^T3 / COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE I LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, NEW JERSEY -t l .> c f^y ~- / ' »» v • %S&&. 2*<4*^-. '&* & '£*■ t i ^ / y\ A DEMONSTRATION OF THE DIVINE AUTHORITY O F T H E "Xato of J^aturc, And of the Ctirifttan Religion. In Two Parts. By Samuel Parker., D. D. Arch-deacon of Canterbury. LONDON: Printed by M. Flejher, for R. Royfton, Bookfeller to His moft Sacred Majefty, and R. Chijwell, at the Rofe and Crown in St Paul's Church yard. 1 68 1. *N Digitized by the Internet Archive in 2013 http://archive.org/details/demdOOpark To the Reverend Dr BATHURST, Dean DWELLS ' And Prefident of TR1NITT College in OXON. S I R, BEing my felf competently fatisfied in the true reafoning, and thorough- ly afjured of the good meaning of this en- fuing Difcourfe, I am thereby encouraged to prefent it to your view, as the mojl able Judge, that I hpow, both of the Ar- gument, and the Performance, and to beg your impartial Cenfure and Opinion of it. I tyiorp indeed by long Experience your Candour and Kind-nature to be fo great, as to be apt fometimes tofwayyour fudg- A 2 menti The Epiftle Dedicatory. ment ; but (Sir) I befeecb you to fit that aficle for oncey and to perufe this Treat fe not with the courtefie of a Pa- tron but the more obliging freedom of .a Friend, (to which familiar Relation, after your fyndnefs had made me in any meafure ft for and worthy of it, you have been f leafed long fince to admit me.) And fo (Sir) you very well hpow that of old the Philofofhers and Profejfours of Learning were not wont to addrefs their D/fcourfes to great and unlearned Patrons, at has been the fafloion of our modern times , but to their friends and acquaintance of the greatejl sl\ill in that fort of Learning that they profeft, and that not for their Protection, as the Com- plement now runs, but their fincere and friendly Cenfure. Varro was a greater Patron than any Senatour of Rome. And though fome of the eminent men of Learning were great men in the Common- wealth The Epiftle Dedicatory. wealth too, yet their Friends were not wont to mafy their Addrejfes to them as Members of the Senate or the Areopa- gus, hut of the more honourable Society of Tbikfopbers. And that (Sir) is the onely defign I have in prefenting thefe Papers to your hands ', not to load your modejly with the ufual complements and formalities of De- dications, but to requejl your free and impartial Judgment of them, and by that I fhall be direUed to frame my own. And if they prove fo fortunate as to gain your Approbation, that alone will fecure me of their Acceptance with all wife and lear- ned Men. But whatever they are, I earneflly befeech you to accept of them as a fmatl Tohgn of unfeigned and indelible Gratitude from, S I R, Your moft humble and moft obliged Servant, Sa. Parker, (;) PREFACE. THis Treatife being written in purfu- ance of a former in the Latine Tongue, ought to have been pennd in the fame Language $ and fo very pro- bably it might, had it not been firft under- taken at the requeft and for the ufe of an Englifh Friend. Though upon review I cannot wifh that it had been compofed in any other Language, becaufe though the Latine Tongue be of more univerfal ufe, yet the benefit of it is confined to learned Men, who have lefs need of fuch helps as thefe, and when they have, are able to fa- tisfie themfelves. Whereas the ignorant and the unlearned among our felves are be- come the greateft pretenders to Scepticifm, and it is the common People that now a days fet up for Atheifm and Infidelity, And as much as the Age we live in is improved Vice and Wickednefs, yet it is not fo con- fiderablc for the bafenefs of Men's Practices as for the extravagance of their Principles For we have not invented (becaufe indeed wc • • PREFACE. »; we cannot) any new adts of lewdnefs and debauchery $ and the Sins that are now committed, have been fometimes (though very feldom) committed in former Ages, but then they were not defended for wife and harmlefs Actions. Whereas we are grown fo fubtile as to fuit our Notions to our Vices, and will not be fo rafh and un- advifed as our dull Forefathers were, to be wicked and not be able to juftifie it upon principles. They were fo foolifh as to a£t againit the perfwafions of their own Con- ferences, and condemn themfelves in their own Practices, but we are fo prudent and philofophical, that unlefs we can argue our felves into Liberty from thofe uneafie Re- ftraints , we will never violently break through them. So that Atheifm and Irre- ligion are at length become as common as Vice and Debauchery, and the Vulgar (by which I intend both forts, as Seneca expref- fes it, the Man of Title as well as the clow- ted Shooe, if equally unlearned and barba- rous^ declare that they would not be fo wicked as they are, if they thought that they lay under any obligations to be good. In fhort, this is the firit Age of the World that I know of, in which Atheifm ever ap- peared PREFACE. ii; peared any where in publick open and bare- faced. For though in the corruptions of the Roman Empire Men were as prodigious in their impieties as debaucheries, yet the publick Reverence of Religion (fuch as it was) was in appearance preferved with fome fnew of facrednefs among the ranked Athe- ifts and the worft of Men, this was thought intolerable when all other wickednelfes were openly allowed and pra&ifed. But how it comes to pafs among us (unlefs it be that the Hypocrilie of one Age makes way for the Atheifm of another) I know not, the Plebeans and Mechanicks have philofophi- fed themfelvcs into Principles of Impiety, and read their Lectures of Atheifm in the Streets and the High-ways. And they are able to demonstrate out of the Leviathan, that there is no God nor Providence, but that all things come to pafs by an eternal Chain of natural Caufes : That there are no Principles of Good and Evil but onely eve- ry ManY Self-intereft, nor any Self intereft but onely of this prefent Life : That humane Nature is a meer Machine, and that all the contrivances of the minds of Men are no- thing but the mechanical Refults of Matter and Motion. That the Chriftian Religion (a) has iv PREFACE. has no fufficient proof of its pretended Di- vine Authority, and that no wife Man is under any obligation to embrace it, but onely as it happens to be commanded by the Laws of the Realm. Thefe and fuch like Do&rines are the mod avowed Principles of the unlearned Herd among us. And the truth is, almoft all fenfe of Piety is coafin d to the Men of Senfc, whilfl the Rabble are run into all manner of Atheifm and Prophanefs. (For as for that antinomian Enthufiafm that is grown fo rife among us, it looks more like Blafphemy than Religion, and is fo far from making Men lefs wicked, that it onely makes them more confident in their wickednefs 5) And now when they have thrown off either all regard of duty or fenfe of diftance to- wards God, they quickly cafhier all con- fcience of honefty or even civility towards Men, and together with their Religion loofe their good Manners. This is the bottom of that epidemical Falftiood, Perfidioufnefs, Fraud, Oppreffion, Radenefs and Barbarity that has overfpread the whole Kingdom. Now when Peoples Wickednefs is bot- tomed upon Principle, it is abiolutely ne- ceflary to convince them of the vanity of their PREFACE. v their Principles, before we can hope to work them to any effectual Reformation. And though I think it an imprudent thing to be difputing the Fundamentals of Rdigipn to the common People, if it could be avoi- ded, becaufe it commonly rather weakens than confirms their Faith, and makes them think that to be onely problematical, which before they fuppofed to be unqueftionable. Yet when they have raifed the difpute a- mong themfefves, and have by chance (for they never judge of any thing upon due enquiry, becaufe they never make it) run away with the wrong fide of the Contro- verf ie, they are to be reduced by better In- formation. And that is the delign of this following Treatife to demonftrate to them thefe two great fundamental Truths, viz. The evident obligation of the Law of Na- ture, and the Divine Authority of the Chri- ftian Religion, which alone will fcatter a- way all their little Principles and pretences of Scepticifm and Infidelity $ and if it do not work fo effectually upon them as to reduce them to a right fenfe, yet it will at lead deftroy the rudenefs and confidence of their Impiety, and force them to be more decent and modeft in their Wicked- (a) 2 ncfs, vj PREFACE. nefs, by letting them fee that what they fuppofed an high attainment in wifedom was the cfrcdt of extrcam ignorance and meer want of enquiry, for there is nothing in the World fo lamentably dull and iilly as the Atheiftical Philofophy. And now when we have fpoiFd their pe- dantry, that was the onely thing that fpoifd them, we have half reduced them, by let- ting them fee that it is not for them to be philofophifing. And that when all is done, -ft* would turn to a much better account as to their own defign, if mftead of bewildring their fancies in the Leviathan, they would learn the Lord's Prayer, the Creed and the Ten Commandments in the vulgar Tongue. For after all their labour after philofophick knacks and curiofities, they are certain to loofe their vanity, and inftead of being ad- mired for their learning as they defign, onely make themfelves defpifed for their conceited folly. An Afs will never become a Lion's Skin, nor a Mechanick a Philofo- pher's Cloak. And yet I muft confefs that I have fcarce any hopes of reclaiming fuch of the multitude, as are already tainted with this plague, For I know by too much experience that there is but one thing in the World PREFACE. vi; World more inflexible than Ignorance ftccPd and hardned with Wickednds. And there- fore my onely defign is to (lep in between the dead and the living, die infedted and the found, and, if it be poflible, to give fome ft op to the contagion, or at lealt to keep the Difeafe from defcending to Poste- rity. For as for this unhappy Age, it is fo univerfally overfpread with Vice and Wic- kednefs, that it is not reafonable to expjdt that the Principles of Vertue and Religion fhould ever find any juft entertainment in it. But certainly undebauched Pofterity will judge more impartially 5 and fuch I know is the power of Truth upon the minds of Men, that if it can but gain Audience it will at laft prevail upon all that are difengaged from Prejudice, and difdain not to attend to the refults of fober Reafon. And that is the aim of this enfuing Difcourfe, that whenever Vertue fhall begin to lift up its head and recover its right, I may give fome little afliftance to its Reftauration. And both as a Clergyman do fomething towards promoting the Happinefs of the Souls of Men, and as an Englishman towards reco- vering the ancient Pveputation of my native Country for Civility, Juftice and Integrity. As viij PREFACE. As for the Law of Nature, which is the Argument of the Firft Part, I muft confefs there has been much talk in the World a- bout it, but very little faid. The Civilians, Canonifts and School-men have attempted little more than to define it, and in that they have fail'd too. Even Grotius himfelf has fo far miftaken it, as to fuppofe it obli- gatory without the fuppofidon of a Deity. Pufendorfhas indeed of late hapned upon its right definition in general, but has nei- ther defcribed its particular Branches, nor demonstrated any of the grounds and rea- fons of its Obligation. And the Authour of the Book De Princifm Jufti & Decori, once or twice ftarted the right notion of it, but quite loft it in the chace, by quitting his own fcent to follow Mr. Hobhss cry. Among the Ancients, both Greeks and Ro- mans, I find as little performed, feldom any thing more than meer Definitions and pofitive AfTertions, and at moft feme wit- ty and fancifull reafonings in the Platonick Writers. What was done by Tully in his Books De Republic a, where, as he informs us m his Book De Legible it was copioufly treated of, is not now to be known, that excellent Treatife, which himfelf valued much PREFACE. ix much above all his other Writings, being; unfortunately perifht, but by thofe frag1 menus that are remaining or k, I am apt to think that this Lofs has been competent- ly compehfated by the learned and judici- ous Treatife of our Countty-man Dr. Cum* berland upon this Arguiftent, who has not onely hit upon the right Notion of the Law of Nature, but has, in a method here- tofore proper onely to mathematicks, de- monstrated its obligation. But his Dif- courfe being every where interwoven with mathematical, logical, metaphyflcal , and phyiiological terms and notions, I meet with very few that have been able to ma- iler its fenfe, and therefore I have taken his main notion alone ftript of all acceffional Ornaments of Learning, and profecuted the demonftration of it my own way in a familiar ftyle and an eafie method. As for the proof of the whole matter, it depends upon the fuppofition of an Au- thour of Nature 5 for unlefs that be ante- cedently granted, we cannot fo much as proceed to enquire after the Law of Nature, Becaufe if he never contrived the Nature of Things, it is evidently in vain to fearch for his delign in the Contrivance. And herein I have x PREFACE. I have a very confiderable Advantage of the barned Authour that I follow, for he beginning at the Difpute of the Law of Nature, was forced to prefume upon the Suppofition of its Authour, which without any Prefumption I demand and challenge. For having firft proved all thofe phyfical Ends and Defigns that he has difcover'd of his Providence in all parts of Nature, if af- ter that any moral Ends and Defigns difco- ver themfelves in the fame things, it can- not be doubted but that they are the effects of the fame Providence, and that plainly connedte the proof of one with the demon- flration of the other. Now as to the former, I have run through all parts of Nature and all feds of Philofo- phers, and (hewn that no one thing in the World could ever have been as it is, but by the ordering of Providence : and that all their feveral Attempts to give any other account of the Nature of Things, are in- tolerably childifh and beyond all things ri- diculous. And this may be prefumed with- out any breach of modefiy, becaufe Na- ture it felf is its own demonstration, and it requires onely eye-light to obferve that it could be contrived no other way but by Divine PREFACE. xi Divine Providence. But when I pretend to have routed all the mechanick Philofophers, it is fo far from prefumpdon, that there is no more glory in it, than in the Conqueft of an Infant. And indeed nothing does more exactly refemble their wife contri- vances than the little fports and works of Children; for juft as they make their Play- things, fo do thefe grave Philofophers make their Worlds. In fhort, the folly and non- fenfe of nicer Mechanifm or accounting for the nature of Things onely by Matter or Motion or any other fecond Caufes, is fo notorious, that all the Philofophers in the World never were, nor ever will be able to give any the leaft account how fo much as a Stone fhould fall to the ground with- out a Divine Providence. This may feem a very odd challenge to be made to the great Wits and Virtuofi of Mankind, but I make it not rafhly, and have throughly con- fider d all their Attempts , and more than enough demonftrated their Vanity, and am fure upon the mod diligent enquiry that it can never be done any other way than by refolving it into the force of Magnet ifm, than which in all the Univerfe there is not a more amafing piece of Divine Art and Wifedom. (b) But xij PREFACE. But here, before I can proceed to what ought to have immediately followed, I am forced to thruft in a kind of prepofterous digreffion, in anfwer to a very mean piece of difingenuity that I have lately met with from the Mechanick Philofophers, viz. That I have made too bold with the reputation of great and famous Men, and treat thofe that have been admired and renown d for Wifedom and Learning in all Ages as if they were void of common fenfe. And thus the late Authour of the Aug- *' 2°5' mentation to Mr. Hobbs his Life, when he has reprefented me as one of the keeneft and unkindeft of his Adverfaries, brings off liis Mafter with this clean Com- plement, that he has no reafon to take it unkindly from one, that flicks not to treat the greateft even of the ancient Philofophers after the fame rate, and gives the fame cor- rection even to the great Ariftotle himfelf as to Mr. Hobbs, and as for the famous de- Cartes he flicks not to chaftife him like any School-boy. But in the firft place methinks this is a very poor and humble Objection, and be- comes not the due confidence of a Philofo- pher. For it is 'this fort of Men, that firft upbraid PREFACE. xii; upbraid us with the great and unanfwe- rable Performances of Mr. Hobbs, and tell us that till we can anfwer him we may preach what we pleafe to the People, but wife Men will be of his mind. And yet when we not onely anfwer but plainly cie- monftrate the pitifull and even childilh fol- ly of his pretended Philofophy, that is objec- ted as an unpardonable rudenefs to fo lear- ned a Man. But I would fain know what is to be done in this cafe, you will not be content till we undertake him $ and yet it we do, you grow angry, and our very at- tempting it is made our crime. But jet if he be expofed, 'tis none of our fault but his own, for 'tis not in any Man s power to make his Notions better or worfe than they are 5 and if we reprefent them truly, and they prove ridiculous, we cannot help it 5 but if we do not, it would be fomewhat to the purpofe if they could convince us of fo unmanly a piece of difingenuity, but till then 'tis at beft but a very childifh thing to complain either of unkind or uncivil Ufage. And therefore, in the fecond place, it was done much lefs like a Philofopher one- ly to give an account of my Affertions (b) 2 againft xiv PREFACE. againft Mr. Hobbs, without taking any no- tice of our Reafons and Arguments, For if I have charged any thing upon Mr. Hobbs, and have not demonftratively prov'd it, I am bound to give-publick fatisfaction to his memory. But if I have, then the fe- verity of my charge is no fault of mine 5 and for that I dare and do appeal to the judgment of all impartial Men, whether I have not proved upon and againft him all that I pretended to $ and if I have, then it is evident that Mr. Hobbs has after ted a very wicked Caufe very foolifhly. But, laftly, 'tis done ftill much lefs like a Philofopher to load me with that invidi- ous charge of traducing the greateft Wor- thies among the Ancients. For I know no one quality more unbecoming a Man that pretends to letters and civility than an en- vious affectation of finding fault with the Performances of great Men. This has ever been the creeping artifice of fmall People to make themfelves confiderable onely by the greatnefs of their Adverfaries, and it is a practice that I deteft as I do Slander or Perjury. And if they could but aftign one Inftance in which I have in the leaft wrong'd any learned Man, they fhould not be fo for- ward PREFACE. xv ward to (hew it as I would be to confefs it. But otheways to insinuate that I fpare not the grcatcft even of th z ancient Heroes, is (to fey no worfc) but a fneaking way of encountring an Enemy, and indeed an in- ward confcilion of the want of fome bet- ter reply. For if they thought they were able to overthrow Arguments in fair Corn- bate, they would fcom to betake themfelves to fuch skulking Artifices. For when all is done the whole merits of the Caufe will reft upon the reafon of the thing, fo that if I have oppofed or confuted any of the an- cient Philofophers upon good and fubftan- tial grounds, I have done them no wrong in doing Truth right. Ifotherwife, I have not really injured them but my fclf, and it is in thefe Gentlemens power, that make the complaint, to demonftrate the falfhood or the folly of my Oppofition. But till then I think it becomes not the ftate and grandeur of a Fhilofopher to condefcend to fuch poor topicks of Infinuation. But if they will do fo, it is all one to me $ for my onely defign is the purfuit of real Truth, I mean not ufelefs and barren Spe- culation, but fuch as is ferviceable to the Happinefs of humane Nature, and that is all xvj PREFACE. all the Learning or Wifedom that I care for. And if any Man ftand in my way, though it be Arijtotle or de-Cartes, Epicurus or Mr. Hobbs, Friend or Foe, yea though it be M. TuUim himfelf, yes though it be an Angel from Heaven, I muft on, and if I am forced to juftie them out of my way, I cannot help it, for I am refolved never to leave it my fel£ However it is a vain thing for Mecha- nick Philofophers to complain of being a little derided, when they fo wantonly and affe&edly expofe themfelves to it. For how is it poilible for the wittieft Men to come off with better fuccefs, that, when we fee the whole World framed with fuch ad- mirable Art and Wifedom, fhall undertake to teach the fenfelefs Materials, of which it is made, to be their own Archited^ I will and do grant that they were very witty and acute Men, but if they will prefume fo ex- travagantly upon their own wit, as to think themfelves fuch almighty Conjurers as to be able not onely to raife all the parts of dead Matter into Life and Motion, but fo to infpire them as to make them dance of their own accord into exact Order and Sy- metry, I think the greateft right that their Friends PREFACE. xvi; Friends can do them is to tell the World that much Learning has made them mad, for it is fcarce to be imagined that any Man in his right wits could ever fa much as dream of fo wild a defign. It is juft as if a Per fon famous for Architecture fhould grow fo odly conceited of his skill, as to take upon him with the greateft gravity to inftrud the World how to build Houfes and Palaces without Work-men, by teaching his Art to the Zvlaterials themfelves, where- by Stone, Morter, Timber, Lead, Iron, Glafs fhall be enabled to work and contrive them- felves into a regular Building $ his Friends certainly could never take it unkindly if any Man fhould conclude him a little be- fide himfelf. And yet this is the very cafe of all our Mechanick Philofophers * that they will be building of ftately Worlds without an Artificer. For in that alone lies all their folly, and it is fo enormous in it felf, that no Man's wit can ever help or mend it. Whereas if they would but take the Divine Wifedom into their Mechanicks, and make their feveral ways of mechanifm the effects of his contrivance and not the refults of blind and ftupid Matter, for me they might play at mecbanifing as long and as xviij PREFACE. as varioufly as they pleafe. But till then I muft befeech them not to take it unkindly if fome fplenetick People cannot hold, and if after this they (hall perfevere in their complaint, the next thing they can doe will be to pity them. And thus having remo- ved this poor but plaufible Obje&ion, that I found fpitefully thrown in my way, I may now proceed where I broke off. Well then, if the phyfical Ends of things are fo obvious in the whole contrivance of Nature, and if they are laid for the ground- work by the Divine Providence, the great lines of Morality that are fo plainly inter- woven with them, muft fo much the more evidently appear to have been drawn by the fame hand. For things Moral are not fo plain and vifible in their own nature, as things Phyfical, or the Rules of Good and Evil fo ealily obfervable as the Contrivances of Art and Wifedom $ and therefore when thofe are drawn out of and conne&ed with thefe, they cannot but derive a grea- ter light from them than they are able to give themfelves. Thus for example, there is nothing more evident than that the Sun (whatever other ufes it may have) is de- fign'd to give Light and Comfort to this lower PREFACE. xix lower World, and that the regular motions of one or both are fo artificially contrived, as to be moft ferviceable to this defign, in- fomuch that if any the leaft alteration were made, it muft prove a considerable preju- dice to this whole Globe. Now if the fame caufe that contrived this exa6t harmony between the Sun and the Earth, has in any part of this Contrivance intimated any Laws of Life, then is it as certain that he as much intends that Mankind fhould govern them- felves by thofe Laws, as that the Sun fhould give light to this World. This connexion between the phy fical and moral ends of things being thus firmly knit, the firft Obfervation of Nature will diredt us to one great end of Morality, and that is univerfal and mutual Love, Kindnefs and Benevolence between all rational Creatures, in that the nature of Things is fo laid as to make it appear that he that made it, firft defign d the Happinefs of all, and then fe- condly to oblige us all to profecute his own defign, has fo ordered the natural courfe of things, as to make every fingle Man s Happinefs to depend upon their honeft and iincere endeavours to promote that of the Community. And that is all that is re- (c) quifite xx PREFACE. quifite to make a Law or ena& an Obliga- tion, the firft declaring the Will of the Law- maker to all his Subjects, that are capable of obferving it -y the fecond engaging their Obedience to it by the Sanations of Re- wards and Punifhments. But though this be all that the Philofophers think requifite to be proved upon this Argument, yet here alfo as I began higher, and founded my Argument of the Law of Nature not upon the bare fuppofition but the evident de- monftration of a Deity, fo have I procee- ded farther to the certain inference of a fu- ture State. For though that be the natural courfe of things, as they are fettled by the Divine Providence, and as far as our Acti- ons are in our own power, that Intereft fhould be conne&ed with Honefty, yet it may and often does fo happen that by the voluntary wickednefs of other Mea they are oppofed. What then is to be done in that cafe ? If Intereft ought to bt preferred, then there is no fuch thing as Honefty, for then are we call upon the Principle of all Wickednefs, that is, not to care what we doe, fo it be in order to our own particu- lar Self defign, and if that be once taken up for our Refolution, nothing can ever bring PREFACE. xx; bring us under any true obligations of Ver- tue and Goodnefs. If Honefty muft be preferred, what recompence fhall we receive for the confcientious difcharge of our Du- ty ? For in this Life it is fuppofed that in this cafe they run counter, and therefore unlefs the Providence of God have fome referve for it in a Life to come, he has o- bliged us to a Duty without any fufficient Reward, that is to fay, he has obliged us without a fufficient Obligation. So that from hence it is as evident that the fame Providence that made the World, and has interwoven in the make of it the Laws of mutual Juftice for the attaintment of our common Happinefs, has withall fecured a future flate of Reward for all that upright- ly comply with his defign, becaufe without it, they may, when they have difcharged their «Puty, be defeated of their Happinefs by the default of bad Men. For as all moral Goodnefs is refolved into that one Principle of feeking the common Good in the fim place, fo is all Wickednefs and Im- morality into the contrary Principle of neg- lecting or oppofing it. Seeing then that all Men have fome power over their own Adtions (for with- (c) 2 OUt xxi; PREFACE. out the fuppofition of that all Morality finks into non-fenfe and nothing) and fee- ing we find by too common experience in the Affairs of the World, that good Men when they have done all they can as to the difcharge of their Duty and Obligation, may be defeated in this Life of their Re- ward by the wickednefs of bad Men, what can more evidently follow than that the fame Providence that has obliged them to their Duty, fhould fecure their Reward in a Life to come. Thefe things are fo infe- parably connected, that if one be true, all is true 5 if one falfc, all is falfe. So that if there be a Deity, there muft be a Law of Nature $ and if a Law of Nature, a future State. And on the contrary, if no future State, then no Law of Nature, and if no Law of Nature, no Deity. So that the proof of all the reft ultimately refolds in- to the proof of a Deity 5 and that being the moft evident thing in Nature, it gives the fame evidence to all other Principles that are fo infeparably conne&ed with it. And having brought our Argument to that head, there we may (afely leave it, and challenge the affent of Mankind to both the other, till they can rationally quit them- felves PREFACE. xxn; (elves of the belief of that. And 'tis for this reafon chiefly that I have waved all phy il- eal Arguments for the Soul's Immortality, becaufe how valid foever they may He, they cannot be fo certain (nor indeed any thing elfe) as the exiftence of a Deity, which is the moft certain thing in Nature, and of which I have as good affurance as of my own Being. Befide I am quite tired out with the dulnefs of Mechanical Philo- fophy, with which I muft have engaged, if I had undertaken the Phyfical Argument $ but alas when they are not able to give any tolerable account of a Stone s falling to the Earth by meer Mechanifm, what wretched work are they like to make of it, when they would make out all the Actions of hu- mane Underftanding by the fortuitous wor- kings of Matter. And when. Mr. Hobbs tells us that Reflexion upon our own Thoughts is nothing but the Reaction of one parcel of Matter upon another, the Notion is juil as wife and philofophical, as if the witty old Gentleman had told us, That when one bowling Stone beats back another, the repercuflion is Underftanding. I know fome attempts of the fame kind have been made by wifer Men, but as long as they termx- xxiv PREFACE. terminate in meer Matter, and make the Brain any more than the Inftrument of Conveyance between the operations of the Mind and the Body, their difcourfe is full as wife, as if they would undertake to turn Cuftards and Mince-pies into Philofophers or Statefmen. And therefore I cared not to meddle with this part of the Argument, becaufe I muft confefs I was afhamed to be caught at Childs play. However if there be any Mechanifm (as no doubt there is) it is Divine Mechanifm, but as for that I will not be fo prefumptu- ous as to pretend to fathom it, and though it were eafie enough from philofophick Rea- fons, Obfervations and Experiments to de- monftrate that God has actually made hu- mane Nature fomething more Noble, yet becaufe there is nothing in all natural Phi- lofophy fo evident as the Being of the Di- vine Providence, and becaufe the future ftate of Mankind is fo apparently connec- ted with it, that alone far exceeds the evi- dence of all other demonftration. And I have fo much the rather purfued this Ar- gument, becaufe though I find it fuggefted by fevcral Authours both ancient and mo- dern, yet it is not, that I know of, profe- cuted PREFACE. xxv cuted by any. If I would have been more copious than was abfolutcly neceffary, af- ter I had fliewn that there was no account to be given of the Providence of God in the Government of Mankind without the fuppofition of a future State, I might have run through the whole Series of humane Affairs, and fhewn not onely how juft but how wife the Providence of God is in the management of all things upon this Suppo- fition. But alas when it is once proved that Divine Providence cannot be juftified without it, it will immediately and of it felf clearly prove how excellently it is quitted by it. All Objections from the real Vani- ty of this World, and the fceming inequa- lity of Juftice towards good and bad Men are clear'd up by the certainty of a future referve. But the proof of this being fo eafie and obvious after the proof of the other, it is needlefs to treat of it apart, be- caufe it does not fo much follow upon it, as go along with it, and at the fame time we perceive that Providence cannot be ju- ftified without it, we cannot but fee how admirably it is juftified with it. Thus tar may we advance by following the nature of Things and the conduct of natural xxv; PREFACE. natural Reafon 5 and it is a fufficient decla- ration of the will or God to Mankind, fup- pofing that he has endued them with a fa- culty of Understanding, and that they are pleafed to make ufe of it $ for if he has, the connexion of thefe things is evident enough to any Man that will obferve it, but if nc will not, he is not capable of any kind of Information, no blindnefs more incurable than when Men will not fee. But as bright as the light of Nature fhines, it is but a dimm thing, if compared to that great glory that is reveaFd in the Gofpel 5 there Life and Immortality are brought to Light, fo as to be made evident not onely to our Reafons but our very Senfes, our belief of it is founded upon vifible experiment and ocular demonftration. And that is the Ar- gument of the Second Part, to demonstrate that the original proof of it is on all fides fo evidently confirmed, and fo advantage- oufly guarded againft all Objections, that it is not poffible for the wit of Mankind to have laid the fame defign, fo as to have made it more unquestionable. For that is an undoubted proof of its being a contri- vance of the Divine Providence, in that if we would onely fuppofe that the Provi- dence, PREFACE. xxvi; dence of God fhould fet fuch a defign on foot, we cannot comprehend how it was potfible to recommend its truth to the World with greater Advantage. And as it was at firft attended with all imaginable Evidence, fo is the Teftimony, whereby the knowledge of it is conveyed down to us, fo undoubted and uninterrupted, that if we our felves had been Eye-witneffes of it, we could fcarce have had a greater aflfu- rance of its truth and reality 5 in brief, there are fo many and fo forcible Arguments to prove it apparently true, that I cannot think it too much confidence to affirm that it is fcarce poflible to be falfe. And therefore for the more effectual de- monftration of it, I have gone that way to work, to make out its proof from the mon- ftrous and infinite abfurditics of Unbelief 5 and fhewn that it muft believe every thing that is incredible, all the contradictions to humane Nature and humane Affairs. I have laid the whole ftrefs of my Argument upon the Evidence of the matter of Fad*, and for its greater advantage I have leapt over fourteen Centuries* and taken a pro- fpecft of things in the fame pofture, in which they flood the three firit Ages of (d) the xxvii; PREFACE. the Church. For then the Hiftory of our Saviour's Reformation was as certain and undoubted to the Men of that Age, as the change of Religion under Henry the Eighth is or can be to the Men of this. And here I have fo clofely traced the Tra- dition of it up to the very Beginning, that if it had not the Beginning that it pretends to, it could never have had any Tradition. And therefore I fhall onely deiire the Rea- der, to fuppofe himfelf as near to the time of our Saviour as he is to the Reign of Henry the Eighth, and then to confider with himfelf which way it was poflible, that there (hould ever have been any fuch thing as the pretence of Chriftianity in the World, if it had not come with all thofe miracu- lous proofs of Divine Authority that it pre- tends to. And that I hope, if it be made out, is fatisfa&ion enough to any reafo- nable, nay to any unreafonable Man. It is needlefs here to trouble the Reader with any farther Account of the particulars of my Argument, becaufe if he defirc a view of them beforehand, they are all diftin&ly drawn up in the following Schemes of the Contents of the fevcral Se&ions. Where all the chief materials of the whole Dif- courfe PREFACE. xxix courfe may be feen, though not the con- nexion of its parts with each other. I have no more to fay but onely to de- fire the Reader, to perufe the whole with the fame honeft and impartial mind where- with it was written, for I will allure him that I have given the Caufe no more advan- tage than that has given me. And as I may challenge my Reader's Hoiiefty, fo I muft his Ingenuity too, tix$ That whereas I have built my whole Argument upon matter of Fa<5t, fo he would receive every matter of Fa6t onely as I have prefented it : For fome things, and indeed very nigh all, that I have urged, I infill upon as undoub- ted Records and demonftrative Proofs, yet fome few there are that I have onely pro- pounded problematically, and have affer- ted them not becaufe I thought them any way neceiTary to the Argument, which though they were granted to be falfe, ftands unfhaken upon us own undeniable evidence, but becaufj I thought them more than probable Conjectures, which if