion. J13
fervarice of the Duties of Religion, thlt
doth for the moft part and generally
prove the moft effeAual Means to this
Purpofe. Which is all I (hall fay to the
Jfrft thing I propofed to (peak to , con^
cerning the Health of our Bodies*
tr^
-^
i r 1 'f- ' 'i •' '"
■i^— 4
V*-
CHAP,
>' m ii X>*— ^w
iriMMMaaMilMHadtaMaaa**aataaM
' »
324 0/ '^^ Trincipksy 8cc. L ib. II.
CHAP. III.
How (^U^ion conduces to^ the Hapfi^
nefs of the Outwards-man , in
refpeH of Liberty , Safety , and
Quiet.
Q Econdly, Religion is the moft proper
<^ Means to procure our external 7&/%/)r,
liiertYj quiet.
By fafetyy I mean a Freedom from thofe
common Dangers and Mifchiefs which o^
thers are expofed to.
Byjihertyy the being at our own Dif-
po&I, and not under Bondage^ Re(lraint»
Imprifbnment.
By quiet y an Exemption from thofe
many Moleftations and Troubles by Rea-
(on of Difappointments, Enmity, Con-
tentions, whereby the Conditions of (bme
Men are rendered very burthenfome and
uncomfortable.
I put thefe things together, becaufe of
their near Affinity to one anothen
Now Religion is both the moral and
the natural Caofe of thefe things.
i.TTis
chap. ^^ of Natural (^ligm. ^zj
1. 'Tis the moral Czxi{c of them, upon
account of that Divine Protedtion and
Afliftance, which the Light of Nature will
aflure us we are entitled unto in the do-
ing of our Duties; befides the many Affer-
tions and Proraifes in Scripture to this
purpofe, of being proteded in our ways
and fecured in times of danger. Ifyouwill i^^^^^^^^^
keep rny ftatutes^ye Jhall Jtvell in the land
infafety. Whofo hearkenetb to tney /ball froy.w^Ti.
dwell fafelyj and jhaU he quiet from the
fear of evil. There (hall no evil' happen to ^'^^-^ ^•"•
the juft^ hut the wicked flyall he filled with
mi/chief The Lord delivers the righteous pfiL34.i7.
^ut of all their troubles. When a mans ways
pleafe the Lordy he will make his enetufiesto
he at peace with him.
X. Tis the natural Caufeof thefe BJet
fings, by preventbg or removing all fuch
things, whereby the contrary Evils are
occafioned. The moft ufual and general
Caufe of mens fufferings, is from the ne-
gled: of their Duty, and the Violations
of Law ; they are obnoxious to the Pu-
niflimentsof Banilhment, Imprifonment,
Lofs of GoodSjOr of Life,upon the accouixt
of fome illegal irreligious Ad: ; Murder,
Theft, Sedition, injuring of others, need-
le(s Contentions, meddling in other mens
Affairs where they are not concerned/Tis
Y3 • \ Ob-
l%6 Of thefrinciplesj Sec. Lib.IL
obfervable, that in the legal Form of in-
didling Men for Crimes, our Law doth
afcribe their Guilt to their want of Re-
ligion, their not having the fear of Godhe^
fore their eyes , which doth difpofe them
to commit fuch Ads as makes them ob-f
noxious to legal Puniftiment. Now nor-
thing can fo effedlually prevent fuch
things as Religion. This will teach Men
to obey Laws , and fubmit to Govern-
ment : This will keep them within the
Bounds of their Duty, both towards God
and Man ; This will remove all thgfe
dividing Principles , of Selfiflmeft , and
Pride, and Covetoufnefs : It 'will teach
them Charity and Meeknefs and Forr
bearance, to ftudy publick Peace and
pommori Good, to be generous and large
V in their Well-wilhing and their well-do-
ing : Which are the moft proper Means
to provide for our own Quiet and Safety.
And the Truth of this may be evident
Ukewife from common Experience ,• by
. wnich it \«^ill appear, that for the gene-?
|*alj no kind of Men do enjoy fo much ex-
ternal Peacp, and Freedom, and Safety, as
thofe that are truly religious. The Afofih
feeffls to appeal to that common Notion
in the Minds of ilf Men concerning thfe
Safefy bek50giDg to Inpocence^ when hq
* put^
Chap. J . 0/ Natural ^li^ion. 3 27
puts it by way of Queftion, who is he
that will harm you^ if you he followers of
that which is gooJi Implying, that /tis a
tiling generally known and taken notice of,
that there is a kind of natufal Reverence
add Awe amongft the worft of Men, to^;
wards (uch as are indocent and virtuous.
And on the other fide, no Men do in-
cur fo mady Hazards, Moleftations, Con-
tentions, as thofe that are vicious ; what
from their Violations of Law, their need-
left Provocations of thofe they converfe
with, being fcarce ever free from Danger
and Trouble j which the Wife-man feems
tp appeal to, as a thing evident from Ex-
pedience, in thofe fliort Queftions which
he propofeth; H^ho hath woe? who hath if rov. 22.
forrow ? who hath contentions i who hath ^^'
failings i who hath wounds without caufe ?
who hath rednefs of eyes ? 'Tis particu-
larly fpoken of the Drunkard, but 'tis
proportionably true of other Vices like-
wife.
There is one Objedion that lies very ob-
vious againft what t have been proving ;
and that 1$ from thofe Scriptures where
'tis faidf t\i^ wbofver win live goMy in
Chrift Jefuii mufi fuffer perfecution^ and
that the world fhouQ hate them; befldes
wh$t may be-alledged &om commonExpe-
y 4 rience
|5tK Of the Trinclpks^ &c. Lib. If.
rience to this purpole, • concerning th«
Sufferings of feme that are good men.
To this two things niay be faid by way
of anfwer.
I . Every thing is not Persecution for
Religion, which men may be apt toftile
ic. Some Perfons Who for the main may
be truly religious, may yet by their own
tollies and Imprudence,expofethemfelves
to needlefs Sufferings. And in fuch cafes.
Religion is not to be charged as being
thecaufe of their Suffering, but their de-
ftSt in it, and miftakes about it.
' X. There may be (as was faid before^
feme exempt Cafes from the generalRule.
and fuch muft thofe be granted to be,
•' which concern Times of Perfecution j
when Religion will be fo far from proted:-
ing a man, that it will rather expofe him
to Danger and Sufferings. And fuch were
thofe primitive times to which thefe^cr/^-
fures do refer, when it feemed good to
Divine Providence, to make ufe of this
as one means for the propagating of Chri-
ftianity in the World, namely, by the fuf-
fering of thofe that profefled it. And in
fuch cafes, when men are pcrfeciited pro-^
perly upon the account of Religion, God
(floth ufualJy. eorhpenfate their outward
^lafferinps with fpme inward Advantage,
Chap. ; . of Katural ^lipm^ j ip^
fupplying them with (uch Patience and
Courage, as will fupportthem with Joy
and Comfort in their Suffering for that
which is good. But then it mud withal
be grantel, that thefe Scriptures are not;
eaually applicable to fuch other times ancf
places, when and where the true Religi-
on is publickly profeded and encouraged,
when Kings are nurfing Fathers ^ and Queens
nurfing Mothers to the Church j becaufb
in fuch times and places, the profeffioa
of Religion will be fo far from hindring,
that it will rather promote a Man's Secu^
Jar Advantage.
i«M^MHHwnMaMiMa«aM*Vi«
» N
CHAP,
^}Q! 0/ thefPrincipleSj 8cc. Lib.II.
G H A P. IV.
jf/oip ^eti^ion conduces to the Hap'
finefs of the Oktward'man in refpeSi.
0/ Riches.
• •
Thirdly/ as to our Eftatesand Pot
ftCions^ I (hall (hew that Religion
tf tht Caufe of RicJ!fes. In Order to the
Proof of this, fhe firft thing to be enqui^
red into , is, what is the true Nature of
Wealth or Riches , and wherein it may
properly be faid to confiff. And here it
is to be noted , that the Word Riches is
capable of a twofold Senfe,
{Ahfolute^
Relative.
I. In the more ahfolute Senfe, it may
be defined to confift in fuch a meafure of
Eftate as may befufficient for a Man'sOc-
cafions and Conveniences ,- when his PoC-
(ibflions are fo proportioned, as may fully
anfwer all the Neceflities of his Conditi-
on , and afford him a comfortable Subfi-
ft^oe,9ccording to his quality,the Station
where-
chap, 4. of Natural ^Ugiofh J } |
wherein he is placed. In which fenfe
Men of all Ranks and Degrees are capable
of being rich. A Husbandman, or an
ordinary Tradefman,may be as truly fti-
led a rich Man , as he that is a Gentle^
man, or a Lord, or a King. Tho' pert
haps what thefe can very well afford to
fling away upon their Diverfions, be
more than all the Eftate and Pofleffions
which the other can pretend to. And
upon this ground it is, that all Men will
grant , one Perfbn to be as truly /iierai
in giving but z penny ^ or a poor wi/r, as
another in giving a hundred pounds , be-
caufe thefe things are to be meafured by
the different Conditions of the Givers :
And ar .Man may as well be rich with a
little J as liberal with a little.
X. In the more relative Senfe , Riches
may be defcribed to confift in the having
of large Pofleffions, when a Man's Eftate
and Revenue is of fuch a Proportion as
is commonly efteemed Greaiy whether
with relation to the generality of other
Men, and fo only thofe at the upper End
of the World are capable of being count-
ed rich ; or elle with refped to others of
the lame Rank and Order, and fo all fuch
arc counted rich, who do in their Pof*
feffions exceed the coipmon fort of thofe
that
3 J * ^/ ^^' Principles ^ ice. Lib. 11.
that are of the fame rank with them ; this
kind of Wealth confiding properly in
comparifon .• There being not anyone
determinate Sum, or proportion or Re-^
venue, to which the Name of Riches may-
be appropriated, but that it may be as
much below the occafions of fomePerfons
as it is above the condition of others who
yet live plentifully.
Now the firft of thefe is the only pro-
per Notion of Riches^ becaufe this alone
is agreeable to the chief end of Wealth,
which is to free us from want and neceC«
iity. And the other may be rather ftiled,
the being Proprietor of great poffeffi-
ons, the mere having of which cannot
denominate one a truly rich mah,fbr this
plain Reafon ; becaufe tho' fuch Pofleflir
ons be in themfelves great, yet they may
not be fufficient to free theOwner of them
. from want and poverty, \yhether in re-
fpecSt to his real or imaginary occafions
for more : And that is not Riches which
cannot free a man from being poor. And
want of Neceflaries^ is as truly poverty
in him that hath much, as in him that
hath but a little. He that in any one con-
dition of Life, hath enough to anfwer all
his Con venienceSjfuch a man is more truly
rich than he whofe Revenue iis a thoufand
times
Cha^ 4. tf Natural ^It^m. 3 j j
times greater, if it be not equal either to
his Occafions, or to his Mind.
Now when it is faid , that Rehgion is
the Canfe of Riches, the Meaning of this
cannot reafonably be underftood of Riches
in the fecond Senfe, as if he that were
religious (hould be thereby advanced to
the greateft Pofleffions that any Manelfe
doth enjoy, frcim the Condition of a Pea-
lant or a Tradefman to that of a Prince.
Becaufe this would no more condft with
thofe feveral Degrees and Subordinations
required to the Order of the Univerfe,
than it would for every common Soldier
to be a General, or every private Man to
be a King. But the meaning of this Pro*
pofitioa mud be, that. Religion will be a
means to fupply a Man with fuch a Suf*
ficiency as may denominate him rich.;
and to free him from fuch Neceflities,
whether real or imaginary , as others of
his Rank and Station are liable unto.
So that by what hath been faid, it may
appear , that the true Notion of Riches
doth comprehend under it thefe two
Things.
I . A Sufficiency for a Man's Qccafions
and Conveniencies.
X. AnAcquiefcence of Mind,inro mjucl
as is in it leif really fulBcient, and whicl
; ^ will
J J 4 Of the (Principles, 8cc. Lib. IL
wili appear to be fo, fuppofing a Man to
judge according toi right Reafon.
And that this is not a mere Fancy or
Notion, but the moft proper Senfe of the
Word Riches, wherein all Mankind have
agreed^ may be made very evident,
' Concerning the Jfrfi of thefe there can
be no Colour of Doubt. All the Scrapie
will be concerning the fecond; Whether
that be necedary to make a Man rich^
And to this the Philofophers do generally
atteft. ^riE/?£?f/ip in particular, doth affirm
fapf/- that the true Nature of Riches dpthcon-^
fid in th« contented Ufe and Enjoyment
of the things we have, rather than in the
Polleffion of them. Thofe that out of Pc-
nurioufnefs can fcarce afi^rd themielves
the ordinary Conveniencies of Life out
of their large PoflefTions, have been al^
ways accounted poor,- nay, he that can-*
not ufe and enjoy the things he doth po(^
k% may upon this Account be (aid to be
of all otners the moft indigent, becaufe
fuch a one doth truly want the things he
hath, as well as tho(e he hath not.
ThatMan who is not content with what
is in it felf fufficient for his Condition,
neither is rich, nor ever will be fo j be-
caufe there can be no other real Limits
to his Defires, but that of fttffUiemy i
what-
Cliap. 4. of Natural (^Ugionl \ j 3 J
whatever is beyondi this, being bouadlefs:
md infinite* And though^ Men may
pl^afe themfelves with an limagiqatioo tl ■''-
that if they bad bvt fbch ao Addition to
their Eftates, they (hoqtd then think they
bad enoqgh ; yet that is but a mere Ima-^
gination^ there being.no real Cauiib, why
they ihould b^ more fatisfied then, than
they are now.
He that is in fuch a Condition as doth
place him ^bove Contempt, and below
Envy, cannot by any Enlargement of his
Fortvine be made really more rich or more
happy than he is. And he i$ not a wife
Man, if he do not think fo ; nor is be in
this either wife or worthy, if he be fo far
foUcitous as topatt wkh his Liberty,
thoujgh it be but in fome little Servilities
for the increafing of his Eilatew ■ ;
Thefe things being premifed, it may be
made very evident , that the Defign of
being truly rich, that is, of having enough
and being contented, will be mod c&^
^Sually promoted by Religion ; and that
both MoraOi and Naturally.
I . Morally j upon which Account this is
by the Philofophers owned to be one of
the Rewards belonging to Virtue ; good
Men only having a moral Title to Wealth
upon Account otiitnefs and DeferL There
are
1^l6 Of the frinciples, &c Lib. IL
are many Aflcrtion$ and Promiies in Scrip-*
ture to this Purpofe, of being profpered
Pfil. 34^ in our flores and labours^ and ah that u>e
fet dur hands unto ; of lacking nothing that
is good for us. *Tis this that niuft entitle
US to the BleflTmg of God, and 'tis the
hlejjing of God that maketh rich. SolovMn^
prov.3.16. fpeaking of Religion under the Name of
c7.«»«8. iVifdom^ faith, that in her left hand arte
••*'• riches y durable riches \ that (he caules
thofe that love her to inherit fuhflance^
and doth fill their Treafures. And the
Apoftle tells us, that Godlinefs hath the
fromifes of this life.
%. Religion is a natural Caiife of Rich-
es, with Reference to thofe two chief
Ingredients required to fuch a State;
namely, the fupplying of us with a plen-
tiful Sufficiency,as to our PoflefTionSjand
a Satisfadion, as to our Minds.
I. A Sufficiency as to ourEftates and
Pofleffions. There are but thefe two ways
chat can contribute to the improving of
Men's PoflSflions, namely, the Art cX get-^
ting and of keeping. Now Religion is an
Acivantage to Men in both thefe Refpe<9:s.
Nothing can be more evident than that
there are many Virtues which upon thefe
Accounts have a natural Tendency to the
increafmgof Men's EftateSyas Diligence in
our
Chap[ 4.^ tf Katural ^UgUn. ^^f
dur Callings, The Jiligent hand maketh
rich ; heedfulnefi tp improve all fitting "
Opportunities of providing for our felves
and Families, beirtg provident in 'our
EXpences, keeping within the Bounds of
our Income, not running out into need-
left Debts : In brief^ all the lawful Arts
of Gain and good Husbandry , as to the.
Eicercife of them , are founded in the
' Virlwes which Religion teaches.
On the contrary it is plain, that there
are many kind of Sins which have a di-
rc£t natural Efficacy for the impoverifti-
ihg of Men i As all kind of Senfuality,
arid Voluptuoufiieft, Idleneftj Prodigali-
ty, Pride, Envy, Revedge, &c. of all
which may be faid what Solomon fays of
one of them, that they iri^^ a man to a
morfel of bread ^ and cloath him with
rags.
X. And as for the fecond requifite to
Riches,Satisfat5tion of mind with ourCon-
ditions, and a free Ufe of the things we
erijoy. This is the property of Religion,
that it cat! enable a man to be content
with his Eftate, and to live comfortably
without fuch things as others know not
how to want. And the Ability of being
content with a little, may be much more
truly called Riches, than the having of
Z much.
5)8 Of theTrinfl^ks, ^c. UbJl.
much, without being fjtisfied therewith*
'Tis better to be in Health with a mo-
derate Appetite, than to be 'continually
eating and drinking under the Difeale of
a voracious Appetite or a Dropfie : And
P(kL37.a*^^ thisfenfe, A little that the righteous^
bath^ is httir than great riches of the un-
godly.
Bift this may appear tikewi(e from ex-
perience. Let any man impartially con-
fider, what kind of Perfons thole ijre a-
mongft the Generality of men^ who in
their feveral Degrees and Orders are coun-
ted moil; able, and mod wealthy, and it
will appear that they are fuch ^ are
moft ferious in the matter of Religion^
IBoO; diligent m their Callings, moft juit
and honeft in their Dealings, moft regu-
lar and fober \n their Converfatiops, ojoft
liberal towards arty good Work ; upon
which account it is, that iuch places,
where Men have the Opportunity of be-
ing inftrudted in, and excited to the Du-
ties of Religion, do thereupon thrive and
flourifli moft ; it being one property of
Religion to civilize Men, and make thenj:
more inquifitive in Learning, and more
diligent in prac^ifing their feveral Rrofef-
fions.