true might reflect fome little glimmering light up- on the main demonstration. Neither in- deed do I mention them of my own choice or urge them as any part of my pofitive (d) 2 proof. xxx PREFACE. proof, but onely bring them in by way of qbje&ion in anfwer to the humourfome fingularity of fome learned Men, who of late affecft, out of I know not what vain oftentation, to difparage, what in them lies, the Records of the Chriftian Church and the Evidences of the Chriftian Faith. Of whom the learned Mr. Voffim SJS^u thus Ju% complains: ProfeEto nullos Religio Cbrfftiana infenfiores bahet hoftes-, qukm ipfos Cbriftianos, cum vix iillum apud antiquos de Chriflo aut Vaticinium out Testimonium invenias, quod non complures etiam doEtijfimi viri labefaffiare aut etiam pe- nitus evertere fuerint Conati. u The Chri- " ftian Religion has met with no Enemies " fo fierce as Chriftians themfelves, when " fo many learned Men have made it thek bufinefs to difcredit, and, if it be poflible, to deftroy every Prophefie and every Re- cord that might do it fervice. And this he fpeaks with regard to the old SybiUine Verfes, which fome of late have fo confi- dently rcje&ed with a fcornfull reflection upon the credulity of the ancient Fathers : though befide thofe miferable flight preten- ces that they have for their confidence, it is undeniably evident from the very Books them- PREFACE. xxx) themfelves that they were compofed by fome body out of tne Writings of the an- cient Prophets $ fo that thefe critical Gentle- men might, when ever they are difpofed to it, as reafonably fleer at the Original Pro- phefies, as at thefe Tranflations of them. And this is clear enough as to all thofe paf- fages that are quoted in the Writings of the ancient Fathers, and that is more than enough to juftifie their fincerity 5 but it is by no means ingenuous or indeed honeft, to load their credit, as fome learned Men have done, with the forgeries of later and barbarous times. But the things that I chiefly intend in this Premonition are the Teftimony of Jo- fepbus concerning our Saviour, the recon- ciling him with Saint Luke about the Tax of Cyrenius, the Teftimony of FhRgon con- cerning the Eclipfe at the Patfion, the Let- ter of Pontius Pilate to Tiberius, the Thera- peutdd mPbilo, whether they were Chrifti- ans, and laftly the ftory of Agbarus King of Edeffa. All which I firft intended to. pro- fecute rather as digreflions than as any di- rect part of my Argument, and therefore though they all prove true (as I think they do) yet I cared not to lay any argumen- tative xxxij PREFACE. tative ftrefs upon them, becaufe the evi- dence of their truth is fo weak and dusky in comparifon of that undoubted and noon- day certainty of the other matters of Facft, upon which I have founded my demon- stration. But finding a fantaftick and un- neceflary coynefs in our great ProfefTours of critical Learning againft the foremen- tiond particulars, and that upon reafons very far fhort of that great confidence wherewith they are pleated to vote them down, I thought it would not be altoge- ther unfeafonable to give fome little check to this light and wanton humour, by Shew- ing that thefe ftories were not fo impro- bable as thefe Men would force us to be- lieve, nay, by proving that they are very good and authentick Records, notwithftan- ding all that they have been able to objedl againft them. As for the Teftimony of Jojephus, it is well known with what an unanimous cry of the whole Pack it has been run down, and yet upon fuch lamentable pretences, as would rather amaze than ftartle any Man to confider them, fo that I muft pro- fefs that upon the utmoft enquiry that I can make, I cannot fee any the leaft ground to PREFACE. xxxii; to doubt of that particular paflage more than of any other in the whole Hiftory of Jofephws. And therefore though I at firft intended to ufe it onely as an acceflional proof, yet it does more fervice than I ex- pected from it, and by its own force makes its own way into the main body of my Argument, and itands there as unmovable as any other Teftimony whatfoever. The Reconciliation of Saint Luke and Jojephu* is endeavoured onely to prevent a critical Objection $ for though it cannot reafona- bly be required in a matter fo remote, and in a time of fo much variety of civil Acti- on, as was the Reign of Auguftm, that we (hould be able to give an exact account of the time and circumftances of every parti- cular Affair, and make an agreement a- mong all Writers about it. Yet when both thefe itories may be made to run clear to- gether onely by making one eafie conjec- ture and mending one obvious miftake, I thought it could not be amifs to propofe it to the Reader s fatisfaAion. As for die Teftimonies of Pblegon and Pontiws Pilate, I cannot fee any the lead ground of calling the truth of either into queltion, befide this that the Cnticks have not xxxiv PREFACE. got the Itch, And as for Pbilds Therapeute being Christians, his defcription of them agrees fo exactly to the State of the Primi- tive Church, that it cannot without mani- fest violence be applied to any other party of Men 5 fo that I take it to be as full a Teftimony as any the mod undoubted Re- cord of the Chriftian Church 5 and in this I am fince the writing of it very much con- firmed by an excellent Difcourfe that I have met with upon that Argument in Dr. Be- veridge his learned and judicious Defence of the Apoftolical Canons againft all the Dal- leans. Lib. 3. cap. 5. And, in the laSt place, as for the Edejfean ftory, I will, becaufe I would not be too retentive, grant that it may be more que- stionable than any of the other 5 For though there is not the leaft ground of fufpecfting the Integrity of Eufebius, when lie proteSts that he tranflatcd it out of the publick Re- cords of the City, upon which alone I ground my proof, yet it is not impoflible but that this ftory might have been foifted into the Records themfelves, and that this learned Man might with too much greedi- nefs have fwallowed fuch a ftrange and furprifing ftory. At leaft he could not have that PREFACE. xxxv that opportunity of making that exadfc enquiry into its truth , that he did into the other ancient Records of the Chri- ftian Church , becaufe it flood fingly by it felf, and could not, as the others were, be vouched by concurrent Writers 5 fo that though it were not eafie to impofe upon Eufebius with any forgery thruft upon the Greek Church, yet even he was no more able, as having no better means, to judge of the truth of a Record fo remote, than any other Perfon lefs learned. And this I fay, not becaufe I fee any ground to fufped: it of forgery, but becaufe I am not willing to lay too great a ftrefs upon it up- on the fcore of its folitude and privacy. For otherwife the weightieft Obje&ions that are made againft it, are too light to weigh any thing in my Opinion. Thefe are the two chiereft 3 Firft a paflage in our Saviour's Letter taken out of the Gofpel of Saint John, when the Gofpel it felf was not as yet written : Secondly, fuch a miftake in Chronology, as antedates our Saviours PalTion three years. But as for the firft, viz. Blejfed art thou, 0 Agbarus, who, though thou haft not feen^ yet believe ft on me ; for it is written of me, That (e) they xxxv; PREFACE. they who fee fhould not believe, and they who fee not fhould believe a?id be faved. This pafTage is of a quite different fenk from our Saviour's words in Saint John chap. 20. V. 2 p. Jefu6 faith wito him, Thomas, becaufe thou haft feen me, thou haft believed : blejfed are they that have not feen, and yet have be- lieved. Where feeing and believing are not oppofed, as in the former words to Agbarus, but believing upon that rational Evidence which our Saviour had given the World of his Divine Commiflion, without that certainty of fight that Thomas had, is preferr'd as more ingenuous and commen- dable. But, fecondly, it is evident from the words themfelves, that our Saviour quotes them not as an hiftorical Record but as a prophetick Prediction, and therefore ufes the lame form of fpeech that he does in the Evangelifts, as often as he applies the Prophefies of the Old Teftament to himfelf, Tftfgffcf it is written of me, /.. e. it is foretold. But then the difficulty will be where to find out this Prophefie ; Valefuts has fpied out a pafTage as he thinks fomewhat like it m the iixth of Ifaiah, but as the paflage it (elf is very obfeure, and cannot without too un- natural a force be brought to parallel this faying, PREFACE. xxxvi; faying, fo I think it needlefs to accommo- date the faying it felf to any particular Pro- phefie, when it agrees fo fully with all thofe innumerable Predictions concerning the flubbornnefs and infidelity of the Jews, a- mong whom our Saviour converfed, and the wonderfull converfion of the Gentile World to his Faith, who were ftrangers to his Perfon and Converfation. Infinite are the paflages to this purpofe in the holy Evangelills, efpecially as to the ftrange un- belief of the Jews, which is every where reprefented as a thing fo monftroufly ftu- pid, as if no other account could be given of it than by the utter lofs of the ufe of their Eyes and Ears, as if they neither faw nor heard thofe things that were daily faid and clone in their prefence. And therefore it is no wonder if our Saviour ufe this fay- ing of himfelf without alluding to any par- ticular Text, when it is fo exactly futed to the whole Tenour of all the ancient Pro- phefies concerning his entertainment in the World. As for the other Objection, if it could be certain, it might be of fome moment, but chronological miftakes are fo very eafie, and indeed in length of time unavoidable, (e) 2 that xxxvii; PREFACE. that all Hiftories would be overrun with them, were we not directed either by fome other paflages in the Hiftory it felf, or by fome other contemporary Writers, to find out the faults and miftakes crept into the Copies. So that in fuch a fingular ftory as this, if there fhould be any miftake of a Tranfcriber, we have no means to corredt it. And that it is actually fo in this cafe is evi- dent from the great variety of Copies, that are fo ftrangly different, that learned Men could never make any probable conjecture of the certain time of their date, till Valefius referred it to the Edefean account. But then (fay they) according to that it muft have hapned in the 1 5th year of Tiberius, whereas learned Men are now agreed that our Saviour fuffer'd not till the 1 8fh, after which time Tbaddaus muft have come to Edejfa. But be it fo, yet the difficulty is very cafily folvable, for if the date in Eufe- lius refer (as it is moft probable it fhould) to the time of our Saviour s writing, it falls in exa&ly enough with the 1 5th of Tiberius, in which our Saviour firft publickly enter d upon the exercife of his Office, and went to the Paflbver at Jerufalem, where Profelytes of all Nations were then affembled, and whither PREFACE. xxxix whither fome might as well repair from Edejfa and the parts about it, as the Eunuch from Ethiopia, from whom King Agbarus might receive his information concerning Jejus the fame year 5 efpecially when the account of the Edejfean year commenced from the Autumnal Equinox, which was a considerable time from the Paflbver, and might take in a great part of the year fol- lowing, and fo include the fecond Paflbver. So that if this account be applied to the main tranfadlion between our Saviour and Agbarus, and not to the coming ofThaddceus (as Valefius has done' to EdeJJa, which was. but an Appendix to it, the Chronology is. very punctual, and therefore upon the: whole matter I can as yet fee no reafon to fufpeft the Record of forgery, and that is all that I undertake, viz^ To vindicate it from the confident but groundlefs excep- tions of learned Men, and defire them till s they can produce fome more material de- murrs againft it, that its. plea may be ad- mitted. Though otherwife becaufe it is a : fingle and unaflifted Teftimony, I Ihould : be wary of laying any more flrefs upon it, , than as it agrees exactly with all thofe o- ther innumerable Records, that I think I have xl PREFACE. have proved unqueftionable. But if 1 am miftaken either in any of thefe or any other hiftorical or chronological Nicities, they are no more than the fringes of my Argu- ment, which is demonstrative either with or without them. And now this being premifed that the Reader take all matters of Fad: as I have intended and reprefented them, and lay the fame ftrefs upon them that I have done, I will upon the perufai of the whole leave it to his own choice to make his own conclufion. I am not ignorant that it is commonly lookt upon as an invidious thing for an Authour to fcem to fpeak with any alfu- ranee of his own performance; but for that 1 am not concerned, for I onely make ufe of my own liberty to judge of the nature and capacity of my Argument, and leave others to theirs. And as I would not be fo vain as to overvalue, fo neither would I be fo formal as to undervalue a Difcourfe, onely becaufe it is my own, left by this feeming and counterfeit modefty in my felf, I refledt but a fcurvy and uncivil com- plement upon my Caufe. For Writers, when all is done, do not create their To- picks of Reafoning, no more than Workers in PREFACE. xl; in the Mines do their Oar, but onely dig up fuch Materials as the Vein will afford. So that if I fhould pretend to lefs Evidence than my Caufe has given me, I fhould one- ly wrong that, for I do not make, but find it. And therefore though I would not fore- ftall my Reader's Judgment, much lefs up- braid his Ingenuity by pretending too con- fidently to demonfiration, but leave every Man to the refult of his own impartial thoughts, yet this I cannot but declare for my own part, That the Evidence that the good Providence of God has given me of my Christian Faith, is much greater than I could in reafon have ex petted, and I am fare much more than I fnould in modefty have defired. And the fatisfadtion that up- on a thorough Enquiry I have received is fo very great, that as much as I think my felf obliged to the Goodnds of the Divine Providence for the ftrange work of my Re- demption, I think my lelf not lefs obliged for the wonderfull and amafing Evidence that he has given me of it. The fecurity of the Gift is as valuable as the Gift it felf. For it is the certainty of our Title to good things, that gives our Minds fatisfidtion in them. And certainly it is the higheft con- tentment xli; PREFACE. tentment that humane Nature is capable of, to live, not with a meer fluctuating Hope and unexamin d Belief, but a juft and rea- fonable AfTurance of immortal Happinek But if in this this following Difcourfe fall fhort of demonftration, yet however I am enfured of its acceptance with all good Men from the goodnefs of its defign, which is to doe fome honour to our dear Saviour and his Divine Religion. And if by this Un- dertaking I have done any thing towards that, it is enough, and I may from this time forward as cheerfully, as the good old Man did, when he had his Saviour in his Arms, fing my Nunc Dimittis. The THE CONTENTS. PARTI. A Demonftration of the Law of Nature from the Nature of Things, and of the future State of Mankind from the Law of Nature. § I. '"■ SHE Enquiry after a Law of Nature fuppofes \ and depends upon the antecedent proof of an Authour of Nature. pag. I. § II. The Law of Nature not to be proved by Inftintts and Notions within us, but by the outward Appearan- ces of Things. p. 5-. § III. The greater and the leffer Rules of Morality; the greater evident to all the World, the confent of Mankind as to their Obligation, unknown to none with* out the moft wilfull ignorance or moft brutijh ftupidity. The leffer are onely Rules of Decency : one Direttion about them all, viz. To avoid unnatural imitations. p. 9. § IV. All the Laws of Nature reduced to one Principle, viz. Mutual Love and Kindnefs among all Mankind; this demonjl rated to be the will and intention of their Maker. The abfurdity of Mr. Hobbs J fuppofed ' ft ate of War Jhewn, though there were no Deity. But if there be a Deity the Obligation of the Law of Nature unavoidable. p. 17. (f) k V. The The Contents. § V. The end and defign of Society, its Divine Infti- tution demonftrated. The ft ate of War fhewn to be coniraditlory to humane Nature. p. z$. § VI. The Divine Inftitution of Propriety and Domi- nion proved firft from the limit ednefs of every Mans Nature, fecondly from its fuhferviency to the pub lick Good. p. 35-.. § VII. The Law of Nature made known and recommen- ded to 11s from the conftitution of all things within us ; Firft, From the natural atlivity of the mind of Man. p. 42. § VIII. Secondly, From that natural fenfe and dejire that every Man has of his own Happinefs. p. 47. § IX. Thirdly, From fome natural inftinffs and incli- nations of humane Nature. As, Firft, Conjunction of Sexes for propagation of the Kind. Secondly, The ftrength of natural Affection between Parents and Children. Thirdly, Natural Pity and Companion. Laftly, From the Paffion of Laughing. p. 50. § X. All the particulars of the Argument recapitu- lated, p. 57. § XI. The Sanction of the Laws of Nature by natural Rewards and Penalties proved. p. <5o. § XII. The firft reward of Vertue is its own intrinfick pleafure, and natural tendency to tranquility of Mind and health of Body. v D. 64. § XIII. The fecond is the Confcience that a good Man has of his approving himfelf to the wifedom of the Di- vine Vnderftanding, and the acceptance of the Divine Will. p. 69. § XIV. The third is the endearment and recommen- dation of himfelf to the love and good-will of Man- kind, p. 74. (j XV. The firft natural Punifhment of Jnjuftice is the forfeiture of all other Mens Kindnefs. The fecond is infecurity. The Contents. Infecurity. The third is provoking the whole Society to endeavour his dejlrutlion in order to the publick Safety. p. 79. § XVI. As the Law of Nature follows upon the fuppo- fit ion of a Divine Providence, fo does the certainty of a future State upon the fuppofition of a Law of Na- ture, in that without it it can never attain the end of its Injlitution ; and firfl becaufe without it Mankind is utterly uncap able of Happinefi ; this proved againjl all the Philojophers. p. 84. * § XVII. And firfl againjl the Epicureans. The Con- troverfie with them Jlated, not whether Pleafure be our fovereign Happinefs, but what Pleafure. p. 88. § XVIII. The meannefs and foulnefs of Epicurus his Dotlrine,that all HappintJS confifts in fenfual Pleafure, proved againjl thofe fever al Apologies that are made to excufe it. V-91- § XIX. There can be no Happinefi in this Life, if taken alone, becaufe of the ficklenefi and uncertainty of all its Enjoyments. p. 96 § XX. The fever al prefer ipt ions of Epicurus and Se- neca againjl the miferies of Life Jhewn to be vain and trifling. V' 99- § XXI. The fear of Death proved an inevitable and infuperable mifery of Life, without the hope of Im- mortality. The vanity of Epicurus his great Anti- dote againjl the fear of Death, viz. That Death can- not hurt us, becaufe when that is we are not. p. 106. § XXII. AH the other Receits prefer ibed by the Phi- lofophers againjl the fear of Death represented and exploded. p. nj. § XXIII. Without a future State no fufficient founda- tion for Vertue : Firfl, 'Not for Temperance, p. 120. § XXIV. Secondly, Not for Juflice, nor Magnanimity. p. 114. (f) z § XXV. The Contents. § XXV. The vanity of the ftoical Philofophy repre- sented, upon its Principles neither HappinefS nor Ver- tue without a future State. p. 131. § XXVI. An account of the Tlatonick and Peripate- tick Morality out of Tu\[y. And firfi his confolatory Difcourfes, in his firft Book cf Tufculane Qucftions, againfl the fear of Death proved vain and ineffetlual. P- x39- § XXVII. The fame fhewn of the Remedies prefcribed in his fecond Book for the alleviating of Pain. p. 147. § XXVIII. The fame fhewn of the Prescriptions of the third and fourth Books againfl Grief and Trouble un- der the calamities of Life, and all other perturbations of the Mind. p. iyi. § XXIX. An account of the fifth Book, where he for- fakes the Peripatetick Philofophy as inefficient to his purpofe, and what good reafons he had fo to doe. p.i 57. § XXX. The defett of his own new way of philofophi- fing proved in general. p. 1 6z. § XXXI. That great and glorious Maxime of his Friend Brutus, That Vertue is fufficient to its own Happinefi, proved to be a vain and empty faying with- out Immortality. The Argument concluded, p. 1 67. PART II. A Demonftration of the Divine Authority of the Chriftian Religion, from the undoubted ■ Certainty of the Matter of Faft, and the uninterrupted Tradition of the Church. § I. 'Hp HE great advantage of the Go/pel above the J_ Law of Nature. pag. 175". § II. The Evidence and Certainty of the Chriftian Faith The Contents. Faith demonft rated from the infinite and intolerable Abfurdities ofVnbelief. p. 179. § III. This particularly proved, according to our Savi- ours own Advice, in the Article of his Refurrettion. p. 182. § IV. The impoffibility of the Apoftles being falfe in their Teftimony of it, demonft rated from the firft In- flinll of humane Nature, love of Life, and defire of Self-prefervation. p. 184. § V. The fame proved from its contradiction to all the principles of Prudence and common Vnderftanding. p. 190. § VI. The fame proved from its inconftftency with and contrariety to their own deftgn in publifhing Chriflia- nity to the World. p. 193. § VJI. The undoubted Truth of the Scripture Hiftory, if written by thofe Perfons whofe names it bears, p. 199. § VIII. That it could not be written by any other de- monflratively proved. p. 204.. § IX. The Books of the New Teflament, whofe Authc- rity was fometime difputed, proved to be of Apoftoli- cal Antiquity. p. 207. § X. Mr. HobbsV Witticifm againft the Divine Au- thority of the Scriptures, that the Canon was firfl com- piled by the Council of Laodicea, confuted, p. 210. § XI. The concurrence of Jews aud Heathens with the Teftimony of Chriftian Writers. p. in, $ XII. Jofephus and Saint Luke reconciled about the Tax 0/Cyrenius and the Death of Herod Agrippa. p. 215-., ^ XIII. 1 he famous Teftimony of Jofephus concerning our Saviour vindicated from the exceptions of Tana- <]uil Faber and other Criticks. p. 222. § XIV. The Teftimony of Phlegon concerning the £- dipfe at the Paffion after ted. p. 229. & XV. Poa- The Contents. § XV. Pontius Pilate his Narrative concerning our Sa- viour to Tiberius, and Tiberius his Opinion of it, cleared. p. 230. § XVI. The Story of' Agbarus proved genuine, p. 23 5*. § XVII. The impoffibility of the Apojtles prevailing upon the Faith of Mankind, if their Story had been falfe. p. 239. § XVIII. The fpeedy propagation of Chriftianity in all parts of the World defer ibed. PhiloV Therapeutce proved to have been Chriftians. p. 241. § XIX. Thefirfl difadvantage of Chriftianity, if it had been falfe, its being a late matter of Fail, p. 251. § XX. The fecond difadvantage of Chriftianity was its contrariety to theAtheifm and the Luxury of the Age in which it was publifhed. p. 25*6. § XXI. The third difadvantage of Chriftianity a»{* its defiance to the eftablifht and inveterate Religions of the World \ both Jewijb and Heathen. p. 259. § XXIL The wonder full fuccefs of Chriftianity, not- withftanding all other difadv ant ages, not to be afcri- bed to any thing but the greatnefs of that rational Evidence that it gave of its Truth. p. 263. § XXIII. That theApoftles planted the Chriftian Faith withfo muchfpeed by the power of Miracles ; and that it was not pojjible to have done it any other way. p. 2 66. § XXIV. The continuance of the fame power to the next following Ages afferted, and with the greatefl Affu- rance appeal' d to by all the Advocates of Chriftianity in their pub lick Writings. p. 275. § XXV. The vanity of the Objeltion of the Ancients againft the Miracles of our Saviour and his Apoftles, that they were wrought by Magic k. p. 283. § XXVI. The vanity of the Miracles oppofed by the Heathens to our Saviour, particularly that tffVefpa- fian in curing the Lame and the Blind. p. 287. 6 XXVII. The Contents. § XXVII. An account of the evident Impofture of Apol- lonius Tyanseus from his own Hiftorian Philoftratus. p. 293. § XXVIH. The Evidence of the Chrifiian Faith from meer humane Tradition, and that fir ft pub lick by the uninterrupted fuccefiion ofBiJhops in the chief Churches from the Apoftles. p. 3 00. § XXIX. The fame proved by private Tradition, and firft of Saint Clement Bijhop of Rome. p. 3 08. § XXX. Secondly, of Saint Ignatius, with an account of himfelf and his Epiftles. p. 3 1 1 . § XXXI. Thirdly, of Saint Policarp, Pothinus and Papias. The wifedom of the Ancients vindicated as to the Pafchal Cont rover fie. p. 3x0. § XXXII. Of Hegefippus. The purity of the primi- tive Church vindicated againft ai Innovators. And Hegefippus his Hifiory againft the cavils of Scaliger, ' p. 328. § XXXIII. Of Juftin Martyr, Irenoeus, and a great number more. p. 338. § XXXIV. The Objection from the Infidelity of great numbers of Men in that Age anfwered; the firft ground, of the Infidelity of the Jews was their invincible Pre- judice in honour of Mofes. p. 343. § XXXV. Their fecond great Prejudice was their ex- pectation of a great Temporal Prince for their Meffias, and how they were croffed in it by our Saviour, p. 3 49. 4 XXXVI. Atheifm the ground of the S'adducees op- pofing Chriftianity, and fanatic k Pride and Arrogance of the Pharifees. p. ^7. $ XXXVII. The Heathens oppofed Chriftianity for the fake of Idolatry. The Neronian Perfecution onely a trick of State to fecure himfelf from the fury of the Multitude, by delivering up the Chriflians to it. p. 363. $ XXXVIII. The Contents. § XXXVIII. Domitianj Perfecution founded upon jea* joufie of State againft the Line of David. Hegefippus vindicated in his account of it againft Scaliger. • The jealoufie both of the Empercurs and the Senate about the MeJJias. p. 3 70. § XXXIX. An account of the following Perfections, and of the injuftice and unreafonablenejs of their feve- ral Proceedings againfl the Chriftians. p. 3 7 6 . § XL. The Perfecutions not fet on foot or carried on by the Governours themfelves, but the rage and fury of the fanatick Rabble. ^p. 3 80. § XLI. The Rabble enraged againfl' them by impudent Lyes and Calumnies. p. 387. § XLII. Chriftianity oppofed by the Pythagoreans upon the /core of Superftitiw. An account of the Super fli- tion of that Seel. Of Porphyrie, Hierocles and Ju- lian. P-39I. § XLIII. Chriflianity oppofed by the Epicureans upon the f core of Atheifm. A large account and particular confutation of Celfus his Cavils and Calumnies, p. 39 7. § XLIV. The Conclufion. P«4i7« A Demon- (l) A Demonftration OF THE LAW of NATURE, FROM THE NATURE of THINGS; And of the Future State of Mankind > from the Law of Nature. PART I. § I.T TTAving already from all thofe admirable con- I — I trivances that are vifible in Nature , and -*- -*• from all thofe wife defigns that difcover themfelves in the frame and confutation of things, demonftrated that there is a Sovereign Lord and Go- vernour of the Univerfe : I fliall now endeavour in the fame method and by the fame argument to difcover that model of Government that he has fet down to himfelf , and thofe Laws that he has prefer ibed to us , and thofe Sanations by which he has recommended them to our praftice ; And here I fhall defire nothing more to be granted me then what I think I have fufH- cicnt right to demand , viz. what I have already pro- ved, that there is a God, or an# Authour of the Uni- verfe, and that is the laft refult of this Enquiry ; for if B there 2 A Demonftration cf the Law of Nature ', there be no Deity, there is an end of our prefent Dif- quifition, and we muft turn back to the former Que- ition , which muft be determined before we can pro- ceed to this Enquiry : but that being granted , the other unavoidably follows, that if the world be go- vern'd by a divine Providence, there are then fome certain Laws and Rules of Government. And there- fore the Epicureans , when they would take away all natural Obligations to Religion, Jufticeand Honefty, firft endeavour to free the minds of men from all ap- prehenfions of a Divine Providence ; for it is certain that without a Lawgiver there can be no Laws ; fo that if there be no Deity , or if the Deity that is, have no Regard to or Knowledge of humane Af- fairs, he can neither prefcribe any thing to our Acti- ons , nor abet his Prefcriptions with Rewards and Pu- nifhments. Thefe men are confiftent with themfelves and their Principles, but Mafter Hobs, that he may be conftant to his own way of contradicting himfelf as well as all the World befide , has given us a Body of Natural Laws that were never enaded by the Autho- rity of a Legiflator ; for upon that one abfurd Suppofi- tion he founds all his Morality , beginning his Hypo- thecs from a fuppofed State of Nature, in which no- thing is or can bejuft or unjuft , which ca.. never be luppofed, if there be a Deity, and to fuppofe it, is to fuppofe no Jeity ; and then whatever Laws the Philo- fopher afterwards provides for the Government of the World , they are made Laws by himfelf, and require Obedience without the WilLand Command of a Go- vernour. And there is the whole Myftery of all his Po- liticks, by this fly Suppofition to leave the Deity out of the Government of the World ; and without it there is no difference between his Laws of Nature and thofe of all Mankind : for though he boafts himfelf the Founder from the Nature of Things. 3 Founder of all Morality , yet he gives us the very fame that have been acknowledged in all Ages , onely we mull not receive them upon the Authority of God, but upon his own; for by virtue of his own Wit, af- ter he has difcarded the Authority of God, he has ( as he thinks ) found out a way to make them obligatory to all the World. But how ineffectually to his own purpofe and how inconfiftently with himfelf I fliall not now trouble my felf to enquire, having elfe where fufficiently proved that by that one Suppofition he has irrecoverably let all Mankind loofe to all manner of Wickednefs and Vilany. But if we will own any Laws of Nature to any material purpofe of Life, we muft firft fuppofe a fupreme Governour, by whofe Authority they were enafted , and to whom we are accountable for our Duty and Obedience. So that all that remains to be accounted for is, to demonftrate from the Na- ture of Things a Divine lnftitution of the Law of Na- ture enjoyning its Obfervance to all Mankind. For if the Nature of Things were made and contrived by a wife and intelligent Caufe , that propofed to himfelf fome Defign in the Contrivance of every part , then whatever Effefts refult from the Nature of Things as they ftand contrived and conftituted by him, are to be ultimately refolved into his Providence. And therefore whatever Notions or Obfervations are imprinted upon our Senfes or upon our Minds by outward Objects , he is as much the Caufe of all fuch Impreifions as if they had been ftampt upon us immediately by himfelf. If then from the Obfervation of the Nature of Things that prefent themfelves to our Senfes we are made to underftand that fuch Actions produce fuch Effe£ts , it is the fame thing as if we had received our Informa- tion from the fupreme Authour himfelf, becaufe he has on purpofe fo contrived them as to make it necef- B z fary 4 A Demonftration of the Law of Nature \ fary for us to take notice of that Information that is given us by their being fo contrived. And herein con. lifts the Inftitution of the Law of Nature , that God has fignified to us his own Defign and Intention to- wards Mankind in the Contrivance of it, and has in- duced us to purfue the fame Defign with himfelf by Rewards and Puniihments refuking from the Nature of Things as we comply with or dilbbey his Will. For that is all that is proper or neceflary to make a Law , or to pafs an Obligation, firft, to declare the Will or Command of the Legiflatour ; fecondly , to enforce Obedience to it by confequent Rewards and Penal- ties. So that if it can be proved that the Authour of Nature has fignified any certain Rules of Life to Man- Hind by the very Order and Frame of Nature , and that he has farther made them obligatory to all the World by making the fame neceflary connexion be- tween the Duty and the Reward as there is between every natural Caufe and Effect, their Obligation will be eftablifh'd upon no weaker Grounds or Proofs then of certain Demonftration, and we ihall have the fame Afiurance that they are defign'd for the Rules of our Actions as we can have that any natural Caufe was ordaind to produce its natural Effect : And it will be as manifeft from the whole Constitution of Nature , when it is confider'd and reflected upon, that God in- tended Mankind fhouid govern themfelves by fuch certain Principles as that it is the Office of the Sun to give Light to the World. This is the thing that I here attempt to prove and hope to perform. And the Proof of it will confift of thefe two parts, firft, to demonftrate the Publication ; fecondly, the Sanction of the Laws of Nature. § II. i. As from the Nature of Things. 5 §11. 1. As to the Sufficiency of the Publication of the Law of Nature, the plain Account of it has been obfcured by nothing more , then that it has alwaies been defcribed and difcourfed of in metaphorical and allufive Exprefiions, fuch as Engravings , and Inscri- ptions , and the Tables of the Heart, &c. As if the Law of Nature confided of a certain number of Pro- pofitions that were imprinted upon the Minds of Men, and concreated with their Underftandings , by atten- ding to and reiie&ing upon which they were inftruc- ted or bound to govern their moral Adrions. Perhaps this may be true, and God may poflibly have put fome fecret Notices into the Minds of Men for the greater fecurity of Juftice and Honed y in the World ; but then , beiide that there is no way to prove the Certainty or demonftrate the Obligation of any fuch inward Record, this plainly refolves the Authority of the Law of Nature into uncertain and unaccountable Principles, or fuch as may be pretended, and, when they are, ought to be admitted without any Proof or Evidence of Reafon, and this amounts to no more then all the idle and precarious Pretences of Enthu- fiafm ; and whatfoever fome Men affirm or fancy to be written upon their Hearts mull immediately pafs an Obligation upon all Mens Actions, and the Fin- ger of God may be as wildly pleaded in all cafes % that are not to be accounted for by the Principles of natural Reafon and Confcience,as the Spirit of God has been, But though that influences the Minds of Men with fecret and undifcernible Impreffions, yet it mud not be made ufe of to warrant the Lawfulnefs ot any Undertaking ; but that muft be decided by the com- mon and avowed Rules of Vertue and Religion ; be- caufe it is certain that the Spirit of God always afts according to their Intendment and Direction : fo that by 6 A Demonftration of the Law of Nature \ by them we muft judge of its Impulfes, andjnot fuf: fer our felves to be determin'd in any Aflair, but where they will abet or juftify our Proceedings, whe- ther we really are or are not afted by any other Prin- ciple, otherwife there could be no certain Rule of mo- ral Actions. And thus too may Men that are bold and confi- dent call every thing the Law of Nature that they have a mind or fancy to, without being bound to give any Proof of its Reafonablenefs or Account of its Obligation ; it is no more but calling it the Law written in their Hearts, and then it muft right or wrong pafs for the Univerfal Law of Mankind : fo that after this rate there will remain no certain method whereby we may difcern mens own Fancies, Prejudi- ces and Inclinations, from the true Dictates of right Reafon and the natural Grounds of Good and Evil. And therefore thefe Phrafes are not to be taken in exact propriety of Speech, but only in a loofe and po- pular way of Expreflion ; and fo they were intended by thofe that firft ufed them, that only alluded to the known Cuftoms and Solemnities of enacting Laws , that were always wont to be declared and publiihed to the Subject by Writing or Proclamation ; and in allufion to this they came to defcribe the Law of Na- ture by the Voice within, the Book of Confcience, the Tables of the Heart, fife, becaufe the Laws of Na- ture are as certainly declared reafonable and obligato- ry by the State of Nature, as if they had been writ- ten upon our Minds by the finger of God , or pro- claim'd by an audible voice to our Confciences. However, Though we ihould allow them in their literal fenfe ( and fo, for any thing I know, we may ) yet we can never derive the certainty of their Obli- gation from fuch uncertain Suppofitions, at lead we aeed from the Nature of Things. 7 need not, when they are fo clearly demonftrable from Reafon and Experience, from the Obfervations of Na- ture and the Necefiities of Life, from the Advantages of Juftice and the Comforts of Society ; this gives a complete and fatisfa&ory Account of their Authority to the Minds of Men, and they may come to a fuffi- cient Knowledge and Underftanding of their Duty by their own Thoughts and Reflections without any other declaration or exprefs difcovery of the Will of God. And this feems to be the meaning of Saint Paul in his defcription of the cafe of the Gentiles, Rom. 2. 14, 15*. where it is obfervable that he defcribes the Law which he affirms to be Written in their Hearts (in allufion to the Mofaick Tables ) not by the common expreffion of Keufei moixi general Notions or Inftinfts of Good and Evil, but by the word Acyvj/uuol Rea- fonings , or fuch evident Refults or Conclusions as it is natural or at leaft very eafy for the Mind of Man to make from its experience and obfervation of things ; for the Heathen World had no other Objedts to exer- cife or entertain their Thoughts withall, but wThat Nature prefented to them , and therefore thofe Reafo- nings of their Confciences that Saint Paul here fpeaks of, muft of neceflity be deduced from this Principle and no other. And thus are the Laws of Nature drawn forth into ufe and bound upon the Confcience, not by any ex- prefs Voice or immediate Impreflion of the Legiflator, but by vertue of the workings of our own Minds and the unavoidable Refults of our own Confciences, that as long as we aft fincerely and meditate impartially upon the Nature of things , will lead us into fome knowledg of our Duty and convince us of the reafo- nablenefs and neceflity of our Obedience. There 8 A Demonftration of the Law of Nature, There is no man fo defperately dull and ftupid as not to be able to perceive and examine the Truth of the firft Problems in Morality , when ( as we iliall prove ) they are fo evident from the whole frame and conftitution of Nature, and when they are found fo ufefull from all the experience and obfervation of hu- mane Life , that it is even impoffible to open our Eyes or to look abroad without obferving their Good- nefs ; fo that we cannot fuppofe any Perfon to live without any fenfe of Vertue and Religion, without fuppofing fuch a brutilh Stupidity as can fcarce be fuppofed incident to a Rational Creature. But if any Man will choofe inadvertency, and re- folve to make no ferious Reflections upon the moft common Obje&s that prefent themfelves to his out- ward Senfes, there is nothing in the World fo plain or fo obvious that he may never fo much as take notice of. But then this is fuch a brutilh Affront to his Na- ture, fuch an affefted and wiltull fottilhnefs, that it is of ail Crimes the moft unnatural and inexcufable. It is indeed not impoffible but a Man may be fo wretch- edly regardlefs of all things as never to have made one Obfervation all his life-time, and to be ignorant even of the Truth of that Propofition, that the whole of any thing is bigger then a part of it ; but then no- thing can ever be pleaded to excufe fuch a palpable brutiihnefs and inadvertency ; and all the World will impute fo grofs an Ignorance to the mofl fliamefull and unpardonable negledt of his natural Abilities ; and no Man will ever pretend in his behalf that he wanted fufRcient Means for making the difcovery. And thus it is in the firft and fundamental Princi- ples of good and evil ; they are fo legible in the whole Contrivance and all the Appearances of Nature ; they are fo ncceffary to the Being and Prefervation of Man- kind ; from the Nature of Things. 9 kind ; their Equity is fo apparent and their Convenience fo obvious in every Action ot humane Life, that no man can refie£l upon any thing either within or with- out him, but it muft make him fenfible of their Ob- ligation ; and he that does not perceive it , is guilty of the fame unconceivable Stupidity, as the Man that fhould pafs through the World without ever knowing that twice two make four. § III. For there are but two Rules of humane Ac- tions, either the greater or the fmaller Morals, as die Tlatonifls divide them. The firft takes in all the great and fundamental Principles of Morality ; whofe evidence is fo notori- ous, that it is not poiTible for an Upright man not to difcern their Goodnefs and Obligation ; and whofe Ufefulnefs is fo common and diflufive, and fo necef- fary to the good of all Mankind ; that it is not fo much as pollible for any Society to fubfift without fome regard to their Authority : and in thefe great and fundamental Meafures of good and evil all Men and all Nations agree, the mod civil and the molt barbarous People confent in the firft Principles of na- tural Religion, and the firft Provifions of natural Juftice. We have no reafon to believe there are any Cor- ners in the World void of all Notices of a Deity and all fenfe of Humanity ; and though fome men that may tell us any thing what they pleafe 9 are pleafed to tell us that there are , yet they give us very little ground to credit their Report, becaufe their Converfe in thofe places was fo very lliort , and their Enter courfe with thofe People fo very imperfect, and with- all their Languages lb utterly unintelligible to one another, it is eafy enough to fuppofe the Inhabitants C might io A Dentovftration of the Law of Nature^ might have divers Notions of which Strangers were not capable of making the haft Obfervation , no nor fo much as any Enquiry ; at lead it is fufficient to deftroy the Credit of their Teftimony concerning their Manners and Cuftoms, when the beft Informa- tion they were capable of was fo imperfedt and fo in- competent. But however, fuppofe there were any part of Man- kind fo defperately debaucht as to live without all fenfe of God and good Manaers ; yet there are none fo much as fufpedred of fo great a degeneracy, but fuch as give us too manifeft Tokens ot extreme Sot- tifhnefs and' Stupidity as to all the other Neceflitics and Conveniencies of Life, and that live altogether like the brute-Beafts heedlefs and regardlefs of them- felves and their own Natures, without making any reflections upon their own Minds, or emproving any obfervations from their own Experience. Now I will not deny but that it is poffible for Creatures fo utterly fupine and negligent, to be igno- rant of the moft common and mod obvious Notions of things. For all Knowledge is the effect of fome Attention ; and if Men will not attend, they deprive themfelves of all means of Information ; Jtf they will not make ufe of their Faculties, it is not the certainty nor the evidence of Truth that can force or obtrude an Impreffion upon their Minds ; and though per- chance it is poffible that the Almighty Power of God may overcome their Dulnefs, yet this is violent and preternatural, and it is not to be expe&ed that he fliould alter the courfe of Nature only to repair our wilful] Sottifhnefs ; for that were to deftroy the Prin- ciples of all Morality and to make us uncapable of all pradtice of Good and Evil by forcing, /. e. deftroying our Wills. And therefore humane Kind muft be go- vern'd from the Nature of Things. 1 1 vern'd in an humane way , and not be overpowred by any fuch forcible and vehement means as may otfer violence to its Liberty. So that when the Di- vine Providence has done all that is fit or neceflary to bring them to the knowledg of their Duty, it mult after all be left to their own Power and the freedom of their own Choice , whether they will or will not make ufe of the means that he has left them for that purpofe. And therefore as to this it matters not whether the natural Law be written upon the Mind of Man or the nature of Things. For wherefoever it may be recor- ded or howfoever collected, it cannot be drawn forth into ufe and practice without the help of Reflection. And though it were properly v6jm@o S^jy@^ a cer- tain number of Proportions imprinted upon the Heart or Confcience of Man , yet he may as eafily take no notice of what is legible within him, as not obferve what is plainly deducible from the whole frame and conftitution of Nature without him, in that the know- ledg of both depends entirely upon his own Animad- verlion. So that if the Author of Nature have made any fufficient difcovery of his Will and Pleafure either by Inftinct or by the Order of Nature, that is a fuffici- ent Provifion for the due government of Mankind, and the common welfare of the World ; and though there are fome few in it fo monftroufly dull and fottiih, as not to take the leaft notice of the moft obvious Truths , yet that is meerly the defect of their own Will , and not any default of his Wifdom ; and it is enough to fecure the common good, that their ufeful- nefs is fo great and notorious , that it cannot but be obferved by all that make any ufe of their Underitan- dings. And thus is the Confent of Nations a great C z proof 12 A Vernon fixation of the Law of Nature, proof and confirmation of the Laws of Nature, for though their differences are numberlefs as to cafual and arbitrary Cuftoms , and as to their municipal Laws, and their more remote and lefs ufefull Rules of Morality , yet as for the great and fundamental Laws of Juftice and Religion , they are vouch't by the Catholick Confent and Pra&ice of all known Nations both Civil and Savage. The belief of a Deity, the obligation of Oaths, love to Parents and gratitude to Benefactors , and to doe to all Men as we would be done to our felves, are catholick and obligatory all the World over, and are the Laws of Nations as well as Nature , or ( as Arijhtle exprefles it ) are of the fame force in all pla- ces , as fire burns every where alike , and is of the fame ufe in Greece and in Perfia. And thefe if atten- ded to will provide competently for the great necefli- ties and the main duties of Mankind, and from them may eafily be derived all other emergent and fubordi- nate Rules of Good and Evil ; though it is not to be expe&ed they fliould be ratified with the fame con- fent of Nations , and require an equal Obligation in all times and all places, becaufe their Ufeiulnefs is neither fo great nor fo certain ; and by confequence not fo likely to be attefted with the fame agreement of Voices : For where the Evidence is not fo very notorious and the Obligation fo very reafonable, it is an eafy matter for Men to differ in their Perfwafions about them. Efpecially if we confider how Mankind are every- where more or lefs determin'd by uncertain and ca- fual Principles , by wild Cuftcms , by fuperftitious Fancies , by National Interefts , &c. and therefore though ail the World agree in the firft and funda- mental Principles of Morality , yet they differ end- Ieflj from the Nature of Things. j 3 lefly in deducing and drawing forth particular Laws from them into ufe and practice ; and all Nations have their own proper Ufages, that they fet up to themfelves as the Rules and Meafures of Civility and good-Manners, and judge all People wild and barba- rous, whofe Practices do not agree with their own National Cuftoms. And from hence it comes to pafs that many Propo- rtions are reckoned into the Laws of Nature , that derive all their Authority from accidental Prefcri- ptions, or at moft from emergent Cafes of Neceftity ; tor it may and often does fall out that an Aftion may be highly ufefull at a certain time or place, and fo be fit to be eftablifhed into a (landing Law, and yet may afterwards by change of things lofe the ground and reafonablenefs of its Inftitution ; and yet if it have once been honour'd with publick Reputation, and have perhaps acquired a religious Opinion with the People , it is not after that to be revers't or violated without the moft horrid and unnatural Impiety ; and thofe Nations are fuppofed to be falfn from all the good Principles and Inclinations of humane Nature, that live in contrary or but different Cuftoms. And this is in no other Inflance more remarkable than in tlie feveral ways of Burial and Ceremonies of trea- ting the Dead, which though they are capable of no other Decency or Determination than what is deri- ved upon them by the manners of the Place, yet are they everywhere lookt upon with a religious Reve- rence ; and tliereforc all that ufe different Cuftoms muft be lookt upon by the People at leaft as brutifh and unnatural But fetting afide fucli fancies as have no other ob- ligation but of old Ufage and ftrong Conceit, the dif- ferences about the real Laws of good and evil are nei- ther 14 A Demonflration of the Law of Nature, ther great nor many, at leaft among the better-man- ner d and more civil Nations, i. e. among fuch as have confider'd the reafonablenefs of things and the conve- niences of Life ; and if men will be upright in their Endeavours, and honeflly and impartially weigh the Reafons and true Accounts of things , though they may and always will differ in their Perfwafions, and entertain very hard and unkind Opinions upon the account of their Differences, yet their Errors can neither be very wicked nor very dangerous. Inte- grity enfures both their own Innocence and the Di- vine Acceptance ; for the man that really purfues his belt apprehenfions of things can never fall into great and enormous Miftakes, and if he run into lefs impor- tant Mifcarriages , he may be fecure to have them difcharged upon the fcore of his Sincerity : And when God has prefcribed him no particular Rules of Duty, but left him to the conduft of his own Reafon and Obfervation, and when the Man has followed the bed notices of things that he was able to difcover in his circumftances and according to his abilities, it is as certain as that the Almighty is good and juft, that he will accept the uprightnefs of his Purpofes and the worthinefs of his Endeavours. So that in thefe lefs material and more remote In- flances of Morality the Divine Wifdom has fufficient- ly provided for the government of the World and the Happinefs of Mankind ; for if they will but attend to the firft Refults of their own Minds, and the moft evident Principles of good and evil , and guide their Actions and Sentiments by a refpedt to them, they can never be dangeroufly deceived or abufed in all other apprehenfions of things, fo that all the difficulty that is required to fecure our Obedience both to the greater and the lefler Laws 'of Nature is plainly no more from the Nature of Things. 1 5 more than to rcfolve to be honeft and upright Men ; If they will, that alone will initrudt them in all the Obligations of their Duty : if they will not, it is cer- tain all the Revelations in the World can never matter wilfull Perverfenefs or Ignorance ; and this is enough to prove ( if it prove true ) that the Providence of God has not been defeftive in making fufficient Pro- vifions for the government of Mankind. The other Rule of Manners comprehends all the Laws and Prefcriptions of Decency that ferve chiefly to adorn and kt off the pra&ices of eflential Good- nefs ; which though it be beautifull and amiable enough in it felf, yet it appears much more lovely to the World, when it is accompanied with handfom- nefs of Addrefs and Behaviour, and that is the proper meaning of Civility and good-Manners ; in oppoii- tion to Rudenefs and Barbarity ; it is not to be prac- tifed and difciplined in Formalities and fafhionable Geftures, but it is confined to the exercife of Vertue, to take off all feeming fullennefs and auflerity from it by the fmoothnefs and agreeablenefs of Conver- lation. But then all its Rules are the refults of Prudence and Wifdom , of Cuftom and Obfervation , and are not ( as the former ) capable of any certain determi- nation, and efpecially becaufe they depend upon and are only to be determin'd by that infinite variety of Circumftances that are incident to humane Adlions ; and though in fome emergent cafes a prudent Man may poffibly mifs in arts of Ceremony, yet he can fcarcely fail in the more material Rules of Decency. However to be ready at them and exaft in them re- quires rather wit than integrity ; and therefore though they are great advantages to Vertue, yet are they no parts of natural Morality, and (o are not to be fought 1 6 A Vemovfiration of the Law of Nature, for from the nature of things, nor to be confider'd among the Laws of Nature ; and by confequence have no concernment in our prefent Enquiry. Only give me leave to prefcribe one general Rule concer ning them, becaufe its Obfervation is of fo very great ufeiulnefs to the real intereft of Vertue. And that is that every man for the wife and decent management of himfelf and his own Affairs would have a fpecial regard to the capacity of his Nature and the particular tendency of his Humour. For be- fide that all ftrein'd and forced Behaviour is plainly undecent , it probably betrays men into unhandfome Shifts and Adtions , in that nothing is more uneafy than to carry on an humour that is unnatural ; and then wrhen they have entangled themfelves in ftreights and difficulties, they are forced to break loofe by talfe Stories or falfe Promifes, or fome other unjuft and un- worthy Artifices. Thus fevere men can never fuftein the Perfon of the courtly and the facetious, but will quickly run themfelves into fuch inconvenient Obligations, as they can neither handfomly keep nor honeftly break : and therefore it is not only a Rule of Prudence but of Honefty not to affe£t unnatural Imitations, but that every man live after his own manner, and provided the defign of his life be vertuous, that he purfue it in his own way. Thus men of quick and ready thoughts, that know how to meet with fuddain turns of Af- fairs, and can forefee probable Events and Contingen- cies of things, may be more referved and defigning in the profecution of their Ends , becaufe they are to be obtained by nothing fo much as Secrecy , and whenever they are difcover'd , are defeated. But as for Perfons of a more blunt and down right humour , that are not nimble or forefeeing enough from the Nature of 7 kings. i 7 enough to way-lay all changes, it is more advifable to live with more openriefs and fimplicity of manners, and to purfue their Ends rather by Courage than Dexterity, it is more becoming their Perfon and more ufefiill to the World ; fo that as long as the caufe of Vertue and the good of Mankind lie at the bottom of mens Intentions, it is not material which way they work out their Ends. But every man mull perform liis own part in his own way , /. e. as Nature has furnifht him with Abilities, and fo he abflain from fraud or violence ( that directly contradict all pre- tentions to Vertue) he may behave himfelf in all £11- tercourfes of life, either with clofenefs or openneis of Addrefs , according as he ihall find himfelf moft able to manage and maintain the humour. Now thefe fmaller Morals being fifd off* the Ac- count, becaule though they are pretty ornaments of civil Converfation, yet are they not abfolutely necef- fary to the happinels and fecurity of Mankind, which is the only Principle by which we are to guide our ielves in our Inqueft after the Laws of Nature ; recko- ning therefore no Rules into their Account, but fuch as apparently provide for our natural and common Ne- cefiities ; we lhall find their Obligation as evident and unavoidable as their Necefiity ; and though this might be proved beyond all contradiction by an induction of Particulars, yet the cleared method of Demonftration is to reduce all particular Cafes to one general Head, in which all the reft are apparently included, or from which they are unavoidably deduced. § IV. And that is nnivcrfal Juftice or Humarry, or fo much love and good-will to all Mankind, as obliges every man to leek the welfare and happinefs of the whole Community and every Member of it, D as 1 8 A Demonftration of the Law of Nature, as well as his own private and particular Intereft ; and this one Proportion ( if once confented to ) is enough to reflrain him from all wrongs and injuries ; in that they never proceed from any other Principle than too much love and concernment for a man's own felf, without any regard to the good of others ; whereas had he any affection for their welfare toge- ther with his own, he would have no inducement to invade their Rights for the enlargement of his own Propriety. And this becomes more forcible upon his Mind, if he be ferioufly convinced that the moft likely way to emprove or fecure his own private Weal is to confult and promote the common Good ; and that his own happinefs depends fo much upon his contributing, ac- cording to the meafure of his ability , his ferious en- deavours to procure the good of all, .infomuch that it cannot poflibly fubfift but in conjunction with it and fubordinate to it , and yet all this , Nature it felf declares to every man that will obferve it, and that is all that is needfull to eilabliih a Law or pafs an ob- ligation ; and this is the thing that I fay is fo plainly obfervable from the whole contrivance of the Uni- verfe, that it cannot poffibly efcape any Mans know- ledg without wilfull Ignorance and Perverfenefs. And now if this one general Rule be fo legible in the nature of things, it draws after it all the particu- lar obligations of Vertue and Honefly, and whoever is upright in his Intentions of behaving himfelf in all things according to the bed of his Underftanding by its guidance and direction, cannot eafily fall into any confiderable miftakes or mifcarriages in matters of Ju- llice and Equity, but muft neceflarily quit himfelf like an honed man in all entercourfes and towards all Relations. And from the Nature of Things. 1 9 And yet the reafonablenefs and neceffity of this Rule is fo obvious , that a man cannot fo much as look abroad into the Fields without being inform'd of its Obligation ; for there he beholds the Fruits of the Earth provided for the prefervation and the comfort of the life of Man, which himfelf can never expect to reap and enjoy , unlefs he will be content with the Comfort of his own lhare, and allow every man elfe his lot and proportion ; So tiiat the knowledg of this Vertue and the benefit that accrues to every man by it requires no deep and philofophical Speculation of things , but is plainly vifible in the moil common profpect of Nature. In which it is certain that the provifions made for the prefervation and the comfort of the life of Man were made by the Authour of Na- ture for the ufe and benefit of his whole Family, fo that if any one or fome few ihould go about to en- grofs them to themfelves and exclude all others from partaking with them, they cannot but be confeious to themfelves that they act crofs to their Maker s defign. And as it is certain that God deiign'd that all his Offspring ihould fhare in the Bleffings of his Provi- dence, ib is it certain that they cannot be enjoyed but by mutual help and kindnefs ; ib that every man as he is concern d to enjoy his own iliare is obliged to love and affift his Neighbour, at lead to fuffer him quietly to enjoy his. And this brings every man to underftand all the Benefits of Peace and Society, that are fo many Rewards naturally annext to the feveral exercifes of this Duty. But becaufe the generality of men are not fo feniible of Rewards as Puniihments, I fhall rather choofe to demonftrate the great Benefits of this Vertue of mutual love and kindnefs by the horrible mifchiefs that mud follow upon the general breach and diflblution of it : and they are fo great D 2 that 20 A Vemonftration of the Law of Nature, that though it were only to prevent and provide again ft them, it were abundantly Sufficient to recom- mend its practice to Mankind, For it is manifeft that if they once betake themfelves to contend and fcramble, and live in a perpetual Hate of war, every man taking care for no more than one, and (landing upon his own guard in defyance to all the World befide, they will only hinder one another from the common En- joyment of all the neceflary Provifions of life, and in- ft ead of living fecurely and cheerfully upon the boun- ty of Nature, they mull unavoidably deftroy both that and themfelves too ; for certainly no man can ever expect to be fafe or happy , that has all the World to his Enemy, and yet that would be the con- dition of every man, if we all purfued our own Inte- rells without regard and (whenever it happens) in oppofition to the welfare of all others. What a miferable and. diftra&ed World would this be, \i every man's care and kindnefs never reacht be- yond himfelf ? Our Lives mull be for ever poor and iblitary, and infinitely more unfafe than Hares and Foxes and Vermin , and we fhould all without a Me- taphor be worfe then Wolves to one another ; always iniecure and uneafy, eaten up with jealoufies and fuf- picions , troublefome to our felves and to all the World befide, and in continual fear and danger from the whole Creation ; and yet in fpite of all our vigi- lance and induftry every man's Life would be fkort unci his Death violent. All this is io manifeft at firft view, that one would wonder how a late Authour could be fo wild as well as wicked in his Conceits as not only to define the State of Nature to be a State of War, but to lay down this Supposition as the only fundamental Principle of ' Government and Morality : for if that be the State from the Nature of Things. 2 1 of Nature, to which Nature it felf would guide and direct reafonable Men , though they were under no obligation of Laws or Covenants no nor Deity, then certainly the State of Nature muft be a State of Peace and Friendship in that it is fo apparent from the plain- eft and mod familiar Observations of things , that Mankind is furniiht with fufficieht Provifions for the neccflities and comforts of life, if every man would be content with his own moderate and reafonable propor- tion ; but if not, that then their lives muft of necefli- ty become for ever forlorn and miferable, and that they would all be fo far from being ever fecure in their own enjoyments, that it would be plainly impoffibJe for every or any fingle Perfon to defend himfelf againft. the fraud or the violence of all the World befide. If this ( I fay ) be fo yifible from the very firft Ob- fervation of things , Mankind cannot be fuppofed fo wild and extravagant (unlefs we can fuppofe them all perfectly mad and void of all fenfe of wifedom and reafon ) as naturally to fall into a Hate of mutual ha- tred and enmity, when that were fo manifeft a con- tradiction to the -firft dictates of their own Underftan- dings, and the mod obviofis directions of die nature of things. And therefore, they can never come into this inhumane condition of lite, till they become fo unwife and fo unnatural , as to act againft all the principles of their own Reafons, and all the fuggefti- ons of their own Interefts. So far is this from being the original State o£ humane- Nature, that (without the fuppofition of a Providence) nothing can ever be- tray men into it but the moft unnatural and unreaso- nable folly in the World. So that though we could fuppofe that humane Race fprang out of the Earth without dependance upon or obligation to any Crearour, yet if we will be gleafedr only 22 A Demonftration of the Law of Nature, only to fuppofe them endued with the Faculties and Apprehenfions of Men, they would naturally fall into a condition of Peace and Society, it being fo evident- ly every Man's Intereft to feek and procure it. So that this imaginary State of War is juft fo much the State of Nature as it is for all Mankind to be Fools and Madmen. But if it be more natural for this fort of Beings that we call Men to be guided in their Ac tions by the nature of things and the convictions of their own Minds, and the love of their own felves, that will immediately reverfe the whole train of their Thoughts and Inclinations, and bend all their Defigns to a quite contrary courfe of life, and inftead of every Mans falling upon every Man he meets ( as that Hy- pothecs imagines ) he would court his Friendship, though he had no other motive to it, than that by his help and affiftance, he might the better fecure his own fafety. And if it be natural for every man in his wits to feek and defire that ( which no man in his wits can ever doubt of) 'tis as natural to enlarge his Friend- ihips and Dependances, in that as many as he endears or obliges, fo many he engages to his fervice and de- fence ; fo that fo far as Men live according to the firft Principles of Nature and Difcretion, fo far do they endeavour after the love and good-will of Mankind, becaufe their fafety and happinefs is greater or lefs ac- cording to the number of their Friends or Enemies ; and therefore every Man as he is concern'd to fecure his own quiet , is concern'd to fecure the good-will ■of all Men, and to procure it by being as unfeinedly concern'd for their welfare as for his own. For that is the molt proper and effe&ual method to engage any Man to leek or confult my Intereft, to convince him that it is moll: ferviceable to his own ; from the Native of Things. 2 3 own ; fo that the flrongcft motive that can be pro- pounded to court his benevolence, is to perfwade and fatisfy him that it is the moil: natural and mod pro- bable way to endear me to his caufe and fervice ; and therefore upon the fame Principle that every Man is inclined to feek his own private good, unlefs he will diredtly crofs with his own defigns, lie is obliged to feek the publick too , /. e. the good of all others within the fphere of his own Power and Capacity. But now if he be fo plainly directed to this by the nature of things, and if the nature of things were fo framed and contrived on purpofe by a Wife and Su- preme Caufe ; that is a faificient Indication to Man- kind, that it is his mind and will that they fhould go- vern themfelves and their Actions by its direction ; becaufe, as I premifed at the beginning, the whole train of natural Efleds are ultimately to be refolved into his Providence, that is the only caufe of the na- ture of things , and of all the properties that refult fiom it; and therefore if the ufefulnefs and neceflky of this Rule be fo evident in the whole Contrivance of Nature, it is the Authour of Nature that has made it fo ; and then there is no avoiding the Conclufion without downright and wilfull perverfenefs , but that, he intended that thofe of his Creatures , that were able to make Obfervations upon his Works, fhould take it for the Rule of their Aftions. So that if there be an Authour of Nature, this is a demonftrative proof of the Law of Nature ; and no Man can defire a greater Evidence than he has or may have of the truth of that Suppofition. For if there were no God , 'tis certain we can be under no Obli- gation ; but if there be one, and if he have fo clearly difcover'd his Will in all the Eflefts of his Provi- dence, he has done all that can be required to efta- hlifh 24 A Demonstration of the Law of Nature, blifh it into a Law , and declare it a matter of our Duty. vSo that by the fame method that we arrive to the knowledg of the Supreme Caufe, are we forced into an acknowledgment of his Sovereign Will and Plea- fure ; and if from all the wonderful J and curious Contrivances that appear in the nature of things , it be reasonable to conclude that they were fo diipofed by a Wife and Intelligent Being ; the very fame Ap- pearances that difcover him , difcover his Intention too. And therefore whoever goes about to avoid the Obligation of the Law of Nature, muft firft caflieir the Being of a God ; and then indeed ( as I obferved at firft ) our work is done ; for it is in vain to vin- dicate the Goodnefs and Wifdom of his Providence, if there be no fuch thing at all ; for that dcftroys the matter of Enquiry and the Suppofition upon which we argue ; and then we muft betake our felves to a new difpute, and prove the Exiftence of a Deity ; and when that is granted, we may then and not till then, proceed to demonftrate from all the Effefts of his Providence the Obligation of his Laws. And that is all that can be demanded or need to be performed , upon fuppofition of a Supreme Governour of the World , to affign by what Laws he governs it ; and he is a very unreafonable Man that requires greater Evidence of the Being of a Law;, than can be given of the Being of the Lawgiver himfelf ; and if we have fo much , we have enough and all that we can juftly defire, and he that would have more, is not to be fatisfied without a contradiction. This then being granted that there is a Sovereign Caufe of the Univerle, which muft be fuppofed in the order of Nature , before we can proceed to any far- ther Enquiry ; the beft and eafieft way to find out the from the Nature of Things. 2 5 the rules and methods of his Government, is to re- flect upon the naturall order and tendency of things; for that being altogether contrived and defign'd by himfelf, it manifestly difcovers to all that are able to obferve the connection between caufes and effects, what he principally intends and aims at. So that all things in Nature being fo order'd as to inform every Man that the happinefs of all Mankind and every member thereof is to be obtain'd by mutual! Benevolence , and by nothing elibf that is a clear and Satisfactory evidence to them all , that as it is the end of all his purpofes , fo it is his intention to oblige all his Subjects to act in purfuance of the fame defign. And what could be done more effectually to engage them to it, than to let them know (if they will know any tiling at all) not onely that it is his own will and pleafure by that order that he has eftablifh't in the world ; but alfo that he expects that they fliould comply with it, as they intend to enjoy all the com- forts and efcape all the miferies of life ; and that he has done to purpofe, when he has made every Man s private Good fo manifeftly to depend upon his fin- cere and ferious Endeavours to promote the Good of all , with the fame neceflary connexion as naturall Effects do upon their naturall Caufes; and therefore feeing we have fuch an ample affiirance of the nature of our Dutv, and fuch vehement Enforcements to perform it, we have all the conditions that can be re- quired to bring us under the Power of a Law or an Obligation to Obedience. § V. Now this fenfe of mutuall Benevolence, as it contains in it all the duties of Juftice and Equity, and is able (if attended to) without any other directi- on to preferve men honeft and vertuous in all their entercourfes of life, io it erects (without any train of E Con- 26 A T)emonftratio?i of the Law of Nature] Confequences) the two things , that are the moil ne- ceflary to the happinefs and fecurity of mankind, So- ciety and Troprtety ; in that it confiils in nothing elfc than a juft and reafonable Divifion of every Man's Love between himfelf and the publick, /. e. between himfelf and all others to whom his Power and Con- cernment reaches. Now if there be a common intereft, in which eve- ry Man is concernd, as he is concern'd in his own, that is it that makes Society; and if no Man from the naturall condition of his faculties be able to carry on either, the one or the other without having a peculiar {hare divided and appropriated to himfelf tor the exer- cife and employment ofhis induftry ; it is that that af- Hgns and fettles propriety ; fo that both thefe refult im- mediately from the conftitution of nature, and are as evident to any Man that obferves the natural frame of things, as any experiments in naturall Philofophy, or problems in Mathematicks, and refolve themfelves into fuch proportions as thefe, that thofe caufes that preferve the whole, prefcrve its parts alfo ; and that thofe that preferve the parts , preferve the whole ; but for a fuller and more diftind demonftration of both, we fliall prove and confider them apart. And firft as for Society ; it is abfolutely nece/Tary to the fupport and comfort of the life of Man 5 for were this once diflblved, and fhould Mankind once betake themfelves to the Woods and the Deferts, and imitate the manners of wild and unfociable Creatures, they mull fubfift by deftroying and preying upon each other ; and then the moft innocent would al- ways be the leaft fecure, as never being apt to in- vade other mens rights, and lying always expofed to other mens wrongs and injuries; and on the contrary the moft injurious would always upon that account be jrovi the Nature of Things. 