'\ " 'And
chap, 4. of Kataral Religion. 3 39
And as for Contentment of Mind, this
being in it felf aVirtue as well as a Pri-
vilege, it is not to be attained but upon
the Account of Religion ; nor are there
any that enjoy it, but fuch as are truly
virtuous.
There are feveral Objedions that may
be made againft what I have been pro-
ving, but all of thenj capable of a plain
and fatisfad:ory Solution.
I. There are fome kind of Virtues that
feem to have a contrary Tendency j as
Charity to thofe that want, Bounty and
.Liberality tp any good Work, which in ^thk Kb;
AriflQtles Judgment is fcarce confident 4. c. i. *
with growing Rich.
; By th^t Siying of Arifiotky may be
me^ant Riche? in the (^nd Senfe, ^s it
deoof^s large Pofleflioos^ which this. Vir-
tue of. iiberi^lity doth not naturally pro-
mote J but it n)ay very well confift with
Riches in the firft and moft properNotiou
of it, asi? denotes Sufficiency for our oc-
cafions ; and the Abilitsr of contributing
in fome Proportion, towards any worthy
and charitable Work, is in the Efteem of
every good man, one of thofe Occafions
and Conveniencies required to fuch a fuf-
ficiency, and cannot any more be a Pre-^
judice to it, than it would be for a
Z X Man
34° Of the principles y Sec. Lib. II.
man to lay up fome partof his Wealthin
the fafeft place,to lend it out upon the bed
Intereft, to part with it for the purchafe
of the fame Favour and Affiftance from
others in the like Exigencies j to ky it
out upon his pleafure, with reipedt to that
inward Comfort and Satisfaction, which
doth accompany the Confcience of doing
worthy things. And befides all this, Ex-
' - perience will affure us, that there is a (e-
cret Blefling which doth for the moftpart
accompany fuch Adtions ,• fo that Men
grow the richer and not the poorer for
them : And they that in this kindy^w
bountifully^ do very often, even in this
World, reap hountifully.
2. There are fome kind of Vices that
feem to have a Tendency to the enrich-
ing of Men, as Frauiy Extortion^ Sordid-
Tiefsy all kind of unlawful ways of get-
ting and keeping an Edate. Btrt to this
it may be faid,
I. Thefe Vices may tend to the increa-
fmg of Mens Pofleffions, but not to the
making of them truly rich : And 'tis a
plain Argument that fuch Perfons do not
think themfelves to have a Sufficiency ,
who can apply themfelves to fuch wretch-
. ed Cotirfes for the getting of more.
y
Cliap. 4^ of Natural ^Itgim. 541
X. 'Tis commonly feen upon Experi-
encey that there is a fecret Curfe attends
fuch Pra6tices,a Canker that eats into fuch
Gain, a Hole in the bottom of the Bag,
by which it infenfibly dreins out andj^^ ,yj,
wafts away. As the Partridge fitteth upon
eggs J and hatcheth them not^ fo he that
getteth riches y and not hy rights jhaH
leave them in the midfl of his days^ and
at the end (hall he a fool. As that filly
Bird xloth fometimes take much needleft
Care and Pains, in fitting upon and che-
riftiing fubventaneous Eggs, fuch as can
never be fruitful, which (zs Naturalifis
obferve) that Creature is very fubjedl
unto, or as the fecund Eggs, of that Bird
being laid upon the ground, are many
times . trod upon by Paflengers or wild
Beafts, after it hath beftow*d much pains
for the hatching of them : So are the
wicked Defigns of Gain often difappointed
in the Emhryo ; and the Contrivers of
them, inftead of approving themfelves to
be more wife and fubtile men than others,
do appear at laft to be Fools. He that
will carefully obferve the ufual Courfe of j
things in the world, may from his own
Experiejice find Inftances enough, to con-
firm tl(iofe (ayings of the wife vaznithere pro.n.5.
is that jfcatteretbf and yet increafeth^ and
Z 3 thtxt
34* Of the Trincipksy &c. Lib.II.
there is that withholdeth'more than is meety
cap. 13. lut it tendeth to Poverty. Wealth gotten
"' **' hy vanity Jhall he dminijbed. the wealth
cap.22.itf.^/ thefinner is laid up for the jufl. He
that opprejjeth the poor to increafe bis riches^
cap. %%.%./hallfurel)i come to want. He that by un^
juft gain increafeth his Suhftance^ Jhall ga-
ther it for him that will pity the poor.
3. There are feme good Men that are
poor. And 'tis faid that God hath chofen
Jam. 2. 5. ^y^ ^^^^ ^^ ^^.^ world, to receive the Gof-
pel and to he rich in faith. To this it may
be faid,
I. The Providence of God may fo or-
der it fometimes, as to reduce good Men
to great Exigencies^ to wander up and
down in fheepsklns and goat-skinsy being
deflitute, affiled, tormented. But then
thefe are fuch particular exempt Cafes, as
are not fuitable to the mod ufual and ge-
neral Courfe of Things. And befides, fuch
as are good Men, may fometimes be de-
fedive in fcvcral of thofe Duties which
Religion doth oblige them to, Diligence,
Caution, &c. And the Poverty of fuch
may juftly be afcribed to their D^kGt in
Religion.
%. As for that Scripture, that God hath
thofen tht poor in this world} It is flot
Chap- 4. of Katural (I(eligion. • ^4 j
to be underftood in the more ahfolute
Senre, for fuch as want NeceflarieSjbecaufe
'tis plain from other Texts, that though
fome of the Primitive Believers, were by
reafon of the Perfecution of thofe times
reduced to great Exigencies j yet the ge-
nerality of the reft were very liberal in
their Contributions towards them. But
it muft be underftood in the relative
Senfe, concerning fiich as might be ftiled
comparatively poor, (/. e?j fuch as are
of a lower Rank and meaner Condition
than others, and confequently had lefs
Temptation to corrupt and feduce them,
than thofe that did more abound in theie
earthly things.
Z4 CHAPi
3 44 ^f ^^f principles ^ $cc. Lib. II.
CHAP. V.
flow ^ligion conduces to the Hap'-
f'mejs of the outward Man in
reJpeB of Plcafure 5 or the chear^f
ful Enjoyment of outward ^lej^
Fourthly^ Religion is the moft proper
means to promote the Intereft of
flefifure.
In the handling of this, I Ihall firft en^
deavour to (late the true nature of Plea-
furcy and to fliew what is the moft pro-
per Notion of it. Now Pleqfure doth con-
fift in that SatisfacStion which we receive
in the Ufe and Enjoytnent of the things
we poflefs. It is founded in a Suitablenels
and Congruity betwixt the Faculty and
the Obje^i.Thofe are called pleafantTaftes
^nd Smells, which are apt to excite fuch
^gentle Motion as is agreeable to the
Nerves appointed for thofeFundions.Now
it cannot be denied, but that Beajis an^
fnfe^s may be faid to be capable of Plear
te,pri)per tp their ijrid, 8§ well as men.
Chap. 5. of J^twral Religion, 34J
Only this mufl: withal be granted , that
the more noble and the more capacious
the Faculties and theObjedts are, the greats
cr will the Delights be that flow fronj
the Union of them. Upon which Account
all intellectual Delights,do far exceed thofe
that are fenfual; and amongft Perfons that .
are capable of intellexSlual Pleafures, their
Enjoyments muft be greateft, whofe Fa^
qulties are moft enlarged and mioft vigo^
rous. 'Tis true indeed, Men of vitiated
and depraved Faculties, though they are
thereby difabled for paffing a true Judg-
ment upon the Nature of things, being apt
to miftake fowre fot fweet,- yet will it
not thence follow, that they are incapa-
ble pf Pleafiire ; They may have fuch pe-
cuhar kinds of Gufts,as will be able to find
a SatisfaiStion and Sweetnefe in fuch things
as appear naufeous and loathfome (o others.
Andv'tisthe Congruity of things that is
the Foundation of Pleafure, But then fuch
Perfons are beholden to their Ignorance
and their Delufion, to the Diftemper of
their Faculties, for their Relifh of thefe
things. None but thofe that are foolijh
and deceined^ and under the Servitude of
divers lufts^ devoting themfelves to fuch Tit. 3; i
kind of things for Pleafures. ^uppofing
a M^n to have found healthy Faculties ,
• Tuch
34^ Of the 'Principles y Sec. Lib. II.
fuch an one will not be able to find any
true SatisfacStion and Complacence,but on-
ly in thofe things which have in them a
natural Goodnefs and Red^itude, They
muft be regular Objects that have in theni^
a Suitablenefs to regular Faculties.
This being premifed by way of Expli-
cation, I (hall proceed to prove, That
Religion is the moft proper means for the
promoting of this Intereft j and this it doth
{Mffrally^
Naturally.
I . Morally ; as it is one of the Rewards
belonging to Virtue, which alone upon its
own Account doth deferve all fuch Ad-
vantages, as may render its Conditiorr
pleafant and comfortable in this World.
Befides the feveral Aflertions and Pro-
mifes in Scripture to this Purpofe. Prov.
3. 1 7.fpeaking of Religion under theName
of Wifdom , it is faid , that her ways are
Mat- 1 r. ways cf fleafantnefs. The Toke of it is
? Joh. 5. ^^/^> ;tP^^^» gracious and fweet, anJ the
3. burden light. The commandments of it
Gal.5. 21. not grievous. The fruits of it are l&ve^ and
' joyy and peace. The Duties of Religion
are in feveral Placcs-of Scripture com-
pared
chap. ^^ ..of Natural ^ligion. 547
pared to Mufick and to Feafling ; and are
laid to be fweeter than the honey and the
honey- comh. I delight to do thy voillj
my God^ Pfal. 40. 8.
X. Religion is the Natural Caufc of
Tleafure. Which I (hall endeavour to
make out by Reafbn and Experience*
I. By Rcafon j Religion hath a natural
Efficacy in promoting the Intereft of
Pleafure, teaching a Man a chearful Ube^
ral Ufe of the things he enjoys, how to
make his foul enjoy good in his laiour;
fcow to fwceten and allay all the Difficul-
ties and Troubles of this Life. Nor doth it
reftrain Meafrom any fuch fenfible Plea^
fures, as are agreeable to Reafon, or our
true Interefts. It only prohibits Miftakes
arid Exceiles about them, teaches us fo to
regulate our felves in the ufe of them,
that they may truly deferve the Name of
Pleafurej how to provide againft that
natural Emptinefs and Vanity, which
there is in all fuch things, whereby they
are apt quickly to fatiate and weary us j
and upon this Account 4t may be faid to
promote rather than hinder the Intereft
of Pleafure*
As for the Pleafures of the Appetite i
^hefe abide no longer than till the Necnifc
tks and Conveniences of Nature are fa-
tisfied ;
^4^ ^f ^^^ Principles, Sec. Lib* If.
tisfied J and fo far Religion doth allow
of them. When our Hunger and Third
is well appealed , all that follows after is
but a faint kind of Pleafure, if it be not
rather to be {tiled Satiety and a Burden,
i As for thofe kind of things, which we
call by the Name of Sports and Diverfions,
Religion doth likewife admit of a mode-
rate ufe of thefe j and what is beyond
fuch a moderate ufe,doth rather tire Men,
than recreate them : It being as much the
Property of fuch things, to weary a Man
when he is once fulficiently refreflied by
them, as it is to refrefh him when he is
wearied by other things.
We read indeed of thepleafures of fin;
but befides that they are of a bafer and
grpfler kind ,, 'tis (aid alfo , that they are
hut for a feafon^ lut fir a mornent^ and
Job 10. 5. ^^^ ^^j ^jT fy^^ £j heavinefs. The ways
of fin may feem broad and pleafant, but
p they lead down to deaths and take hold
' ^' ^' of helL There are fome Vices that feem
ao. 17. fweet to the Palate, but do after fill the
mouth with gravel. There are feveral fins
which have very fpecious and tempting
Appearances, which yet upon trial do
lite like aferpent , and fiinz like an ad-
By
Chap- 5.^ of Natural (^ligion. / 349
By what has been faid, it appears, that
Religion is a natural Caufe 6f promoting
thefe fenfiblePleafures; befides, that it
affords Delights incomparably beyond all
thefe corporeal things, fuch as thofe who
are firangers to Religion cannot under-
ftaild, and do not intermeJdle with.
2. But befides the Reafons to this Pur-
pofe, it may appear likewife from Expe-
rience , that the great Pleafure of Men's
Lives is from the Goodnefs of them ; fuch
only being capable of a free and liberal
Enjoyment of what they poffefs, who
know how to regulate themfelves in the
Fruition of them, to avoid Extrertieties on
cither Hand, to prevent thofe Mixtures
of Guilt and Fear, which will imbitter all
their Enjoyments. • Such Perfons only
who have good confciences , being capable
of having a continual feaft.
The great Objedtion againft this will
be, from the Difficulty of the Duties of
Mortification, Repentance, Self-denial,
taking up the Croft, &c. AH which do
imply in them a Repugnancy to our Na-
tures, and confequently an Inconfiftency ,
with Pleafure.
For Anfwer to this it 'muH be oWerved,
That difficulty doth properly arife from
a Difproportion betwixt the Power and
the
3 JO Of the ^Principles, Sec. Libt II
the Work j as when a Pcrfon of little
Strength is put to carry a great Burden ,
when one of a mean Capacity is put toaQ-
fwer an hard Queftion in Learning. Now
fuppofing Men to retain their vicious Ha-
bitSji it mud be granted, to be as difficult
. for fuch to perform the Duties of Reli-
gion, or to forbear the A&s of Sin, as for a
, lame and impotent Man to run, or for a
Man under a violent Fever to be reftrain-
ed from drinking. But fuppofe thefe Men
cured of tliefe Maladies, and their Facul-
ties to be re(9:ified , then all this Difpro-
portion and Unfuitablenefs will yaniSi j
and thofe things will become eafie and
delightful, which were before very diffi-
cult and unpleafant. Now it is the Pro-
perty of Religion, that it changes the Na-
tures of Men, making them ttew creatures.
It puts off the old man^ which is corrupt
uccording to deceitful lufts , 4nd futs on
the new man^ which after God is created
in righteoufnefs and true holinefs* It re-
moves our vicious FIabits,and endows the
Mind with other kind of Inclinations and
Abilities. And though there (houU be
feme Difficulties in the very Paflagp from
one State to another, yet this ought not
to be objedSled as a PrejudifCe agjinft Re- ^
Itgion;
Ohap. 5. 0/ Katural (t(elt^ion. J j i
ligion J becaufe there are far greater Dif-
ficulties and Pains to be undergone in
the Service and Drudgery pf impetuous
Lulls. The Trouble of being cured, is
not fo great as that of being fick ; nor
is the Trouble of being fober compara-
ble to that of being debauched and in-
temperate. That godly Sorrow which
is required as one of the firft Ads in
the Change of our Condition , is always
accompanied with fecret Pleafure .• And
as ii: is faid of wicked tnen^ that in the
midfl of laughter their heart is forrowful;
fo may it be faid of good men^ that in the
midfl of their for row their heart is joyful.^
And when the Conditions of Men are
once changed , when they are pafled o-
ver to another State , it will then prove
as cafie to them to obferve the Duties of
Religion, as it was before to follow their
own finful Inclinations. An evil Tree
doth not more naturally bring forth evil
Fruit, than a good Tree doth bring forth
good Fruit.
As for that Moroicnefs and Sdwre-
nefs of Carriage which forae Men, who
pretend to Religion 7 are noted for j
This is not jultly to be afcribed to
their Religion, but to their want of
it.
3 5 1 Of the principles ^ Sec. Lib, it
it. Joy and Chearfulnefe being not only
d Privilege , but a Duty which Religiori
doth oblige Men to , whereby they ar6
to adorn their Profeflion , arid win ovet
others to a Xove of it.
CHAP.
chip. 6. of Hattiral ^Itgiori, j 5 j
* *
■ I I I - I - I |< ii I n I III r ii^— ^MMi— — :y( . - ■ | i i i 1 n
C HAP. VI.
Hovf ^^%W8 conduces to our Ho*
Fff^thiji for the ititefeft bf ^Mour and!
Reputation. This is oicle of the great-
eft Bleffings which this World can afFordj
much to be preferi*ed before Riches or
Weafures, or Life it felf. A good name is ^^^^' ***
rather to he chofen than grtM rkhis^ and
loving fa'Donr rather than filver and gold.
Qii^ that is a generous Virtuous Mad
will chuie tQ <lye> rikthet than do ^njr
^hifig th$t njiay expofe him to Iix&qQyi
St. Pmi was of this Mifld* // were Better i Cor. |t
for metp dyi >$ ihoH that any Jhould make
my glorying ^foid. And becauie i^ is a
thing of fo great Excellericy , therefore
we do pdy it^ as the beft ferVice we cart
do, to God, and to his Deputies, Ma-
giilrates and Parents. 'Tis l^ this that
we are rend red ufeful arid acceptable to
Dthefs. Add befides the Adirantagewe
have by k while we jjivc, *ti^ qrie df*
thpfe things that will dl)ide s^er u$) wiiert
we are gone ow: of the World j aiid fof
. A a that
354 OfthefrincipteSyScc. Lib.IL
that Reafon a fpecial regard is to be had
to it. And the more wife and virtuous
any Man is, the more care will he take
to tranfmit a grateful Memory of himfelf
to future times ; and fmce ne muft be
fpoken of after his departure, to take care
that he be well-fpoken of, that his Name
may be as precious Oyntment , leaving
a Perfume behind it, that Men may rite
up at the mention of it and call him blef-
fed. Nor can any Man defpife Honour, .
but he that doth either defpair of it , of
refolve againft doing any thing that may
deferve it.
Now Honour is properly the Efteem and
good Opinion which Men have concern-
ing the Perfon or the Anions of another,
together with fuch external Expreflions
of Reiped as are fuitable thereunto.
And I ihall make it appear , that this
kind of Happinefs doth depend upon^ Re*
ligion, both
<Moralfyy
i. Morally. Nothing being more ge^^
nerally agreed upon amongft all the Phh^
lofophersy than that Honour is the pecu^-
liar Reward of Virtue^ and doth not pro-
perly
Chap. 6. of Natural 1{eligidnl j y j
periy belong to any thing elfe. And that
Shame is the proper Reward of Vice, nor
Can it beldng to ady thing elfe.