27 be the lead unhappy , ever- ftudying to enlarge the bounds of their Power by wily and unjuft Invafions; and then the wanton and the violent Leviathan muft at length devour all, as being the crueleft, and fo more apt ; the ftrongeft, and fo more able to opprefs the reft. Whence that faying of one of the Ancients that Laws and Societies wrere eftablilhed for the fake of wife and good men, viz. to preferve them from the injuries and oppreftions of the bad ; for as much as if thefe would but be content to prefcribe bounds to their appetites , and moderate their def res by the ca- pacities of Nature , they w7ould never be difpofed nor invited to encroach upon other mens enjoyments ; but whilft their Appetites are unbridled and exorbitant, and not reftrain'd within the neceftities and convenien- cies of Nature, they muft be invading the Shares and Proprieties of their honeft and harmlefs Neighbours to fatisfy their wanton and unrcafonable Humours. This then is the proper end and ufefulnefs of Socie- ty , to inftitute a common Amity and Friendfhip a- mongft men , to unite multitudes together into com- binations of Friendfhip , to endear them to each other by mutuall Offices of love and kindnefs, and by a joynt defence of their common welfare againft all foreign Injuries and Invafions; fa that to be juft and honeft is onely to be true and faithfull to our Friends ; and were Mankind as faithfull to one another as the condition of their Nature requires , and the Author of it expects, there would be no need of civil Laws and Penalties , that are onely a fecond and fubfidiary help to force a few bad men to preferve that amity and friendlhip, which, were they good and vertuous, they would choofe of their own accord , as moft rea- fonable in it felf, and moft agreeable to humane nature. E z So 2 8 A Demonftratio?i of the Law of Nature, So that this is plain , that if Men will but reflect upon the Condition of their Natures ; confider the infufficiency of their own perfonal Strength to their own Security ; obferve the neceftjty of a publick Con- cern in order to the prefervation of every Man's pri- vate Intereft, that alone (unlefs they were in good earneft refolved to work their own deftruchon ) would combine and embodie them into Societies to maintain each others Rights by a common Afiiftance againft all the Invafions of Fraud and Violence. And without this what could be more wretched, forlorn, and melancholy than the Life of Man > for if we fup- pofe him in that State of War , that as our Authour tells us, could we fuppofe him out of Society , muft be natural and unavoidable, every Man muft then live in perpetual dangers, fears and jealoufies, feeing he muft have every Man to . his Enemy ; and is not his Condition fufficiently defperate, that muft truft to his own fingle Strength and Wit to guard and defend him- felf againft the Fraud and Violence of all the World befide ? There is nothing more obvious than that this eternal Warfare is the molt improper State for the Happinefs of Mankind in general, or the fecurity of every Man's particular Pofieilions and Accommodations ; and that is it certainly deftruftive of all thofe Comforts and Ad- vantages, that are to be reaped from and enjoyed in a State of Peace and Society. And therefore no Man that has any kindnefs for himfelf can ever think it wife or reafonable in it felf, or well-pleafing to their Maker, for all men to continue in foch a State, in which they muft all for their own fecurity be obliged to feek their own mutual Mifchief and Deftruftion. And if a State of War and Anarchy be fo manifest- ly uncomfortable, that alone is a funicicnt Direction to from the Nature of Things. 29 to all men in their wits to think of conditions of peace and mutual! defence ; and men mud be fuppo- fed fo crofs grain'd to themfelves, that they muft wittingly choofe to thwart both their Intereft and their Reafon, before they can reconcile their minds to any other thoughts than of Love and Society. And it it were poflible ever to imagine Mankind out of a condition of Government, we can never conceive them fo abfur'd, as to choofe to continue in a pofture So unfafe and fo uncomfortable. And therefore it is as wild as confident an aflertion of our Philofopher of Malmsbury to lay it down as the fundamentall Principle of all Government, that Mankind is inclined and determined by Nature to acts of mutuall hatred and hoftility. For what does he mean by the nature of Man ? If thofe paffions and inclinations that are common to him with other Crea- tures ; even that is manifeftly falfe as we ihall prove in the fequell of this difcourfe by an induction of par- ticulars, in that every thing in humane nature has a vehement tendency toads of love and good- will. But fuppofe his bruitilh part to be wild and fa- vage ,' yet if we take in the whole account of our Nature , and onely fuppofe our felves intelligent and rationall Beings , nothing will appear more extrava- gant than to affirm that nature inclines or rather (as he determines it) forces us into a pofture of War and mutuall Cruelty ; and here it is not at all materiall whether Reafon be an innate faculty , or onely an ac- quired habit and refult of Experience ; but 'tis fuffici- ent to my purpofe that every Man has or may have ability and fagacity enough to obfcrve what tends to, and what contradicts his own happinefs; and to govern his appetites and paffions, fo as may be moft ferviceable to the comfort and chearfulnefs of his own life. And go A Demonftration of the Law of Nature, And then it is as abfurd to fay that it is naturall to Mankind to hate and deftroy one another, as that it is prudent and reafonable for every Man to follow inch courfes , as are apparently contradictory to his own fefety and intereft, for nothing is more plainly fo, and more freely acknowledgd on all hands to be fo, than a State of perpetuall war and enmity ; and fo it is largely enougu reprefented by the Author himfelf of that Hypothecs. So that if it be moft naturall to Mankind to love their own eafe and happinefs, and to ufe and purfue thofe means that are abfolutely necef- fary to its attainment, then it follows unavoidably that nothing fs more naturall than to feek peace and friendihip, without which the life of Man muft of neceffity be fadly unfafe and uncomfortable. So that we can never fuppofe it naturall to every Man to quarrell with every Man, till we can fuppofe it naturall to all Mankind to be raving and bedlam mad , and to endeavour by all violent means as well to make away themfelves as to deftroy one another ; and when we have fuppofed that, it will then (I muft confefs) not be impoftible but that his Philofo- phy may meet with fome entertainment in the World ; tut as long as men are content to continue in their Wits , they will always judge it moft naturall and moft reafonable to choofe fuch a method of life, as is at leaft confiftent with their own quiet and fafe- ty , and by confequence will abhor nothing with a more naturall Averfation than thoughts and defigns of an eternallWar, that is fo palpably inconfiftent with it. And as for what is pretended of the equality of all mens ftrength by nature, that it caufes mutuall fear, aftd that mutuall tear puts them upon mutuall vio- lence , every Man endeavouring to fecure himfelf by antici- from the Nature of Things. g 1 anticipating the attempts of every Man. This is fo far from being any likely motive to contention, that there cannot be a more effeftuall Argument to per- fwade and force men to Friendship , and to a/Tift and oblige each other by all the Offices of love and kind- nefs. For if their Forces are equall, fo is the danger of the Combate too, and if they engage it is poiFible they may both periih by the event of War , at leaft the Viftour cannot gain fo much by his Enemies de- ftruftion as he ventures by the hazard of his own life ; and therefore feeing there is fo little advantage to be got in this way of defence, every Man can have but very little reafon or inclination to make ufe of it for his own fafety. And then befide as their power is equall to injure, fo it is to help each other ; and if I employ my ftrength for anothers be- nefit, that is the Hkelieft way to oblige him toajuft and honourable Requitall ; and certainly his inclina- tion to do me good turns is fomewhat more comfor- table than his difpleafureor hoftility; and therefore it muft needs be a much more forcible inducement to win his good-will by Anticipations of Friendship, than to provoke his rage and revenge by invading his Rights, and making the firft AfTault upon his Life and Liberty. But if we farther confider how vaftly every Tingle Man's Power is furmounted by the Power of all men, and how unable one man is to defend himfelf a gain ft the violence of a multitude, and withal! how much his intereft is fecured and enlarged by the accelTion of all mens love and afliftance, then if men are by na- ture bereaft of their underflandings, if they are bom poi7eft with wild and lunatick Spirits we might fup- pofe they would all run raving and foming up and down 32 A Demonftration of the Law of Nature, down the World, and every Man fall upon every Man he meets with, and that for no other reafon than be- caufe they are an equall match, fo that if he did not give, he muft take the firft blow. But if we fuppofe them in their right minds, with any fcnk of humanity or difcretion about them, able to reflect upon the great advantages of mutuall Bene- volence, and the horrible mifchiefs of a perpetual! Hoftility , it is eafie to imagine how ready and for- ward fuch fober People would be to oblige one ano- ther by kind and civill Treatments, and to rejoyce in any opportunities of doing good Offices to others for the Comfort and Cheerfulneis of their own lives. So that the refult of all this difpute, viz. what ule men would naturally make of their Power upon one ano- ther from the confideration of its Equality ; is onely to enquire whether Mankind be by nature in or out of their wits ; if the former may be taken for granted, the cafe is very plain that men (unlets they are alter'd by preter-naturall diftempers ) are creatures tame and civill enough; but if it muft be prefumed that they are all naturally frantick, and void of all principles of reafon and fobriety, that indeed will be a proper foundation for the Hobbian Politicks, and upon that fuppofition it is poflible they may be allowed; I am fure they never can upon any other. And as for what is farther pretended of the paffion of fear , the defire of Glory , and fome other affecti- ons of humane Nature , that they naturally difpofe men into a pofture of mutuall violence. This too is onely credible upon the former fuppofition ; for if all Mankind were afted purely by unaccountable hu- mours and whimfeys, and were driven upon the wildeft and moll extravagant attempts without their own confent and deliberation , then indeed we might iup- from the Nature of Things. 3 3 fuppofc they might be hurried upon raft and fool- hardy actions, they know neither why nor how. But if thefe paflions (how vehement foever) arc or may be brought under the conduct of reafon and difcretion, and if we have fo much power over them, as that we may ( if we pleafe ) not indulge them any farther than may be confident with our own quiet and tranquility, then the Queftion is what courfe a prudent man would take to gratifie thefe inclinations. And that is anfwer'd from the premifes that any Man in his wits, whatever he defignes, would endeavour to carry on all his projects in ways of peace and civi- lity ; and efpecially if he were afraid of all other Men, he would think it his wifeft courfe rather to court them by offers of friendfhip, than to provoke them by injuries and ill-turns. So that the inclination of thefe paffions can onely be accounted for in conjunction with the Reafons and Underflandings of Men ; and then what way a pru- dent man would naturally determine himfelf, that muft be fuppofed their naturall tendency. They are not capable of any certain determination from them- felves, but receive their Biafs from the bent of Mens defigns and refolutions , and may be inclined either way as they choofe to aft rafhly or advifedly ; and the fame pafhons that make Fools and Mad-men tur- bulent, make all Men in their wits modeft and pea- ceable. And here to this purpofe it is pretty to obferve that when Mr. Hobbs treats of War and the caufes of War, it is then manifeft in that Chapter that Men are forced into it by the violent paflions of Fear, and Hope, and Glory ; but then when lie proceeds to difcourfe of Peace and the inducements to Peace, the fame paf- fions are ready to ferve his purpofe thereto, and the very 34 ADe??iG?ifiratio?i of the Law of Nature, very fame naturall canfes may be affign'd either for War or Peace as it pleafes him and ferves his turn and his caufe. But after this rate of talking it is an eafie matter to prove any thing out of any thing, it is no more than firft to lay two propofitions together , and proceed to fay this follows that, though there be no other rcafon for it, than becaufe it did not go before it, and that is an Hobbian Demonflration. But this may fuffice to ihew that as mutuall Bene- ' volence is necefiary to the happinefs of Mankind, fo is fociety neceflary to the cxercife of mutuall Benevo- lence ; and if fo, then if there be a fupreme Gover- nour of the World, that is an unqueftionable proof of its Inftitution by virtue of his Authority 3 in that with- out it, it is manifefl he can never obtain the end of his Creation, which (if it be any at all) muft be the happinefs of his Creatures, a thing plainly impoflible to be hoped for without the benefit of Society. Efpecially when he has veiled all Mankind in an equall and common Right, to the comfort and feli- city of their Lives, and when we know that he de- fires and intends the well-fare of all his Offfpring, and when he has made that to depend fo unavoidably upon the care and the fafety of a common Intereft ; ail that is a fufficient declaration of his will to all his Creatures, that are able to obferve and reflefr upon that order of things that he has inftituted and efla- blijlft in the frame of his Creation, that he expe£b they fliould purfue the fame end with himfelf ( which is the good of all ) and make ufe of fuch means as are abfolutely neceflary to its attainment (which is Soci- ety) efpecially when he has farther enforced it by fuch powerfull Rewards and Penalties , as to annex every fingle Man's Happinefs to the performance, and his Mi- fery to the neglect of this Duty. § VI. Se- from the Nature of Things. 3 5 § VI. Secondly, as for Propriety, it is as plainly in- ftituted and injoined by Nature, or the Authour of Nature as Society ; and that upon thefe two accounts, in that every Man's naturall power and capacity is li- mited, and that unavoidably and by it felf introdu- ces a limited ufe and enjoyment of things; for no Man can claim a greater right from Nature than he is capa- ble of enjoying, and therefore feeing that is fully pro- vided for by a parcell that is proportion d to it felf and its nece/Iities , he cannot challenge by virtue of his naturall Right any power over the Remainder; but will be content to leave whatfoever he cannot enjoy himfelf to other Mens ufe and advantage ; and certain- ly that is very reafonable to allow our Neighbours to challenge their fhare of happinefs when our own turn. is fully ferved and fatisfied. So that Nature by itv ting bounds to the capacities of our Appetites and En- joyments thereby plainly determines the limits of our Rights, without fetting them forth by any other lines and defcriptions. For the right of Nature neither is nor can be ( as fome Lawyers and Philofophers have wildly enough, defined it) any fuch ftate of life in which Mankind may be fuppofed free from all manner of Laws and Obligations , becaufe this very fuppofition is made in- confiltent and impoflible from the Nature of created Beings, which can never be fuppofed to exift without depending upon and being fubje£b to fome fuperiour Power , and that implies or at lealt inferrs their Ob- noxioufnefs to Duty and Obligation; and then his will or pleafure by whatfoever means it is reveafd and difcover'd becomes the meafure both of their Duty and their Liberty. And therefore it muft needs be a wild account of things that fuppofes any right of Nature antecedent F z to 3^ A Demonftratio?i of the Law of Nature, to the Law of Nature, becaufe it is fo flat a contradi&i- on to the naturall liate of things, that carry confer- ence of Duty and engagements to Obedience in their very exiftence; and therefore to fuppofe them to be, and not to be fubjecl: to the law of Nature or the will of its Authour , is to fuppofe them both to be and not to be at the fame time. And though Man be made a free Agent, that is endued with a Power to doe whatfoever pleafes him, yet Power is not Right, but the right ufe of Power is ; and when he does or de- fires luch things as are fit and confonant to his Na- ture, he obferves its Laws and maintains its Rights, becaufe he is allowed every thing that is naturall and forbid nothing but what is not. So that the Law of Nature is no reflraint fuperin- duced upon the defires and liberties of Nature (as it is generally conceived) but it is fuch a rule of life as is moll agreeable to the naturall Hate of things ; and it is onely a regard to that that determines the mea- sures of our Duty, and from thence the bounds of our Liberty. Naturall Juftice con-fills in retraining our defires to our naturall Appetites , all that exceeds them , it forbids ; that is the Law of Nature ; all that does not, it permits, and that is the right of Nature ; lb that it is plain that Nature kts bounds to it felf by the limitednefs of its own Being, and that it is im- poflible there fliould ever be any Hate of Nature capa- ble of an unlimited Right, for its Liberty can never be greater than its Capacities, and therefore if its Powers are confined within certain meafures, its Rights mull be reftrained to the fame allowances , for it is apparently abfurd to fay that any Man has a right or a licence to doe more than he can doc. So vain a conceit is it to fuppofe that in the Hate of Nature every Man has a Right to all things, when it is from the Nature of Things. yj is fo contradictory both to the nature of things, and fo inconfiftent with the reafonable claims of all other Perfons; and fuppofes no lefs abfurdity than that Na- ture and right Reafon advife a Man to engrofs to himfelf whatfoever he can, though it be of no advan- tage to himfelf and injurious to all the world befide ; than which nothing can be conceived more difagree- ing with the (late of Nature and the di£tates of right Reafon; for that being of a limited capacity, every Mans underftanding cannot but inform him that he ought to challenge no more by virtue of its Right, than what it is capable of enjoying; and if he dor that then he claims it in vain and to no real purpofe, and that certainly agrees neither with the dictates of Nature nor of right Reafon. So that though wre fliould remove the Divine Provi- dence out of the world ; yet notwithilanding the Right or at lead the Neceflity of Propriety would arife from the naturall conftitution of things; which will direft every Man to confine his defires to his Appetites, and when he has his own fhare of happineis to content himfelf with its enjoyment, and not to diihirb him- felf or defraud his Neighbours without encreafing his own felicity, a thing fo apparently abfurd that no- thing can be more fo, than to fuppofe that this is the naturall humour of Mankind, and efpecially of the wit fer part of it. But then if we fuppofe a Divine Providence, (as here we muft do) we muft fuppofe too that he has given us all a naturall Right and Claim to our portion of happinefs, from whence it follows that it is but jull and reafonable , and agreeable to his will that eve- ry Man ihould be willing that others fliould have Li- berty to enjoy their own proper lhare of Felicity, as well as lie defires to enjoy his; becaufe the fame Pror vidence 38 A De??ionftration of the Law of Nature, vidence that vefts me in a Right to my own Proprie- ty, has granted the fame Right to all Mankind be- fide ; and therefore naturall equity and regard to his Sovereign will commands me to be content with my own allowance, and to fuffer them to enjoy what is allotted to their fhare. So unavoidable is the Inftitu- tion of Propriety from the limitednefs of our Natures and their naturall Capacities. And therefore following the fuppofition that there was once no Propriety, and that all the World lay in common to all its Inhabitants, yet the Nature of things would have directed them to a divifion , it be- ing To plainly neceftary both to the prefervation of the whole fpecies and of every individual Man. Xnd fo all rational Creatures would be obliged by the fame Law, and with the fame Sanfrions to eftablifh Pro- priety , by which they are obliged in obedience to their Creatour's will to promote the publick good. And yet this very fuppofition is a flat contradiftion to the naturall condition of Mankind, every Man being born in a ftate of Society and limited ufe of things ; for, as Mr. Hohbs himfelf ftates it, we are no fooner born , but we are a&ually under the Power and Au- thority of our Parents, fo that it is as naturall to Man to be in fubjettion as to be born. Neither for the Proof hereof is it needfull to appeal to the Teftimony of the facred Hiftory or any other ancient Record con- cerning the Original of Mankind, humane Nature it felf is a demonftration of its own beginning, for fee- ing it cannot fubfift but in individuals , and feeing eve- ry individual Man is mortall, there muft be fome other caufe of the whole race of Mankind. And he having fo difpofed the natural condition of Men as that no Man can come into the World but in a limited ftate .of things from the Nature of Things. 39 things, that is a demonflrative evidence of its Divine Inltitution. 2. But then Secondly, we are forced upon it in that as fingle Perfons cannot enjoy their own Lot , fo nei- ther can they contribute their Afiiftance to the publick good but by a limited and appropriated ufe of things, tor their naturall Powers being of a finite and con- tracted force as well as their naturall Appetites ; they can ferve the Common- wealth onely according to the proportion of their Abilities, and therefore feeing one man cannot do all things, it is neceflary every Man ihould takefome particular task for the carrying on of the publick Welfare. And if right reafon /. e. the mind of Man guiding it felf by an upright obfervation of the Nature of things, commands every Man to feck and endeavour the hap- pinefs of all Men, it commands us to confine our en- deavours within the reach of our own Activity, for it can require nothing but what is poflible by Nature, and therefore its Obligation muft flint it felf to the bounds of every Man's Power, and fo it promotes the Intereft of the Community by engaging every fingle Member of it to do his own work and mind his own bufinefs. So that whoever performs the duty of his Station and Employment , fcrves both himfe'lf and the Com- monwealth; in that the Profperity of the whole ari- fes from the Induflry of the feveral Parts , and their Induftry cannot be employed without aligning them diftindt Oiliccs and divided Intcrefls; for till that be done it will be impoflible to prevent thofe eternal! Quarrels and Contentions , that mull: arife about the limits of every Man's Right, and the proportion of every Man's Work ; and wbilft they are taken up with their own picqucs and animofities, the Earth muft lye unculti- 40 A Vemonftration of the Law of Nature? uncultivated and the publick Weal neglected, from whence nothing elie can naturally follow but perpetu- all want and mifery. And the moft common experience informs us that there is no way of avoiding or ending Contentions but by dividing the common Intereft into particular ihares, and fetting out every Man his own Propriety, fo plainly does there follow from the fundamental prin- ciple of feeking the publick Good an Obligation up- on every Man to accept his own Lot, and to leave all others undifturbed in theirs , whereby he fully acquits himfelf as to all the duties of Juftice or Honefty, whe- ther publick or private. And for this Reafon has the Divine Providence di- ftributed among the Sons of men variety of Abilities, whether naturall or artificiall, fuitable to all the needs and conveniences of humane life, that fo by a joynt contribution of every Man's Talent and Faculty, all our wants may fome way or other be tollerably fup- plied ; fo that to do good Offices cannot fo properly be faid to give as to exchange Favours; and they are duties of Juftice rather than Charity ; every Man (lands endebted by the bonds and engagements of Nature to caft his Symbol into the publick Stock, and there- fore if he expecT to enjoy the induftry of other Men without making any return of fome fervice of his own, he does not onely cheat them, but he robs and de- frauds the whole Society. And he that carries on no defigns of good but purely for himfelf , is not onely wretched and nigardly, but he is falfe and inju- rious. In fhort all the Laws of Juftice and Society are con- tain'd in that one excellent and comprehensive Rule, Whatfoever ye would that Men fhould doe unto you, xven fo doe unto them. And therefore unlefs a Man wrould from the Nature of Things. 41 would be content (which no Man can be) that all other Men fhould mind nothing but their own mecr felves , and that in oppofition both to his own and the publick Intereft , he is unjuft or does not as he would be done by , if he perform not to others the fame Offices that he expects from them, in all his re- fpeftive capacities : but if he does, he is an honelt man, a good Neighbour , and a good Subject , and difchar- ges all that can be required of him towards all Rela- tions. So that Propriety and Commerce are fo far from being of any pofitive Inftitution , that Mankind are forced upon it by the firft neceffities of Nature, and naturally fall into it for their own fubfiftence andpre- fervation. Its benefit is fo obvious and its practice fo unavoidable, that Men betake themfelves to it almoft antecedently to their Reafonings. The limitednefs of every Man's own Nature confines him to a certain Pro- priety , and the convenience of his own life invites him to trade and tranfact with others thereby to par- take the ufe of their Proprieties as well as his own ; for that is the proper advantage of Commerce to em- prove and enlarge the comforts of life by mutuall Ex- changes, whereby every Man enjoys what every Man poflefles. And this is the naturall Originall of dominion too, that is nothing elfe but a lafting and continued Pro- priety ; for if at prefent I have a Right to a divided ufe of things, both for my own preiervation and the common Good , their future enjoyment has the fame Relation to the future fecurity of both, as their pre- fent has to the prefent , and therefore it is as naturall and as neceflary that I fhould be veiled with a per pctuall Power to hold my Eftate againft all other claims and pretences hereatter,as it is that I fhould ufe G or 42 A Demonflration of the Law of Nature, or enjoy it at prefent ; and that is all that we mean by Dominion. This may fuffice in general to fhew how plainly Nature , and God by Nature informs Mankind of thefe great and fundamental Duties of Juftice and Morality ; their Knowledge is fo obvious as to make their Obligation unavoidable. § VII. But befide this undoubted fignification of his Will, that he has given from the Conftitution of all things without us, he has farther fecured our re- gard and obedience to it from the Conftitution of all things within us : there is no Faculty or Paffion in humane Nature that does not incline us to, or rather enforce us upon their Obfervation, infomuch that we cannot negled them without doing violence to all our own Inclinations as well as affronting all the di&ates of Reafon , and the directions of Nature. I fhall not infift upon all Particulars, but fliall content my felf with onely thefe Three. i. The natural A&ivity of the Mind of Man. a. Its natural Senfe and Appetite of Happinefs. 3. Some natural Inftin&s and Inclinations of hu- mane Nature. All which neceflarily leade to the Knowledge and engage to the Practice of the Laws of Nature. All which will amount to no inconfiderable proof of the abundant care that the divine Providence has taken to acquaint us with the nature of our Duty, and to en- dear it to our Regard. 1. The natural Aftivity of the Mind of Man; it cannot avoid to refleft upon its own Nature, and ob- ferve its own Inclinations and Faculties ; and by that means it immediately perceives it felf to be a think- ing or a rcafonable Being ; and then it is as natural to it to ad fuitably to the condition of its Nature, as it is from the Nature of Things. 43 it is to all other Creatures to follow the Inftinfts and Appetites of theirs ; for as the brute-Beafts are promp- ted to purfue agreeable Objefts by an inward Senfe of their own Defires and Neceffities ; fo is Man inclined to aft rationally by that inward Aflurance he has that he is endued with Reafon and Underftanding ; and that alone is fufficient to bring an Obligation upon him without any other exprefs and poiitive Com mand. For as by this Reflection he is lead into the Know- ledge of Himfelf and his Nature, fo by that Know- ledge is he inftrufted in the Rule of his Duty ; which is onely to live and behave himfelf as becomes a rea- fonable Creature ; and in that confifts the morality of his Actions ; fo that from the Nature of Man, and from the Knowledge of his own Nature ( of which yet it is impoflible for him to be ignorant) refults the Senfe and the Confcience of his Duty ; becaufe he cannot fo much as reflect upon himfelf ( and yet that he cannot avoid ) without being confcious of the Faculties of his Mind ; and when he is fo, it is not more neceflary to follow its Dictates and Suggeftions, than it is to inform him how to fatisfie his natural Ap- petites, or to teach him that when he is hungry or thirfty, it will be convenient for Nature to eat or drink. His own inward Senfe is enough to convince him of their Ufe and Comfort, and that without any other Inftruftion minds him of feeking fuch Objefts and doing fuch Actions as will pleafe and fatisfie his Appetites. The cafe is the fame as to the fuggeftions of our Minds ; to be fenfible of them is of it 1 elf fufficient to oblige us to aft accordingly ; and therefore there is nothing more needfull to acquaint Mankind with the Obligations of the Law of Nature, than onely to let G ft them 44 A Demonfiratio?i of the Law of Nature, them know that they are rational Creatures ; and it is as eafy for them to know that, as it is to know that they are. But as it is unavoidable for the Mind of Man to underftand it felf and its own Abilities ; fo is it to take notice of all fuch things as are any way pre- fented to its Obfervation, and then to reflect upon its own Knowledge, and then to weigh and confider the nature of its Objects and to compare them among themfelves, and out of all to drawr Conclusions for its own Ufe and Satisfa&ion, efpecially when it perceives it felf employed in fuch matters as have any confide- rable influence upon its own Welfare and Content- ment. And yet fuch are all the firft Apprehenfions of Things, they thruft and obtrude themfelves upon our Thoughts , and are fo obvious and fo perpetually be- fore our Eyes that it is fcarce in our Power to fliift their Notice. Thus has every Man a natural Notion of Pain and Pleafure, and he leels by daily Experience what things are grateful!. or unpleafant to the refpec- tive \ acuities both of his Body and Mind, and thofe he purfues and thefe he fliuns with a kind of fatal Ne- ceflity. * So that if he will but attend honeftly tp his firft Obfervations of Things, that alone will leade him into a clear and diftinft knowledge of his Duty , /. e. to apply himfelf to fuch a courfe of life as he apprehends and feels to be moft ferviceable to his own Intereft. And that a very little Experience ( if he be at all up- right ) will convince him, is rather to be obtain'd in the ways of Juftice and Integrity than of Fraud and Violence ; and this , if he will be true to his Princi- ples, immediately enters him upon the ferious Prac* rice of all moral Vermes. So that upon this account too it is impoflible for any Man to avoid the know- ledge from the Nature of Things. 45 ledge of his Duty without wilfull and aflefted per- verfenefs. He mud choofe to be ignorant of his own Being , he muft refolve not to reflect upon the moft common Objects of his Senfes, or to adt crofs to the mod neceflary and unavoidable Convictions of his own Mind , before he can ever think of reconciling himfelf to unjuft and vicious Practices ; and if fo , then can no Man ever pretend that he wants compe- tent Means to bring him into a fenfe and an acknow- ledgment of his moral Obligations. lor in the refult of this Principle there are but two things neceflary to a Life of Vertue , and they are Conlideration and Integrity ; both which are fo en- tirely within our own Power, and fo eafily fecured without pains or ftudy, that no Man can poffibly fail in either of them without wilfull Prevarication. As for the firft it is ( as I have already proved ) natural and unavoidable to the Mind of Man , that is of fo fpritely and active a Temper , that it cannot fub- fiil without thinking and reflecting upon its own Thoughts, and of this every Man is convinced from the workings of his own Mind. When he is at leafure and free from all other Em- ployment, that is feldom or never Idle, but is always framing fome Conceits and Apprehensions of Things, and entertaining it felf with its own Thoughts and Reafomngs, fo that it is fo far from requiring any ftrength of Intention to confider of Things, that it is fcarce in any Mans Power to avoid it : Efpecially when there are fo many outward Objects that per- petually thruft themfelves upon his Obfervation, as all the Appearances of Nature do ; fo that at laft there is nothing more requilite to make him acquainted with whatfocver that fuggefh, than onely to take no- tice of what he cannot but behold And fuch Ani- madverfions 4-£ A De??ic?iftrdtio?i of the Law of Nature, madverfions are fo familiar and fo importunate , that to overcome their force and vehemence, a Man muft firft take no little pains to ftiflle and neglect them ; fo eafy is the knowledge of the Laws of Nature, that no Man can efcape it without labour'd Ignorance. And then as for Integrity, it is fo far from requi- ring any new task to fecure it, that (unlefs we will wilfully pervert the workings of our own Minds) it unavoidably follows upon Consideration : For certain- ly there is nothing more natural or more agreeable than for a Man to aft fuitably to the Dictates and Refults of his own Thoughts ; and the Man that de- termines to aft otherwife , refolves to be crofs and peevifli to himfelf and his own Counfels ; fo that if Men will but onely fuffer themfelves to follow the plaineft Directions of their own Minds and Judg- ments, that alone will keep them Upright and Inno- cent as to the main and mod important Matters of their Duty. And that is enough to fecure the Welfare of Man- kind and the Peace of Societies , and to fatisfie every Man s own Confidence, and to obtain the Divine Ac- ceptance, in that he does all -that can reafonably be expefted or demanded from any Perfon in his Condi- tion ; and to fuppofe that the Almighty requires more, is plainly to deftroy the Goodnefs and the Juftice of his Providence. For if once he exafts of any Man be- yond the proportion of his Abilities , he may as rea- fonably impole all the impofiible things in Nature, in that there are no degrees of Impoflibility ; fo that if he injoyn me any one thing that is never fo little above my Power ( fo it be but above it ) he may as well injoyn all the Contradictions that are impofiible to Omnipotence it felf, for to Me and my Powers they are both alike Impoflible. So that unlefs we from the Nature of Things. 47 will (and that in defiance to our own experience) charge God's Government of the World with the mofl petulant and unreafonable Tyranny, it is manifeit that there is nothing more eafie or more obvious in Nature than for Mankind to know his Will and procure his Favour ; it requires nothing more than not to be wii- full Sots and Fools. §. VIII. The Second Principle that forces us into a knowledge of our Duty is that natural fenfe and defire that every Man has of his own Happinefs ; the apprehenfion and the appetite whereof refult from the firft and the ftrongeft inftinft of Nature, in that it is without doubt natural to Mankind, as well as to all other Creatures, to love and defire their own Welfare, and confequently to confider by what means and in what methods it is attainable. And now the bare propofal and profecution of this defign immediately brings every Man into a fenfe of all the main duties of Morality. For, upon the ferious confideration of the nature of Things, he cannot but difcern in the refultof all, that Juftice and Benevolence has a more effe&ual ten- dency to procure his Happinefs than Fraud and Op- preflion. And then, if, upon the force of that perfwafion, he fet himfelf upon refolutions of Vertue and Honefty, lie will, by a little care and experience, gain fuch a skill in their pra&ice, as Men ufually do prudence and dexterity in the management of thofe Affairs that they choofefor the ferious employment of their Lives. For they, according to the fagacity of their minds, quick- ly grow fubtil and curious in their own proper bufi- nefe ; fo as to be able to perceive the lefs difcernible degrees of advantage and xltfadvantage, and to follow them 48 A Demo?iftration of the Law of Nature, them with greater readinefs and to improve them with greater art. And fo is it if they make it any part of the deflgn of the bufinefs of their Lives to look after and obtain their own Contentment, and fo betake themfelves to thole courfes and manners of life as are mod appa- rently ferviceable to that end ; they cannot but arrive at a competent knowledge and fufficiency, not onely in the great and fundamental rules of Morality, but in all the fubordinate meafures and lefs obfervable circumftances of good and evil. So that it is made alrnoft unavoidable, even from the very firft inftinct of Nature, but that all Men mull have fome fenfe and notion of their Duty, becaufe it is importable but they mult fometimes have fome thoughts and fome defigns of being happy ; and then if they act in order to it, according to the dictates of their own minds and the directions fuggefted to them by the nature of things, they muft determin themfelves to purfue it in fuch ways as are agreeable to both, i. e. by living according to the Laws of Nature and the Principles of Integrity. Or by being fincere in their pretences of Kindnefs and Benevolence to all Men, and faithfull to this Prin- ciple in their Entercourfes and Tranfactions with them, which alone will eafily leade them into the knowledge and bring them under the obligation of all the Duties of Morality ; becaufe they fo naturally arife out of this Principle, or are rather fo apparently contain d in it, that whoever embraces it as the belt Rule of his Actions, and the moft ufefull Instrument of his Hap- pinefs, cannot, as occafion is ofler'd, but acknowledge liimfelf bound to act according to the rules and pre- fcriptions of all the particular Vermes that are but fo many ways and means of purfuing this one general End : And in whatfoever capacity we confider Man- kind, from the Nature of Things. 49 kind, if we are refolved to feek our own happinefs in conjunction with the common good, (and yet nothing is more manifeft than that it is not to be compaft up- on any other terms) this will fecure a worthy and honeft behaviour in all regards and towards all Rela- tions. Thus take them in their greater or their lefler So- cieties, this ft ill enforces them to purfue what is ufe- full or neceflary to the good of all ; fome things there are neceflary to the welfare of Mankind in general, and thefe take in the fundamental Rules of Morality and die Laws of Nations ; (which are nothing elfe than the Law of Nature, as exercifed between Nation and Nation) and fome things there are that are ufefull to one City, or a certain Body of Men united under one civil Government, and thefe are provided for by national and municipal Laws ; and fome things there are that have a peculiar Influence upon the good of particular Families, and thefe direct to us the perfor- mance of all (Economical Duties as we ftand engaged in our feveral domeftick Relations ; and laftly , fome things there are that relate onely to the concernments of fingle Perfons, and by thefe is every Man obliged to deal juftly and candidly in all his affairs and tranf- actions. So that if Men have any fenfe of or defign for their own Happinefs, and if they will be upright in the ufe of thofe means that they cannot but underftand to be rnoft effectual to procure it, this alone will irrefifti- bly drive them into a fenfe and acknowledgment of all their refpective obligations. And in the fame man- ner might I proceed to draw forth the whole Syftem of all moral Vermes from this natural appetite of Hap- pinefs ; but -that is too large an undertaking, and more than is neceflary to our prefent purpofe ; it is enough H that 50 A Demon fixation of the Law of Nature, that if Men will follow their own natural Inltinft of felt-love, and take thofe courfes as cannot but appear to themfelves mod agreeable to it, that this alone will guide them into a fuilicient knowledge of all the rules of Good and Evil. § IX. Thirdly, The obfervation of this Law is farther recommended, and in fome meafure fecured, by its agreeablenefs with all the Appetites and Inclina- tions ot humane Nature ; all our natural defires are not onely juft and reaibnable in themfelves, but they incline us to fuch defigns and actions, as natural- ly tend to the good and welfare of Mankind. And if there be any pradtices that have a more remarkable confonancy to our Reafons, and are of a greater ne- ce/Tity to our Happinefs, they are peculiarly grateful! and acceptable to our ftrongeft Inftinfts and Appe- tites. So that before a Man can caft off his Obedience to the Laws of Nature, he muft doe violence to all its Inclinations, and pervert the bent of its firft Impreffi- ons as well as affront the dictates of his Underftanding, /. e. Injuftice and Cruelty are Unnatural as well as Unreafonabie ; and all Men are guarded and prejudi- ced againft fuch attempts by the temper and confti- tution of their Natures ; that recoils at an unjuft or an unkind aftion, and has fome affections fo tender, that they cannot naturally endure to entertain inju- rious or wicked* defigns ; and withall fo ftrong and vehement that they force him to a profecution of the moll commendable ads of love and kindnefs. So that though they were not eftablifh't into Laws, nor received any Sanation from the meer inclinations of Nature (though that they muft, if we fuppofe an Authour of Nature) yet are they thereby endear'd to our from the Nature of Things. 5 1 our care and obfervation ; and that is a very confide- rable advantage to fecure their credit and reputation in the world ; in that it is impo/lible for any humour to keep up its efteem for any time, that is not accep- table to Nature : and therefore how much foever Men may labour to debauch their Minds by wicked Cu ftoms and afle&ed Impieties, yet in fpite of all their fturdy Refolutions, natural Affection will at laft over- come, and there are very few (if any) that can fo far harden themfelves as to lhake off or vanquifh all na- tural Endearments. But for a more fatisfa&ory ac- count of this Principle it is neceflary to fpecifie fome particular Paffions that incline Mankind to a love of Society and Good-nature, or (in other words) to Ju- ftice and Friendihip and Honefty. 1. Conjun&ion of Sexes for propagation of the kind : and this becomes neceflary from the fame Caufes that are neceflary to the prefervation of every fingle Per- fon, and this not onely inclines but compels them to delight in each others Society, with the higheft Af- feft ions of mutual Love and Kindnefs. So that they cannot take care of their own fuppoit without being obliged to extend their Affeftions be- yond themfelves ; and this inclination is of greater force and has a ftronger tendency to Society in Man- kind than in any fort of Creatures, in that it is con- ftant and perpetual, and not confined to certain times and feafons ; and that makes them more capable of thefe tender imprefTions : and thus are the generality of Men carried on by the inftigation of Nature, as well as fome other motives to feek Marriages , and take upon them the care of Families and the educa- tion of Children ; and that obliges them to Juftice and Civility as well for the fake of their domeftick Rela- tives as for their own. H z For 52 A Demonfiration of the Law of Nature \ For the prefervation of Propriety is as neceflary to the prefervation of Families as of Perfons ; and there- fore as I would not provoke my Neighbour to invade my own Enclofures, I muft avoid to lay wafte or plunder his ; and as I would fecure my own Plantation, it concerns me to oblige the affeftions and afiiftence of all others that lie within the compafs of my Affairs, i. e. of all that are able to fuccour me with their Friend- iliip or annoy me with their Injuries. And thus are we all enforced to neighbourly kind- nefles from the fame principle that endears us to our neareft and natural Relations, and this concern ex- tends it felf from Houfe to Houfe through whole Kingdoms and Countries ; for every Man has the fame tendernefs for his own Family as for himfelf, and there- fore are they all equally concern d to have their Rights kept fafe and inviolable. And thus are great Empires and Common-wealths but fo many Combinations of fo many Families for their own mutual defence and proteftion ; and now if Men are ftrongly inclined by Nature to enter into Families ; and if a regard to their own Families oblige them to be juft and honeft to their Neighbours; and if both thefe combine them together into greater Societies, both for their private and their common Safety, the Inftitution of Government is fo far from being any far fetch't contrivance, that it is natural for Men to fall into this Order; its neceffity is fo great and fo apparent, that no Man can refufe or diflike it without being very unwife or very unna: turaL 2. The flrength of natural Afleftion- between Pa- rents and Children ; and this proceeds from the fame mechanical Neceflity with the paffion of Self-love ; they are made up of the fame material Principles that necefla- from the Nature of Things. 53 necefiarily beget a fympathy between their native Contextures and Difpofitions ; fo that fetting afide the workings of their Minds and the emprovements of their Underftandings, that alone muft quickly oblige natural Relations to mutual Endearments. The pro- priety of their Conftitutions and the peculiar mold of their Bodies difpofes them to agreeable pailions and inclinations. Children are, (as the Ancients phrafe it) ^rco-zTa- ojtxxTzt, pieces of their Parents , and the matter of which they are formed is ftampt with the fame Cha- rafters and Propenfions. And this is very vifible in the outward fignatures and features of their Bodies ; but it is much more certain in the inward complexion and modification of their humours ; and it is impof- fible but that muft breed an agreeablenefs of temper and afle&ion. At leaft from whencefoever this 9*0^ may arife, it is evident from the moft univerfal Ex- perience that there is no paflion more natural or more acceptable to Mankind ; infomuch that no people v/ere ever able to refill or to overcome the vehemence of its bent and inclination ; neither were there ever any able fo much as to attempt it, unlefs here, and there fuch a Monfter, as affefted both to put an affront up- on the ftrongeft principles of his own Nature and the moft avowed pradices of Mankind. And their Angularity is fo unnatural, that how boldly foever thefe wretches may feem to pretend to it, they can never be confident or ferious in fuch an enormous bafenefs. It is impofiible for any thing that has the fliape or the bowels of a Man to be cruel to his own off-fpring without a fad regret and recoil of his own Nature. And now when this Inftind is >im* printed upon us with fuch deep and lafting Chara&er^ when the force, of its inclinations is fo ftrong and ve~: hement^ 54 A Demonftration of the Law of Nature, hement ; and when it is very nigh as natural and in- feparable as the love of our felves, it is a mighty in- ducement to feek peace and exercife good will as well for their fakes as our own. Befide that this endears us to fomething out of our felves, and obliges us to fome concernment beyond our own meer lelf- intereft, and is the firft beginning of a Society, and lays the firft foundations ot a pub- lick Good, that fpreads it felf into a wider extent with the increafe of Families and Kindreds, which being related to each other as well as fingle Perfons make up Kingdoms and Common-wealths ; befide all this, it cannot but be a mighty inducement to all perfons to fettle Peace or Obligations of mutual Love as well for the fake of pofterity as for their own, in that it is equally neceflary to the happinefs of ali Mankind in all times and all places ; and therefore as they de- fire the happinefs of their offfpring (which yet it is natural for them to defire as vehemently as their own) they cannot but be concern'd for the continuance of Peace and Amity among them. And this obliges them not onely to keep the World in good order for their own time, but to take care of the fettlement and tranquility of future Ages. From whence proceed the eftabliihments of Government and the ftanding Laws and prefcriptions of Juflice : this then is plainly no inconfiderable enforcement to the practice of Vertue and Honefty , when it is fo ab- folutely neceflary to the gratifying of fo ftrong and fo natural an Inclination. 3. Natural Pity and Companion. The Divine Providence has implanted in the Nature and Confti- tution of humane Bodies a principle of Love and Ten- dernefs, and the bowels of Men are foft and apt to receive impreflions from the complaints and calamities of from the Nature of Things. 5 5 of their Brethren ; and they cannot, without doing violence to themfelves and their own natural fenfe of Humanity, be altogether fenfelefs of the miferies and infelicities of other Men. It is poflible indeed that fome lew may fo long accuftom themfelves to favage- nefs and cruelty, as to have no more fenfe of any kind and humane paflions than Wolves and Tygers ; but then thefe are Monders, and fuch as have apparently debauch't or affronted all the principles and inclinati- ons of their owrn Natures. But as for the generality of Men their hearts are fo tender and their natural affeftions fo humane, that they cannot but pity and commiferate the afflifted wTith a kind of fatal and mechanical Sympathy ; their groans force tears and f.ghs from the unaftli^ed, and 'tis a pain to them not to be able to relieve their mi- feries. All mercy is mingled with fome grief, and we are fo far intcrcfied in the faflerings of others, as to make us apt to refcue them from their forrov/s for our own cafe as well as theirs. And though every Man is not endued with the fame degree of Tendernefs, yet there are no natures or tempers fo fallen and morofe as not to have fome fenfe of Companion and Humanity, at lead fo much as fhall oblige them to faccour the extremely refe- rable, when they can doe it without any dammage or difad vantage to themfelves ; and he that refu fes to light his Neighbours Candle (as old Ennius difcourfes) when it may be done without diminifhing the light of his own ; and he that differs- a Stranger to perilh tor Third, rather than be at the pains to lift up a Finger to dired him to the next Fountain ; and he that fhoukl wittingly let a Garment perifh for want of ufe, and a naked Brother perifh for want of it, would be deteded by all Mankind, as a degenerate Chin frQin 5^ A Demon jiration of the Law of Nature, from that natural Inftinft of love and pity that they (as well as almoft all other Creatures) have to their own kind. Now this paflion has a vehement tendency to the Inftitution of Friendihips and Societies, not onely in that it gives reftraints to the fury of Men (fuppofing them in a flate of War) by making them even afha- med to add more load of mifery to the extremely ca- lamitous, and to fall foul upon one that adverfe For- tune has already beaten to the ground, an outrage fo more than brutiih , that even Beafts of prey them- felves are reported to abhor it ; but beiide, by making opportunities of mutual AfTiftence, and by endearing the good will of all that any Man has the good for- tune to help or relieve, efpecially when there are fo many inconveniences and infelicities of life, and when fome of them are fo incident to all ftates of Men, that there is no man fo perfe£tly and independently happy, as not at fome time or other to accept of anothers pity, if not to ftand in need of his help : And thus by virtue of this paffion are all Men not onely in a natural capacity of obliging each other, but under a flrong inclination to a ftate of mutual Benevolence. And here I might fubjoin that the Faculty or Paf- fion of Laughing is peculiar to Mankind : The caufe (they fay) is a certain branch of Nerves derived from the Brain partly to the Heart and partly to the Dia- phragm ; from whence it comes to pafs that upon every gratefull Imagination the Heart is moved and affe&ed with joy , and the Diaphragm drawn into fuch motions as ufually appear in Laughter. But whatfoever the phyfical reafon of it may be, this is certain, that it is a great delight of humane Life, and endearment of humane Society ; the pleafure of friendly Conver- from the Nature of Things, ^j Converfation, and the main eafe and diyerti£emTkfcnce to cany oq the comma* Good or by paper and eflecfcual In :'i i„ Glome.*: its. "?.\:tiz~ =r.d Ven-e .5 rt~uc:- ble ro thee : Principles, firtl to propound won I ac is nothing d£ capab- e and comir ::: - - n: -j ::e:;:t j~: .; G " blefi End that he can defigp, it is certain that it is _ sable to his Will, thac f that t Tofe means that they fball judge moft agreeabk to his Under- An i :;._; : ' : ' . - . - I not oody as the moft e xcelient of ail rational 3g teastl A thai Exigence, :~ : :n-j' .: .: :-: : .i\'.~..':. .:/.-; r./i: ;::•:;, theax, toe coalman Good ot ail that they uxaud conn- , vis Per- >ns that he befto wed upon them ; that cannot moft acceptable to the Intention of = ' - n^ : - . . ' .: : \i the whole Syflene of Things, in that all the Ef- 11 ; and thcre- .'-.'■':.. ZCCCJX m tk Sjtart cf FhhgL ~r good and bad Guufcqucaces to our felves, God oorir by dm rr-ems ilcoras to us wha: :r is tbtt Ik quires of us. :r^~ '.i.z :.::. :r;j7..c ;;• ;._> ?":; .. :. • •/..- :..:v -it themiehres upon die Ofcfcnraban or oar Sente or oor Minds, they cody inre: vc wil at . : . J? : "... and Prbcipfes be his e the Worid. and by conxxpecce infin:. behave our febes kutably to h- m all oar De- .. : ;.->. ? . . tha: j lorcet he Law crXasme aeries iloag derived upon it pan . ieD;. W A '.: : .'. -: ; : ::v;y -;.--;: ?i'? i~v r-;rt; Cv. ^: tioa up unextnrcs. bta: oody iuch is :bfc of knowing tint they proceed rom Himfcif. in that al their obhgxtorv I\>wer depends parriy up- Jiar ooeiy to thole that are eaioed w:: condition of knowing trora who vat deriv > to fed i what rtaturai Sanctions rciKKuhle and :-.::: s A .. ' ' Nature of Things, tint btt(K¥ upo: bm lb ivecemry t&m hc b« that were noc uihblhr k~ per- re: t to be doubxoi but that he tnxeaded ey ihould lerktifly weigh and ooofVier them bciore they aidrdst tbemit. on, aod lb de- 72 A Vernon fixation of the Law of Nature, termine their Wills according to the ftrength and di- rection of their Motives. And that fuch Eflefts there are , I have already in part proved in the Premifes by ihewing the neceflity of univerfal Goodwill to the fatisfa&ion of our Minds, and ihall farther make good in the fequel by Ihewing its neceflity to the prefervation of our Beings : Though all this I have fuffciently made good in the former part of this Difcourfe concerning the Declaration of the Law of Nature , wherein is demonftrated that Mankind cannot fubfill: but in a condition of mutual Love and Afliftance, and that certainly is fanftion or obligation enough to a fuitable Behaviour. And now this Concernment of the Divine Provi- dence in our Aftions being taken into the confidera- tion of our Affairs , as it refolves the total obligation of the Law of Nature into the Will of God, fo it backs and enforces it with the moil powerfiill and effe&ual Sanation in the World, viz. the Pleafures or Tor- ments of Confcience , or the Judgment of a Man s Mind upon his own Aftions in reference to the Judg- ment of God ; and this of all things has the mod ir- refiftibk Influence upon every Mans Happinefs or Mifery. I lhall not here heap up all the Horrours that na- turally arife out of an accufing Confcience ; Grief and Shame and Diftra&ion and tear and Reftlefnefs and Defpair, and every thing that can vex and torment our Minds ; nor on the contrary all the Felicities that follow upon an acquitting Confcience , Peace and Quietnefs and Confidence and Joy and Courage and Aflurance of the Love and Favour of God. Thefe have been often enough defcribed to the World , and every Man is able to defcribe them to himfelf. It is fufficient to obferve in general that thofe Laws muft needs from the Nature of Things. 73 needs be ftrictly tied upon us, that are bound on with a regard to the Judgment and Obfcrvation of the Al- mighty, from the Apprehenfion whereof refult all the forementioned Effects of a good or a bad Confcience. And to fpecifie no other particular Effects, I ihall mention onely thefe two. 1. The firlt Effect of an honeft and upright Con- fcience is the unfpeakable Pleafure and Satisfaction that a Man reaps from the inward Aflurance that he has of the Agreement of his own Mind with the Wife- dom and Goodnefs of the fupreme and moft perfect Underftanding ; then which nothing can be concei- ved more pregnant with Delight and Joy ; in that every Man has the higheft efteem and opinion of the Deity that he worftiips, and it is his greateft ambi- tion to imitate and refemble Him in his Attributes and Perfections ; and he is fatisfied and pleafed with himfelf according to the degrees of his confidence of approving himfelf to the Divine Mind by his confor- mity to it. And on the other fide the contrary Ef- fects of Shame and Difcontent follow upon an evil Confcience , or the fenfe of his falling lhort of the Glory of God, and of his defection from the Excel- lency of his own Nature. 2. And then fecondly as every good Man approves himfelf to the Wifedom of the Divine Underftanding, fo alfo to the Acceptance of the Divine Will ; in that he knows that whatever may be propounded to him as the firft Inducement of his Obedience, it is certain that the laft End of the Legiflatour is the good of all his Creatures , and by coniequence to feck and pro- cure that is the moft effectual way to render a Man grateful} and acceptable to him. His Goodnefs ex tends it felf to all his Works , and his Providence is concernd for the Welfare of all his Subjects. That is L the 74 A Demonftration of the Law of Nature, the great defign of his Creation , and the main care of his Government ; and for that purpofe onely did he beftow their Beings upon them, to put fomething into a capacity of being happy befide himfelf, and no- thing can fo much honour or gratify him as their Felicity. So that it is certain that nothing can fo much pleafe or oblige the fupreme Governour of the Univerle , as that all his Creatures that obferve the Conditions of the common Peace and live according to the Rules of common Juftice fhould be treated with all manner of kindnefs and fair-dealing ; and that nothing can fo ef- fectually force him to the greateft feverity of Revenge and Punifhment, as when any of his Subjects fet them- felves to aft crofs to a Defign that is fo dear and ten- der to him. For as it is certain that the Creatour of all intends the Good of all, fo it is as certain that all right Rea- fon ( and by confequence the Reafon of God ) judges it neceflary for its fecurity and preservation by fomc proportionable Puniihments to reflrain all Attempts inconfiftent with it. And then bccaufe no wickednefs (how fecret foever ) can efcape the Divine Cogni- fance, it cannot be doubted but that he will peremp- torily determine to puniih it according to the Tenour of his Threatnings , becaufe he knows it to be fo highly ufeiull to the laft and greateft end of all his Providence. § XIV. 3. But then in the third place, there is bq Man but that owes more to the kindnefs and af- ft fiance of others for the Comforts and Enjoyments of his : *i to his own perioral Care and Provi- :y is fo fliort, that we cannot ftibfift jp Supplies ; and our Strength fo w e that from the Nature of Things. 75 that we cannot defend our felves without foreign Af- fiftances, and let any Man refled upon his own Self fufficiency, and then confoler, whether as the Nature of Things is contrived, if he were impertinent to all the World befide, and no Man elfe were conccrn'd to relieve his Wants , whether then , I fay , his Life would be comfortable enough to render it at all de- ferable. Were States altogether unconcern d for the Wrelfare of their Subjects ; were Parents utterly regard lefs of the Education of their Children ; fhould one Sex give a Bill of Divorce to the other ; fhould every indivi- dual Perfon feparate himfelf from his Family and from, his Prince and from his Country; Ihould all Mankind agree to break up Society, and refolve every Man to fhift onely for himfelf, and take no care in the World for the Welfare and Prefervation of all the reft, they would be the mod helplefs and forlorn Creatures in the World ; they would become an eafy Prey , not onely to the Beafts of their own kind, but to all thofe of the Wildernefs ; Man is born fo defencelefs, and fo without all thofe Weapons, wherewith Nature has furnifht fome other Creatures, that he has nothing to arm himfelf againft their Fury, but by united Strength and Counfel. Fac nos fingulos , quid fumus ? prteda Animalium (0 victimce, ac vilijfimus & facittimus fan- guis. Sen. 4. de Benef. c. 18. The Mifchiefs and Calamities of Life are fo many and fo unavoidable out of the ftate of Society or mutual Good-will, that nothing can be more unqueftionable than that if there be any filth thing as a Divine Pro- vidence, it was his Intention not onely to oblige them to feek , but to force them to enter into a Condition of Peace and Friendihip. And this dependance of the Happinefs of Mankind upon each others Benevolence L z compre- 7^ A Demonflratioji of the Law of Nature, comprehends fo great a variety and accumulation of things, that there is fcarce any Man that is not or may not be in a condition of aflifting or obftru&ing another Man's Affairs , and therefore it is alike every Man's Intereft and Wifedom to win the wideft and mofc diffufive Friendfhip that he is able to compafs or manage in all the ways of Integrity, thereby to ftrengthen and fecure his own Intereft, that one way or other or at fome time or other might otherwife be endanger d by the Enmity of thofe who now fecure it by their Friendfliip. And to this he is obliged ( as he would confult his own Content) not once or twice but through the whole courfe and defign of his Life, becaufe his Hap- pinefs always depends upon the Good- will of others ; and therefore in every Aftion he is bound to confider what Opinion other Men have of it as wrell as him- felf, becaufe their good Opinion has fo powerfull and fo neceflary an Influence upon the right carriage of his Affairs. So that as he del ires Succels in all his Un- dertakings he is highly concern'd to purchafe their Good-will by all civil and obliging Offices. And then if they will obey the Dictates of right Reafon, they will think themfelves obliged to bear the fame Affedtions to him and to each other as he expreffes to them all, becaufe the Happinefs of them all fingly has the fame foreign Dependence writh his own. And thus if Men will have any regard to the quiet of their own Lives are they brought under the plained and moft unavoidable Obligation to mutual Love and Friendlhip , and they improve the Com- forts of their Lives in proportion to the degrees of their Benevolence ; its lowed Exercife is rewarded with proportionable Benefits , but as it improves it fclf to higher and more friendly Offices, fo its Advan- tages from the Nature of Things. 77 tages increafe all along with the kindncfs of its In- tentions. Thus Innocence or a meer forbearance of Injuries is the loweft exercile of Benevolence and Humanity, and yet this defends from all thole mifchievous and malevolent Attempts that otherwife would deftroy the common fecurity of Mankind ; for if we fuppole them in a condition of defyance to all ingagements of Kindnefs , and fetled in a perfect ftate of War , in which they were bound to endeavour each others De- finition, and doe the utmofl mifchief they were able, nothing could be expedted but utter mifery and wretch- ednefs, and it would unavoidably bring in all the Evils to which humane Life can any way be fuppofed ob- noxious ; fo that when Men refrain from this wild and wanton Cruelty, that proceeds from fome fenfe of Hu- manity , and is -of it felf a very considerable eafe and fecurity to the Life of Man. We are hereby permitted to enjoy what we can get by our own Induftry without difturbance from others, though our Labours are not eafed by their Affiftance ; and this is a little more comfortable than to be in per- petual danger of being rob'd both of our Enjoyments and our Lives by every Man that hapned to find out our Dens and lurking Holes. Nothing can be ima- gin'd more miferable than a ftate of per left Inhuma- nity, and that is a fuiBcient Signification to us, that the Divine Providence if he ever defign'd the Happi- nefs of any of his Creatures or ever intended that they fliould defign it themfelves ( and thefe are two very modeft Suppofitions if there be any Providence at all ) that he requires them to avoid it under the levereit and mod dreadfull Penalties, And the farther off they keep from this lavage State, the nearer do they approach to the Contentment 7 8 A Demonftration of the Law of Nature, Tranquility of their Lives ; and if they refolve not onely to refrain from weakning each others Intereft by Wrongs and Oppreffions, but to advance it by all the Offices of Love and Kindnefs , and adde Benefi- cence to Innocence , they raife the happinefs of their Condition according to the height ot their Friend- iliip. Nothing is in this Life fo iatisfaftory and com- fortable as an entire Affection and Fidelity between Friends ; it is the Confummation of all humane Joys ; and as much as any Man falls ihort of this perfeftion of Kindnefs , fo much does he abate of the compla- cency of his Life. This is vifible in all the experience of the World and the management of all Affairs, and there is no Man that regards the natural Conlequences of Things that does not underftand the advantage that accrues to himfelf from all his good Turns and Obligations paft upon others. And for this Reafon all Men that pretend to any Wifedom or Sobriety, are thereby eafily determind to a courteous and obliging Con- verfation , and therefore it is needlefs to reprefent to fuch Perfons the convenience and prudence of their own choice : the onely People that need information in thefe matters that fo nearly concern them, are the negligent and inconfiderate part of Mankind. Thefe do not think or obferve enough to fee into the pro- bable Events of things, and are to be made fenfible by nothing but the a£tual Infliftion or certain Fore- fight of Mifery, and therefore letting pafs that part of the Sanation that comes from the Reward, I lhall onely a little particularife that part of it that is deri- ved from the Punifliment, and ihew into what mani- feft difadvantages every Man runs himfelf by every unjuft and diihoneft Aftion. §XV. x.Hc from the Nature of Things. j$ § XV. i. He thereby manifeftly impairs and- often forfeits a proportion of his own Intereft, in *that his Happinefs (as well as every Man's clfe) depends in fome confiderable meafure upon the good-will of his Neighbours, and it is always in their power either to promote or to hinder his welfare ; and then their Friendfhip or their Enmity is chiefly determin'd by his own Behaviour ; if they perceive him fincere for the advancement of the common Good, and forward to all offices of Kindnefs and Humanity, that is a confiderable obligation to them to requite his Good- nefs with a fuitable Behaviour, but if he negledt op- portunities of doing good, and (hew himfelt regard- lefs of all manner of Interefts but his own, that na- turally eftranges their Affections, and they throw off ail inclinations of Kindnefs to him, as a Perfon that difclaims all defigns of Kindnefs to them. And then a Man's condition is uncomfortable enough, when he is forfaken of all the World, and left ail alone to ihiit for himfelf with a bad Conference. The bare want of friends is a Tad punifhment of all felnfhnefs ; and though he be in Profperity, it is no pleafant reflexion to confider that he is fcorn'd and neglected and hated by the publick Vote of all good Men : but if he fall into Adverfity (and that fometime or other happens to every crafty and difhoneft Man ) he is left to the fadnefs of his own Fortune, and no Man is concern'd to aiTift or relieve him, but the whole Society triumphs and rejoices in his Ruin. 2. The next natural Puniihment of Injultice is In- fecurity; for let the wickednefs be committed with never fo much craft and privacy, yet no Man can. ever certainly allure himfelf to cfcape difcovery ; fo. many unforeseen and unfdfpefted ways are there of betraying the moft fecret Cr fo that though it 8 o A Demon ftratio7i of the Law of Nature, were poffible to (hake off all apprehenflons of a Di- vine Difpleafure, yet there is no Remedy againft the perpetual Fears of Revenge from Men. And thus Epi- curus after he had fet Men loofe from any regard to the Obfervation of Providence, yet he thought it fo difficult and fo almoft impoffible to conceal an^ enor- mous bafenefs for ever, that he concluded no wile Man could venture upon it but with the uneafinefs and ter- rour of an accufing Confcience. OJ* SJi Axd-eot 71 TroiSvlct,, no Man can be fecure of privacy : and though it is poffible he might be fo dex- terous or fo fortunate as to have pafs't through a thou- fand Impieties with credit and impunity, yet all this while the Man enjoys but little comfort in himfelf and his unjuft pofleffions, becaufe he cannot but be always diffident that firft or laft once before he dies by fome unlucky accident or other, he is either intrapt in fome new Attempts, or betrayed in fome old Wiles. So that though diihoneft Men may fometimes have the fortune, yet they can never have the confidence, to pafs unpunished, and the inceflant fear of this robs them of all real mirth for the prefent, and all fecurity for the future, Pot eft nocenti contingere ut late at, la- tendi fides non poteft. So that howfoever he may ihift the publick Juftice, there is no avoiding the pu- nifhment of his own Fears, efpecially when there is fo much likelihood that fome time or other he is furpri- fed and difcover'd, and when it is fo very probable and ufiial in the order of humane Affairs for all Guilt fome time or other to be brought to Judgment. Ple- rumque (fays Torquatus in Cicero prim, de fin.) impro- horum fall a primo Jufpicio injequitur, deinde Sermo at- que jama, turn accujator , turn judex , multi etiam fe indicaverunt. 3. The from the Nature of Things. 