The Scripture is Very copious in Ex-
prefllons to this purpofe. Such as are re-
ligious, are fly led the excellent of the earthy
TfaU 1 6. 3 . and (aid to be more excellent Cap. 1 1.
than their UeighhourSjVtov. 17. %y. They ^^•
are God's peculiar treafure^ the dearly be- ^^'^
loved of hisfouL He fets apart the man Exo-ip.^r'
that is godly for kimfelf Though fuch Jf/ai'4; y
Perfons may be but low in their outward
Condition ; being put to Vi)ander up and
doum in [beep-skins and goat-skinsy heing
deflitutej affUiled^ tormented , feeking for
refuge in defarts and mountains , in dens
and caves of the earth ; yet are they upon
the account of Religion, of fuch an ex-
cellent Value, than in the Judgment of the
Holy Ghojlj the world is not worthy of them^
i7(?^. II. 37, 38.
The Wife-man fpeaking of Religion,
faith, that it fhaS he an ornament of grace Prov.i.p.
to thy head^ and as a chain ahout thy neck.
Exalt her^ and fhe fhall promote thee^ ^WCv^-s,^*
Iring thee to honour. She fhall give to thy
head an ornament of grace and a Crown
of Glory. God hath engaged himlelf by
Promife to thofe People that are Religi- ^^^^ ^^^
ous, that he wifffet them above other na- 1^. '
A a X tions ;
;5^ Of theTrimptes, &c. Lib. I!.
' ^S*«n- 2- flotfs ; they jhaU he made the head and not
Joli. 12. the tail. He will honour thofe that howouw
^- him. And certainly, he who is the King
of Kings, muft needs be the Fountain of
Honour, and be able to difpofe of it as
he pleafes.
And on the other fide^Shatnc is in Sjcrip^
ture^ faid to be the proper Reward and
Confequent of Sin, efpecially in the Wri-
tings of David and Solomon. Religion
is (tiled by the Name of IVifdom^ and Sin
by the Name of Folly. And the IV/fc'^am
having faid, Prov. 3.35. that the wifi^ JhaS
inherit glory^ *tis added , Sut fhame JhaB
he the promotion of fools : It flail be their
promotion \ the utmoft that fuch peflons
ihall ever attain to, will be but Difgrace f
when they are exalted and lifted up, it
fliall prove to their Difparagement , to*
make their Shanae more confpicuous. And
Frov. 1 3 . y. *tis faid,^ ivicked man is loatb^
fome^ and comet k t4> flmme. The word tran-
flated loathfome-^ properly denotes fucb
kind of Perfons ta be asnaufcous andof-
fenfive to the judgments of others, as the
mod loathfome unfavory things are ta
their tads or fmells.They are ftyfed by the.
name of Wolves and Bears, Swines, Dogs^
and Vipers,things both hurtful and hatemF.
Men that are truly virtuous, have a re-
verence
€l)ap. 6. »/ Natural 3^c/rg/o». 357
vercncfe pa^id thent by alt that know them*
And on the other fide , vicious Men arc
defpifed. Not bur that wicked Perfons
may be* inwardly honoured, by fuch as
do not know them to be wicked ,• and
on the other fide, thofe that are good ,
may by others be efteemed and ufed , as
being the rubbifh and off^fcouring of all
things. But this is to be afcribed chiefly
to their Miftake and Ignorance of them,
whilft they look upon fuch Perfons as be-
ing the mod dangerous pernicious Per-
fons. But the generality of Mankind have
heretofore, and ftill do pay a Reverence
to any Pcrfon whom they believe to be
Innocent and Virtuous.
2. Retigion is the natural c^nCc of Ho.'
nour and Reputation, (b far as fuch things
are capable of any phyficatefficacj^. This
I fliall endeavour to prove, both from
Reafon and Experience.
I. By Reafon. For the better under-
{landing of this, we are to take notice,
that Honour may be confidered under a
twofold Notion.
T. According to the Defert and Foun-
dation of it, in the perfon honoureJ.
X. According to the acknowledgment
or attribution of it, in the perfon honour^
A a 3 Now
358 Of the Principles ^ 8cc. Lib. !!•
Now Religion doth by a natural cau^
(ality influence both thefe.
I. According to the Foundation of it^
in the Perfon honoured^ which is true
Virtue and Merit. I have (hewed before,
that the EfTence of Man may be faid to
confid in being Religious,and confequent*
ly this muft oe the Rule and Meafure of a
Man's real Worth j it muft be our excel-
ling in that which makes us Men, that
itiuft make us better Men than others. AH
pther things have fome kind of Standard,
by whiph the natural Goodnefs of them
is to be meafured j fo it is with Men like-
wife. And this is ufually from their fuir
tablenefs to that chief End they are de*
figned for. Qua conditio rerum , eaiem
Epift ^6. ^ howinum eft ; ttavis hona Jicitur , non
^ qm pntiojis colorihus pi^a eft^ &c. (faith
Sfneca^ '' We do not therefipre efteem a
** Ship to be good, becaufe itjs curioufly
*' painted and gilded, or carved and in-
♦^ lay'd, but becaufe 'tis fitted for all the
" purpofes of Navigation , which is the
^* proper end of a Ship. Nor do we there-
fore count a Sword to be good, becaufe
\l hath a rich Hilt and an embroidered
Scabbard, but becaufe it is fit for the pro-
per ufe of a Sword, which is to cut, ^c.
fn l^omine quQ^^ue nihil ad rem pertinet^
Cliap. 6. of Natural ^H^ton. 3 f9
quantum arety quantum fosnerety a quam
mult is falutetur , fed quam bonus fit. It
fhould be fo likewife in our Efteem of
Men, who are not fo much to be valued
by the Grandeur of their Eftates orTitles,
as by their inward Goodneft. Itre true
Stamp of Nobility is upon the Minds of
Men, and doth confift in fuch virtuous
Habits, as will enable a Man for worthy
befigns and Anions ; when the Image of
God, who is the Rule of Excellency and
the Fountain of Honour^is in any Meafure
reftored upon it.
Every Man is endowed with a natural
Principle inclining him to a State of Hap-
pinefe, and hath in fome meafure both an
Ability to judg of, and a Freedom and Li-
berty for applying himfelfunto, thofe Dur
ties which are the proper means for the '
promoting of this end : Nor is he upon
any other account to be juftly praifed or
blamed , but according to the right or
wrong ufe of this natural Liberty. And
' therefore as fuch a Man doth find either
in himfelf or others, a conftant and firm
Refolution to make a right u(e of this ; fb
fhould he proportion his Edeem accor-
dingly, prefeiring this inward Greatnefs,
this reAitude of Mind, whereby a MiEin is
refolved in every Condition, to do that
Aa4 which
%69 Of the TrincipUsy Sec. Lib. !!•,
\yhich (hall appear to be his Duty before
any kind of external greatnefs whatfo-
ever.
There is a Refped: and Honour due to
all kind of Virtue? whatfoever, as render-
ing Men amiable and lovely, Butamongft
the reft there are two, which are by ge*
peral Confent efleemed venerable , aqd
iuch as do greatly advance the Repute
f:ion of thofe who are endowed with
them ; namely,
L Qourage^.
1
Becaufe they haye a more intrinfick
rife, and do lefs depend upon external
Advantages, but feem rather to be rooted
in the inward Frame and Temper of our
Minds ; and withal are mod beneficial
both to our fclves and others. The for-,
mer fignifyipg a Man to have thofe /#•
ielle^ml Abilities which are proper to hi$
kindj \ivhereby the human Nature is to
be diftinguiftied from other things .- The
other becaufe it argues a re(Stitude in the
Willy and a tower to fubdue the Padion
of Fcar,which is moft natural to our pre-
fent ftate. of Infirmity j and withal doth
fupport; a Map againll Di^ultieSjand eni
chap- 6. of Kafural ^Ugm\ |<J^^
nble him for thofe two great SenriccSy c$
(doinfi ifid Juferiftg as he ought. And fdr
this Reafon,- the Vices that are oppofite to
thefe, arc amongft all others counted the
moft fliameful ; there being no greater
Reproach to be caft upon any one» thad
to be efteiSmed a Fool or a Coward
Now a Man that is irreligious cannot
Juftly pretend to either of thcfe Virtues^
I. For WifJom. This is fb eflential to
Religion,that in the Scripture-phrafe they
both go under the fame name. And there
is very good Reafon,why it ihould be fo|)
becaule there li fiich an intimate agree-
ment between the natures of them. The
Philofop^fer doth define Wifdom to con-
fid in aii Ability and Inclination, to make
choice of right iwfaw in the pro&cutioit
of our true end. And nothing can enable*
a Man for this but Religion, both as td ^
th^fuhordinate end of /^w^^r j/ happineft
in this world , and chiefly with refped:
to that great and fupremt end of eternal
HappiYiefe in the World to come.
X. And then for Courage. *Tis ndt pot
fible for 8 Man to be truly valii^, untefir
he be withal truly religious : Hemaybcj
bold and daring , and able in a fearlefs
manner tq rqfh upon any danger 5 bul^
then he muft ftifle his Reafon from conCw.
dering
^6 1 Of the Principles ^ &c. Lib. IL
dering what the Con (equences of things
may be, what fhall become of him here-
after if he fliould mifcarry .• There be-
ing no Man whatfoever fo totally free
from the Apprehenfions of a fticure State,
but that when he is (erious and confide-
rate, he muft be flartled with Doubts
and Fears concerning it .* So that there
cannot be any rational, fedate, deliberate
Courage, but only in fuch as have good
Hopes of a better Eflate in the other
World J And 'tis Religion only that can
enable a Man for this.
%. Honour confidered according to
the Acknowledgment or Attribution of it
in the Perfons Honouring j which is the
external Form, or as the Body of Honour,
being much in the Power of others. And
diis may be diftin^ifhed into thefe two
kinds,
^IfiwarJ,
\Outward.
X. Inward. Honouring is properly an
hSi of the Underftanding , in paiikig
Judgment upon the nature of things :
When we do in our Minds, own and
acknowledge the real Worth or Virtue of
a Thing or Perfon. And every one who
wilj
Chap. 6. of Natural Religion* 3^3
will ad rationally, not mifcalling good
evil, and evil good, muft proportion his
Efteenj of things, according to the real
value of them. Nor is it in any Matfs
Power, fo far to offer Violence to his
own Faculties , as to believe any thing
againd Evidence ; to efteem that Man to
be either worthy or unworthy, whom he
knows to , be otherwife. He may call
him and ufe him as he pleafes , and he
may be willing to entertain Prejudices,
either for or againfl: him ; And in this
Senfe , Honor eft in hanorante : But he
cannot inwardly think or believe other-
wife than according to his Eviden,ce.
For Men of no real worth to exped: this
inward Honour from others, as it is very
unequal , requiring hrick without ftravo ;
and very unlawful , it being as well a
Man's Duty to contemn a vile perfon , as
tq honour thofe that fear the Lord ; fo nei-
ther is it poffihte^ becaufe Men muft
neceffarily judge according to the moft
prevailing Evidence ,• nor can they efteem
luch a one to be worthj)r whom they know
to be otherwife, any more than they can ^
believe that to be white and ftreight
^hich they fee to ^le black and crooked.
There
'}64 Of the TriHciples, 8cc. Lib. IL
There arc tndeed feme other thingSf
that do commonly go under this Name,
as the feveral degrees of Nobility, Titles,
and Places of Dignity which are ufually
called by this Name of Honour; butthefe
things Qtsthey are abftraded from Ma-'
giftracyj being wholly extrinfecal, have
no more due to them , but a mere ex-
ternal Re(pe(9; : They may challenge from
us that we fliould give them their due
Titles, and demean our (elves towards
them with that obfervance and ceremony
whidi becomes their Quality: But then as
for that inward efteem aiid valuation of
our minds belonging to good Men, fuch
Perfons can chaltenge no greater fhare
of this than according as their real Me-
rit and Virtue fhall require. The Royal
Stamp upon any kind of Metal may be
fufficient to give it an extrinfick value^
and to determine the rate at which it is
to pais amongft Coins ; but it cannot
givb^n intrinfick value, or make that
which is but Brafs to be Gold.
*Tis true indeed there are fome Cal-
lings and particular Relations of Men, tq
which an inward Veneration is due ,
though the Perfons themfelyes fhould aot
be Virtuous; namely, Magifirates ^ and
Sfinijhrsj and Parents^ and Benefailors j
v.'hQ
chap. 6. of Natural ^ligion. ^6^
who having fomewhat of a Divine Stamp
and Imprefs,may therefore challenge from
us, that we (hoiild demean our felves
towards them, both with fiich an ouf^
war J refpe(9: as becomes their //;jc^j, and
with fuch an inward refped too, as ipay
be fuitable to that Image which they
bear J to our defendance upon them, and
ohligations to them. But then we can-
not be obliged to think fuch Perfons
good Men, unlefs we have fome Evidence
to believe them to be fb , or at leafl: not
to be otherwife ; fo that they are behold--
en to fomething extrinfecal to their Per- .
fons, namely to their Callings and Rela^
tions, for that Honour which is paid to
them.
X. 0///u?Jr^/ Honouring is, when Meri
do by their Words or Adlions teftify that «
Efteem and Refpeft which they have for '
thp worth of others. And this indeed
may be truly faid to be in the Power
of others , becaiife Men have a greater
command over their Words and Actions,
than they have over their Beilief. No\y'
all Men that are truly virtuous and re-
ligious, will be ready to give unto eve-
ry one his due Honour ; and fuch are the
beft Judges of it. Upon which account
tullj defines true Honour to be confen-^ ^ >. m -
tiens
3 6& Of the Trinciples, 8cc. Lib. It.
tlens laus honor uniy the concurrent appro*
bation of good Merij fuch only being fit
to give true Praile , who are themfelves
praife-worthy.
As for vicious and irreligious Perfons,
'tis npt to be expedcd that they fhould
be forward to commend that which is
dppofife to therti. But then 'tis to be
confidered, that thefe are no competent
Judges of fuch Matters : And for a Man
to rcfent deeply the Contempt of unwor-
thy Perfons, were overmuch to honour
them, as if their efteem could add any
thing to his Reputation.
And yet, even thejfe Perfons cannot a-
void having an inward Veneration for
Goodncfs and Religion, which is the Rea-
fon why they are fo forward to diflcm-
ble it, to di(gui(e themfelves under the
fhew of it. Men do not ufc to counter-
feit common Stones and Metals, but fuch
as are precious , Jewels and Gold; nor
would any one take the pains to cort-
terfeit being Religious, if he did not
think it a matter of fome value , and a
means to procure Efteem from others.
And when fuch Men do revile arid per-
fcCute any one for being Religious , yet
is there fuch a natural Veneration belong,
ing to the thing it felf , as makes them
to
chap. 6. tf Natural ^ligion. 3 67
to difguife it under the Name of Hypo-
crify, Herefy, Superftition, &c. whereby
they may juftify themfelves in their op-
pofing of it.
!!• But this is only general Difcourfe,
and in the Notion, The beft Argument
to this purpofe would be from Experi-
ence ; by which I mean that practical
Knowledge, which every Man may attain
by his own Obfervation of the ufiial
courfe of things in the World. And by
this it will appear, that no kind of Per-
fons have been more highly reverenced
in the Hearts and Confciences of others,
than thofe who have been moft eminent
fortheir Virtue and Religion ,• which hath
been always true, both with refped: to
publick Communities, and private Per-
fbns. ,
1. For Nations. If wx confult the
Hiftories of former times , we ftiall find
that Saying of Solomon conftantly verifi-
ed. That Rigbteoufnefs doth exalt ana-- p^^^
flon , hut Sin doth prove a reproach ta it. 34.
And more efpecially the Sin of Irreligi-
oufnefs and Prophanenefs : As this doth
increafe in any Nation, fb muft the Ho-
nour and Rep^ation of that Nation de-
creafe. The Roman Empire was then at
the highefl:,as to its Name and Greatnefs,
when
%6% Of the principles y 8cc. Lib. It
irbeii it wai f> as to its Virtue ; whed
they were moft punctual in obierVingthe
Rites of their Heligion, (" though thd
were a falfe way of Worlhip) moft He^
roical in their Jtiftice, Courage, Fidelity,
Gratitmie ; then it was that they deiervod
to govern the World , and to be had
in greateft Honour above all other Na*
tions. And not only Cicer^j and Poty-
iim^ two Heatben-Writers , who , upod
that account, might be thought more
|>artial .; fiut St. Auflin alfo and Lan^an^
iim^ two of the Fathers^ do afcrihe the
flouriihii^ of that Empire, when it was
it its height, to the Religion and Piety
and Virtue of thofe times ^ and as they
did afterwards degenerate from this,^ib
did tliey decline likewise in their Great-f
nefs and Honour
r %. Thus alfo hath it been with parti-
cular Ptrfifrs ; Amongft the Heatheifl
what Elogies do we find in the Honou^
6f Socratei^ AriJlideSy Cat€f^ Bfi^etus ?
The \z^ erf whom, though but '« pooj?
*^lave, bad yet fuch a Verieratiort pftid rtjpf
h\s Memory, that his Eartten Lamp hj
which he was wont to ftudy, was, afteif
bis Death , fold for Three TliQtigKkl
|>rachms#
. • ■ ■ *
chap. 6. of Kdtural ^ligion. 1^9
Nor was it otherwife amongft thtChri-
ftians J The Affiles were but poor Fi(h^
ermeri, illiterate Mechanicks; many of
the Martyrs were but of mean Condition^
iliuch oppofed, arid perfecuted in the
World; and yet thef? Men, during the
time of their Live?, were highly reveren-*
ced amongft thofe that knew them ; and
fince their Deiths, what can be more .
glofious than that Renown which they
have amongft Men, when the greatell
Kings and^ Princes will not mention theit
Names without Reverence , when whole
Nations are willing to fet apart, and ta ^
cbferve folemn Days and Feftivals in Ho-
nour of theif Memories ?
Arid as it hath always been thus fof-
nierly, fo I appeal to every Man's Breaft,
whether it be not fo now.. Let them
but examine what their Inclinations are
towards fuch Perfons whom' they believe
to be truly virtuous ; not only to fuch
among them, as are their particular Ac- 3
quaintance add Friends; but like wife to
Strangers, flay, to very Enemies,whether
they do not efteem and love them, and
will-well to them.