8 r 3. The Man that is falfe and injurious does not onely forfeit the advantages of being loved and trufted and prote&ed, but he provokes all Men even from their natural principle of felflove to feek and contrive his deftruftion, and engages them all (as they tender their own fafety ) into a combination again ft him. And that is the proper ufe and defign of publick and capital Punifhments, it is onely an agreement or con- federacy of the whole Society to cut off all fuch private Members of it as difturb the common Peace, and thereby endanger every particular Man's Safety ; and it becomes the joint and equal Intereft of all that arc peaceable or defire fo to be, to declare open War againft him ; and that Man has difadvantage enough that contends with his fingle Strength againft the Power of a Multitude ; and yet fo does every one that declares by his pra&ices, that he is not concern'd what becomes of their Intereft by not flicking to op- prefs and oppofe it in all the ways of fraud and vio- lence for the advancement of his own. And to punifh fuch is the defence of the publick Weal, and the equal Intereft of the whole Communi- ty and every Member of it, and therefore it is but reafonable that every injurious Perfon fhould expert that they fliould appearand rife up with one confent againft him and his Intereft. They have all a tender fenfe of their own Happinefs as well as he of his, and are fufficiently jealous of all defigns and entrenchments upon their Rights ; fo that it they once obferve a Perfon that cares not how much he lays them wafte, for the enlargement of his own Power and Propriety, 'tis natural tor them to fall upon him with all the keennefs of Revenge, and to treat him as a common Enemy without Mercy or Compaflion. M And 82 A Vemonftration of the Law of Nature, And though the injury may poflibly in its direft intention reach no farther than a fingle Perfon, yet the affront and difobligation extends it felf to all ; for he thereby plainly difcovers that he is prepared for any mifchief againfl: any Perfon for the advancement of his own Ends, and every Man has reafon to con- clude that he would ferve him in the fame kind, if ever he hapned to fall into the fame circumftances ; fo that though he fuffer not at all by the Opprefiion of his Neighbour, yet he cannot but refent it even for his own fake, and if it ever lie in his power re- venge it too. And now that Man can have but little aflurance of his Safety, or comfort of his Life, that knows it to be the common concernment of all, that have any power in or over his affairs, to work and contrive his Ruine; and though he may efcape all his days (as fome Thieves and Out laws do) unpunifht and unrevenged, yet the apprehenfion of his danger and fenfe of his in- security are enough to deftroy all the quiet of his Life and tranquility of his Mind, and he is or has reafon to be fearfull in the fame proportion that he is wicked and unjuft. And now fo much as a Man hazards of the fafety of his Enjoyments, fo much does he abate of their Value. So that though this part of the natural pu- nishment of Vice that is to be expefted from the per- fons injured or offended, is not always certain and unavoidable, in that all humane Actions are in their own nature contingent, and fo it is poffible that the Perfon s they provoke may never have the Power or the Will to revenge their Wrongs, yet becaufe the confequence is fo very probable as !t is, that carries in it fuch a certain and valuable proportion of Evil, as may ferve to deter all Men from venturing to incur their from the Nature of Tilings. 8 3 their difpieafure by unjuft or unkind Attempts, and may be fo defign'd and propounded by the iupreme Law-giver as inducements to all his Subjects, that have any regard to their own Happinefs, to have fome regard to tiiis in all their Affairs and Entercourfes with Men. The cafe is the very fame here as it is in all civil Laws, where it is not neceflary that every Maletac- tour ihould be certainly brought to publick Juftice ; but yet becaufe there is fo fair a likelihood that one time or other he comes to execution, the very fear of fo probable an Event is a fufficient Sanction and an effectual one too upon the generality of Men to refrain them from a courfe of open and profefled Violence. And thus when it is mighty odds, though it is not abfolutely certain that every injurious Perfon dial I (confidering the natural paffions of Men) not onely be fully repayed in his own kind, but be forced to fufier a greater damage by his breach of Peace and Faith (for that is done by every aft of Injuftice) than he can ever hope to gain advantage by it, if he fhould have the good fortune (that feldom happens) to efcape un- punilhed : this confideration alone is in all common cafes an overruling Argument with any Man of any tolerable Understanding to determine him to refolutions of juft and honeft dealing with all Men. I might add innumerable other particulars to this purpofe, but they occur fo eafily to every Man's Ob- servation, that after I have given this Specimen of it, that alone is abundantly fufficient to the fatisfaftion of fincere and ingenuous Minds ; fo that it were to be tedious to very little if any purpofe to reprefent the whole Train of good or bad Confequences that naturally follow upon all good or bad Practices ; but it is enough that in the ordinary courfe of Nature and M 2 Provi- 84 A Vemonflration of the Law of Nature, Providence, the Happinefs and Safety of every Man s Life is proportion'd to the degrees or his Vertue and Honefty. And if Men will but be at the pains to attend to this fingle Obfervation, that alone will bring them into fome competent knowledge of all the fubordinate Duties of Morality, and under a fufficient obligation to their ferious and habitual Practice; and no Law of what nature foever is capable of a more proper or more powerfull San&ion. And therefore to conclude, and not to recapitulate all particulars, the premifes fe- rioufly hid together, will, I think, amount to a fair and forcible demonftration of the Problem I undertook to prove, vi%. The certain Inftitution of the Law of Nature, in that the Authour of it has ftgnifiecl to us his own defign and intention toward Mankind in the contrivance of it, and has obliged us as far as our ac- tions are in our own Power to purfue the fame defign with himfelf by Rewards and Puniihments refulting from the nature of Things, as we comply with or dis- obey this publication of his Will. § XVI. Hitherto I have endeavour d to demon- flrate that if there be a fupreme Caufe and Governour of the World, 'that then the defign of his Government is the common Happinefs of all Mankind, and that for the attainment of this general End, he has fo con- trived the nature of Things as to make every Man's particular Happinefs to depend, as far as things are with- in his own power, upon his endeavours of promoting that of all. Which two fundamental Principles being laid, firft, of the Being of a Providence, and then of the Goodnefs of it, that will certainly guide and di- rect us to fomething farther than what we have hi- therto demon! t rated. For all that I have already pro- ved is not fufficient to make us actually Happy, but rather from the Nature of Things. 8 5 rather puts us into a capacity of being fo. If indeed the Providence of God had not taken fo much care to fecure the common Peace and mutual Love of Man- kind, we had all been certainly and fatally miferable; though when this provifion is made it is not enough to make us happy, and therefore he has in vain done fo much for us, unlefs he doe fomething more. Efpe- cially when, after all our beft endeavours to attain Hap- pinefs in that way that the Providence of God hath chalk't out to us, it is poffible to be defeated of it by fome other caufes without our own default, and then what muft follow but that the Divine Providence (if it be conftant to its own deflgn, and unlefs it be fo it is no Divine Providence) is obliged to compenfate or fecure it fome other way. For it is certain that a great part of our Happinefs is out of our own power, and therefore notwithftanding all our endeavours after it, we may not attain to it, and then if the defign of the Divine Providence be to make us happy in the way of Vertue, (as I have proved it is) in this cafe he has obliged himfelf to enfure it by fome other means, unlefs we can fuppofe that he has propofed to himfelf an end without providing fufficient means to effeft it ; which is to fay that this excellent Being, that has contrived the whole Creation with fuch wonderfull Art and Wifedom, has done all this in order to a thing impofhble : or that he has engaged us to the performance of our Duty by the promife of a Reward, and yet when we have faithfully done our Work that he ihould defraud us of our Wages. And this brings in the fecond part of my Argu- ment, That feeing God defigns our Happinefs, and feeing he has contrived things fo as to oblige us as far as it is in our own power to procure it in the way before defcribed ; and feeing that alone is not fufficient for 2€ A Vernon fir at ion of the Law of Nature* for the attainment of this End ; and if it were that yet notwithftanding we may be defeated of it, there muft (I fay) remain fome other defign of Providence than what we have hitherto difcover'd. And here unavoidably comes in the Happinefs of a future ftate. For if it be made evident, after the proof of the Pre- mifes, that we are not capable of Happinefs, or after our beft endeavours after it that we may be deprived of it, it then undeniably follows that either there is fuch a ftate, or that there is no fuch thing as a Di- vine Providence. And this I ihall endeavour to make good from thefe two plain and eafie Proportions. Firft in general, That without it no Man is capable of being happy. Secondly in particular, That without it no Man can be obliged to be vertuous ; nay, on the contrary, that the bed Men may, and frequently are, upon the ac- count of their Goodnefs, notwithftanding all that care God has taken of them in this world, the mod mife- rable. From whence it is manifeft that either there is no Providence, which I have already proved, and therefore now fuppofe ; or if there be, that upon that fuppofition there is the lame certainty of a future ftate as there is of the Being and Providence of a Deity, fo that whoever denies one muft be forced to difavow both, which I now undertake to prove from the fore- mentioned Principles. Firft, That without a future ftate Mankind is ut- terly uncapable of Happinefs. And for the more con- vincing demonftration hereof I fhall confider the moft famous Opinions of Happinefs among the Philofo- phcrs ; and that I may the more eafily doe, becaufe they are not fo many as fome men would perfwarie us they are ; for. as for the known and common cita- tion out of Varro infilled upon, and if true, juftly upbrai- from the Nature of Things. 87 upbraided by Saint Auflin of their being divided into 288 different Softs and Opinions, it is obvious enough that this was but a crude and injudicious Colle&ion ; lor if we impartially confider thole various Inftances, more diltincUy recorded or collected by other Au- thours, we fhall find them either fo many differences of Words and not of Conceits, or elfe Motto's and little Sayings, (according to the faihion and affeftation of the Greeks) rather to exprefs their own fancy and peculiar humours than their ferious and Philofophical account of things. And it is obvious that all their difcourfes about it, relate either to the general and abftracled Notion of it, or to the Caufes and ObjecTs that produce it. As for the firft it muft be confefled that they defcribe it by an infinite variety of Expref- fions ; but as for the things productive of it, there neither are nor can be more than thofe three famous Opinions, that place it either in Pleafure onely, or in Vertue onely, or in both together with the goods of Fortune ; to which all other fubdividing Seels, how numerous foever, areeafily reducible. And here, that I may reprefent them to the bell advantage, I lhall chiefly confider them as they are difcourfed of and accounted for by TuIIy himfelf ; becaufe of all Men of all Ages he was molt able to fet them out with all the beauty of Wit, and force of Reafon, and accordingly has, in thofe admirable Books of his a- bout the Ends of Good and Evil, and his Tuiculan Quertions, dilcharged this noble Argument as became himfelf /. e. with all the poflible advantages of Wit and Reafon ; infomuch as (if I may prefume to judge lo much, and yet the cafe is lb plain that it needs no prefumption) all the other Difcourfes befide upon the lame Subject are not to be compared, either for Ulc or Delight, to thefe two Trcatifes. For as he has omitted 88 A Vemo?iftration of the Law of Nature* omitted nothing that is either plaufible or pertinent to his Argument ; fo has he recommended his Noti- ons with a fingular and unimitable force of ExprefFion. For though pollibly others (and yet if any, very few) may have equal'd him in Philofophick Skill and Know- ledge, yet all the World falls fhort of him in his mira- culous Art of Eloquence. And fo I call it, in that it looks like more than a Prodigy, that one Man fhould fo ftrangely excell all the reft of Mankind, and (land alone, as it were, a Being of a fuperiour Order ; Info- much that when all the great Wits of all Ages fince have fwol'n and laboured to rival his Glory, he has beenfo far from having an Equal, that he never yet had one that could attain the honour of being his Se- cond; but ftill, after all their utmoft endeavours, they appear no more than the Toad to the Ox or the Stars to the Sun. And therefore, in my following Difcourfe, I fliall in the firfl: place confine my felf to a drifter and more particular examination of his performance, though under him I fliall take an occafion to give an account of the feveral endeavours of other valuable Authours upon the fame Argument. § XVII. Firfl: then as for the Epicurean Hypo- thefis, with which he begins, he has indeed done us that kindnefs, as in part to fhew us its infufficiency, but then himfelf has not been able to direft us to a better ; and all the inftru&ions he has given us after- ward for the obtaining of Happinefs are chiefly bor- rowed from the Canons of Epicurus. Neither indeed was it poffible to be otherwife, for how varioufly fo- ever Men may delight to amufe themfelves with their own particular Fancies and Hypothefes, there are no more than two real accounts of the ftate of humane Nature, either that which fuppofes Immortality, or that which from the Nature of Things. 89 which docs not; fo that the fuppofition of Immorta- lity being taken away, all the other accounts of Hap- pinefs can amount to no more than that of Epicurus, placing it in the pleafurcs of this Life alone. And yet for the fuller demonftration of the thing I Shall con- sider them Singly, that thereby it may appear how plainly defective all the various arts and methods of Philofbphy are without our Suppofition. And as for Epicurus, the Queftion between him and his AdverSa- ries is, Whether Pleafure be the Sovereign Good : In anfwer to which our Authour's Difcourfe confiSLs of two parts, firft, to fettle the right Notion and Defini- tion .of Pleafure : Secondly, to prove that this one Principle blows up all the foundations of Juftice, Ver- tue, and Honefly. As for the firft, I fhall not much concern my Self about the Grammatical Signification of the word Pleafure. For I mult confefs that both Epicurus and his followers are by many Authours too crudely reviled in general terms for placing our fo vereign Happinefs in Pleafure, wrhen it is fo very clear that they are but equivalent terms to exprefs the fame thing. For by Pleafure all Men mean that content and Satisfaction that is agreeable and proper to the Nature of any Being, fo that when it enjoys and poflefles all thofe Objedts of Delight that are Sui- table or adequate to its refpedbive Capacities, it is then, in all Mens account, arrived at the State of its perfefl: Happinefs or full Contentment. And there- fore it is but an idle and needlefs difpute between them and the Stoicks, whether Pleafure or Vertue be the Supreme Good. For whatfoever may be the rea- Son of the goodnefs of Vertue, yet the reafon of our choice muft, in the laft account of things, be refol- ved into its fubferviency to our delight and Satisfacti- on ; And if moral Goodnefs be (as it is) our fupreme N Felicity, 9o A Demon fixation of the Law of Nature, Felicity, it is fo becaufe it is mod agreeable to the perfection of our Natures, and moft conducive to the quiet and fatisfaction of our Minds. For 'tis a con- tradiction t6 the Nature of created Beings to aft without any regard to forae felf-ends, unlels we can fuppofe them devefted of felflove, than which no Suppofition is or can be more impoffible. And there- fore this, as it is not a reafonable, fo neither is it the proper ground of exception againft the Epicurean Fhilofophy : but its mifchief and malignity derives from a much worfe Principle, viz. its unworthy con- ceptions of the mean and narrow capacities of hu- mane Nature, to which it is neceflary to reduce the proportion of humane Happinefs. And therefore, the Epicureans allowing no other Principle of Being to Men than the Engine of their Bodies, and by confe- quence no other ienfation than what refults from the contrivance of the parts of matter, from hence it plainly appears that they refolve our fovereign delight purely into fenfual enjoyments ; becaufe, upon their Principles, we are, from the condition of our Na- tures, utterly uncapable of any other gratifications. And therefore we difpute not with Epicurus whether Pleafure be the end of Vertue , but what Pleafure, If he had taken in the full capacity of humane Na- ture as it confifts of Soul and Body, he had faid no- thing lcfs than the bed: and wifeft Philofophers do or ought to fay. But when he intends the Pleafure of the Body alone, he deftroys the very Being of Vertue and humane Happinefs, and refolves all our enjoy- ment into meer brutiflinefs and fenfuality. And that he intends nothing more is part all difpute to any Man that is not refolved to abufe himfelf, in that he never taught any thing more constantly, concern'dly and expreily than this, That Man is nothing die befide from the Nature of Things. pi befide the fabrick of his Body. In this one defperate Principle lies all the poifon of his Philofophy of old, and fb does that of another of late, that makes Self intereft (which is but another word for Pleafnre) the onely end and reafon of all humane aftions. For if he had meant the Self-intereft of the whole Man as it comprehends the intereft of the Soul and Body, that is, his prefent and his future ftate, it had been an ho- neft and a pious aflertion : But when he. intends no- thing more than the narrow intereft of our prefent advantage, and takes off all regard to the future, this defeats all the obligations of Vertue, Religion and Ho nefty, and leaves all Men at liberty to doe all things indifferently, as they fliall apprehend moft conveni- ent to their own private ends and interefts, eafe and pteafure. § XVIII. Great numbers of Apologies have in deed been made by learned Men to abate or rather al- together excufe the meannefs of Epicurus his Opinion, but all in vain. For what though (as they plead) he diftinguifh't between the Pleafures of the Body and the Mind, and gave the latter the Preheminence, yet 'tis notorious not onely that by the Mind he never intended any Being diftinft from the Body, but one- ly the power of Imagination, which, in his Philofo- phy, is fuppofed the higheft inftrument of fenfual per- ceptions ; but (what is more palpable, as I fliall fliew more at large anon) that he placed our fupreme Feli- city onely in the pleafures of the Body. Though here their Opinion is fo very foul, that they are for- ced upon all turns to talk ambiguoufly, and for the moft part inconfiftently with themfelves, fometimes they will have their fovereign Pleafure to fignifie the aftual enjoyments and gratifications of Senfuality ; N z fometimes ^2 A Demcnftratio?i cf the Law cf Nature, fomctimes nothing more than indolency or meer free- dom from pain; fometimes both together, with the reflexion of the Mind upon them. Thus Epicurus fpeaks out plainly, that he underfkands not what Hap- pinefs is, nor where it is to be found, if it be not in the delights of the Palate and fome other that mode- ity forbids to name. So the wife Metrodorus (for that title Epicurus was pleafed to beftow upon his Friend as well as hfrnfelf) exprefly teaches that the Belly is the onely proper feat of Happinefs, and that no Arts or Sciences are any way ufefull or valuable than as they are fubfervient to its delights. But becaufe this account of the utmoft emprovement of humane Hap- pinefs and Wifedom too feem'd too mean and brutifh for thofe lofty expreffions wherewith they had ih off' their own Happinefs, making it equal with that cf th§ Gods themfelves ; they fometime tell us that by Pleafure we are not to underftand the meer actual de- lights and gratifications of the Body, but partly a free- dom from the pain and trouble that is removed there- by, and chiefly thofe delightfull reflexions that we natu- rally enjoy upon it; fothat they intend not theplea- fures of Senfuality, but that innocent fatisfaction of Mind that naturally enfues upon their enjoyment; in that when the defires of the Appetite arc quieted, and its wrants fupplied, the pure confideration of this af- fects the Mind of every wife Man with great joy and tranquility of thought. And this poor /lender Subtilty they fancy to be of mighty uk to palliate the foulnefs of their Doctrine, and to enhance their grave and philofophical account of the Divine Felicity of humane Nature ; and herein do all the Epicurean A- pologifts, with a fingular confidence, triumph, as if their great Mailer had undoubtedly placed our fove- reign Happinefs purely in the Operations of the Mind But: from the Nature of Things. 93. But befide what I have already obferved that Epicurus fpoke out too bluntly to find any fubterfuge in this Apology ; it docs not at all mend the matter that they would excufe. For if to refolve all our Happi- nefs into the aftual delights of Senfuality, be thought ibmewhat too flvamefull to own, it is very little more honourable to place it in entertaining the Fancy with reflections upon them. And if it be below the dig- nity of humane Nature to doe nothing better than to Eat and Drink, it is altogether as unworthy of it to think of nothing greater : this is onely to remove its Happinefs from the Table to the Couch. All their boaftings concerning the pleafures of the Mind amount to no more than this ; and therefore Plutarch, when the Apology is made, takes them up quick for it. Yes, yes, lays he, this Plea were to fome purpofe it they would acknowledge any Pleafures wherewith the Mind might entertain it felf diftin£t from thofe of the Body : but when they openly declare and pro teft that it is not capable of any other fatisfactioa than what it enjoys in providing tor or reflecting up- on its fenfual delights, do they not avowedly refolve all the Happinefs of the Mind into pure Senfuality, when they onely make ufe of it as an Inftrument to repeat or emprove that fort of Pleafures, ns it were by preferving the fumes of them in the Fancy, and when the fenfual delight it felf is gone, feeding upon its meer imagination. So that all that this pretence amounts to is, that the Mind continually pleafcs it felf with the memory of paft Pleafures and the hope of Pleafures to come. And is not this a brave account of all the Wifedom and Happinefs of the Mind of Man that it is onely a Cook to cater for the Body, that it is ingenious to provide tor the pleafures of the Flelh, that.it has a quick and a llrpng Fancy that makes it as 94 A Demonftration of the Law of Nature as happy as God himfelf by being perpetually fixed upon them ? At lead this great fatisfacbion (that they will have to be the onely privilege of a wife Man) is the very height of brutiih Lull, and onely ferves when the natural Appetite is fatisfied, to provoke it to new and preternatural defires. A&tvfo Plut, rum pojjb yb i/Mpa.iv&t "nod $y0rJ)£b nvi^i toL ywC/jjivcL %tv8 A Vernon jlration of the Law of Nature, God can be fuppofed to defign by it. And that will be enough, upon the fuppofition of the Divine Provi- dence, to prove the neceffity of a future ftate. But at prefent its meer ficklenefs and uncertainty is more than enough to deftroy all its delight. For the two great Ingredients of Happinefs that they (and truly enough) require, are preient contentment, and fecu- rity of it for the future ; fo that if this laft be an im- poilible thing, that alone overthrows all the defigns of Happinefs. And this is as certain, by-tjpk- daily ex- perience of all Mankind, as that there arWuch Crea- tures as Men upon the face of the Earth. For what Man can be fecure of his prefent good condition, I will not fay all his life, for that luppofition is too enor- mous, but a year, a month, a day, an hour, nay the next moment ? For confidering how many are the Evils of humane life, how many ways they may be- fall us; that there is nothing within, nor nothing without us, that may not difcompofe our prefent Tranquility, he muft be a very vain and foolifh Man, that can fecure liimfelf from all future trouble and difturbance ; and if any Man could flatter himfelf to fo high a degree of ftupidity, yet his own experience would quickly convince him of his folly. Nay, fo far are we from being any ways happy by our fecu- rity for the time to come, that the meer forefight of future evils is one of the heavieft and moil unavoi- dable miferies of humane life : Euhiw 3 Pluc. non jvjfe ^ifJA^ttmv f^tco?7\ov clv tic, y\ gtlpwoc, abAa&ww fua. (ire. t £A-7n<7Gisi> durd 7rzt^ot/xiv&iv $*£*«•>$, A Mail may fooner expect a Winters conftant Summer, than hope for a perpetual eafe and health of Body. So that fuppofe a Man in never fo happy a condition at prefent, he cannot avoid being troubled with the forefight of all thofe fod accidents that may probably from the Nature of Things. 99 probably befall him , and in his greatefl: eafe whilft his Mind is employed in reflecting upon its prefent repofe, it muft witliall be thinking how obnoxious it is to innumerable Pains and Miferies. And this one lean Meditation of the fhortnefs and uncertainty of his prefent eafe , and the forefight of all thofe Evils that in a little time may, and fome time or other muft difcompofc it , muft devour all the other de- lights of Life, were they much bigger and much more folid than they are. § XX. And of this the Epicureans themfelves were fo forcibly convinced by the mod obvious ex- perience of things, that they thought it was in vain and too great a confidence to deny it ; and therefore feeing that we can never hope to efcape all the Tvlife- ries of Life, they have furnilhed us with feveral An- tidotes or rather Charms and Conjurations to relieve us againlt them. For alafs all their Prefcriptions are onely fo many little Sayings and Apothegms fit for Schoolboys Declamations, but are by no means fuch Reafons as become the wifedom and gravity of Philo- fophers , or can afford any the leaft fatisfaftion to a wife and fober Man. Nay fo far are they from that, that they are like the Dreams of frantick People, ftub- born and wild Conceits perfifled in againft the nature of things and the experience of Mankind. As that length of time makes no acceffion to a Man's happinefs. He might as well have told us that continuance of Pain makes no acceffion to his Mifery , and that the Man who fuffers any Pain a year, endures no more than he that fuffers the very fame Pain but an hour. However, there is no Man that thinks himfelf happy, but muft for that Reafon defire its continuance, and if it be not eternal, fear its lofs. So that when he O z tells i oo A Demonftration of the Law of Nature? tells us that Eternity it felf could not improve our Feli- city, he is inconfiftent both with the nature of things, and with himfelf. With the nature of things, becaufe all Pleafure is enjoyed at the prefent time, from whence it is undeniably evident that how much longer time any Man has of his Enjoyment, fo much more does he enjoy of Happinefs. In ihort, we are either happy in this prefent State, or we are not ; if not , tlien ac- cording to the Epicurean Hypo the lis we are never happy ; if we are, then the cafe is plain that no Man can ever be reconciled to the lofs of his Happinefs* It is in vain then to tell us that time makes no addi- tion to our Felicity, when we are certain that the cut- ting, off' of time alone utterly kills and deftroys it for ever. And as he contradicts the nature of things, fo hfmfelf ; in that he places the peculiar Happinefs of his God's in this, that they are not onely happy at prefent , but are fecure to continue fo for ever. And indeed without it their prefent Happinefs would afford them but a very (lender Contentment 5 nay the greater it is, fo much the more would the certainty of its future lofs afflict them. For what Being can we imagine more miferable than, one that being advanced to the utrnofl pitch of Happinefs knows it felf con- dem'd to be in a little time cad down from it for ever ? In this cafe the more happy, the more miferable ; for by how much the more any one delights in his pre- fent Condition, by fo much the more rnufl he dread the lofs of it. So that length of time docs not onely make acceffion to our Happinefs, but makes the very Happinefs it felf. And as Maximii Tyrius very well obferves, "Clcnrtp ^b, oT/lu&i, %p* ^ %**& 7%£ a$lAQl 77$ T TUVYICX/ KXl T OPjfAQV) (J'JVZ^AIV CUTH T- ioicut. "* from the Nature of Things. i or s*oW, a^a^eiAcv sir*/ **? r $£chv. We may as well fuppofe the Earth without liability, and the Sun without motion , as Happinefs without perpetuity ; take liability from the Earth, and you take away its Being; or motion from the Sun, and you had as good take away the Sun it felf ; fo feparate perpetuity from Happinefs, and feparate Happinefs from it felf. And yet they are bold enough to tell us that a wife Man is not onely able to prefer ve his Contentment under the profpeft of future Miferies, but under their prefent Preflures. Why fo ? Becaufe all Pain, which accor- ding to Epicurus is all Mifery, is fhort if great, light if long. But this though it be one of the moft admi- red Decrees of their Philofophy and the choifeft Re- ceipt in all their Difpenfatory, 'tis nothing better than a charm of jingling words. For who is ignorant that there are fome very fharp Pains of a very long con- tinuance I What relief then will this Proportion af- ford again ft their Aflaults > But if our Philofopher would have taught us any real ufe of this Principle, he Ihould firft have defined what he means by long and fhort, great and fmall, and then have made fome application of it to fome particular cafes. Firft, how few or how many days, months or years denominate a Pain long or fhort, and what degree of Pain makes it great or little : and if that were done ( which yet they never will doe ) we might perhaps underftand the benefit of this Advice ; but without it 5 it can onely ferve to entertain a Philofophers fancy when he has no ufe of it, but not at all to relieve him when he has. For whenever it is reduced to practice ,. it is baliled and affronted by the moft vulgar experi- ence of the World, the acuteft Pains being for the moll part of the longeft duration ; particularly th two 102 A Demonftratio7i of the Law of Nature, two great racks of Mankind, the Stone and the Gout. How many years do they aflault People be- fore they deflroy them ? And yet what fort of Pain is there more exquifite ? Now then when a Man has fuffer'd under either of thefe five or ten years, would it not be a very ftrong and effectual lenitive to be told by a Philofopher, // magnus brev'is, Jbort if fharp .•> Nay I will onely fuppofe a Perfon fretted continually with the Toothache, fliould a Philofopher ferioufly go about to give him eafe wkh this little charm, I am very apt to think he wTould more provoke his Choler than afTwage his Pain. And yet this fort of Cordials, as phantaitick as they are, are as much trufted to by other Sefts, particularly the Stoicks, as the Epicureans, an Abftradt whereof we meet with in Seneca s 78 Epiftle fo much magnified by thofe two) great Men, Lipfius and Gaffendus ; and becaufe it is fo lull an Account of all the Epicurean Wifedom, I fhall here a little confider it, though it confifts onely of a great many provoking Sayings to a wife Man, but much more to a Man in pain. Firft he would de- monftrate by natural Philofophy that all Difeafes in the Nerves and Membranes, which are of all others the rnoft acute, quickly vanifli of their own nature. Which no doubt mull be a wonderfull fatisfaftion to iuch Perfons as have been all their life-time troubled with the Stone, the Cholick, or the Headache. They tell me it is importable that I fliould for any long time have been tormented with them , becaufe they are of that fort of Difeafes that from their own nature are of a fhort continuance, and this as I am a wife Man I am obliged to believe, notwithftanding that I know by fad experience that they have lafted as long as I my fclf. In the next place , noli mala tua facere tihi igraviora. Impatience does but exafperate the pain. True, from the Nature of Things. log True, but yet Patience docs not afiwage it ; the Tor- ment is not the lefs becaufe it is born with the grea- ter ftubbornefs of Mind, for if that prevent new Trou- bles, it does not at all alleviate the old ones. And yet wTere it fo that patience *wouid leflen pain , yet is it not able to fupport it felf under great extremities ( i. e. when we Hand in molt need ot it ) without fome better Principles than we are furnifhed with out of the Epicurean Shop. But then levis eft ft nihil illi Opinio adjecerit , your pain is light enough in it felf it you would not imagine it great. But this is ftill harder when a Man feels the mod exquifite pains, to be told that they are light enough ot thernfelves, if he would not greaten them by his own weaknefs: this is to upbraid a Man's mifery, not to relieve him ; and to adde Reproach to his Calamity by making his Infelicity his Folly. But fuppofing his Fancy to be fo fooliih, how fhall he prevent it ? It is no more in a Man's power to avoid being fenfible of what he feels, than it is to avoid the fenfe it felf. Or if it were, I am fure it is not in his power , as he is here advifed ( levem Mam dum put as fades) to make a great pain a little one onely by thinking it fo. In the next place, circumcidenda duo junt , & futuri timor & ce- teris incommodi memoria. We muft neither remem- ber paft nor fear future evils. And this Prefcription were of fome ufe againft enflaming our pains by our in thoughts, if it were practicable ; but alafs it is not any Man's power to forget his lail fit .6f the Stone , or not to think that when this is over, it will fome time or other return again, and the very certainty of that is a very great part of his mifery. But however this concerns not his prefent aftual fenfation ; For whether he think or think not of paft cr future Evils, it is certain that he. now feels all that lie feels.. And here 104 A Demon fir at ion of the Law of Nature-, here the next advice ought to have been according to Epicurus to folace himlelf with the remembrance of his paft-pleafures. Which at beft is but a very mean Satisfaction, and for the moft part- rather affects with trouble than delight, in that it reminds us of a happi- nefs that is already periiht , /. e. loft for ever. And certainly fuch Thoughts are like the Reflections of old Men upon the pleafures of their Youth, that ra- ther trouble them becaufe they are pail, than delight them becaufe they were once prefent. But fuppofe there may be ibme pleafure in thefe Reflections , yet how mean , how abject , how unfatisiying an happi- nefs is this to think to day under extremity of pain, that yefterday I allayed my hunger and quenched my thirft ? So that when the Object of our Thoughts is in it felf fo mean, they can give us no more content- ment than that affords. Seeing therefore that its real enjoyment is altogether fo unable to procure any fub- ftantial and fatistying happinefs, how much like a meer fhadow is that delight which we create to our felves by a meer phantaftick and imaginary reflection upon it. But if it have intervals, it will be the more tolerable. It will fo, but yet the future eafe does not take away the prefent pain. It onely proves it to be a lefs mifery than if it were continual, but does not make a Man at this prefent time feel lefs than he feels. Befide, thefe intervals do him no kindnefs againft the Evil I am now chiefly difcourfing of. For though in them he may be free from actual pain, yet is he then grieved with the memory of the lharpnefs of his paft- pains , and the expectation of his next approaching fit ; and that is the thing that I am here rcprefenting as inconflitent with Happinefs. But a wife Man muji command his Memory, fo as cnely to remember his plea- fures and forget his pains. This is another very im- perious from the Nature of Things. 