It cannot be denied, but that there
are too many in the World, who propofe
to themfelves fuch Ways and Courfes for
B b the
37© Of the frinciplesy &c. LiK II.
the promoting of their boHour and Repu-
tation, as are quite oppofite to that which
I have now been difcourfing of; namely,
Prophanenefs and Contempt of Religion,
defpifmg that which other Men ftand in
Awe of ; by which^they think to get the.
Reputation of IVit^ztid Courage ; of fVit^
by pretending to penetrate more deeply
into the Nature of things, and to under-
ftand them better than others do j not to
be fo eafily impofed upon, as other cre-
dulous People are ; Of Courage^ by not
being fo eafily feared at the Apprehenfi-
on of Danger at a Diftance.
But the plain Truth is, fuch Perfons
do hereby prove themfelves to be both
Fools and Cowards.
Fools i In miftaking their great Inte-
reft, in making Choice of fuch Means, as
can never promote the End they defign.
There being no kind of Men that are
moreexpofed (whatfoevcr they them-
felves may think of it ) than thofe that .
feek for Credit by defpifing of Religion.
Fools y in venturing their future ejiates
and t\itiT fouls upon fuch Hazards, as all
Mankind would cry out upon for the
mod palpable Folly and Madnefs, if they
ihould do the like towards their Temporal
Eftatesy or their Bodies,
Ghap. 6. of statural Religion. j 7 1
Covoafjs J In being more afraid of lit-
tle Dangers, becaufe they are prefentj
than of greater, becaufe they zT^future^
and at a Diftance* As that Soldier, who
doth more dread the prefeiit Danger of
fighting, when he is obliged to it, thaii
the future Danger of fiiffering by Martial
Law for running away, may juftly be e-
deemed a notorious Coward ; fo may that
Man, who is more afraid of a prefint In-
convenience > by incurring the Prejudice
and Difpleafure of his loole Companions^
to whom he would be acceptable, than
of a /irf/«r^ Mifchief from the Judgment
of God. No Man will efteqm anothet
to be truly valiant, becaufe he is not a-
fraid to do fuch vile unworthy Things as
will eKpofe him to the Difpleafure anid
Puni(hment of the Civil Magiftrate;
much lefs ihould he be fo accounted, for
daring to do fuch things , as will in the
Ifliie exppfe him to the Divine^ Veoge*
ance.
Bbi CMAR
j 7 1 Of the Principles , &c. L ib. IX.
CHAP. VII.
How ^li^ion conduceth to^ the Happi'-^
ne/s of the Inward-raan, as it
tends to the regulating of our Fa-
culties , and to the Pfeace and '
Tranquility of » our Minds.
AS for the Internal Welfare of our
Minds, this (as I obferved before),
doth depend upon thefe two Things.
I. The perfecting and regulating of
our Faculties, inabling them for their
proper Fundions, and the keeping of
them in due Subordination to one another.
a. In the Peace, Quiet, Contentmenti.
confcqucnt thereupon..
And both thefe do likewife depend up^
on Religion.
I. For the perfecf^ing and regulating,
of our Faculties ,^ and inabling them for
their proper Functions. Thefe things da-
depend upon Religion, both
{Morally^
Naturally.
tJhap. 7. of Natural ^ligion. • 3 75
I. Morally ; As thefe things are Bleiflings
snd Privileges , fo do they belong to Re-
ligion as the proper Reward of it. Thofe
Men only being fit to have free and large
Minds, and refigned Faculties, who are
willing to improve them to the beft Ufe
and Advantage. To this Purpofe there
are feveral Exprertions in Scripture: A
good ufiderflandiftg have all they that do his
tommandments. Thou through thy command^
ments haft made me wifer than mine enemies.
He that doth the will of Godjhall know
it.
^. Naturally^ As thefe things are duties]
fo are they the proper Effeds of Virtue.
The Generality of the Heathen Philo-
fophers have agreed in this, that Sin is
the naturalCauie of debafmg the Soul,im-
merfing it into a State of Senfuality and
Darknefs, deriving fuch an Impotence and
Deformity upon the Mind , as the moft
Loathfome Difeafes do upon the Body.
And therefore it muft be Religion and
Virtue, on the other fide, that muft en-
lighten and enlarge the Mind, and reftorc
it from theDegeneracy of its lapfed Eftate,
renewing upon us the Image of our Ma-
ker , adorning us with thofe Beauties of
Holinefs, which belong to the hidden man
of the heart. 'Tis the proper Work of
Bb3 Re-
3:74 Of the frinciplesy 8cc. Lib.II.
Religion, to frame the Mind to the near-
eft Conformity unto the Nature of God ;
upon which Account it is faid in Scrip-
ture to confift in a participatioti of the
a Ppt. I. JifDifi^ nature. Other things may be faid
to have fome remote Refemblance to the
Deity ; but Man only amongft the vifible
Creatures , is capable of thofe more im-
mediate Communications from him , by
Religion : And all kind of Pcrfedlion is
to be raeafured by its Nearnefs orRemote-
nefs to the firft and chief Pattern of al|
perfection.
As all kind of Vice doth go under the
Name of Impotence j fo Religion is defcri-
bed to be the fpirit of power^ and of q
found mind. Becaufe it doth eftablim in
^ Man a juft Empire over himfelf , over
all thofe blind Powers and Paffions which
of themfelves are apt to raife Tumults
and Commotions againft the Dominion
pf Reafon. That which Health is to the
Body , whereby the outward Senfes are
enabled to make a true Judgment of
^ings , that is Virtue to the Mind,
whereby the inward Faculties muft be fit-
ted and difpofed to diicem betwixt things
That difier , which thofe who are under
the Power of yicious Habits are not able
Ghap. >• ^/ Natural (Religion. 37 j
But to (peak more, particularly , Reli-
gion doth,
1. Enlarge the unJerflanJing , enabling
it to fee beyond the narrow Bounds of
Senfe and Time, to behold thihgs that are
invifible ; God being in the intelledual
World, as the Sun is in the fenfible World;
and as natural Blindnefs doth difable Men
from feeing the one, fowill fpiritual
Blindnefs for the other.
2. It doth exalt and regulate the will
to a Defire after, -and Acquiefcence in
fuch things as will promote the PerfecSti-
on of our Natures, and confequently will
beget in the Mind, the trueft Liberty, In-
genuity , Generofity , which are altoge-
ther ineonfiftent with the Servitude of
Lulls and Paffions.
3. It doth reduce the paffions \yxAo a
due Subordination to the luperior Facul-
ties J reftraining the Violence and Impe-
tuoufnefs of them,from whence the great-
eft part of the Trouble and Difquiet of
Men's Lives doth proceed. As he that is
of a healthy Conftitution, can endureHeat
and Cold and Labour with little or no
Prejudice to himfelf j fo can one of a
virtuous Mind undergo various Conditi-
ons without receiving any Hurt from them.
Such an one is not lifted up by Profperi-
B b 4 ty,
176 Of the Principles ^ &c. Lib. IL
ty, not dejeded by Adverfity ; He is not
a Servant to Anger, Fear, Envy, Malice,
which are the great Occafions of diftur-
bing our inward Peace and Quiet.
X. The fecond thing wherein the Wel-
fare of our Minds doth confift, is Peace,
Tranquility, Joy, Confidence, in Oppo*?-
• fition to inward Difquiet, Anxiety, Gri^f,
Fear , Diffidence. And thefe do depend
upon Religion likewife, both
^Morally ^ •
X. Morally^ As thefe things may be con-
ftdered under the Notion of Bleffings and
Privileges, fo they belong to the Rewards
of Rehgion, All Philojophers having a-
greed in this , that inward Serenity and
Compofednefs of Mind is the proper Re-
ward of moral Virtue.
To which the Scripture doth atteft, ia
thofe Expreffions where 'tis faid, that a
Prov. 14. gQQ^ f^an is fatisfied from himfelf; in
y^26. ^^^ /^^^ ^f ^^^ Lord is ftrong confidence.
c. 28. I.
The righteous is hold as a Lion. Thou votlt
Ifa. 3^.17- ^^^P ^^^ ^^ perfe^ peace vohofe mind is
flayed on thee. That the fruits of righ^
teoufnefs fhall he peace^ and the effe^ ofrigh^
feoufnefs:^ quigtnefs and a^urance for ever.
' - w
Chap. 7. of Natural Religion. ^ 77
That trihulation and atiguilh JhaO he upon Ro»--« 9#
every foul that doth evil; hut to him that '°'
doth good^ glory and honour and peace , Se-
renity and Compofednefs of lAmA^ peace GaL^lJ^?
that pajfeth all underfianding^ joy that is un^
fpeakahle and full of glory.
" X. NaturaOy ; As thefe things are con-
fidered under the Notion of Duties^ fo
they are the mod genuine Fruits and Ef-
fed:s of Rehgion ; which doth oWige us
to them, and enable us for them.
I. Religion doth oblige Men to Joy
and Peace and Confidence. The very ^m-
thens have acknowledged thefe to be fuch
things, as all good Men are bound to up-
on the account of Duty. And the Scrip-
ture doth abound in Precepts to'this pur-
' pofe. Rejoice in the Lord always^ and ar
gain I fay rejoice ^ Commit thy way unto
the Lord^ and he.Jhall hring it topafs. Be
careful jor nothing. Caji thy hurden upon
him^ as knowing that he takes fare for
thee.
Thefe kind of Duties do formally and
in the very EfTence of them, contain in
them the Nature of Happinefs.
And on the contrary,the oppofite Vices
do contain in them the true Nature of Pu-
nilhment, and render Men formally mi-
ferable^ Suph a ipan muft needs be ijo"
happy,
378 Of the Principles, 8cc. Lib.IL
happy, who lives under the Power of
continual Anxieties, Sorrow, Fears, Diffr-
dence. Self-will, Malice, Envy, &c. of
feveral of which, that may be faid which
the Poet fpeaks concerning one of them.
InvidU Siculi non invenere Tyranni
Tormentum tnajus.
The Sicilian Tyrants who were of old
famous for inventing Engines of Tor^
ture, as that of Phalaris his Bull, were
not able to find out any kind of Torment
for the Body, equal to that which fome of
thefe Vices do occafion to the Mind.
a. And as Religion doth oblige us to,
fo likewife doth it enable us for this kind
of Happinefs, and that upon a twofold
Account.
X. From the general Nature of Reli-
gion and Virtue confidercd in it felf.
X. From the moft natural Effeds and
Confequences of in
%. From the general Nature of Reli-
gion confidered in it (elf. All kind of
Virtues containing in their very Eflence,
tliefe kind of inward Felicities, either for-
mally or virtually .- The very Foundation
- of
Ghap. 7. of Natural ^Ugion. 579
of Happinefs and Mifery, Reward and Pu-
nilhmcnt, being laid in the very Nature
of thefe things thenifel ves. That natural -
Appetite, whereby Men are. carried out
after a State of Happinefs, is for the Na-
ture of it fo univerfal and radical, fo
clofely fixed to our firft Principles j and
for the Degree of it fo ardent and im-
petuous, that 'tis not poflible for Men to
be difappointed in it, without a very
quick Senfation, and fome proportiona-
ble Trouble for it. The more eager
Men are in theif Defires, the more fcn-
fible muft they be of Gain or Lofs. Now
all fuch Courfes as have a natural Ten-
dency to the fatisfying of this Appetite,
are upon that account Parts of our Hap-
pinefs. And on the other fide, thofe
which are erofs to it, muft needs make
us miferable. And if it be fo (as I have
already proved) that our Happinefs muft
confift in fuch a Similitude and Refem-
blanceto the Supreme Good as we are
(Capable of J it muft hence follow, that
Religion is formally Happinefs. He that
lives underthe power of Godlike Difpo-
fitions in his Mind, and doth according^
ly exercifethem in the Courfe of his Life,
may be faid eo nomine to be a happy
fZian f Holinefs and Happinefs being but
two
580 of the Principles, &c. Lik It.
two diftind: Names for the fame thing. I
flicwed before that the true Nature of
Pleafure was founded in aSuitablenefs be-
twixt the Faculty and the Objecft : From
whence it will follow, that reafonable
Actions have in them a Suitablenefs to
reafonable Minds .• And the more vir*-
tnotis and religious any Man is, the more
delight muft fuch a Man take in fuch kind
of Actions. That Man who hath a juft
Senfe of his own impotent dependentCon-
dition, and how much it is for the In-
tereft of the World, and the good of all
human Affairs, that there is a Supreme
Governor, who is infinitely wife, and
powerful and gracious, and how reafo-
nable it is that Men (hou Id demean them-
felves towards him fuitably to this Belief:
He that is convinced how ncceflary. it
js for the pVoraoting his own private, as
well as the Publick Welfare, that Men
be forward to do all good Offices of Ju-
ftice and Friendlhip towards one another .-
I fay, he that is under this Conviction,
muft needs find much Satisfadion and
Pleafure in fuch kind of Adions. As for
frfl Table Duties which confift in Ac-
quaintance with God, Communion with
him, in meditating upon his Wifdom,
(joodnefs, Pbwer; in Affiance,LoveJReye^
rence ;
. 1
Chap; 7. of Katural ^Hport. 3 Si
rence } if thefe were not A(3:s of thefiigh-*
eft Pleafure, they would never have been
appointed for the Happineft . of our fu-
ture State in Heaven. And as for fecond
7v3f//(? Duties, What greater Pleafure and
Satisfaction can there be to a generous
Mind, than to do worthy Things, to be
employed about Ads of Juftice and Cha-
rity and Beneficence, to promote publick
Peace and Good-will amongft Men? Eat-^
ing and Drinking is not a more proper
Satisfadion to thofe natural Appetites of
Hunger and Thirft,than the doing of good
is to the rational Inclinations of a good
Man. As all Light, and Love, and Joy are
from above, from ,the Father of Lights j fa
all Darknefs, Sorrow, Fear, Difquiet,muft
be from below, from the Prince of Dark-
nefs. Wicked men are well compared to
the troubled Sea, which cannot reft, but ifa. 5^
by realbn of its being tolled to and fro-
by contrary Winds, is ftill cafting up mire
and dirt. He that lives under the Ser-
vitude of Lufts and Paflions, muft always
be in an unquiet reftlefs Condition j be-
caufe fuch Mafters can never be fatisfied
in any one Service they employ us about;
befides the Interifering and Contrariety of
thofeEmployments which they will exadl
fisom us. Vice is multiform, feeler a dijfu-
denty
5 8 1 Of the principles ^ 6cc, Lib. If.
«
Jeftty and therefore muft they needs be irt-
confiftent with Reft and Quiet. One prin- .
cipal requifite to a State of Serenity of
Mind, doth confift in an uniform >\gree^
mcnt about that chief End which we are
to purfue, together with the Means con-
ducing to it ; whereas they that have ma-
ny and contrary Things in Defign, muft '
needs be diftraded about them^ The Soul
that cannot fix it felf upon the Enjoyment
ofGod,who is the only Ali-fufficientGood,
and confequently the only Center of Reft:,
muft be like thofe difconfolate Spirits, '>
Mar. II. -which our Saviour fpeaks of, who being /
caft out of their Habitations, were put to ; ;:-'
wander up and down through Defart Pla- :.
ces, feeking reft, but finding none. \>
2. From the moft natural Effedrs and '>^'
Confcquences of Religion, in refpetS of 1*-
that inward Confidence,Peace, Joy, which ^
muft follow the Confcience of well-doingj ^
infomuch, that there is not any kind of •?
Tree which doth more naturally produce l;,
its proper Fruits, than the Habits of Vir- r^
tu€ do bring forth Joy and Serenity in
the Mind, Whena Manftiall fit down and
take a feriousReview of what he hath done,
and finds it to be moft agreeable both to -
bis Duty and Intereft, from hence there
muft needs arife an inward Satisfadion of
Mind^
Chap. 7» of Natural (I(eli^ion. j8}
Mind. And on the other fide, a Foun-
tain doth not more naturally fend out
/Waters than Vice doth Punifhment and
Mifery. Nor is this any mere Notion or
' Fancy, which fome feyere melancholv Di-
" vines would impofe upon the World ^ but
it is moft agreeable to thofe natural Sen-
timents which the very Heathen have had
and do frequently mention •• Seneca in
particular j Res fevera eft verum gaudium ;
undefit^ tnterrogas? dicam^ ex bona con-
fcientia^ ex honefiis confiliisy ex re£lis
• a£lionihus. All folid Comfort mufl: arife
, from a good Confcience, and honeft A-
V (3:ions«
^ I appeal to the Experience of all con-
fideringMen, whether this doth not ap-
; •! pear to them, that the generality of thofe
% who live moft pleafantly in the World,
^;^/.are the moft religious and virtuous part
4' of Mankind; fuch as know how to re-
: gulate themfelves in the Fruition of what
*-' they have, how to avoid the Extremities
. on either hand, to prevent thofe Mixtures
of Guilt and Fear, which are apt to fowre
and imbitter all our Enjoyments ? Whe-
ther lawful Pleafures, which a Man may
reflect upon without any fenfe of Guilt,
be not much to be preferred before o-
thers ? Whether thofe iDtelie<^ua|De%hts
that
3[ a 4 , Of the (principles, 8cc. Lib. Xt.
that flow from the Confcience of well-
doing , be not much better than any fm-
ful fenfual Pleafufe ? Whether the doing
of any worthy j\<5tion , fuch as all good
Meh mxifl: think well of artd commend,
do not aiffbrd a niore folid lading Plea-
fure than can be had from any lenfible
Enjoyments ? Whether any thing can be
more fui table, and confequently delight-
ful to a generous Mind, than an Oppor-
tunity ot being grateful to thofeby whoraf
^ Man hath been obliged; the making of
an ample Return for the Favours he hath
received > Whether that noble way of
Conqueft, overcomhg evil with gooJy fur-«
prizing an Enemy by Kindneft, when we
have it in our Power to be fevcre towards"
him , be not a far greater PJeafure tharf
that which is by fome counted th€ fweet-
cfl of all other things, Revcngel
Religion doth likewifeadvancethe Soul
to ar\holy Confidence, concerning the Di-»
vine Favour and Good-will towards us*
If our hearts condemn us not, we, have
cnofidence towards God. A, good Con-
fcienCeVillfet us above all thofe Fears and
Doubts and Cares, whereby the Lives of
Men are rendred uncomfortable. When
inDecrepit Age a Man cannot findComfort
in other things, when the finders Jh(fil
be
chap. 7* of Natural ^ligion, j8j
iefew^ and Appetite ceafe^ then will this
be a continual Feafi. The mod rational,
folid, fublimei compleat, durableDelights,
of all others, do flow from the Confcience
of Well-doing, Tis a chief part this, of
that Heaven which we enjoy upon Earth,
and 'tis likewise a principal part of that
Happineft which we hope to enjoy in
Heaven. Next to the Beatifical Vifi on
and Fruition of God , is the Happinefs of
a good Confcience, and next to that the
Society of Saints and Angels.
Whereas on the pther fide, he that
lives under the Senfe of Guilt, and a Con-
fcioufnefs of his Obligation toPunifliment,
mufl: needs be deftitute of all inward Peace
and Comfort : Such an one can have no-^
thing to fupport him with Patience, un-
der a ftate of Afflidlion in this World, nor
can he have any rational grounds to ex-
pedl a better Condition hereafter ; and
therefore mufl: needs have very dreadful
Appreheoflons of Dying; and he aO his
life-finte fnijeSt to ionJage through the fear
of death. ' And that Man muft needs be
very milerable, who can neither have true
Joy in Life^ nOr any ffope in Death.
- This the Heathen Philofophers have ac-
knowledged^ That there is always a fe-
cret Dread .which doth accompany Guilt. >
i.'-- ■. .■ Cc So
3 86 OftheTrinctpks^Scc. Lib. 11. .
So Sentca in particular, fpeaking of Wick-
Jp.io5. ed meiii he faith, tantum metuunt quan-
tum nocenty that fuch men mufl: have Fears
proportionable to their Guilt. And a lit-
tle after, Jat panas quifquis expetlatj qui/-
quis autem meruit expeSat ; thole then da
really fuffer Punifhment, who live under
the Expedtation of it ; and whoever doth
any thing to deferve it, mud needs expedb
it. 'Tis not eafy to exprefs the Torment
which thofe men undergo.
-■■■■ quos dirt confciafaSi
Mens habet attonitos^ ^ fur Jo verier e C0^
Jit,'
Occultum quatiente anima tortore flageOum.
■ i^ M ens fibi ccnfcia fa^i
Pr^metuensy aJbibet ftimuloSy terretque fla-
geOis.
'Tis the unfupportablenefs of t^iis, that
many times doth caufemen inthe bitter-
nefs of theirSouls^to chufe flrangling and
Death rather than Life. The Heathens do .
fet forth fuch a Man's Condition, by the
Fi(9:ion of fi^r/V^ continually haunting and
fcourging him : But Xophar doth ~ better;
Job 1. a5> defcribe it^ where he faith j Terrors arc
^^ upon him y aOJarknefsis hi J in his fecret.
places^ a Jfre not IJown fhc^H confume hjn^u
_/ Though
Chap. 7* of Natural Q(eUgion. } 87
Though fome men are fo hardened a-
gainft the Senfe of Guilt, as to go on in
their finftil Courles, without feeling any
of this Remorfe for them j yet is their
Peace fo far from being a Privilege, that
it doth render their Condition more des-
perate, becaule it fuppoles them to have Rom.i.2{
a reprviate Mind^ and fuch a Stupidity up- Ep'^-4.'^
on their Confciences, as makes them pafi 11:101.4.3
feelingy bcingfeareJas itwerewitb an hot
iron. Which though it may preferve
them from thofe prefent Lafhes which o-
thers are tormented with, yet doth it
argue tlieir Conditions to be more reme-
^ile(s aad defberate. All the difference is,
the one is fick of a Calenture or hurning^
fever^ the other of a Lethar^^ or Apo^'
plexy } the former more painful for the
prefent^ but both of them very dange-*
rous, only the latter lefs capable of Re-^
medy than the former. ,
•'*-->
C c 2. CHAP,
5 88 Of thefrinclj^es^ Sec. Lib.lL
CHAP. VIII-
How ^ligion conduces to our Happh
nejs in the next World*
AS Religion is the true Caitfe of dar
prefent Happincfi in this WorM>
whether
{Bxternat^
Internal.
So likewife is it the Caufe of that Hap-
pinefs, which we expeA in bur future
States : Which muft depend upon fucb
Couries/as can give us the mofl: rational
AiTurance of Bleflednefs amd Qlofy here-
after.
I (hail fpeak but briefly tothisSubjcd,
becaufe 'tis fcarce pofTible for any Man
to be fo ftrangely infatuated, fo wholly
loft to common Reafon as to believe,
that vicious Courfes, defpifing of Religi-
on, walking contrary to God, can be
the Means to entitle him to thisftittire
Happinefs, any more than Contempt and
Hatred of any one, is a proper Mean to
procure his. Favour.
What
Chap. 8. of Natural %eUgton. \%9 ^
What kind of Happinefe this is, which
belongs to oar future State, and wherein
the Glory of it doth confift, is, aofoflov ti,
A thing unfpeakabie, altogether above the
Expreifions of human Orators, and paC-
ftth all Knowledge, the Heart of Man be-
ing not able to conceive it : Nor can it be
cxpeded that we (hould be able, in this
^ate of Flelh and Mortality, to compre-
hend what kind of Irradiations glorified
Souls are capable of. Only in the gene-
ral, 'tis (aid, voe Jbali he like God^ and fet
him (u he is.
This State of future Happinefs, as it is
above all other things of greatefl Mo-
ment, fo ought it to be proportionably
laboured after, with the greateft Care and
Diligence.
There are feveral Varieties of Meta- .
phorical Names or Expreflions, whereby
this State is defcribed in Scripture ; but
all of them do imply fomething of more
than ordinary Care and Induftry to the
qualifying of Men for it, as Bdlarmine ^i^^' J»c >
hath obferved in his Tracfl de Murni^ /(?-
Ucitate fun^orum.
"Tis (tiled.
The Cit) of GoJ^ the Hearventyjerufa-
lem. And it requires fome Care and Di-
ligence for one that is a Citizen of this
Cc 3 World,
3 po of the Tmclpksy &c. Lib. \h
Epfccf 4. World, to be a FellovO'Citizen with the
Saints ; it being no eafy thing for one
that lives in this World , not to be of
it.
Mattlfc 7. the Houfe of God^ where there are ma-
ny Manjions ; But ft rait is the gate , and
narrow is the way to it.
-. . An hiJTrfiafure^ z precious Tearl. Not
^*^ *^^' to be obtained without putting fuch a
Value upon it, as will make a man ready
to part with all that he hath, for the pur-
chafe of it.
Matthio. ^ Penny. The Wages of our daily Ser-
vice; not to-be given but tafuch as la-
lour in the Vineyard^ and hold out to the
end.
Luke 14- A Feaft or rich Supper ; which they arc
altogether unworthy of and unfit for ,
whodo wholly devote themfelves to the
Affairs of this World.
The Joy of our Lord and Mafter\ which
Matth.ft5- they only are admitted to, who are care-
ful to improve the Talents they are in-
truded withal.
Mfitth 15. ^^^ Solemnity of a royal Wedding ;
' from which all lazy, flothful People, who
have not ojl in their lamps^ and do not
watch, for the coming of the Bridegroom^
fliall be (hut put, and excluded into outer
Darknefs.
'Tis
Chap/ 8. of Natural ^ligkn. 59 1
^Tis^^ Prize; which they only obtain ^ ^®'- P-
who accompIifH their Race, and run to
the Goal.
*Tis a Crown ; which is due only to i Cor. 9.
fuch as fight valiantly and overcome.
*Tis an Inheritance ; and therefore be-
longs only to Sons. 'Tis an Inheritance
of the Saints ; and therefore unfancftified
Perfons can have nothing to do with it.
*Tis an inheritance of the Saints in light ;
and therefore cannot belong to fiidi as
ftill remain under the Powers of Dark-
nefs.
Heaven may be confidered under a
Two-fold Notion, either as a
^Statey
X Place.
I . In the firft Senfe, 'tis the fame with
Holinefs, confiding in fuch Godlike Dif-
pofitions, as may make us Partakers of
the Divine Nature.
z. In the fecond Senfe, ItT denotes that
other World, where we hope to enjoy
the Beatifical Vifion, in the bleflfed Soci-'
ety of the Saints and Angels. Which Re-
ligion only and Holinefs can qualifie us
ror, by working in our Natures »iiich a
Suitablenefe and Congruity as muft make *
Cc4 fuch
39* 0/ the frincipks^ 8cc] hih^VL
fuch things to be Felidties.
In brief ; That Salvation and Glory^
' which the Chriftian Religion doth fo
clearly propole to us, is, as to the Na^
ture and Eflence of it, but the very (ame
thing with Religion ; confiding in (iich a
ConTormity of our Minds to the Nature
of God, whereby we are madecapablq
of the Fruition of him in Heaven. So
that in this refped alfof Religion is the
Whole of Mjhj that is, the whole Happi-
nefs and Well-being of Man doth depend
upon it.
I have now difpatch^d what I intend-
ed in this Difcourfe, namely, to prove
the Reafonablenefs and Credibility of the
Principles of Natural Religion ; which I
have made appear to be in themfelves of
fo great Evidence, that every one, who
will not dp Violence to his own Facul-
ties, mufl; believe and aflent unto them.
I have hkewife made it plain, that *tis
every Man's greateft Intereft, to provide
for his prefent and future Happinefe, by
applying himfelf to the Duties of Religi-
on, which upon all accounts will advance
the Perfediqn of his Nature, and promote
bis true Welfare^ both in this World andl
the other. Infomuch, that if we were to
. chuie the Laws w^ would fubooit unto,
' . •' ^ ■. . ' it
chap. 8. of Natural ^tigion. jyj
it were not poffible for us to contrive
any Rules more advantageous to our owiv
Intereft, than thofe which Religion doth
propofe, and require us to obferve, upon
pain of everlafting Damnation, and in
Hope of eternal Life^ which 64fJ that can*
not lye hath promifed^ to all thofe who By
patient Continuance in well-doing feek for
Glory ^ and Honour J and Immortality.
CHAP-
■lb-
194 0/ the Triwipksj &c. Lib. II.
CHAP. IX.
7i&^ Conclujton of the whole , Jhewin^
the Excellency of the Chrillian Re-
ligion, and the Advantages of it,
hoth as to the Knowledge and Pra-
ctice of our Duty , abofe the mere
Light of Nature.
IHave now at large confidered the
Credibility of the Principles of iST^-
turai Religion , and our Obligation to the
fcveral Duties refulting from thofe Prin-
cipleS. The Purpofe of all which , is to
Ihew how firm and deep a Foundation Re-
ligion hath in the Nature and Reafon of
Mankind : But not in the leaft to dero-
gate from the Neceffity and Ufefulnefs of
Divine Revelation^ or to -extenuate the
great BlefTmg and Benefit of the Chriflian
Religion j but rather to prepare and make
way for the Entertainment of that Doilrine
which is fo agreeable to the cleareft Di-
drates of Natural Light. For notwithftand-
ing all tfiat hath been faid of Natural ke-
iigiony it cannot be denied, but vthat in.
this
it
Chap. p. of Natural l^eligion. ^pj
this dark and degenerate State into which
Mankind is funk, there is great W^nt of
a clearer Light to difcover our Duty to
us with greater Certainty, and to put it
beyond all Doubt and Difpute what i^ the
good and acceptably Will of God ; and
of 9. more powerful Encouragement to the
Pradtice of our Duty, by the Promife of
3 fupernatural Afliftance, and by the Affu-
rance of a great and%eternal Reward. And
all thefe Defeds are tully fupplied, by that
clear and perfed Revelation which God
hath made to the World by our blefled
Saviour. And although, before God wa«
pleafed to make this Revelation of his
Will to Mankind , Men were obliged to
^ the Practice of moral Duties by the Law ^
of Nature^ and as the Apoftle fpeaks, ha^ ,^^ [^l
ving not the Law were a Law to them/elves^ ^
/hewing the Effe^ of the Law written upon
their Hearts; yet now that God hath in
fo much Mercy revealed his Will fb plain-
ly to Mankind, it is not enough for us
who enjoy this Revelation^ to perform
thofe moral Duties which are of natural
Obligation, unlefs we alfo do them inO-
bedience to Chrifl as our' Lord and Law-
giver/ As we are Chriflians^ whatever ^^U' ^i
toe ^0 in word or deed^ we niujl do all in
the name of the Lord Jefus ; and by him
alone
3p^ Of theTrineipleSjScc. Lik IL
alone exped to find Acceptance with
God.
How far the moral Virtues of mere
Heathens^ who walk anfwerable to the
Light they have, may be approved of God,
I mall not now difpute. Only thus much
feems clear in the general, That the Law
of Nature being implanted in the Hearts
of Men by God himfelf, muft therefore
be efteemed to be as much his Law ,* as
any pofitive Inftitution whatfoever .- And
conlequently , Conformity to it muft in
its kind, in ifnere morum^ be acceptable
to him. God loves the Societies of Man-
kind, and becaufe of the Neceflity of Ju*
ftice, and Virtue, and Probity to the
Prefervation of human Society, therefore
he doth generally give a Blefling and SuCr
cefs to honeft and good Enterprizes, and^
blafts the contrary with fignal Judgments
and Marks of his Difpleafure. But we
cannot from thefe outward Difpenfations
infer any thing certainly concerning fuch
Men's eternal Conditions.
Some of the Fathers indced^zsfufiipfMar^
fyry and Clemens AlexandrinuSy and Chryfo-
Jjiomy have delivered their Judgments for
the Salvation of fuch Heathens as live ac-
fording to the Light of Nature: but the ge-
neral Stream of the reft is for the contrary
Opinion.
Chap. p. of Natural ({(elipon, \g7
Opinion, I (hall not now enquire into the
particular Grounds andReafons of thisDif-
fCTcnce, It may ftffice to fay in general,that
the' gooJnefs and mer(y of God, as well as
his judffnent^ are a great deep j that he will
have mercy on whom he will have merey ;
and that when God hath not thought fit
to tell us how he will be pleafed to deal
with fuch Perfons , it is not fit for us to
tell Him how he ought to deal with t^em*
Only of this we are fufficiently afTured,
that in all Ages and Places of the World,
^11 that are laved are faved by the Mercy
of God, and by the Merits of Jefus Chrift^
who is the Lamb flain from the Founda-
tion of the World 5 the Scripture having
exprefly* told us, that there is no falvati--
M in any other : for there is none other
Hame under Heaven given among men
whereby we mufi he faved. To be fure,
there is no Reafon for any Man,who lives
under the Difpenfation of the Golpel, to
exped: that he fhall efcape^ if he negleSl
fo great falvation. This is the Tenor of
that Do<arine of the Gofpel, which Chrifi
immediately upon his Refurredtion doth^
commifTionate his Difciples to preach ;
]Mark 16. 16. He that helieveth fhall Id
fdvedy iut he that lelieveth not fhaU le
damned. And 7*^. 3. x8. He that helieveth
not^
jpy Of the fprmclptes, Sec. Lib. It.
not^ is condemned already. And prefently
it follows, This is the condemnation , &a
And again,^ Joh. 7. This is life eternal^ta
know thee the only true God^ and him whom
thou haft fenty Jefus Chrift. .
Now tl^t to w, to whom the Chriftian
Dodrine is revealed and propofed , the
Belief and Pradice of it is the only way
wherein we can hope to be accepted , I
fhall endeavour to make out by thefe two
Arguments.
I . From the Evidence we have of its
Divine Authority.
X. From the Excellency of the things
contained in it ; which are the two chief
Grounds of our Obligation to it.
1. From that Evidenc'e which we have
for the Divine Authority of this Dodrine,
above any other. It (eems to be a Prin-
ciple of Nature^to which all Nations have
confented, That God himfelf fhould pre-
fcribe the way of his, own Worftiip. All
kinds of Inventions whatfoever, that have
been any way ufeful to human Life, efpe-
cially fuch kind of Laws as concern Ci-
vil or Ecclefiaftical Aflbciations of Men,
have upon the firllDifcovery of thembeea
(till afcribed to the Deity. As if the^uthors
of them muft needs have been firft illu-
minated with fome Ray of Divinity. Nor
is
chap. 9. of Natural ^lipon. 39^
is it probable,that ever any Nation (hould,
with any Degree of Zeal , embrace the
relpedive Ceremonies of their Religion , •
unlefs they had firft efteemed them to
have proceeded from Divine Revelation*
Upon this Account was it that Lycur^
gus^ and Ifuma Pompilius , and Mahomet ,
and the reft of thole kind of Founders
of Nations and Religions, when they
would obtain a Reverence and Devotion
to the things they were to eftablifli, they
were fain to pretend at leaft to Divine
Revelation. Which Proceeding of theirs,
though it did really abufe the People
with grcifs Delufions, yet was it founded
upon this common Principle , that none
can think aright of God/ much lefs ferve
him in an acceptable manner, unlei^they^
are firft inftruded by him in the true way >
of doing it.
Now that the Do<9:rine of Chriftiani- .
ty is thus derived to us by Divine Infti-
tutiod, Nve have as clear and convincing
Evidence , as things of that Nature are
capable of.
As for the Old teftament^ . that hath
by the .general Confent of learned Men, .
all the Marks, of pureft Antiquity ; therei
being nothing in the World whichin this!
relpeft
400 Of the Principles ^ Sec. Lib* 11^
refped is equal to it, or which may pre-^
tend to be compared with it. All other
the mod ancient Monuments of Antiqui-^
ty coming ihort of it by many Ages. It
\yzs written in the firft and moft ancient
Language ; from which the very Alpha-
bets and Letters of all other Languages
(in the Opinion of the mod learned Hea-
tbens^ Ptutarchj Plinj^ Tacitus^ Lucany
&c.) were derived. The very Number
and Order of Letters mod generally ufed
in all kind of Alphalets , being very im-
proper and unnaitural ; which it is not
likely Men of feveral Nations would have
all agreed upon, were it not barely upon
this Reaibn that they were taken up by
Imitation, and fo ^d retain the Errors
and ImpNbrfeiStioftsr of that £lrft original
from whence they were derived.