1^5 perious Edift, for we can no more command our Me- mories than our Senfes. And the (harper our miferies have been, the more importunately w ill they thruft themfelves upon our Thoughts. The next advice then is, toto contra ilium pugnet an '/mo, v'/ncetur fi cefi ferity v/ncet ft fe contra dolor em fuum zntenderit. Let him refill with all his might , if he fly, he fliall be vanquifht ; if he (land his ground, he conquers. But this is onely to put us off with metaphors and fimi- litudes , that becaufe when a Man is aflaulted by his Enemy, it is fafer to refift than fly, therefore the fame courfe is to be taken with Pains and Difeafes, And it were well if it could, but alafs in thefe cafes it is not in our power either to fly or to refift. And then it is in vain to exhort us to either. And there- fore inftead of advifing us to this, he would have done much more like a Philofopher , if he would have in- ftru&ed us how to doe it, and furnifhed us with Arms and Weapons for the Combate ; otherwife it wTould have been more advifable to lie down under the Bur- then then to think of making refiftance to no pur- pofe. For that is onely a new trouble and vexation, and adds fury to pain , like a Captive that will not yield to his imprifonment , but bites his Chains and fights with the Stone-walls to aflert his Liberty. Or to keep more clofely to our Authour s metaphor, that refolves not to lie down under a weight , though he knows that he cannot bear it. For fo he immediately tells us, Nunc hoc pier /que faciunt, attrahunt in fe rui- nam, cui ohftandum eft. Iftud quod prem/t , quod im- pendet , quod urget, fi fubducere te c/eper/s , Jequetur, & grav'/us /ncumlet : Si contra fteter/s, & obn'/ti zw- lueris , repelletur. Men draw ruine upon themfelves by fliunning what they ought to bear ; when they would avoid what lies upon them, it prefles them fo P much 1 06 A J)emo?2Jlration of the Law of Nature, much the heavier; but if they keep their ftation, they fupport it : But what if I cannot bear up under it, mull I not then yield ? whether I will or no, I muft; and it is no more in my power to thruft away a Dif- eafe by force, than to fupport the Ruins of a falling Pv.ock. Some more advices there are to the fame pur- pofe, that is to no more than that (fuppofing the Fir- mament it felf fliould faH ) they lliould advice us to prepare our Shoulders without the help of any other props to bear it up. § XXI. But if there is no Remedy we muft not fear to die, and this the Epicureans reckon to be the firft point of Happinefs. For feeing Death is unavoi- dable, that Man can never enjoy any tranquillity of Mind that continually dreads fo great an evil. And therefore here they begin to lay their firft foundations of Wifcdom in the overthrow of their wrorft and grea- teft Enemy. And indeed they that have conquer 'd the fear of Death , have nothing elfe to fear. But alas that is an infuperable Evil and the moft infup- portable Calamity of humane Life. So that though Happinefs were otherwife acquirable in this World, this alone is more than enough to fadden all our joys and overwhelm them with perpetual melancholy and forrow. For fuppofe a Man born with all the advan- tages of an healthfull Body and a chearfull Mind, and bleft with all the circumflances of Succefs and For- tune, yet when he had compared all his Projects, when he was happy to the utmoft of his capacities , when all things had confpired to complete his Feli- city, fo that there remain'd no unfatisfied hopes or defires; even then having no farther Expectations, wherewith to entertain his Mind , he would natu- rally fall into the melancholy meditation of Death. and from the Nature of Things, 107 and the Grave. Now what Reflection can be more fad and difmal than the inevitable nece/Tity of bid- ding an eternal adieu to all his mirth and happinefs? What a tormenting fatisfacrion muft he enjoy in his fieeft Carefles of pleafure and delight , whilft he knows the fatal Knife to hang perpetually over his Head > So uncomfortable would be the Condition of the moll happy and fortunate Men in the World , that when they had arrived at the higheft pitch of humane Felicity , the mod pleafant profpeft they could take from thence would be the gloomy Re- gions of everlafting Death and Darknefs ; and all the advantage they ihould gain by their height, would be onely to fee themielves encompafled with the Grave and bottomlefs Dungeons of Oblivion, which they know muft after a few days fwallow them up for ever. And now what can create greater horrour than the fear of an eternal Annihilation ? What is there fo much Ihrinks and affrights the Mind of Man as the dark and fearfull Thoughts of its own Morta- lity ? How muft it for ever die and languifh under the dreadfull expe&ations of eternal Darknefs , when after a Ihort muihrome life it muft return into duft and filence, and be for ever buried in the horrour and loathfomnefs of the Grave ? So that when men have done and talked all they can , nothing can ever van- quifli the fear of Death but the hope of Immortality. This, and this alone is able to fcatter all the black and melancholy Apprehenfions of our approaching Fate, and to fupport our Minds againft all its Hor- rours. And without this, however Men may pre- tend to comfort themfelves with Apothegms, Para- doxes and brave Sayings, the Terrour of Death is in- fuperable to all other Principles and Refolutions. P 2 Thus i o8 A Demonfiration of the Law of Nature r Thus what a lame and filly device is that great Subtilty of Epicurus, to this purpofe, That death cannot hurt us, hecaufe when that is, we are not * For, firft, there is no appetite either more ftrong or more natural to any thing, that is fenfible of its Being, than the defire of the continuation of its Exiftence. This defire refults from the fame inftind of Nature with the paffion of felf-love. And it is as poflible to recon- cile a Man to an abhorrency of himfelf, as 'tis to the thoughts of his Annihilation. For if he delight in the enjoyment of his Beings he cannot but dread the lofs of his enjoyment ; and therefore 'tis a difmal medita- tion, do what wTe can, to think of being blotted out of Life for ever. So that, notwithftanding this device, the continual forefight of this black and inevitable Fate of things, cannot but damp all our mirth and embitter our biggeft joys with the faddeft accents of grief and forrow. And it is in vain to advife us, as Epicurus does, to accuftom our felves to the thoughts of Death, when Nature it felf recoils and Hands aghaft at the very apprehenfions of it. And the Man that is ferioufly polled with the Opinion of its being an everlafling Annihilation, can never after lift up his head with any cheerfulnefe and clearnefs of fpirit; but will droop away his life, in fpite of all his arts and diverfions, with a perpetual inward difmayednefs and difcontent. And I may fafely appeal to the fad experience of Epicurus himfelf and all his followers, whether any thing lb much checks and abates the comfort of their lives as the importune thoughts of dying. If they would fpeak out their inward pangs, they muft confefs, that when they have done all they can to reconcile themfelves to this neceffity of Fate, that they dread nothing with fo much anguifh ard eonfufion as the approach and apprehenfion of Death. k is- from the Nature of Things. i op It is a ftupifying horrour and ftrikes Nature it felf with an infinite and unexpreflible amazement. But •Epicurus Jmnfelf (lay they) a little before his death, when he was quite worn out with the Stone and Strangury, the torment whereof he thought fo exqui- fite that nothing could inereafe it, was able to mag- nifie that mighty pleafure and happinefs, that he then reaped from the remembrance of his wife thoughts and inventions. But certainly, if he expected to be believed, either himfelf was none of the wifeft, or he thought his Friend Herwachus, to whom he wrote his dying Letter, very credulous. For what were thefe comfortable and ravifhing inventions that could fo much beatifie a Man in that fad condition ? That God takes no care of Men, that Men have no other Being than their Bodies^ that Death annihilates- them for ever, that they have no greater Happinefs than to gratifie their fenfual appetites, and to pleafe themfelves with reflecting upon it. Ravifhing inventions thefe to compofe the thoughts of a dying Man !. For, firft, what comfort or happinefs can there be in carting cfF all entercourfe and commerce with a Deity > Is it not much better to have a modefl and avvfull reve- rence of a Divine Providence, than to cut ofF all de- pendence upon his bounty and goodnefs? Nothing can equal the fatisfa&ion of Mind that a good Man reaps from his truft and confidence in God ; for he is ever fecure of his care and kindnefs in all conditions; and what greater quiet can he enjoy than to have a well grounded aflurance that he ftands upon good terms with, and has a powerful! intereft in the great and fovereign Governour of all things ? He- is in all conditions fafe under his almighty Protection, in that there is, upon the fuppofition of a Divine Providence, a kind of Friendfhip between God and all good Men; fo thatr no A Demovftration of the Law of Nature, fo that it is not in his power not to be good to the good. Thus what happinefs can exceed Non pffe faa- that of Hermogenes, in Fli^grch , who viter, &c. could fay of himfelf, the Gods that know all things, and can doe all things, are fo much my Friends, and fo highly concern'd for my welfare, that I am never, night nor day, out of their watchfull Providence, but whatever I doe, I have their afliftance, and whatever I defign, their dire&ioa And now befide the gifts of Providence in themfelves, this is that which affe&s with the greateft delight to think that they are tokens of the Divine Love and Goodnefo But by taking away the Being of a Divine Providence the Epicurean robs himfelf of that which is moft delightfuli in his happinefs, and leaves nothing wherewith to relieve himfelf in his afflictions. For, in the next place, wrhen he thinks to take Adv. Coloc. refuge in Death, that (as Plutarch obferves) is fuch another kind of comfort, as if you fhould tell a Man in a florm at Sea, that your Ship has no Pilot, and that there is no hopes of allaying the Tempeft, but yet however be not afraid, for in a little time the Ship fliall fplit and fink, and when you are drown d then the Storm will trouble you no longer. Such is the Philofophy of the Epicureans in all great calamities. Do you hope for any eafe from the Deity by your Prayers > You are too vainly concei- ted, his blefled Nature is concern'd about nothing but it felf. Do you expeft a recompence in the life to come? Be not deceived: when you are dead, you fliall be for ever uncapable of Senfe, and therefore of Pleafure ; and for this reafon I advife you to eat, drink and be merry in the fury of the Storm, becaufe by and by you fliall fink and fink for ever. So from the Nature of Things. m So that granting to Epicurus his darling Principle, that after Death there remains nothing oi us fenfiblc of Pain or Pleafure; and therefore though we lofe our Beings, yet as long as we are not capable of being af- fefted with the lofs, we thereby become no more mi- ferable than we were before we were put into Being ; Granting, I fay, all this, yet the love of Being, and the defire of felf-prefervation is fo vehement and ear- neft, that the very fear of ever being defeated of it is a defperate confufion of all the joy and tranquility of prefent life. Such a Man knows not which way to determine his thoughts and defigns, but his Soul or (as they will have it) his Fancy pines and languifhes tor want of fome futable Objed to entertain it felf withall, and finks for ever into defpair and melan- choly. The utmoft Happinefs of this life is in it felf fo vain and empty, that in fpite of all the arts of di- verfion and forgetfulnefs, 'tis infinitely unable to ap- peafe our difcontents ; and Men that have nothing elfe to truft to, what difmal and difconfolate lives muft they Jive in every condition ? If they lie under cala- mities and affliftions, this is an intolerable accefiion to the load. For is it not a fad refleftion to confider that when the period of life is fo fhort and fading, 1b much of fo little fhould be loft and worn away in forrow and mifery > And no doubt it cannot but be hugely comfortable to a Man, that groans under the forrows of a fharp Difeafe, to defpair of any other re- medy or deliverance but in eternal Death : and it muft be a mighty relief againft the unavoidable cares of Life to confider that, when a Man has fpent the grea- teft part of his days in tpil and drudgery, he muft then die for ever. So that, according to this Hypo- thefis, the whole and beft account of Life will be no better than this, that it is a lhort period of trouble and 112 A J)emo?2jiration oftlie Law of Nature? and mifery, and that Men are born into the world onely to grieve and die. And no doubt they cannot but be much in love with their Beings, that they can- not value at an higher rate. For it the date of our exiftence expired with that of our lives, and if our whole duration were but threefcore years and ten, if all our hopes were buried with our Bodies, and if we were thruft into Being onely, after a few days or years, to be thruft back into nothing, it is much more eligible never to have been born, than to be born onely to drop a tear and vent a groan and die. For who would choofe to float up and down a few minutes in this ftormy and tempeftuous world, in- ftantly to difappear and fink back into nothing ? Who would be born for no other end than that he might be p^t into a capacity to die ? Who would enter upon this tragical Scgp.g of things onely to appear and fo return into duft and filence ? Who would dance upon thefe reftlefs Waves a little while, till either Violence crufhes or Nature finks the bubble into an eternal no- thing i But if on the contrary a Man fhould happen to enjoy the delights of eafe, affluence and prosperi- ty, a perpetual health, and an undifturbed tranquility, how does this meditation dafli and fcatter all his joys ? With what a weight of difpair and aftoniihment muft it lie upon his opprefled Mind ? And how muft he for ever droop and languifli under the expectations of his endlefs fate ? In a word, what is or what can be conceived more frightfull to the minds or the fancies of Men, efpecially in Profperity, than the afpe£t of eternal Death ? And yet this reprefentation haunts and follows fuch Perfons like a murther d Ghoft in all companies and all delights. Nothing is able to lay or divert its importunity. It frights away all consi- derations, and the more Men ftudy to reconcile their Minds from the Nature ofTbhigsi 113 ?4inds to their Fate, the more it fcares and diftracls their thoughts. There is no charm nor counfel againft neceffity ; and a terrour that is unavoidable is above the power and the relief of Philofophy, and will not be vanquifh't by ftubborn thoughts or proud words. So that it is altogether as eafie to prevail with a Man to hate and abhor his own Being, as to reconcile him to the thoughts of his own deftru&ion. For by the fame neceflity that Nature loves and defires the con- tinuance of it felf, it recoils and flarts back from all thoughts of its diflblution. This then is, upon the Epicurean Suppofition, a vain, an ufelefs and unrea- fonable advice, being 'tis fo infuperable a contra- diction to the nature of Things. So that the fear of Death, which is the thing I am now to reprefent, is as certain and inexorable as Death it fel£ and Afep may as foon deveft themfelves of their own Nat3Bfe, as fupprefs the convulfions of this inbred paflion. And now when it is fo incurable, and yet withall fo im- portunate and difquieting, it is eafie to imagine what defperately cheeffull lives thofe Men muft live, that always live under its fad and difmal apprehenfions. § XXII. But befide this great and fovereign An- tidote againft the fear of Death, they have feveral other little receits fcatter'd up and down in their Wri- tings, I fliall but briefly mention them becaufe all that little force which they feem to have, depends upon the former fundamental principle. Firft, fay they, let us be thankfull to the bounty of Nature for making our lives fo long, inftead of repining at it for making them no longer. But I fay, if our whole Being be at all mortal, we have no reafon to be at all thank- full for it, and if our whole Being be wrorn out with this Life it is much more eligible never to have been- Q^ But 114 A Demon fixation of the Law of Nature , But then, fay they, we were admitted into Life upon this condition, that we fhould give place to others, as others have given place to us. Were we fo ? Then were we all admitted upon unacceptable terms. Yes -but by troubling our felves in vain we do but add one mifery to another. It is true, but that is a fatal mi- fery, and it is as neceflary to tear Death as it is to die, and that is it that makes up the complaint, that we are put in fuch a ftate of Being which we cannot enjoy without this continual anguiih and perplexity annexed to it. So that how wife or foolifh a thing it is to fear Death is not at all material, but whether it be unavoidable, though if it be, I am fure it is a ve- ry foolifh thing to endeavour againft it. But how irkfome foever Death may be, yet feeing it is fatal, wc ought to make it as eafie as we can by a voluntary cd^liance w^h lt > but this befide the folly that is common to all the reft, that it advifes to an impoiii- bility, is not fo properly compliance as defpair, and is like the condition of a condemn'd Malefacrour that goes to his Execution onely becaufe otherwife he muft be driven and whipt to it. And no Man has any other comfort all his Life-time againft the terrours of Death than a Thief upon the Gailows, that would, if it were poflible, counterfeit to die cheerfully becaufe there is no remedy. To the fame purpofe is that other ad- vice, that it is in vain to fear Death, becaufe it is na- tural, neceflary and inevitable ; that is, becaufe it is remedilefs, and there lies the very agony of all our horrour, that a thing fo infinitely terrible ihould with- all be fo utterly unavoidable. And when they tell us how ftrange a folly and madnefs it is to torment our felves with the fear of that, which we are infallibly certain we can never efcape, they do but perfwade us to the madnefs of defpair inftead of courage and refo- lution. from the Nature of Things. 1 1 5 lution. For how foolifli or unreafonablc focver this fear may be, it is natural, antecedent to the choice of our wills and the difcretion of our underftandings, and fo above all the rules of Prudence and prefcriptions of Philofophy : They can onely guide and inftruft our Minds in things fubject to their own election, but cannot affect, much lefs over-rule the inftindls of Na- ture. In the next place, we are already dead, fay they, to fo much of our Life as is paft and gone; fo that fo much as we live we die, and that which we call Death is but our laft Death, and therefore as we fear not our Death that is paft why ihould we that which is to come. But what Child underftands not the difference between Life and Death ? and if to live be to die, not- withstanding this quibble we are troubled never the lefs that this new way of dying puts an end to our old way of dying ; and if we have been dying ever fince we were born, that is the thing that grieves us that we cannot be dying fo for ever. But Baffus Aufidius, the Epicurean old Man in Epift. 30. Seneca, reconciled himfelf to his approaching Death with this reafon, becaufe it was as abfurd to fear Death as old Age, which yet all Men defire to come to, in that as old Age follows Youth, fo Death follows old Age. But if he were in good earneft fa- tisfied, it is a iign that he had lived not onely to his old Age but to his fecond Childhood. For old Age is defirable not becaufe it follows Youth, but becaufe it defers Death, and that is it which makes it fo much lefs valuable than Youth, becaufe it is fo much nearer to Death. And the Philofophers reafon had been alto- gether as- comfortable if he had preferr'd old Age be- fore Youth, becaufe his Youth was very old, it be- ing many years fince he was a young Man, whereas his old Age was of a later date, he having been but Q^z a little n6 A De??io??(lration of the Law of Nature , a little time an old Man. By which device he might have proved to himfelf that Youth is old Age and old Age Youth. Much like this is that other reafo- ning wherewith Gaffendus himfelf feems fo much pleafed, that whereas we now count our felves happy if we live to an hundred years, yet if the natural courfe of our Life were as much ihorter we fliould be as much fatisfied with twenty ; and if our natural courfe reach't to a thoufand years, we fliould then be as much troubled to die at "fix hundred as now at fixty, and fo forward. It is like all the reft of the Philofophick comforts, and is fo far from reconciling us to Death at any time, that it is a demonftration that there is no time in which an Epicurean can or ought to be content to die ; and that be our lives longer or fhorter, yet-unlefs they are eternal, we can- not rid our felves of this importunate and intolerable evil. And of the fame nature is that witty faying of Seneca, that a little or great circle are both equal in perfection of figure though not in quantity, fo is the Life of Man whether it laft to twenty or to an hun- dred years. But certainly no Man that might live to an hundred would be content to die at twenty years of Age for this reafon, becaufe a little circle is as round as a great one. But, laftly , Gaffendus has a very remarkable device, with which the learned Man is fo much pleafed as often to repeat it, that though a Mans Life may be fhort in it felf, yet may he make it equal with the duration of the whole World, be- caufe he may converfe with the tranfa&ions of all former times, and be as well acquainted with them as if himfelf had then aftually lived. And as for the time to come, he knowing that nothing fhall be but what has been, underflands all future events as if pre- fent ; fo that a wife Man, partly by memory, partly hi from the Nature of Thi?igs. r 1 7 by forefight, may extend his fliort Life to all Ages of the World. But if- he could, unlefs he could make himfelf immortal too, the Objection would ftill lie as heavy as ever. Befide, can any wife Man be fo very fancitiill as ferioufly by this device to perfwade and fatisfie himfelf, that though he is not above forty years old, he was born at the beginning of the World, and that though he die to morrow he ihall live to the end of it ? If he can, he muft be a very fooliih Man too; if he cannot, it will be no fupport againft the approach of Death that he hath already lived to the World's end. This is the full account of all the Hap- pinefs of humane Nature, according to the Epicurean Principles, which you fee, without this fupport of a future ftate, finks of it felf into a bottomlefs want and mifery. And therefore, to anticipate our Exceptions, Gafjendus, at the beginning of his moral Philofophy, has warily (as he thinks) diitinguifh't between a two- fold Happinefs of Man : the one fupernatural, which we are taught by Religion, that inftruds us 111 the knowledge of that future ftate of Blifs, that good and pious Men lhall enjoy in the viftonof God. The other natural, which we are taught by Philofophy, where- by we are inftrucled to live as happily in this Life as the condition of humane Nature in general, and every Man's own circumftances in particular, are ca- pable of. And this, he fays, is all the Felicity that Mankind can naturally defire or juftly afpire to. But this is like all the reft of his excufes, particularly that of his account of Epicurus his filial Reverence to the. Gods as oppofed to the vulgar fervile Fear, when by denying their Providence he exp/efly deftroys all man- ner of reverence to them. So again when he diftin- guiihes of two forts of Senfe , the one external , that of the Body ; the other internal , that of the Mind;.. 1 1 8 A Vemonflration of the Law of Nature, Mind ; and that when Epicurus affirms that all fenfc is extinguiili t in Death, it may be interpreted of all fenfe ot the firft kind; when nothing can be more evident than that he intended all manner of fenfe whatfoever. So now here does he diftinguifh between fupernatural and natural Happinefs, and that it was- proper for Epicurus to treat onely of the latter as a Philofopher, when it is fo notorious that as a Philofo- pher he made it his utmoft endeavour to overthrow the very Being and belief of the former. But how- ever, if this Happinefs which he calls natural be all that Mankind is naturally capable of, then is he natu- rally capable of none at all. And as for the two Ar- guments he fubjoins to perfwade us to be content with it, they onely aggravate and upbraid our wants in- flead of fatisfying our defires. As, firft, that other^ wife w7e forget our Mortality and the frailty of our Nature, in that we are born expofed to innumerable mifchiefs and miferies ; which is nothing elfe but the defcription of a forlorn and miferable condition, and amounts to no more than this, that a wife Man muft be happy, /. e. content with his condition, becaufe he knows his condition to be miferable. And, fe- condly, that it is fome comfort that when all Men are expofed to mifery , and when there are fo many degrees of it, that you are lefs miferable than others, and that you are as little miferable as the condition of your Nature will admit of. That is to fay, that though I endure moft of the calamities of humane Life, yet muft I think my felf an happy Man, if there be any one Man in the World that endures more ; and though I feel my felf aftually miferable, yet Philofophy teaches me to think my felf happy, becaufe I feel as little mi- fery as any of my Neighbours. If thefe are the great Topicks of philofophick Confolation, they had better prefcribe from the Nature of Things. 1 1 9 prefcribe but this one Remedy inflead of all, knz. To make our felves happy onely by defpairing of ever be- ing fo, for that is the laft refult of all their Propor- tions. And therefore, to conclude, it is remarkable that Hegefias his Philofophy, who vehemently per- fwaded all Men to be their own Executioners, was but the natural emprovement of that of Ariftippus, whofe Scholar he was ; For when the Mafler had once taught that there is no Happinefs but in the pleafures of the Body, it was eafie tor the Difciple to add that then there is none at all, and therefore Death is the beft thing that we can either pray for or give our felves. For our Bodies are liable to fuch an infinite number of Evils, and our Minds fo fenfible of what our Bodies feel, that it is much more eligible not to be at all, than to be in a ftate of fo much mifery. And that is the unavoidable confequence of all Opinions that take away a future Immortality. Though it is pretty to obferve that this fame Hegefias, as warm and eloquent as he was in perfwading other Men to throw away their lives, when King Ptolomy threatned him himfelf with Death if he would not forbear thofe kind of Difcourfes to the People, how eafily he was cured of his Pedantry. For how pleafant foever the death of others might feem to him, yet when it con- cerned himfelf it was quickly too hard for his Philo- fophy. And that is the true defperate condition of all Men of the fame Principles, that they neither care to live nor care to die. And now upon thefe phantaftick Principles after what a rate do we rant, and with what magnanimity and greatnefs of Mind do we defie all the miferies of Life and pangs of Death ? And how do we boaft, that in fpite of the extremeft torments that tyranny itfelfcan inflict upon us , we will enjoy Pleafures equa! 120 A Vemonftration of the Law of Nature, equal to the Happinefs of the Gods ? Roaft us in the Bull of Phalaru, we will make it more pleafant than a Bed of Rofes, and inftead of roaring out through extremity of pain, we will fpoil the Tyrants jeft, and onely laugh and Ting quamfuave hoc eft, quam hoc non euro. But could one think it poffible that the fame Man, who had placed all Happinefs in Pleafure and all Mifery in Pain, lhould be (o artificial as to recon- cile his fovereign Happinefs with all the anguifh and extremity of Pain ; that is to fay, to think himfelf moll abfolutely happy when he is mod extremely mi- ferable ? But certainly he mud be a very cunning rather than a very wife Man, that can by meer fub- tilty be too hard for the nature of Things, and by the meer force of imagination make an agreement between the wideft of Contradictions. § XXIII. But, fecondly, as upon the Epicurean Suppofition, all Happinefs is no more than a fliadow, fo upon the fame is all Vertue no better than an empty name. For befide that it thereby lofes the foundation on which it ought to (land, in that, if there be no fuch thing as Happinefs, there remains no motive for Men to act at all, when whatever they doe, they mufl doe in order to that or to nothing ; fo that Happinefs being taken away Vertue lofes all its force and obli- gation, and that Man is good in vain that is never the better for his being good. But befide this, and granting fuch a thing as mortal Happinefs, yet it is too weak and narrow a Foundation for the {lability of Vertue ; in that it refolves the meafure and the reafon of all the Vermes purely into their fubfer- viency to corporeal Delights, and makes the whole account of their goodnefs and ufefulnefs to lie onely in this, that they are greater arts and more prudent emprove- from the Nature of Things. 121 emprovements of the pleafures of Senfuality, and were it not for that there were no other ground of diffe- rence between Vertue and Vice. Si eat qua funt luxurious efficient i a voluptatum, liber arent eos deorurn & mortis & doloris rnetu, docerentque qui effent fines cupiditatumy nihil haberem quod reprehenderemy &c. Upon fuppofition that the extravagancies of debau chery had but hapned to be as ferviceable to the ends of Pleafure, and did as much deliver Men from the torment of fupcrftition and the terrours of Death, as a difcreet, regular and temperate courfe of Life, they would be of equal goodnefs and excellency : but becaufe it fo happens that the practice and the obfervation of the Laws of Vertue is more ferviceable to the delights of the Body than the enormities of Vice, therefore and therefore onely is this Vertue more valuable than that Vice. And that is the onely office of all the retinue of moral Vermes to wait and attend upon the commands of fenfual Pleafure, to direft the Body how to ufe its delights to its utmoft advantage, to affift it in the contrivance and right management of its proper joys, and to minifter to the content and fatisfe&ion of all its Apper tites. Egregium habet virtus apud vos Seneca de Vit. officium voluptates pceguflare. This is a Beau Ct lu brave account of the eflential reafonable- nefs of moral Vertue, that 'tis a difcreeter and more healthfull Luxury ; that is, that it is a thing of no greater excellency than the art of Cookery, that a pic- quant Sawce is as valuable as an heroick Vertue, and that Apicius and thofe practical Epicures that were a fecretis to the voluptuoufnefs of the Roman Empe- rours, and ftudied all the emprovements and advan- tages of an healthfull and an eafie Luxury, were not onely the bed Philofophers but the beft Men. And R that 122 A Demon fixation of the Law of 'Nature, that the Treatife that Apkius wrote De GuUe irrita- ment'u was more beneficial to the life of Man and the advancement of Vertue than all the Volumes of the Greeks and Romans befide. But this will beft appear by an induction of Particu- lars ; and we will begin with the Vertue of Tempe- rance, in which they pretend mod to glory in defi- ance of all thoie enormous flanders that have been caft upon them, as placing their iovereign Happinefs in Luxury and Voluptuouihefs. All which they eafily prevent both by Epicurus his Doctrine and Pra&ice, For who (fay they) has more leverely inveighed a- gainft all lbttiih Pleafures ? Who has more pailionate- ly commended a foher and abftemious Life ? Who has with more indignation thewn the inconfiitency of all manuer of Intemperance with Wifedom and Content- ment ? Who has left a more illuftrious example of Abftinence and Moderation I Whoever lived upon mea- ner fare, his ordinary diet being onely courfe Bread and Water, and fometimes a little Sallet I And there- fore, lay they, it is in vain to conclude that upon Epicurus his Principles there can be no fuch thing as the Vertue of Temperance, when himfelf has anfwer'd all Objeftions'by his own certain and undeniable Praftice. But it concerns not us to enquire what Epicurus his Practice was, but what it ought to have been if conformable to his own Principles. Efpecial- ly when it is fo ufual a thing with him to contradi<£t himfelf upon all Arguments ; as when he had denied the Providence of God, to iland in it that yet not- withstanding he has left Devotion ; when he has taught that all Friendfhip mult be contracted purely for the lake of Self interelt, and yet that Men are bound to undergo the greateft Miferies, even Death it felf for " titefake of Friends. So> here, when he has placed our higheft from the' Nature of Tlnngii 1 2 5 higheft Pleafure in the delights of the Palate, he places the higheft Pleafure of thofc delights in their lbwcft Enjoyment. But befide the natural ftupidity of the Man, we are beholden for fuch Do&rines as thefe not to the feverity of his Vertue but the weakncfs of his Stomach, which was fo very infirm that it was not able to digeft the moft fimple and eafie diet No wonder than if he made a vertue of necellity, or if he fo far envied the reft of Mankind, that becaufe himfelf was incapacitated to enjoy his fovereign Plea- fure, he fpitefully perfwaded all others to quit theirs. But otherwife to tell us that the meaneft and the coar- feft Fare is the moft delicious, argues the Man (as Tully obferves) to have loft his tafte as well as his un- derstanding. For, as he difcourfes, if I were to de- fcribe the pleafures of Luxury, I would not, as the Epicureans are wont to do, paint fuch Sots as are car- ried fick from their Table to their Bed or their Couch; that fuffer the penance of a forfeit for every debauch ; that doze away their whole lives in perpetual folly and fottifhnefs ; that are never fober enough to relifh and enjoy their own Pleafures; that every day load themfelves with a frefli ftowage before they have dif- charged the crudities of their laft debauch ; that have little more fenfe than a Sponge; that eat and drink" themfelves into a continual Lethargy, and are fenfelefs before they are dead. The cafe is plain that thefe are of all Men the moft miferable. But befide thefe there ate your neat, your polite, your writty, your artificial Epicures, that ftudy all the arts and emprovements of an eafie Luxury ; that avoid all irkfomenefs by the skill of their Cooks, the delicacy of their Meats, the picquancy of their Sawces, and the richnefs of their Wines; that give themfelves entirely up to fenfual Pleafures and Gratifications, and are concern'd for no- R 7 thing 124^ Vemonftration of the Law of Nature, thing but meerlv how to eat and drink to the utmoft emprovement of Delight. And if thefe may be ac- counted temperate Perfons, then have we tound out a Vertue deftru&ive of the Peace and Welfare of Man- kind ; for that, as I have demonftrated, cannot be preferved but by feeking the good of others as well as our own ; whereas tiiis utterly neglech the pub- lick, and meerlv regards every Man's private fatis- fa&ion. And if all Men ihould betake themieives to this courie of Life, it is obvious to every Man what would become of humane Society. But feeing Epicurus cafts thefe Self-indulgers out of the number of his wife Men, I would fain know how he can do it and be confiitent with his own Principles. For if our fovereign delight confift in thofe Pleafures, and if he be the happieft Man that enjoys them moft, and if he be the wifeft Man that moft confalts his own Happinefs, there is no avoiding it but that Apicius will carry the caufe from all their Philofophers. § XXIV. And fo again if we once take off thofe obligations to Juftice and Honefty that are laid upon us by our relation to the Life to come, it will be ever after abfolutely impoffible by all the arts and devices in the World to preferve any fenfe of them any other way. For whatever advantages Men may think to reap as to their prefent Intereft from their obfervance of the Laws of Juftice and Integrity, that may make them crafty, but never honeft. And when they are once got loofe from the tyes of Conference, they are then not concerned to be innocent but onely to feem to be fo ; and this does not at all r^ftrain them from defigning and doing vile things, but onely engages them to be cunning in their wickednefs. And agree- ably to tliis Principle and thefe Covifequences does Epicurus from the Nature of Things. 