This Book contains as the mod anci-
ent, fo the mod exad Story of the Worid,
The Propagation of Men^ and the difper**
fmg of Families into the feveral Parts of
the Earth ; as I (hewed before.
And though this Book were written in
feveral Ages and Places , by feveral Per-
fons ; yet doth the Doctrine of it accord
together, with a mod excellent Harmo-
By V without any Di0bnance or Ihcon(i«-
dencv;.
And
Chap. pJ of Natural Q^eligion. . 40 1
And for the manner of delivering the
things contained in it, *tis fo (blemn, re*
verend and majeftick, fo exactly (uited to
the Nature of things, as may juftly pro-
yoke oar Wonder and Acknowledgment
of its Divine Original* Infomuch that
Longinus , a great Mailer of Eloquence a-
mongft the Heathens^ hath obferved the
Decorum and Majefty which Mofe$ ufeth
in defcribing the Creation, in thofe
Words, God faiJy let there he Lights and
there was Light.
And as for the l^ew tefiament. Thofe
various Correfpondencies, which it bears
to the chief things of the Old Tcftament,
may fufficiently evidence that mutual Re*
lation, Dependance and Affinity which
there is betwixt them. That in fuch aa
Age there was fuch a Man as Chrifty who
preached fuch a Dodirine, wrought many
Miracles, fuflered an ignominious Death,
and was afterwards worOiipped as God,
having. Abundance of Difciples ^and Fol-
lowers, at firll chiefly amongft the Vul«-
gar, but a while after , amongft (everal
of the moft wife and learned Men ; who
in a fliort Space of Time did propagate
their Belief and Doi^rine into the i&oiL
remote Parts of the World : I fay, all this
is for the Truth of the Matter of l^Qc^ not
D d fo
^.o
..'■■ejk
40 1 Of the Trinciples, &c. Lib. II.
fo much as doubted or called into Que-
(lion, by Julian^ or Cetfus. or th^Jewf
themfelves, or any other of the moft a-
vowed Enemies of Chriftianity. But we
have it by as good Certainty as any rati-
onal Man can wi(h or hope for, that is,
by Univerfal Teftimpnyj as well of Ene-'
Plies as Friends.
And if thefe things were fo, as to the
Matter of FacS:, the common Principles
. of Nature will aflure us, that 'ti? not
confident with the Nature of the Deity,
bisTruth,Wifdom or Juftice,to work fuch
Miracles in Confirmation of a Lye or
Impoflure.
Nor can it be reafbnably objeded.
That thefe Miracles are now ceafed j and
we have not any fuch extraordinary way
to confirm the Truth of our Religion:
'Tis fuificient that they were upon the
firfl: Plantation of it, when Men were to
be inftituted and confirmed in that new
podlrine. And there may be as much
of the Wifdpm of Providence in the for-
bearing them now, as in working theni
then. It being not reafonable to think
that the univerlal Laws of Nature, by
which things are to be* regularly guided
in their natural Coiirfe , (hould frequent-
ly or upon every little Qccafion be viola^
ted or difordered. To
* .
Chap. p. of Natural Religion. 40^
To which may be added that wonder«
ful way wliereby this Reli^on hath been
propagated m the World, with much Sim*
piicity and Infirmity in the firft Publifti-
ers of it f without Arms, or Fadion, or
favour oE-great Men ; or the Pcrfuafions
of Philofophers or Orators; only by a
naked Propofal of plain evident Truths
3nxh a firm Refolution of fufTering and
ying for it, by which it hath fu^ued
all kind of Perlecutions and Oppofitions^
and Turmounted whatever Difcpurage-
ment or Refiftance could be laid in its
way or made againft it,
X. From the Excellency of the things
containctd in it, both in refpe<% to the
{JBjjr^ propofed.
Means for the attaining of it,
r. From the En J it propofes, the
qhief Reward which it fets before us,
namely , the eternal Vifion and Fruitio|i
of God. Which is fo excellent in it felf,
and fo fuitable to a rational Being, as np
pther Retigion or Profeffion whatfbeyer,
bath thought of, or (b exprefly infided
upon.
Soipe of the Uzvn^d Heathen have pla-
ced the Happinefs of Man in the external
D d X fen-
464 of the Trlttdplesy Sec, Lib. II.
(enfual Delights of this World ; I mean
the Epicureanism who though in other Re-
(peds they were Perfons of many excel-
lent and fublime Speculations, yet becaufe
of their, grofs Error in this kind, they
have been in all Ages looked upon with
a kind of Execration and Abhorrency,
not only amongft the Fulgar^ but like-
wife amongft the Leameder Sort of Phi-
lofcphers. 'Tis an Opinion this, fo vcr^
grofs and ignoble, as cannot be (liJSici-
ently defpifed. It doth debafe the Un-
derftandin^ of Man , and all the Princi«
pies in him, that are fublime and gene-
rous, extinguiihing the very Seeds of Ho-
nour, and Piety, and Virtue, affording
no room for AdLions or Endeavours, that
are truly great and noble; being alto-
gether unworthy of the Nature of Man,
and doth reduce us to the Condition of
BeaQs.
Others of the wifer Heathen^ have fpo*
. ken fometimes doubtfully concerning a
future Eftate, and therefore, have placed
the Reward of Virtue, in the doing of
virtuous things. Firtus efi fill pramium.
Wherein though there be much of Truth,
yet it doth not afford Encouragement e-
nough, for the vad; Deflres of a rational
Soul.
Others
."■^■•'■^r
chap. p. 6f Natural ^Itgm. 40 5
Others who have owned a State after
this Life » have placed the Happinefs of
it in gro^ and (enfual Pleafures, FeaQs,
and Gardens 9 and Company , and other
fuch low and grofs Enjoyments.
Whereas the Dodrlne of Chrifiianity
doth fix it upon things^ that are much
more (piritual and fublime, the Beatifical -
Vifion^ a clear unerring Under (landings a
perfed: Tranquility of Mind, aConformi-*
ty to God, a perpetual admiring and
praifing of him : Than which the Mind
of Man cannot fancy any thing that is -
more excellent or defirable.
x« As to the Means it diredls to , for
the attaining of this End, they are fuita-
ble both to the GoodneCs and Greatnefs
of the £^4/ it felf. ' ._
I. For the Duties that are enjoyned
in Reference to Divine Worjhip. They are
fo full of Sandity and Spiritual Devotion,
as may fhame all the pompous Solemni-
ties pt other Religions, in their coftly Sa-
crifices, their dark wild Myfleries, aod
external Obfervances. Whereas this re-
fers chiefly to the Holinefs of the Mind,
RefignatioQ to God , Love of him , De- :
pehdance : upon him, SubmilTion to his.
Will, endeavouring to be like him.
Dd 3 X. And
|o6 Of the Trinciples, &c. Lib. 11.
1. And as for the Duties of theT^-
cW Talle^ which concern cur mutual
Converfation towards one another j it al-
lows nothing that is hurtful or obnoxious,
either to our felves , or others : Forbids
ailkindof Injury or Revenge^ commands
to overcome evil with good, to ptty
for Enemies and Perfecutors ; doth not
admit of any mental, much tefs any cor-
poral Uucleannefs ; doth not tolerate any
immodeft or uncomely Word or Gefture;
forbids us to wrong others in their Goods
and Poflcflions, or to mifpend our own ;
requires us to be very tender both of our
own and other Men's Reputations. In
brief, it enjoins nothing but what is help-^
fill, and ufeful,' and good for Mankind,
Whatever any Philolbphers have pre-
fcribed concerning their moral Virtues of
Temperance, and Prudence^ and Patience^
and the Duties of feveral Relations, is
here enjoyned in a far more eminent, fub-
lime and comprehenfive Manner. Be-
ilde fuch Examples and Incitations to Pi-
ety as are not to be paralleJ'd elfewhere.
The whole Syfteni of its Dodrine being
tranfcendently excellent , and fo exai^ly
conformable to the higheft, pureft Rea-
fon, that in tfaofe very things wherein it
goes beyond the Rules pf Moral Philofo-
Chap. 9. iff Natural Religion. 4 07
J)hy, we f annot iri dur beft Judgment bui
conient and Tubmit to it.
In brief, it doth in every refped fp
folly anfwer the chief Scope and JDeftgrt
of Religion , in giving all imaginable
Hbnour and Submiffion to the Deity, pro-
ffloting the good of Mankind^ f^tisfying
and fupporting the Mind of Man , with
teie highefi kind of jfenjoynients , that a
rational Soul can wi(h or hope for, as np
other Religion or Profeflion whatfoeyei;
tan ^etend unto.
T • ? ■ ■
[What hath briem^ been faid upon this
Argument^may fumce to (hew the exceed^
ing Folly and Unreafonablenefs of tholc^
J^n, ^ho are fceptical and indifferent a^
tqdtiy kiftd of Religion, 'Tis a Vice this,
tHat, if it may not be ftildd dittOtAtheififi^
^et certainly it is the very next Degree to
it. And there is too much Reafon to fuC-
ped, that it doth in this Generatipn very
much abound, not only amongft'tlhe ^A
^^r,l)ut fpch alfo as wouldf be thdught the
greateft fTi/^, and moll knowing Men. It
hath been occafioned b^ that Heat and
Zeal of Men in thofe various contrary O-
jjiifiidns, which have of late abbpndedjta-
gether with thofe great Scandals that have
befen g^veh' by the Profeflors of Religion
D d 4 on
408 Of the Trincipks, 8cc, Lib. II.
on feveral hands. From whence Men of
corrupt Minds have taken occasion to
doubt of all kind of Religion ; and to
look upon it only as a political Inventi-
pn» which doth no farthei^ oblige^ than
a!s the Laws of feveral Countries do pro^
vide for it. Thefe common Scandals have
been the Occafion^ but the true ground at
the bottom, of fuch men*s Prejudice and
Diflatisfa(2ion, is the Stridnefs and Purity
of this Religion, which they find puts too
great a Red rain t and Check Upon their
exorbitant Luds and Paflions.
I know they will pretend for their Hc-
fitation and Indif!erency in this kind, the
want of clear and infallible Evidence for
theTruth of Chriftianity j than whiclj no-
thing can be more abfurd and unwbrthy
of a rational Man. For kt it be but im-
partially confider'd j what is it, that fuch
Men would have ? Do they exped: M^i-
thematical Proof and Certainty in Moral
things ? •Why, they may as well exped
to fee with their Ears^ and hear with their
Eyes. Such kind of things (as I (hewed
at large in the beginning of this Trpatife)
being altogether as difproportioned to
fuch kind of Proofs, as the Objeds of the
feveral Senfes are to one another. The
Arguments or proofs to be ufed in feve-
raf
Chap, p* of Katural ^eUgton. ^op
ral Matters are of various and different
kinds, according to the Nature of the
Thing to be proved. And it will Become
every rational Man to yield to fuch Proofs,
as the Nature of the thing which he en-
quires about is capable of: And that
Man is to be looked upon as frouard and
(ppntentious, who will not reft fatisfied in
fuch kind of Evidence as is counted fuf-
ficient, either by all others, or by moft,
or by the wifeft Men.
It we fuppofe God to have made any
jP^evelation of l^is Will to Mankind^ can
any Man propole or fancy any better way
for conveying down to Ppfterity the Cer-
tainty of it, than that clear and univerfaf
Xraditioh which we have for the Hi-
iloryof theGofpel? And muft not that
Man be ye^ry unreafqnable, who will not
be content with as niuch Evidence for an
ancient Book or Matter of Fali^ as any
thing of that Nature is capable of? If it
be only infallible and mathematical Cer^
tainty that can fettle his Mind, why
(hould he believe that he was bom of fuch
Parents, and belongs to fuch a Family >
'Tis poffible Men might have combined
together to delude him with fuch a Tra-
dition. Why may he not as well think,
that he was born a Prince and not a Sub-
410 \ Of the Trinciplesy Sec, Lib. IF.
jedC) and coniequently deny all Duties of
$ubjed:ion and Obedience to thofe above
him ? There is nothing fo wild and ex-
travagant, to which Men may not expoie
chemtelves by fuch a . kind of nice an^
fcrupulous Incredulity.
. Whereas if to the Enquiries about Re-
ligion a Man would but bring with hid|
the fame Candor and Ingenuity, the fanr4
Readinefs to be inftruded, which he doth
tfo the Study of human Arts and Sciences ;
^at is, a Mihd/ree fronqi viclerit Prejudi-
ces and a Defirc of Contention; : It can
hardly be imagined, but that he Oiuft be
convinced and (iibdued by thofe clear £-
yidences which offer themfelves. to ever*
inquifitive Mind, copcerning the Truth
ofjthe jpr/w/)>/ff of Religion in gerierali
and concerning the Divine Authority pi the
Holy Serif tures^ and of the Chrifiian Relt-
j^ton.
\ '
J . .
• . \
fimmm0m^mmm^0m^^m'^mmmmrm0»t^;^^f^^'^
F itr IS,
/ (' ■ ■'■■
.'' .i- J»
r ^- . '■ /
SERMON
Preach'd at the
FUNERAL
OF THE
Right Reverend Father in God,
^OHH WILKINS, D. D,
LateLordBiftiop oiChefter,
At thtQmldbdlChai^XLON'DOJSt^
OathurfdayHtitix.oi Decemier, 167%.
By William Lloyd, D.D,
Then Dean of B A n g O r.
Now Lord Biihopof Worcbstbiu
LONDON:
Printed for Charles Brome, 1710,
1
\.^
( I )
I
I
H E B. 13. 7.
Remember them winch have the
Rule over youy 'who have ff^lhn
to you the Word of God ; 'whofe.
PtUth folh'Wy cmjidering the end
of their Cowverfation, . '
IN handling this Text of holy Scrips
ture, that we may mingle nothing
of Human AfTeftions, that our Pa^
fions may give no Interruption to yoa
in hearing, or to me in fpeaking^; t
fliopld detire to fupprefs them quite^ if
it were polTible. And pofTible it li^
where they are (lightly raifed, as upon
common and ordinary Occafions : But
where they are grounded add (Irongi
\vhere they dare argue » and feem to
^ave Reaion on their fide, as there is
too much in fig^it for ours; ther^'X
think it is in vain to endefivour it :
The only way in this Cafe, is to gi»
them fome kind of Vent, to difehoi^
theoi
( » ;
them in part, and to govern what remains
of the Affedions.
• You will I hope the rather htstr with
my Infirmity, that I cannot contain from
deploring the Lo(s, the irreparable Lois
that we Tuffer, I thin^ all buffer, in the
Death of thisEminent Perfon. He was
the Mm in whom bis friends hid experi:-
ence of much good , and had hopes of
much more ; not fo much for his Great-
nefs or Power, as abftrading from ^efe^
for what they found in himfelf, which
was a great and manifold BleiSing to all
that lived within his Converfation. He
y^as a Father, a Gounfellor, a Comfor-
ter, a Helper, a fure Friend : He was
all they could wifh in every relation, aiid
jby the Courfe of Nature, niig]ht have been
for many Years. But for our 3in5, (^^
for his unfpeakable Advantage} the Grea^
and Wife God was notpleaied tocoptinue
that BlefTing ; he took lumoutof du^
World, when for ought we could |udgi^
there was mod need of fuch Men to hve
in it ; and when we had much reafbn to
expeA more good than eyer by his Ijiving
in it.
Oh the unfe^rchableWays and Couofejs
of God / Oh the Blm^eis of hufftad
Ho|pes aqd Expedatibns f While vi^
pjeafe
( ?)
pleafe our (elves with the good we have
in hand, while we reach out for more,
ds iF there could never be an End, with-
in a few Days all withers , all vanifheth
to this : We have nothing left, but what
it grieves us to fee ; \ye have nothing re-
maihs, but Wh^t we are willing to be rid
dfi a poor Shell of Earth, that we make
hade to bury but of our Sight.
Yes ; of wife and good Men, which
is their Privilege above others, there re-
mains after Death^ a Memory, an Exam-
ple which they leave behind them,as a far
Cred Depojitum for ni to keep arid ufe uhr
til we lee them again. Are thefe thing^
nothing in our $ight > They are above
all Price in the Sight of God j who, that
they may be fo to us, both telleth us the'
Worth, and recommends therij to our
Efteem, and requires the Fruit of then)
in many Places of Scripture : But in none
with more Application to our prefeht Oc-
cafion, than innliy Text. 1 ijfiall fuffici-
cntly juftify my Choice of it, if I can but
make it be underftood : I (hall (hew the
full Import of it, in thofe Duties whicj^
it contains : I Ihall endeavour to ftir yqd
up to pradtife them with refpe(9: to this
prefctit Occafion.
Firft,
( 4 )
Firft, For the Underllandiag of my
Ifext, we are to look for no help from
what goes next befoire it, or after it :
For the whole Bufmefs of it is contain*
ed within it felf. Tt lies in the heap a-
mong other Diredlions, which without
any certain Connexion between them«
were given by the Writer of this Epiflle
to the Heirewsy that is, to thofe Jews
who were converted to be Chriftians.
For the time when it was written^
we are certain of this, that it was while
Timothy lived ; for be is mentioned as
living in the X4th Verfe of this Chapter.
And he being there faid to have fufrered
Imprifotiment for the Gofpel, this brings
us a little nearer to the Knowledge of
the time : For then it muft be after both
St. Pauts Epiftles to Timothy. In -the
lalL of thofe Epiflles, which was fbme
Yeafs^^fter the other, St. Paul^ fpeaks
much o^ his own Imprifbnment for the
Gofpel .• He warns Timothy oft, that he
mu(l fuffer for the Gofpel :^ He infl:ru(3;s
him what to do when God fhall call
him to fuffer. Not a Word of any
thing that he had fuffered already ; Nay
he counfels him as a young Mao^^ that
had never been tried. He invites him
to Rome^ which was the great Place of
Trial;
\
Tifial ; irt which Place, as it appears irt
the Clofe of this Chapter, Timothy did
fuffer that Imprifbnment for the Gofpel,
from which he was delivered , when this
Epiftle was written. It appears, that af-
ter the Epiftle to Timothy y how long af-
ter we know not, he did go to RomCj as
Paul wiird him. How long he ftaid
there we know not, eVe he did fuffer Im-
prifonment. How long he was in Prifon,
we know not^ e're he was fet at Liberty^
Only we know, it was a confiderable
Time, we have Reafori to think it might
be fome Years j it might be many Years
that this Epiftle was written after the fe*
cond Epiftle to Timothy.
And if fo, then it was written, not
only, as Theodoret fays, long after thd
Death of James the Brother of John:
But account it how you will^ this Epi-
ftle was written after the Death of James
the Brother of our Lord •• Which James
being the firft Bifliop of Jerufalem^ and
the otiier James an Apoftle, that is, a
Bifliop at large, and both thefe being
put to Death at Jerufalem ; Net to
fearch into Church-Hiftory for thofe
others of their. Order, who died before
this time in other Places ; nor to guefs
how many others w^erc dead, that are
E e not
( 6 )
not recorded in Church.Hiflx)ry : If we
lliink of 00 more but thefe two emi-
nent Servants of Chrift, we cannot be to
ieek of the underdanding of this Text,
nor of the Application to our particular
purpo(e. I (ay not, but it may have a
more general JExtent. There is a Menio-
ry due, not only to the Apoftles of Chrift,
and to the Bifhops their Succedbrs ; but
to all other good Minifters of Chrift, yea
to ail other exemplary Chridians. But if
the Apodle had meant this only of Bilhops,
I cannot guefs that he would have it ex-
prefs'd otherwife, than he hath done in
my Text
^ To prove this, I muft have Recourfe
to the Original, and not wholly depend
upon our Englijh Tranflation. For that
he meant this of Bifliops, it appears not
fufficiently, and of them being dead, not
at all, in our Tranflation* And yet from
the Original, I fee no reafon to doubt,
that our Apoftle in this Text, meant no
other but BiQiops, and thofe departed this
Life.
'For the Order of Bifhops, it is de-
(cribed by thofe Ads of Ruling and
Teachings in the Words of our Tranfla-
tipn i but it is much more exprefly by
the
(7)
tbe Word HH^joi m the Original. For
the meaning of which Word, to whoni
fliould we reforc, bat either to the Greeks
in whofe Language, or to the fews^ for
whole immediate life this was written ?
Among the Greeks ff^fjSfjot is a general
Word, it fignifies Rulers, Ecclenaftical or
Civil. In this Verfe they take it for Ec*
defiaftical Rulers .• So Cbnfofiom on my
Text J and Oecumenius^ <t!^J Ein(T^7mp^
the Apoftle (peaks of Bifliops in this
Verfe. If the fews would fay fo too^
what could we have more f They do fay
it, as much as we have reafon to exped^»
In their Traditional Language they call
one of our Bilhops pojiH which in tSeO:
is the Word in my Text. So then we
iiave the Confent both of Greeks and of
HeiretPSy that is, of them who had mod
reafon to^kiraw the meaning of the
Wordy that fiUhq)s are meant by the
Word it^iJ^oi in my Text.
That the Apoftle here fpeaks not of
living, but of dead Biftiops ; of them
that haJ the Rule before that Time |
though 'tis rendred, that Aavtj in our
Tranflation ; it appeareth by other
Words in my Text. Rememher them ^
lays the Apoftle ; What, .tljofe that are
£ e X prefent- ?
(8)
prefenf > They arc not the OhjeSts of
Memory , but of Senfe, Remember
ffifS i\^sij9/jobVj the good Biihops you have
had .• oinvi^ iXdhrmtv^ them that havefpo^
ken to ycuy that have fpoken their laft^
and (hall fpeak no more in this World :
ara9g(w^SjJ7g^, confidering^ looking back^ or
looking up to r h^oLcnv -rS^ aVa^'^o^^i
the end of their Converfation. 'Ava<^fO(pii
fignifies the whole Courfe of this Life,
'^Bx^axm; is the End or Period of it . Look
back, fays the ApofUe, to your Biftiops
deceafed, tonfider their End^ or Exiti or
going out of this World.
To confirm this, if any doubt, I fhall
defire him to compare this Verfe with
the 1 7th of this Chapter. In both Verfes
the Apoftle fpeaks of the ^f^ju^.o', that
is, of Bifliops, as I have interpreted and
proved. In the 17th he (hews our Duty
to the living, Ohq them^ fays tbe.Apo-
ftle, and fuhmit your f elves ^ for they
watch for your Souls. In this Verfe he
fliews our Duty to Biftiops deceafed j
Rewemher them^ and follovo their Faith ,
cpnfidering the end of their Converfa^
tion. ^
I think more needs not be faid, to
ihevv the Scope of my Text, and how
appli.
(?)
applicable it is to our prefent Occafioti.^
It being clear that the Apoftle fpeaks
here of Bilhops , and of them being de-
parted this Life.
I now proceed to the Duties required
at our hands j /mvyifJi^vAiiriy and />u^« sSf, .
Rememher zndi Imitate.
Firft, Remeniher. 'Tis a natural Dfe-
fire that Men have, to be remembred
when they are dead.v We. do not find
it is fo in any other Cresiture j they de-
fire to live as long as they can j but for
ought we can judge, by any Indication,'
they haVe no regard to what (hall come
after. The Reafon is plain, for their Be-
ing determines with their Life. But for
Man, among many other tokens of Im-
mortality , he hath by fecret InliindJ", ^
Natural Defire to be thought of, and
fpoken of in After-Times. We fee this,
not only in them that are inflamed with
the Hope of a Future Life ; but even in*'-
thofe , that , for ought appears to us>^
know or think little of any more but the ^
prefent.
What elfe made the Egyptian Kings -
lay out their Wealth on Pyramids, and
the like ftuperidious Buildings ? What mo-^
ved the Old Greeks And the R&mansj ^^t^|;
fo niuch Care and Expfence to leave Sta-
E e } tvi^%
(xc)
tucs and other Monuments, with Inictip^
tions of their Names i What meant thoie
in the unlettered Nations, by the much
harder Shifts they have made to convey
any thing of themfelves to Pofterity ? I
need not feek for Inftances of this in re^
mote Times and Countries, when we
iee 'tis Co frequent in our Age, and per--
baps no where more than in this City ^
ifor Men of Defign, that think long be« '
fore-hand, above all other things, to pro«
vide for this kind of Immortality. Some
venture their Lives, others wear out
themfelves, they do and fuffer any ttiing
to get Eftates : Not for themfelves, that
might be happier without them ; nor fo
much for their known Heirs, whom they
load with Entails, as for Men whom they
know not, but only hope they will be in
After- times. For their inwar J thought isp
that their houfes fhall continue for ever j and
their Jvoelling- place tQ all generations ; they
call their lands ly their own names. This
iheir ivay is their folly j and thofe that fee
it are fuch Fools to take ^fter them, fays
PaviJy Pfalf 49. ;i.
But if this Defign take, it muft be in
fpite of God , who hath declared it
ih^li not 4a Bp will thwart wicked
Men.
(^0
Men. They that provide not for the
true Immortality , (hall lofe, their Defiga
in this Shadow of it. Either their Name
fliall be forgotten ; God hath threatned
he wiB cut it off^ be will Hot it out^ their
memory Jhall perijh with them : Or if it ^
furvive, it fhall be to their Shame, their
name jh^iU rot^ Prov. lo. 7. What they
build for Fame, fhall be like Ahfalom%
Pillar, which remains to this Day j but
the Paffers by throw Stones at it, in De-
tefliation of his Memory : Such is gene-
rally, though not always, the Curie of
God that purfues wicked men.
Whereas contrariwife it is the Pro-
mife of God to the Juft, that they JhaB
always he ha J in remembrance^ PfaL ii%.6.
And t\iVi their memory JhaB he hlejfed as
far as known y Prov. lo. 7. Promifes
which, as all other of Temporal things,
are to be underftood with Refervation to
the Divine Oeconomy, to that Wifdom
of God which orders all things in the
Government of the World. It becom-
eth not the Majefty of him that governs
all Things, to break his Courfe, and to
work Miracles upon every particular oc-
cafion. 'Tis enough that he generally
provideth that the fame thing may be
done otherwife, and declares it to thofe
E e 4 by
by whom it ought to be 3one. If they
do it noty if there be a Failure in theq^
his Promife is not void^ his Word is
not broken , fince it was given with
that Condition : Which being not per*
formed by them that were to have done
it, he can make Reparation to thofe mat
fuffer by it ; yea , he hath don6 it al-
ready in thisy that he hath given them
that which this typifies. And what if
they fall fliort of the Shadow, when they
have the Subftance, in a better and true
Immortality?
The mean while, we fee what is re-
quired on our parts. As the Servants of*
God, out of that Store which he hath
given us, we are to pay what he hath
promifed Good Men. 'Tis that which
all naturally defire, but Wicked Men fliali
not attain j only to the Juft, God hath
promifed that we fhall remember them,
and he commands that we ftiould do it,
efpecially for good Biftiops. departed this
Life.
Our Remembrance of them doth not
differ in kind, but in degree, from what
we owe to the Memory of others. *Tis
a Duty we are to pay them above others,
in our Thoughts, in our Affedlions, in
our Words, and in our Actions and live;.*
Fir(i:,v
Firft, In our Thoughts; 'tis not a f\m^
pie Rewemhrance that God requires ; for
that being an kdt of the fenfitive Soul ,
as I conceive , doth not diredly fall un-
der Precept. For it is not in our Power
to remember or forget, either what or
when we pleafe. But it is in our Power,
to do thofe Ads which conduce to the
exciting, or to the helping of our Me-
mory. This is that which God requires
at our hands, that we fhould endeavour
to turn our Minds towards fuch Objeds,
and contemplate in them the Gifts and
Graces of God ; that as oft as we think
of them, we fhould acknowledge that
Gopd which was in them, and which we
have received by their Means : That we
Ihould pay them that honourable Efleem
which we owe to our fpiritualParents and
Benefa(iJors.
If we think upon them heartily in
this manner, it will work fomething up-
on our Affeliions. We cannot but be
fenfible of the Want of fuch Men , and
therefore grieved for our Loft, when
they are taken from usj as the Ajian
Bilhops were at thofe Words of St. Paul^
when he faid, they jhould fee his face no
more. Though God intend it for their
Cain, whom he ^akes \o himfelf, an^
he
he takes them in that time, which (bits
beft with their Circumftaticcs : Yet, fr.
vcn then , we have Caufe to grieve for
our felves, and for the Church, who are
deprived of the Prefence and Ufe of fuch
Men. ]9ow much more, when for ought
we. know, they are taken away for our
Sins ? When for ought we knbw, it was
becau(e the Age was not worthy of them?
For ought we know , ^tis in Order to
fome Judgment of God, which will come
the fooner when they are gone, when
we have filled up the Meafure of our Ini-
quities ?
When Elijah was taken away in a ve-
ry evil Age, Elifia cryed out, my Fa^
thery my Father^ the Chariots and Horfe^
men of Ifraell What will become oijf.
rael now thou art gone ? We dare not
fhink fo highly of any one Man. We
have no fuch Caufe to defpond of our
Nation. When it is bad, we are to do
tour Parts to make it better, tp pray that
God would (end more Labourers into
\i\s Harveft, that he would double his
Gift^ and BlefTings on thofe that are
left/
And for thofe we have * loft , we
muft refign them to God ; both ac-
knowledging his Bounty in ^ivmg them
to
f'J)
f us, and fubmittiog to his Will , io ta-
king them to himfelf. So S. BcmarJoa
the Death of his Brother GerarJ^ Lord^
fays he, thou bc^fi given andthdu bafi ta-^
ken away ; thengh we grieve tbat thou bafi
taken away^ yet we cannot forget that tbou
dhifi give bim. Yea, we owe not only
SubminTipn to God, but Thankfulnefs too
for their Sakes who are delivered by this
Means from fo great and fuch OGianifold
Evils ^ as contiQually hover about us in
this Life ; from Sicknels and Pain, from
labour and Danger ; from Sorrow, and
Fear, and Care> and what not ? Being
delivered from Sin, which is the Caufe,
and from that Ffeib, which is the Center
of all this.
They are paft all Evils elfe, that have
overcome Death: They leave Sorrow
to- us, who- call our ftlvcs the Living :
Their Life, the only true Life, is immu-
table Joy^ eternal Reft, Peace, and Fe-
licity.
Which if we ferioufly believe, if we
defire to be With them, vte cannot for-
row for our Loft, without Joy for their
Gain, and Thank%iving on their behalf,
to that good God, wbo batb given then^
fhe viiipry througb our Lord^efus Cbrifi.
-\
Buv
3tftthus much we owe upon the Death
<oi every true Chriftian, though of never
(6 mean a Rank and Condition. We are
to be thankful to God for his Mercies,
and to profefs it, as we are taught, in the
Offices of our Church ,• which have the
fame Words of Burial, for the meaneft of
our Communion, as for thofe that are
higheft in their Graces and Gifts.
But there is a Remembrance in Words
that is due to thefe, and not to the other;
namely, the due Praife of thofe their ex*
cellent Graces and Gifts; which though
ffaey have not of themfelves, but through
the Bounty and Liberality of God, who
is therefpre to be chiefly refpedied and
glorified, in all the Praife that we give to
his Creatures : Yet Tmce he is pleafed to
do them this Honour above others ^ and
' to make choice of them whom he fo dig-
nifies ; we are bound to allow it them,
we are to follow God's Choice^ to give
them Praife whom he hath fo qualified
for it^ Onlv witTi this Care, that we do
I it truly, not to flatter the Dead j and
I profitably, for the Example and Imitation
pf the Living,
I . We have fo much Reafon to do this,*
that they whp had only P^eafon to guide,
them, the Gentiles y upon the Death of
. * any
(l7) •
any tmhaeM Pcrfons, had Ofatioris rM<fc
pnblickly in their Praifc. The Jews ,
•without any particular Law for it , had
Honour done to the Memory of worthy
Perfons at their Funerals, % Chron. jx. mU.
the Rites of it are partly defcribed,
a Chron. 16. 14. They kid their Dead
in a Bed fall of the richeft Perfumes,
which alfo were publickly burnt at the
Interment. To which I^ conceive the
Preacher alludes, Ecclef. 7. i. where te
lays, A goo J namU is htter than precious
4fyntment , anJ the day of ones death tham
the day of ones birth.
When one cometh into theWorld,noi!c
knows how he may prove j if he do well
in it , he goes out with this publick Tc-
ftimony. After which the Jews never
mentioned fuch Perfons without a BleC-
fing on their Memory,
But above all others, the Primitive
Chriftians were very obfervant this way.
They faw it was the Will of their Lwd
and Matter , that the good Work which
was done upon him by Mary , (houid be
kept in perpetual Memory, and is there-
fore recorded in the GofpeL They
faw how the Works of Dor<a5 were
(hewn at her Death, the Coats and Gar^
ments which Ihe made for the Poon
^ They
( i8 ) _
They faw what need there was of great
Incentives, inthofeDays, when ChrU
{lianity was a moft dangerous Prote/Tion.
It is of no fmall Force, to make Men
love a Religion, when they fee it infu(es
excellent Principles, that it excites (6
fuitable Prai3:ices, that it is Proof againfl:
Suffering and Death. And the Experience
of that Power it hath in fome, provokes
and animates others to the fame.
Upon thefe and the hke Confiderati-
ons, and perhaps with Allufion to that
Text, where St. John is faid to have
feen the Souls of the Martyrs under the
Altar; They had their Memorias Mar-
tyrrniy tlieir Places of Worftiip, where
they placed the Altars over the Bodies
of their Martyrs. What , with any
Intention to worfhip the Martyrs? Ic
was fo fuggefted by the Adverfaries, and
as vehemently denied by the ChriiUans
of thofe times. By thofe of Smyrna ^ in
the undoubted Adts of Palycarfus; We
cannot ( fay they ~) voorfhip any other than
Chrift J We love the Martyrs as being Fol-
lowers of Chrifi : We celebrate the Days of
their Pajfions with Joy ; We do it both in
remembrance of thofe Champions of God,
and to train up and prepare others for the
like QonfUns.
Befidcs
(19)
f Befides tliis, which was pecuUa? to
the Martyrs , they had a lower Degree
of kemembrance , f<n: Biihops and Con-
feflbrs, and all other eminent PerTons de^
parted this Life^ whom they not only
praifed in Orations at their Funerals, bat
writ their Names in their Diptychs, or
two-leaved Records, which contained in
one Page all the Names of the Living;
in the other, the Dead that were of note
in the Giurch.
All thefe were- recited in tlie Commv-*
oion S^ervice : Where, as the Living for.
themfelves; (b for the Dead, came their
Friends , and gave Ot4ations and Alms^
Which before they were diftributed a-
mong the Poor were ifirft offered up to
God in a Prayer like that which we ufe
for the Church Militant here on Earth*
Thet^ Doles were their only Sacrifices
for the Dead : Only Alms to the Poor,
with which Sacrifices God is well pUafeJ.
And their Prayers were not for any Deli-
verance from Pains; unlels the Patriarchs,
and Prophets, and the Apoftles, and Vir-
gin Mother of Chrift , were in the iame
Pains too , and needeth the (ame Delive-
rance. For they were all mentioned a-
like, and together, as it is to be ^n in
the ancientefl: Liturgies.
Among
(20)
Among all thefe Innocent Offices, tnd
Rites of the Primitive Chriftians, was
there any thing of Prayer for Souls in
Purgatory ? Was there any thing of
Prayer to Saints departed this Life ? Was
there any foundation for thofe fuper-
flitious Obfervances , of adoring their
Reliques, of Proftration to their Ima-
ges, of Pilgfimage to their Shrines, of
making Vows , of faying Mafles , of
Offering to them, and the like ? The
Papifts fay there was ; they plead the
Pradice of the Church for it ; they
wreft places of Scripture to their pur-
pofe. Nay , the Rhemifls and others ,
alledge this very Text, without which I
fliould not have mentioned them at this
time. But as the Learnedft Men among
themfelves have been fo juft not to
charge this upon my Text, and fome of
them confeft they have no ground for
thefe things in any one Text of Cano-
nical Scripture •• So they would do us
but Right to acknowledge, that none of
thefe things were pradis'd for fome hun-
dreds of Years after Chriftianity came
into the World.
In thofe Primitive Times all their
Offices for the Dead, were, either to
give Tellimony of that^ Faith in which
they
they died, aiid that Death had riot di(l
folv'd their Communidrt with the Living i
Or they were to blefs God for their holy
Life, and happy Death : Or to pray td
him , not Tor their Deliverailce from Pur-^
gatory, of which there was no Faith ill
thofe Times; but for the Ixicreafe of thafc
Good which they believ'd them to be poC
fefs*d of already, or for the Attainrtieriif
of that farther Good which they thought
they were fure of ; rtamely, for thei^
(pecdy and happy Refurredtion, for theif
perfect Difcharge at the Day of Judg-
ment, for the Confummatidri of their
Bhfs with their own in the Kingdom of
Glory.
Not to fay how the Fathers differ
among themfdves in thefc Particulars }
br how many of thefe Particulars atH
dmitted in the Roman Church as well
as ours ; it is enough that here is nd-
thing makei for theni, but riiuch a-
gainlt thofe their Errors add Cofru|if-
tions. All that is agreed on all hands^
or that we find in the Pradice of the
firft Ages, being fufficiently contained id
thofe Offices of our Church ; in thd
Prayer for the Church-Militant, in the
Coifed ofl All-Sainti Dzy^ and iri the
Office for the Burial of the Dead ,• where
We piray^ That it muU pleafe God of his
F f ^rdct^ui
(22)
gracious gdo^nefs^ Jhortly to accompli jh the
numher of his EleSly and to haflen his Kifig-
Jom J that we^ with all thofe that are de^
parted in the true Faith of hk holy tJame^
may have our per fell confummationand hlifsy
loth in body and foul^ in his everlafting
glory.
Laftly, Rememhrance in A^ien is the o-
ther Duty enjoyn'd in my Text, Mtfj^S^
ids r ^19 *J', Imitate their Faith^ that is,
-theif Chriftian Profeffion and * Practice,
their whole Life and Converfation, ae-
cording to their own Belief of that Word
which they have fpoken.
The Reafon of this Duty is plain ; for
,it is our Bufinefs in this World to recover
the Image of God in which he created
us ; to be like him here in Righteoufnefs
and Holinefs, that we may be like him
hereafter in Glory and Happinefs.
To this* End, God has given us thofe
Lineaments of himfelf, which are writ-
ten fuificiently in our Nature , but more
fully- and diftindly in Scripture. In which
Scripture, he fo oft and fo vehemently re-
quires us, Be ye holy^ as I am holy ; he ye
jujly as I arn jufi ; le ye merciful^ as I am
merciful i leye pure^ as I am pure j ie ye
perfeii^ as your heavenly-Father is perfeS.
This good Word of God, which was
givcA
given by the Prophets and Ajioftles, is (i'm
inculcated on us by them that /peak to ui
the Word of Go^. Which Office being pri-
marily of Bilhops, as appears in my Text^
they are fir ft and above di cithers to cqn^
form thettifelveS to it, to fliew others hoW:
^oflible and how ptaifticable it is.
Our Apoftle fuppos'd this irt thofe Pri4
mitive Bi(hopS in tiiy Text. God requires
it of all that fucceed them in the Church;
So of Tiinothy^ tho' he were ybting in Age,'
yet being in that Place, Be thou an Exam^
pie to Believer i in tbord^ in converfation^ id
Jpiritj in faith, in truths i Tim. 4. ix. and,
in the lift Verfe, Take heed to thy f elf, and
h thy Dolirine : Do this confiantly andcon^
tinuallyy and fo thou fbalt fave both thyfelf
and them that hd^r thee.
Whether they do this or no, they arS
oUr Teachers and Rulers ; therefore in the
17th Verfe of this Chapter , while they
live, we muft diey their Word, and fui^
iwi; to their Goveifnment. When they
are dead, both for \yhat they are, and.
were, »we ntay do well to fay na ill of
them ; arid fmce we can fay no good, e erf
foTget them, and leave them to God. .
But if they are foch ^s they oughf,^
which the Apoftle fuppofefs m my Texty
if they live ds menr that beKcve themfelve^
F f r . >^hat
( 24 )
U'hat the;f fay : 'Tis ou^ Duty> not only
to fnhmit and ehej them while they Hvef
but alfo ta rememier them when they
are dead : Rememier themm our Thoughts
with that Honour they deferve j in out
Affeilionsy with a due Senfe of our Lofy
and their Gain : Remember them ij^
WorJsy with the juft Pralfe of their Acti-
ons and Lives : In our Prayert to God^
with due Thankfiilnefs for their Graces^
and Gifts in this Life, and for the Glory
they receive after Death .-^ Laftly, remem-
ber to foffow them in that JSoIy Way,
which leads to fo happy an end >
In our Apoftle*is Words, foll0¥b their Faitb^
€onfedering the Event, the blefled End of
their good Converfation.
What my Text fays in general of Bi-
fliops deceafed^ 'tis raoft eafy to apply.
I know it hath been done all this while,
by them that knew theVirtuous add Grear
Mind that lately dwelt in this Body. They
know the Truth of all I fliall fay^ and
much more that might be faid in his juft
Commendation. Butthe little I can bring;
witliin the Time I have left, being faid
from many Years Experience, will at leaft
ftir up thofe that knew him not, to en-
quire j and if they find thefe Things true^
they know their Duty Df^arr^r^^tf
^nd Imitatiw^ I ihall
( ^i )
I Ibali beminate, ia dnwlag all I
fay UBder thefe Heads .• For I (peak to
them that can diftinguifh and fort things,
as they belong to the one, or to the other*
To begin with the natural Endowments
of his Mind; I cannot think of him
without jufl: Refledion upon that Para-
dox, of the Equality of Souls. He was
furely a great Inftance to the contrary ;
having that Largencfs of Soul in every
refpecSt, which was much above the Rate
of ordinary Men. He had an Under-
ilanding that extended to all Parts of ufe-
fill Learning and Knowledge ; a Will a^
ways difpofed to great, and publick, and
generous Things. He had a natural A-
verfion from all idle Speculations, and
firom the eager Purfuit of fmall and fri-
volous Defigns. In great Matters, he
judged fo well, that he was not ufually
furprized with Events. He purfued his
Intentions with fuch Equalneft of Mind,
that he was never carried beyond the
Calmnels of his Natural Temper, except
through his Zeal for Publick Good, or
where his Friend was concerned.
What he was in his Studies, I have
reaibn to know, that have often been
tired with ftudying with him. He was
indefatigable, and would have worn
J^m^Uf out, if he had not been relieved
F f 3 with
jjvirii Multiplicity of Bufinefs. However,
he impaired by it, a Body which (eemed
to have been built for a long Age, and
contraded thofe Infirmities that haftened
his Death.
The EdcSt x)f his Studies, in his Preach-
ing and Writings, are fufficiently known,
jjnd would have been much more, if God
|iad given him Time.
As for his Preaching, it was fometime
femous near this Place ,• tho' he fought
gather the Profit, than the Praife of his
Hearers. He (poke folid Truth, with as
Jittle Shew of Art as was poflTible. He e:K-
prefs'd all things in th^ir true and natural
Colours J with that Aptnefs and Plainnef?
pf Speech, that grave natural Way of Elo-
cutioq, that (hewed he had no Defign up^-
pn hif Hearerst His Plainnefs was beft
for the Inftrudion of the fimple ; and for
Ithe better Sort, who were in truth an in-
telligent Auditory , it was enough that they
jROight fee he had no mind to deceive them.
-He applied himfelf rather to their Under-
ftandipg thariAfTedlibns. He fawfo much
of the Beauty of Goodnefs himfelf, th^t
Ke thought the bare Shewing of ir was e-
pough to make all wife Men- as it did him,
jfp be in love with it
:' 1^1 hi? Writings he was judicious and
pjairtj
\w
plain, like one that valued not tfie Cir-
cumftances fo much as the Subftance. And
he (hewed it in whatfoever Argument fae
undertook ; fometimes beating out new
untraverdWaySjfometimes repairing thofe
that had been beaten already : No Sub-
JQ& he handled, but I dare fay is the bet-
ter for him j and will be the eafier for
them that come after him.
If in thefe he went fometime befide
bis Profeflbn, it was in following the
Defign oF it, to make Men wifer and
better, which I think is the Bufinefs of
Univerfal Knowledge. And this he pro-
moted with much Zeal and Sincerity, in
hope of the great Benefit that may ac-
crue to Mankind,
It was his Aim, as in all things, fo ef-
pecially in that, which I conceive is much
more cenfured than underftood ; I mean,
in the Defign of the Royal Society. He
joyned himfelf to it with no other End,
but to promote modern Knowledge,withrt
out any Contempt or leflening of thofe
great Men in former Times. With due
Honour to whom,he thought it lawful for
others to do that which we have no rea-
fon to doubt, they themfelves would have
done if they were Living,
F f 4 I would
. I would not feem' to excufp that whick
defer veth Comtiler^ation and Encourage^^
ment ; or to commend other things for
want of Subjedl in him. Therefore lea-
ving this Theme in better hands, I pro-
c:ced next to fpeak of his Virtues and
jGraces ; ^nd thele the rather, as beingr
both to be rememireJ and follcweJ.
And in fpeaking of thefe, where (hall
I begin > Nay^ when (hall I end/ if I fay
gll that may be fpoken ? I think it not worth
^hile to fpeak 0f thofe that are Vulgar,
tho' he had them alfo in no common De«
^ree : Nor would I feem to make any Vir-
tue a Propriety.Put there are thofe which
are not common to many, and were gene-
rally acknowledged to be in him ,• tho'
they appeared not fo to fome other Men, as
they did to thofe that intimately knew him.
His Prudence was great, I think it
(^idom failed in any thing to which he
applied himfelf. And yet he wanted
tl^tPart, which fomehold to be eflen-
tial J he fo wanted Diffimulation, thgt
he had rather too much Opennefs of
Heart. It was Sincerity indeed that was
pfltijral to hitn j he fo aWiorred a Lye,
isjilit hte was not at all for Shew j he could
not put on any thing that look'd like it.
And prefuming the fame of other Men,
' -^ ;• ' ' . through
(r9\)\
through Excefs of Benigqity, he would
be fometimes deceived) in believing they
were what they feem'd to be , and what
he knew they ought to have been.
His Greatnefs of Mind, was known to
all that knew any thing of him. He
neither eagerly fought any Dignity, nor
declined any Capacity of doing good.
He looked down upon Wealth, as much
as others admire it : He knew the Ufe of
an Eftate, but did not cpvet it. What
Jie, yearly received of the Church, he
beftowed in its Service. As for his Tem-
poral Eftate, being (ecured againft Want,
he fought no farther, he fet up his Reft ;
I have heard him fay often, / wi/t he no
richer^ and I think he was as good as his
Word.
As for Revenge, how could it enter
into the Breaft of him that hated nothing
but that which makes us hateful to God i
I fay not but he had a Senfe of Perfoaal
Injuries; and efpecially of thofe that re-
flected upon his Name, when they pro^
ceeded from thofe that had good Names
of their own. What others (aid, he
defpifed i but by thofe he would often
wifti he had been better underftood:/
That he was not, he bore as his Misfor-
tune; he would not requite them with
the like, but mentioned them with m
duft
(jo)
due Rcfpcd, and was always ready to
oblige them, and to do them good.
Yet it was not fo defirable, ( I fay
not to be his Enemy , for he did not ac-
count them fo, but) to be at thofe Terms
with him, as to be his Acquaintance or
Friend. They that were never fo little
familiar with him, could not but find, as
well Benefit as Delight in his Converfa-
tion. His Difcourfe was commonly of
iifeful things ; it never caufed Trouble or
Wearinels of the Hearer. Yet he would
venture to difpleafe one for his good j
and indeed he was the Man that ever I
knew, for that mofl: needful and lead
praftifed Point of Friendihip. He would
not fpare to give (eafonable Reproof, and
wholefome Advice, when he faw Occa-
fxottl I never knew any that would do
it fo freely, and that knew how to ma-
nage that Freedom of Speech fo inofl^en-
fively.
It was his Way of Friendfliip, not fq
much to oblijge Men, as to' do them
good. He did this not (lightly and fu-
perficially, but like one that made it his
Pufinefs. He durft do for his Friend^
any thing that was honeft, and no more.
He would undertake nothing but what
well became him , and then he was un-
wearied till he had effeded it.
As-
Ashe concerned himfclf for his Friend,
in all other Refpedls, fo efpecially in
that, which went neareft to him of all
earthly Concernments. He would not
fufFer any Blot to be thrown, and to lye
upon his Friend s good Name, or his Mc^
mory. And that Office I am obliged to
requite, in giving fdme Account of that
which has been fpoken by fome to his
Difadvantage.
I fhall negleiU:, for he did fo, any fri-
volous Reports; but that which feems tp
have any Weight in it, as far as I have
pbferved, is. That he had not that Zeal
for the Church, that they would feem to
hare that Obj)?<9: this. Ele feemed to
look upon the Diflibnters with too much
Favour to their Perfons and Ways.
As to the Perfons: No Doubt that
Goodnefs of Nature, that true Chriftian
Principle, which made him willing to
think well of all Men, and to do Good,
or at lead no Hurt to any , might and
ought to extend it felf to them among
others. But befides , he was inclined to
it by his Education under his Grandfather
Mr. Doc/, a truly Pious and Learned Man;
who yet was a Uiflenter himfelf in fome
things.
Not that he had any Delight in Con^
tradi(%ion, or CQvld find in hi$ Heart to
di{bit\^
difturb the Peace of the Church for
thofc Matters / He was fo far from it,
that as I have frequently heard from
this his Grandchild and others , when
fome thought their Diflents Ground e^
nough for a War, he declared himfelf
againft it, and confirmed others in their
Allegiance/ He profefl: to the laft a juft
Hatred of that horrid Rebellion. Now
his Relation to this Man , and Converfa^
tion with thole of his Principles, might
incline him to hope the like of others of
that Way. And when he found theni
farther off from the Unity of the Churchy
he might poffibly overdo, through the
Vehemence of his Defire, to bring them
off of their Prejudices, and to reduce
them to the Unity of the Church ; in
which his Grandfather lived and dyed;
Why might he not hope the fame of
other Diffenters?
As for himfelf, he was fo far from ap-
proving their Ways, that in the worft of
^imes , when one here prefent bewailed
to him the Calamities of the Church, and
qeclared his Obedience ?ven then to the
jLaws of it ; He encouraged him in it, he
'^fired bis JFriendftiip , and protected
both^im and many others, by an Into-
reft that he had gained, and made Ufe of
chiefly for fuch Purpofesj.
- ' How
(J3)
t^ow he demeaned himfelf then, is
known iq both Univerfities ; where he
governed with Praife , and left a very
grateful Remembrance behind him. llow
in the next Times fince, I cannot (peak in
a better Place. And when I have named
this City, and the Two Univerfities, I
think he could not be placed in a better
Light in this Nation, There were e-
nough that could judge, add he did not
life to dilguife himfelf; I appeal to you
that converfed with him irt thofe Days,
What Zeal he hath expreft for the Faith,
«nd for the Unity of the Church.- How
he flood up in Defence of the Order and
Government : How he hath aflerted the
Liturgy, and the Rites of it : He con-
formed himfelf to every thing that wasr
commanded. Beyond which, for any
Man to be vehement in little and unne-
ceflary things, whether for or againfl
them, he could not but diflike ; and as^
his free manner was , he hath oft been
heard to call it Fanaticalnefs. How this
might be reprefented, I know not, or
how his 'Defign of Comprehenfion migjit
be underflood.
Sure I am, that fince he came into
ifhe Government of the Church,to which
he was called in his Abfence ; he fo welt
. became
becaffife the Order, that it out-did the Ex-
peiStation of all that did not very Welt
know him. He filled his Place with a
Goodnefs anfwerablt to the reft 0/ his
Life ; and with a Prudence abovfe it,' con-
fidering the Two Extrcams, whicn were
no where fo much as in his Diocefe.'
Though he was, as before, very tender
to thofe that differed ffom him ; yet he
WdS, as befot-e, exadlly coriforniabie him-
felf, and brought others to Conforrtiity ,
fome Eminferif Meh in his Diocefe. He
endeavoured to bring in all that came
within his Reach, and might have had
great Succefe, if God hat! pleafed tb con-
tinue him.
But having given full Proof of his In-
tentions and Defires, it pleafed God to
jreferve the Ff tiit for other Hands , froni
which wfe have great Caufe to expetSfc
much good to the Chuf ch.
He was irt perfect Health in all otheif
Refpeits ; when a known Infirmity, from
an unknown Caufe, that had been eafier
to cure, than it was to difcover, ftole
upon him, and foon became incurafcle.
He was for many Days in a Profpe(9t
of Death, which he faw as it approached,
and felt it come on by Degrees, SomeDay S
before he died,- he found within himfeff
as he often faid^ a Sentence of Death. In
all this time, firft of Pain, then of dreads
ful Apprehenfions, at laft in the Prefenee
of Death, Who ever faw him difmay'd ?
Who ever found him furprized ? or heard
aWord from him,unbecoming a wifeMan,
and a true Chriftian ? It was my Infelici-
ty to be fo engaged, that I could not du-
ly attend him j and fo deceived with vain
Hopes, that I believ'd him not dying, till
he was dead. But at the times I was with
him, I faw great Caufe to admire hisFaith
towards God, his Zeal for his Church,his
Conftancy of Mind, his Contempt of the
World,3nd his chearful Hopes of Eternity.
I have heard much more upon thefeHeads
from thofe that were with him. Some of
you may have heard other things from Ga-
ther Men. It hath been the way of our
Adverfaries to entitle themfelves to dying
Men, even thofe whofe whole Life was a
Teftimony againft them. Thus after the
Death of our famous fewelj the Papifts
were pleafed to fay, he dyed of their Re-
ligion. Militiere hath ventured to infinu-
ate the fame of our late King, of Blefled
and Glorious Memory. Men's Tongues and
Pens are their own, but kft they mould a-
bufe them and you, and the Memory of
this Worthy Prelate, as they have abusM
others, (though nothing needs to be faid
to (uch groundlefs Calumnies^ X declare.