125 Epicurus difcourfe, when he challenges the World, alter they have fet afide the confideration of prefenc Pleafure and Self-advantage, to ailign him any other pofiible reafon or end or Vertue befide popular fame. For that, fays he, when all is done is the onely meafure of common Honefty. And if you once remove the Opinion of the multitude, there remains nothing in it felf either praife-worthy or diiho- nourable. But this again ( fays he ) is the Fate of Mankind, that the vulgar rout take up with prejudi- ces and invincible conceits of things ; and then what- ever they authorife into Cuftoms, muft out of meer compliance with their importunity be voted the {lan- ding Rules of Vertue and Honefty. So that a wife Man, fetting afide all regard to his own prefent con- venience, can fee no other reafon to be Juft and Ho nefl befide compliance with cafual Cuftom and popu- lar Opinion that it feems muft be fubmitted to, as he ever intends to enjoy any peace or quiet of Liie; in that the rabble are always fo impatient of all con- tradiction to their cuftomary belief. And this is all the account that he or any other of his perfwafion is able to give of the turpitude and deformity of Vice. So that a Philofopher might juftly and wifely betray his Friend and his trull: to defeat him of his pledge ; or murther his Father to fecure the Inheritance, it he can but avoid the lhame of difcovery and the incon- venience of popular hatred. So that if we remove the folly and the ignorance of the Rabble, there is no other difference between Vertue and Vice, Inte- grity and Treachery, but what is made purely by the confideration of every Mans own private Intereit : So utterly deilruftive are thefe Opinions not onely of the Happinefs of humane Nature in general, but of the Peace of every particular Society of Mankinds Aoi 1 26 A Demonftration of the Law of Nature? And fuch as fpread and propagate their repute in the World, do but inftruft Men in the fundamental Prin- ciples of Falihood, Treafon and Perjury, And there- fore deferve greater feverity from Government than; Out-laws and open Rebels, as being befide their im- piety more dangerous and mifchievous to the Common- wealth for their Pedantry : In that they are not one- ly content to doe wicked things, but think themfelves concern d in honour to bring their own wTicked Prac- tices into Reputation, and to infed all others with fuch Principles, as will oblige and encourage them to imitate their Villanies. However thefe Principles, are fo far from procuring the Happinefs or fecuring the Duty of fingle Men, that if embraced and reduced to practice, they mufl unavoidably involve all Mankind in eternal mifchiefs, wickednefles and confufions. And it is to thefe accurfed Principles that we owe the miferies of common Life, they being the fundamen- tal Rules and Maximes of all the Tyranny, Fraud and Oppreflion in the World. But if the lhame of the World or the fear of the People were fufficient to reftrain from open and a- vowed Wickednefs, what fhall withhold from fecret Attempts I Infecurity and fear of difcovery, fays Epi- curus. But befides that this onely obliges wicked Men to be more crafty and cautious in their Villanies, it is not powerfull enough to give a true and real reftraint to diflioneft actions, in .that the advantage is certain, but not the difcovery, and a certain good is a much ftronger motive than an uncertain evil. And though it may give check to Fraud and Violence in fome common cafes ( as it is of very good ufe and fervice in humane Life ) yet thofe acccidents are ve- ry frequent , in which Men may be very highiy wicked., and yet very fecure in their Wickednefs. As from the Nature of Things. 127 As when Saint Peduc&us was cntrufted by his Friend with his laft Will and Teftament, and that with fo much privacy, that if he had kept the whole Eft ate -to him- fejf no body could have fufpefted his diftionefty 5 1 that then lie fhoukl furprife the right Heir, who expefted •no fuclr thing, with the news of a great Inheritance, it was done like a Gentleman of a Roman Education, but he could not be forced to it by any obligation up- on the Epicurean Principles ; in that they could not requite, his Integrity with a reward equal to fo fair a Fortune. A great Eftate and a fine Houfe are of more value than the empty names of Juftice and Friendfhip, and fo they are to the Man that counts upon no other Intereft and expefts no other Happinefs than in this Life. And Sejiilius, who by a forged Writing chea- ted his Friend s Children, that were left to his truft, of their Inheritance, and fecured the Eftate to himfelf and his Pofterity by a Decree of Law, was upon the Epicurean Principles, much the wifer and nothing the -worfe Man. For by this one Aft he made provifion for the Happinefs of his whole Life, and yet was fo far from any fear of difcovery, that his Frauds being abetted and fecured by Law, was no fmall acceflion to the pleafure and fatisfaftion of his good fortune. And in truth this reftraint is fo far from reaching, all cafes of Fraud and Oppreftion , that one half of the wickedneftes of Mankind are unavoidably abetted and ratified by the Laws themfelves. For feeing they can judge and determine onely according to Evidence, and feeing the Perfons, who invade other Men's Rights, will not ftick to make out their Title by any falfhood and viliany, then as long as the forgery is not difco- KLtfd . (and that is no eafie matter) the Law is forced to pafs Judgment on the wrong fide, But- befide the in juries. of Frauds the greateli miferies- brought upon Mankind, 128 A Vemonftration of the Law of Nature, Mankind by Injuftice are fupported by Power and Greatnefs; and in fuch cafes the Tyrant and Oppref- four defies all difcovery, and though he cares not if all the World fees his Wickednefs, yet if any Man ihall pretend to have his Eyes open, he ihall forfeit his head for the boldnefs of his Eye-fight. So that if this were the onely (late of things the Governour of the World has provided neither fufficient rewards for Juftice and Honefty, nor reftraints from Fraud and Oppreflion. And if he has not, then he has laid no effectual obligation upon Mankind to be Juft and Ho neft ; for the force of every Command depends upon its Sanction, and therefore if he have injoind this Duty, and have not backt it with fufficient motives of Obedience, he has onely enacted ufeiefs and inef- fectual Laws. In Ihort, the onely difference between the Man that is Honeft and the Man that is not, is meerly this that the one prefers his Duty before his prefent Intereft ; and the other his prefent Intereft be- fore his Duty. For if he obferve the Rules of Juftice onely fo far as they conduce to his own ends, then whenever they happen to thwart, he is obliged to quit his Duty rather than his Intereft. And when he does fo, he is fo far deftitute of all Principles of Honefty, that he is entirely govern'd by the funda- mental Maximes of Fraud and Oppreflion. And if this be the onely difference that diftinguifhes Good and Bad Men, I would fain know what motive or reafon a good Man has, to purfue his Duty when contrary to his Intereft ; or a bad Man has to quit his Intereft out of refpect to his Duty, if there be no other ftate of things than the prefent. And therefore, without Immortality, Juftice is fo far from deferving our regard in al! cafes, that in many it is a contra- diction to the fir.l Inftindt of Nature, that is felf-lovc, in that from the Nature of Things. . 125? in that it obliges a Man to aft crofs to that without any reafon or recompence for his fo doing. And therefore feeing the Providence of God has prefcribed to us thofe many and pTain Laws of Juftice that I have difcover'd from the Nature of Things in the pre- cedent Difcourfe, it unavoidably follows that upon that Suppofition thofe Laws that he has prefcribed muft be abetted with the Rewards and Punifhments of a future State, becaufe thofe of this, if taken alone and feparate from thofe of that , are not of fuificient force and validity. And as Juftice the moft ncceflary, fo Fortitude the raoft noble of all Vertues will have no Foundation upon the Epicurean Principles, or rather will fink to gether with them. For if there be no fuch thing as Juftice, to what purpofe fhould any Man run himfelf into hazards and hardfhips for the fake of it ; and yet that is the onely Office of Magnanimity, which when feparated from a good Caufe is no more than folly and fool-hardinefs, and in a bad Caufe is no better than cruelty and oppreffion. And befide this , as every Vertue muft have fome Principle to warrant its Wifedom and Reafonablenefs, fo above all others Magnanimity, becaufe it puts us upon the fevereft and hardeft Service, and does, more than any Vertue befide, endanger our own Intereft for the fake of Du- ty. But if there be no other Intereft than that of this Life , it is apparent madnefs for any Man to ha- zard Life and Fortune, and all that is dear to him here for any thing whatfoever ; when all other Motives that can be propofed to him are of lefs concernment to himfelf than his own Self-prefervation. Befide, true Magnanimity bottoms all its Courage and Aflurance upon no other Principle than the Confcience of its own Integrity : It is that alone that gives a Man a S fufficiency 230 A Demovjbation of the Law of Nature, fufficiency and fatisfadtion from himfelf ; that raifes him to a contempt of all outward things ; that makes him feartull of all Aflaults and Dangers ; and that Sup- ports him under all Lodes and Misfortunes, as eftee- ming all things whatlbever as mean and worthlefs Trifles in companion to the Happinefs of its own Re- flections. But then as Confcience is the onely fupport of Courage, fo is immortality of Confcience ; for that is nothing elfe but the Mind of Man acting with re- ference to the future Judgment of God. And there- fore from thence alone it derives all its Force and Authority, and without that all feeming regard to it is nothing but Pretence and Pageantry. For what comfort will a good Confcience afford a Man, if he be to give no Account of his Actions ? Upon that Suppofition the Guilty and the Innocent are upon equall Terms, when the belt Man is ne'er the better for all his Vermes, nor the other the worfe for all his Villanies. If then Integrity of Conicience be the one- ly Principle of all Magnanimity, and if the firmnefs of that depends meerly upon Immortality, then that being taken away, the one finks into Craft, the other into CowTardize. In fliort, there are but two Offices of Magnanimity , either to doe or to fuffer gallantly, both which are manifeft Contradictions to the Epi- curean Principles ; For what Inducements can that Man have to put himfelf upon Hardihips, who knows no other Happinefs but Eafe and Lafinefs ? And there- fore upon their Suppofition it was wife Advice of Me- trodorus to his Brother, not to concern himfelf in de- fence and prefervation of his Country, but to eat and drink with philofophick Wifedom and Difcretion. And then as for bearing up decently under Calamities , I have already fhewn that they have not one Principle therewith to fupport themfelves, and without fuch Prin- from the Nature of Things. 131 Principles as can fupply the abfence of their prcfent Happinefs , nothing elle can relieve their Lois ; and therefore inftead ot bearing up with any chearfulnefs under Miferies and Afflictions they mud for ever fink into infupportable Anguifh and Defpair. And now from theie Premifes (to mention no more Particulars, becaufe all the other Vertues depend upon thefe ) it is demonftratively evident that to root up the fentiments of Immortality out of the Minds of Men is to blaft and put out the Sun, and to overwhelm the World in eternal Night and Darknefs : Erafing all the Foundations of Happinefs, tearing up all the Roots of Vertue, and laying waft all the Principles of humane Nature and humane Society. And ( as Plutarch difcourfes) where fuch Principles Adv. Colotem. of Philofophy prevail as enervate the Laws of Vertue, Men have nothing left to diftinguifh them from Brute-beafts , but that they want the Claws of Lyons , and the Teeth of Wolves , the Stomachs of Oxen, and the Backs of Camels. In a word, upon this (ingle Principle of a future State depend all the differences of Good and Evil ; if this ftand firm Ver- tue is fecure , but otherwife ( after all that care that the Divine Providence has taken to recommend it to us ) it is all no more than Craft or Folly. § XXV. And now having thus far and fairly ca- flieird the Epicurean Principles , I lhall be fo much the more brief with the Stoicks : partly becaufe of the great agreement between their Paradoxes and the Decrees of Epicurus : Both being onely fo many ftub- born Opinions taken up againft the Nature of Things and the Experience of Mankind. And notwithftan- ding that the Stoicks may feem fo contradictory in many of their Propositions to the Epicureans, yet af- S 2 ter 132 A Demonftration of the Law of Nature, ter all they relie upon the fame Principles, and there- fore when reduced to practice will refolve themfelves into the fame Aft ions. But chiefly becaufe they one- ly amufe us wTith the noife of wrangle and deputa- tion : fo that almoft all their Difquifitions upon this noble Argument fpend themfelves in vain and imperti- nent Contentions about technical Terms and Phrafes, that ferve neither to promote the attainment nor to untold the nature of true Happinefs ; but" rather to ob- flruft all ferious and effectual endeavours after it by entertaining and diverting the Minds of Men with in- numerable curious and ulelefs Niceties. And though the Writings of Cicero and Seneca may fupply us with many excellent Rules and Helps for the tranquillity of our Lives; yet their value is flrangely abated, and their ufe fadly defeated by their too much mixture of dry and barren Speculation ; infomuch that a Man may fooner arrive at the end of true Happinefs, than of their Difputes and Diftinftions about it. And for that Reafon I ihall wave enquiring into any of their logical and metaphyseal Subtilties, and onely repre- fent in general the vanity of their attempts after Ver- tue and Happinefs in their way of philofophifing. They therefore gravely confidering with themfelves that thefe outward things could never afford but very Jittle and very uncertain fatisfaftion to the Minds of Men, in that they were liable to fo many Chances and foreign Contingencies ; and therefore being un- willing to be endebted to Fortune for their Content, confined its difpofal entirely within themfelves, fo that every Man's Happinefs wTas to be fpun out of his own- Bowels. And thence difcarding all the outward Ad- vantages of Life, Riches, Honour, Power, Health, a,nd Friends as things altogether indifferent , they fumm'd up all the numbers, of their Happinefs fingly 111. from the Nature of Things. 133 in the Joys and Pleafures of a Lite conducted by the Rules of Vertue. This indeed were a great and glori- ous Account of things, were it fupported by any wife and fober Principles ; but alas it is ib far from having any real Foundation, that it is inconfiftent with the ririt and fundamental Principle of humane Nature, as it is own'd by the Stoicks themfelves. For they be gin from the Catholick Doftrine of all the Philolb- pliers, the natural 'paflion of Self-love, that Mankind as well as every other Creature has to its own welfare and prefervation , to purfue what it fuppofes will ad- vance its Content and Happinefs , and ihun whatever may impair or deftroy it. ■ Now what is humane Na- ture according to them but a Being compounded of Body and Soul ? and if fo, then it is obliged as it loves it fclfto feck the welfare of both. How then comes it to pafs that it fhould fo far forfake it (elf as utterly to forget one moiety of it felf in its purfuit of Happinefs ? So that they mult either renounce their firft Principle of our Love to our whole felves, or their firft Maxim that our whole Happinefs relates to the Mind alone. But that is the peculiar vanity of thefe Men, that theyr would be philofophiUng after the rate of Angels, and difcourfe without confidering that their Bodies are one half of their Natures, and that their Souls are not dif- engaged from Matter, and by confequence have fen- fual Appetites too grofs to be fatiated by bare- Thoughts and Reflections , and fenfitive Pains too ikarp to be allayed by Words and Subtilties. This I fay is the peculiar Pedantry o^ this Sect of Men to be difpofed of by the power of Phrafes , without atten- ding to the nature and reality of things ; and they would cheat our Senfes and delude our Appetites with tricks and arts of Sophiftry. That which all the World dread and fly from, they forbid us to ac- knowledge 1 34 A. Demonftration of the Law of Nature, knowledge to be evil, though we are convinced it is fo by fad and fenfible Experience. And when Diony- fws a reverend Sage of the Seft was fo rackt and torn apeices with the torments of the Stone, that the con- tinuance and unintermillion of his Pain had tired out his Patience and vanquiih't his Apathy, and at Jail forced him to cry out in the extremity of his An- guifli, O Pain , I yield , I muft and do acknowledge thee to be an Evil ; this Confeffion put Cleanthes that Bigot of Stoicifm into fuch a lit of zeal and outrage that he could not refrain to chide and upbraid his A- poftacy with the mofl fatyrical fharpnefs of Expref- fion, and the poor Man was in great danger of being expelfd the Seft for not being able to outiace his Mi- fery. But if you demand why Pain is not to be rec- koned among things evil , their anfwer is ready , be- caufe it is not vicious and criminal. This is a doubty Solution, and worth the wagging of a Sages Beard ; for all the World knows Pain or Sicknefs to be no immorality, 'tis in vain to prove it ; but when I feel my felf reftlefs and miferable, let them, If they can, convince me whether it be indifferent or equally eli- gible to be at eafe in perfect Health, or to endure the torments of a Feavour. O yes, fay they, for though it have no relation to or influence upon our Happi- nefs , yet ought it to be rejeded , becaufe 'tis unplea- fant, unnatural, uneafy, grievous, and troublefome. Here is plenty of Phrafe and fynonymous Expreffion for what other People in one word call Evil ; and by what title foever we may pretend to defpife it, that is no afwaging the Pain, and if it be grevious I am not lefs miferable than if it were Evil. So that after all their Rants and Braveries they are forced to fubmit to the common Fate and Calamity of Mankind, and to acknowledge from the conviftion of their own Senfes from the Nature of Things. 135 Senfes that a Sage, however he may fwagger, is ob- noxious to fadnefs and mifery, as well as other ordinary Mortals. And fo Seneca De Conjlan. objefts to himfelf without ever attemp- C*T- 9- ting to anfwer it. You boaft of mighty things, things too great not onely to be wifh't for, but to be under flood : and when you have vented thefe glorious Braveries, viz. that it is impoffible for a wife Man to fuffer poverty, you deny not but that he may as often as others want Food and Raiment, When you fay that he cannot be obnoxious to mad- nefs, you deny not but that he may be befide him- felf, rave, talk wildly, and doe all the other Pranks of frantick People. When you affirm that he cannot be any Man's Servant , you deny not but that he may be fold for a Slave and doe all the offices of a Black, And fo when you have talk't after this proud and fu- percilious rate, after all you fubmit to the real Condi- tion of other Mortals, onely abufing your felves with big and lofty Words. And there indeed l^y all the Wifedom and all the Folly too of the Stoicks , that they would needs change the Natures by the change of the Names of things. And if there be any thing peculiar to their Philofophy it confifts in the invention of new Words and pedantick Diftindtions. And there fore Tully very unhappily brings in Zeno thus rating all the Philofophers that went before him , and that were content to fuit their Principles to the Nature of Things and the Experience of Senfe : what can be more abfurd , more foolifh , and more intolerable than to reckon Health, Plenty, and all the other Comforts and Advantages of Life into the accounts of Good things ? I tell you Plato, and you Artftotle, you are dangeroufly and wofuily miflaken , to call thofe things Bona that are onely prtepofeta. A defpe- rate 1 3^ A Demovflration of the Law of 'Nature \ rate Errour, that unavoidably deftroys all the Rules and Obligations of Vertue, and confounds all the dif- ferences of Good and Evil. This change of words, as fmall a matter as it may appear, has fo much influ- ence upon the practice and emprovement of Morality, that fufficiently recompences all the pains and difpu- tations of the Porch. 0 wagnam vim ingen/i, (as he concludes) caufamaue jujlam, cur nova exifteret dijci- plina ! O brave Zeno, it is gallantly done to reform the Manners and the Wifedom of the World ; Thou , upright as thou art, wilt noi be born away by carnal complyance with the Corruptions of the Age, or by the Authority of felf-feeking Hiilofophers , that yield fo much to the degenerate and low conceptions of the Vulgar as to acknowledge that it is fome kind of bleflmg to enjoy the Comforts of Health and Plenty. O brutiih and Epicurean Sottiihnefs to adopt fuch fordid , fuch common and fuch uncertain things into any part of our Happinefs ! This is to expofe a wife Man as well as one of the eommon Heard to the in- folence of Fortune; and Hie may, if flie pleafe, in fpite of Vertue , riflle him of fome lhare of his Happinefs. This is not to be endured that any thing fhould have any influence or power over a Sage befide his own fovereign and imperial Will. And therefore however any Difeafe may rack or torment you , keep your Courage, and never confefs it to be Evil, 'tis nothing worfe than a meer Refufable Event. And then no doubt the poor Mans Mind is at perfeft eafe, and bravely fortified againft all manner of Pain and Im- patience. And that is the great power of their Phi- lofophy to aflwage Pains and cure Difeafes by exotick words, and by giving it a greek name they can make Sicknefs , Poverty, or any other Calamity of Life harmlefs things. And let a Vertuofo determine a fit of from the Nature of Things. 157 of the Stone to be no more than ^roir^fyiyjutivov, a re- fu fable thing, and not koxIv; an Evil; and he makes it as pleafant and agreeable to himfelf as the Joys of Paradife. And think not to convince Zeno or Ant if - tbenes of their miftake with racks and tortures, alas they laugh at all your vain attempts, and what have they to doc with the to «x l? vijuuv; no, they too are as much at eafe in the Bull of Phalaris as upon a Bed of Rofes. The Fire has not fo much power or confi- dence as to dare to finge one hair of a Philofophers Beard, and if it fliould be fo bold as to attempt them, they will damp and baffle all its fury with a querk of Lo'gick. In fnort, thefe Men talk more like Magi- cians than Philofophers, and can doe any thing or be any thing by virtue of a ftrange word. Ex zifdem ve riorum praftigiis (as Tully to Ca- De Fin. 1.4. to') & regna nata volis funt & imperia, & divitice, @ t ant re quidem, ut omnia, qua uhique Jint9 fapientis effe dicatis. From thefe jugling tricks and legerdemains of Words you raife, and as it were con- jure up to your felves Kingdoms and Empires, and Wealth fo much, that nothing lefs will fatisfy you, unlefs every wife Man among you may be mafter of the whole World. But to leave them to their own conjuring Arts, I fliall briefly difcourfe with them ac- cording to the true and real account of things. If then there be no fuch thing to be reafonably expe&ed as a future State, let us onely fee what ground of Hap- pinefs is to be enjoyed from Vertue, and what obliga- tions of Vertue can be palled upon the Stoical Princi- ples. As for Happinefs they lay the foundations of it (as I have already obferved) upon that felflove that every Creature bears to it felf and its own pre- fervation. Either then humane Nature is nothing but Body, or compounded of Body and Soul ; if it be no- T thing 138 A Demonstration ' of 'the Law of Nature r thing but Body, then upon the Stoical Principles it is eapable of no Happinefs at ail , feeing they pafs no^ thing in their Account of Good and Evil but onely the Vermes of the Mind , and therefore it they are nothing but Body , all the qualities of their Mind are frothing. But if befide that we have a Soul , cither it perilhes with the Body or it furvives it ; if it peri- ilies then it is no more than the fenfe of die Body it felf , and it plainly cafts us back upon the Epicurean . Principle, that there is no Happinefs but prefent Plea- fure and Intereft ; if it furvive, then that entitles it to an Happinefs befide that of this Life, and fo we are advanced to our own Hypothefis. As for Vertue the whole Sect place it in one Catholick Principle of li- ning according to Nature. But then the difficulty is to difcover wjiat they mean by Nature, and there eve- ry Man is a Sect to himfelf , and we have as many different Accounts of it , as there are ruling School- matters of the Porch. But what Interpretation foever we follow, unlefs founded upon our Suppofition , we are ftill forced back to the School of Eficurus, for his Principle too was to live according to Nature, which was to enjoy the utmoft Pleafure of this prefent Life ; and if there be no other State, it is certain there can be no other way of living according to Nature. Thus Zenos ZuuoAoyiz,, i. e. a conftancy to a Man s felf, and ibme fettled courfe of Life, would amount to no more than this, that every wife Man ought to confult how to live here with as much eafe and pleafure as he can ; for if there be no other State, he cannot be wifely conftant in the purfuit of any better Defign. And then as for Ckanthes his Notion , that living accor- ding to Nature is to comply with univerfal Nature, that is to fubmit to the Providence of God. This properly concerns the fingle Vertue of Patience, and vet from the Nature of Things. \%$ yet affords us no more Comfort than that forementio- ned Principle of the necefiity of the thing ; for if { am any way fatally involved in mifery, whether bv Providence or by Chance , I am equally miferable. But then this Rule, if applied to the Duty of Man in general, fignifies nothing at all For what is it to follow the Providence of God unlefs it be to approve of and comply with every thing that comes to pals \ If fo, then feeing Villany does as often profper as Ver- tue, by that alone the Providence of God would re- commend it to our choice. And that no doubt would be an admirable Rule of Juftice and Honefty ( as we have found by late Experience ) that deftroys all dif- ference between Good and Evil but what is made by the event of things, and changes their Natures with the change of Times and Faihions. The third and laft Opinion is that of Chryfippus, that to follow Nature is to follow our own proper Nature or the guidance of our owTn Reafon. But then if there be no other Eftate of things befide this , every Man's own natural Un- demanding will eafily inform him that he is concern'd in nothing elfe then to confult his own prefent Plea- fure and Advantage. But this Conclufion is fo evi- dent that I fhall purfue it no farther, fo that though after I had confidered their general Principles, I in- tended to have enter'd upon the particular Treatifes of Seneca, Antoninus and Epicletus ; I now find it abfo- lutely needlefs , of which any Man that will reade them over may fatisfie himfelf , for if he reade them with our Suppofition he will find them for the main wife and rational Difcourfes ; but if without it, they all vaniih into meer Poetry and Elyfian Dreams. § XXVI. In the third place, the Platonifts, and from them the Peripateticks were pleafed to enlarge T z the 140 A T)emovflratio?i of the Law of Nature, the Bounds of humane Felicity , and make our Hap- pinefs of equal extent with our Capacities ; making every thing an Ingredient thereof, that is any way gratefull or fuitable to our Natures. And therefore to a vertuous Life they luperadded all the Goods of Body and Fortune; and to render a Man truely and completely happy they required,- befide the Endow- ments of the Mind, all the other Comforts and En- joyments of humane Life. And this they aflert rea- fonably enough from the firft Principle of Nature, in which alone all Sedts of Philofophers agree ; that eve- ry fenfible Being bears an innate love and kindnefs to it felf, and from that is pofleft with a natural defire not onely of its own prefervation , but of the molt perfeft ftate and condition that its Nature is capable of. So that the parts and degrees of our Happinefs are to be meafur'd onely from the capacity and variety of our Faculties : And therefore humane Nature being compounded of two Principles, Body and Mind, they mull both be gratified in their refpe&ive Senfations ta make up the adequate Notion of humane Happinefs. And as for the gratification of the Mind, that they fay confifts principaly in the conftant exercife of Vertue ; and fujpordinately in Knowledge, Wifedom, Contem- plation , or any other exercife of Wit and Ingenuity. And then as for the Happinefs and Well-being of the Body, that confifls chiefly in an healthfull, founds and vigorous Constitution ; and fubordinately in all the other accidental advantages of this prefent Life, that are fo many inftruments of Pleafure and Delight, Thefe Men difcourfe more confidently than the other SqQs to the conftitution of humane Nature, and give. a fuller account of the condition of humane Happi- nefs, in that they take in all our Capacities, and do cot with- the Epicureans confine it to the Body alone, not from the Nature of Things. 141 nor with the Stoicks to the Mind alone 5 but take our Nature as they find it, and (bit its Happinefs not to the workings of their own Imaginations, but to our real (late of Being. But though thefe approach nearer than either of the former to the true notion of Happinefs, yet are they as diftant as either of them from its acquifition : Infomuch that when they come to reduce their Principle to practice, they are at laft forced to delude themfelves with the very fame Maximes and Paradoxes. And therefore though Tully has, in his Books de Fimbus fully confuted the Hypothecs botli of the Epicureans and Stoicks, yet when he comes, in his Tufculine Queftions, to difcourfe practically con- cerning the fame things, he at laft produces no better grounds of comfort and contentment than thofe that he had at firft rejected, and is in the refult of every Difcourfe either an Epicurean or a Stoick, or both. And this I fhall prove diftinftly in both the foremen- tioned heads of difpute. Firft, that he is able to give no better account of Happinefs than the Epicureans. Nor, fecondly, to lay any better grounds for the lia- bility, or aftign any more effectual motives for the practice of Vertue. From both which it will evi- dently appear that there is fome further account to be given of thefe things than what he has given up- on fuppofition of the Soul's Mortality, if there be a Providence that has made Happinefs our End and Vertue the means to attain it. And firft he begins with the greateft difficulty of all, the fear of Death ; where all thephilofophick Con- iblation he is able to give us, is built upon little tricks and fubtilties, and chiefly upon that pitifull fophifm of Epicurus, that Death can never doe us any harm, becaufe when that is, we are not. But,, firft, let him fey what he will, it is inconfiltent with his own firft and 142 A Demonftration of the Law of Nature, and fundamental Principle, viz. That the moft vehe- ment paffion of humane Nature is a love of it felt and its own preservation; and therefore to endeavour to reconcile a Man to utter death and diflblution is to perfwade him to contradict himfelf and his own Nature. This Principle then of felf prefervation being once fuppofed as natural and neceilary, it prevents the very confideration of all manner of Difcourfes ■ oppofite to it. And to what purpofe is it for Tally with" all his Wit and Eloquence to perfwade me not to dread Death, when he has beforehand told me it, as the moft undoubted truth in all Philofophy (and fo it is) that I cannot avoid to love and defire Life ? He muft firft- renounce his Principle, and I my Nature, before we can begin to philofophife upon this Argu- ment. And therefore, fecondly, be it fo, that when Death is, we are not, yet what relief is this againffc the melancholy thoughts of the living, who as much as they love their own exiftence by virtue of their former Principle, cannot but as much dread by virtue of the fame the apprehenfions of its utter diflblution ? So that as long as this invincible inftinft of Nature remains, that can neither be deftroyed nor comman- ded, the anguifh of this fingle Meditation is too clofe and affefting to be allayed or over-ruled by any other. Or, as himfelf has framed the Objeftion, without fo much as attempting to anfwer it, Quid ? qui vivimus, cum moriendum fit, nonne miferi fumus ? Qjue enim po- teft in vita ejje jucunditas, cum dies & nodes cogitan-- dum fit , jam jamque ejfe moriendum. What though after Death we fhall never be fenfible of the lofs of Life, yet whilft we live what comfort can we enjoy, if we lie under fuch an invincible neceffity of dying ? What freedom and fatisfa&ion can we reap from all our Pleafures, whilft this ugly thought haunts us day and from the Nature of Things. 143 and night, jam jamque efle moriendum ?. Whatever di- verting arts we may fly to to ftifle this reflection, it is fo unwelcome to our Minds and lb aflrightfull to our Nature and fo infuperable to all the powers of Ileafon ana Philofophy, that when all is done there is no remedy but we muft lie down and languiih all our days under its fatal and intolerable expectations ; fo that if any thing can be faid well of Death, it is onely this that it delivers us from the fear of it felf But however (proceeds he) Death ought not to appear fo formidable to a wife Man, though it were for no other reafon than that it delivers us from the miferies of Life. And when it is objected that, granting ai! his fubtilties, and that there is indeed no capacity of Mifery where there is no Senfe, yet itlud angit vel potius excruciat, di fee flits ab omnibus iis, c[ux junt bo- na in Vita, 'Tis this that grieves and gripes our Souls, that we muft for ever forfake all the joys and com- forts of this Life ; he returns upon the Objection with this brisk and nimble Anfwer , Fide ne a malts die I verius poflit. You miferably miflake your felf in the framing your Objection, inftead of the Joys and Com- forts you fhould rather have faid the Evils and Mi- feries of this Life. And when you confider the emp- tinefs and diftatisfaction of all its Enjoyments, and re- flect upon the fmart and the weight of all its Calami- ties, you will be fo far from trembling at the horrour of your Fate, that you will cfteem it your greateft Privilege ; and there may you, when you pleaie, take Sanctuary from all thole troubles and vexations that purfue you and all Mankind through the whole courfe of Life. And now is not this, think you, a mighty fupport to the Minds of Men, to be informed that all the Happinefs they are capable of is onely to ceafe to bemiferable ? With what cheerfulnefs and tranquility can* ?44 ^ Demonfiration of the Law of Nature ? can thofe Men live, that live all their days upon this lank Meditation, that though I muft endure Torment as long as I endure Life, yet the time will come when I fhall efcape both, and ceafe to be mife^4e by cea- fing to be. -Oh the tranfport and ravifhment of thefe philofophick Reflections ! Who can defire greater cafe and complacency of Soul, than to be always thinking (if thinking at all) that though my prefent ftate be ib utterly forlorn and reftlefs, yet however this is my comfort that I ihall one day be at quiet, when Death ihall deprive me of all Senfe and Being for ever. Is not this a very comfortable reprefentation of the beft condition and whole capacity of humane Nature to be unceflantly bandied up and down (like the old Britains between the Sea and the Barbarians) between two fuch formidable Evils ? The forrows of Life drive us to Death for refuge, and the horrours of Death fright us back upon the Miferies that.we fly ; and thus whether we relblve to live or to die we are equally diftrefled and miferable. So that he is fo far by this - principle of Confolation from giving us any comfort againft the terrour of Death, that he has inftead of that deftroyed all the comfort of Life too. But Nature ( he tells us ) has not granted us out- Beings upon the Title of Fee-fimple, but has onely lent us the ufe of our Lives for a certain time, and that during pleafure, and therefore we have no reafon to complain of her, whenever ihe demands them back, becaufe fhe gave them upon no other condition than that we fhould always be ready to refign them upon demand. But if Nature have cloggd her Kindnefs to us in beftowing our Beings upon us with this hard Condition, fhe had been much kinder if lhe had never beftowed them at all. For the feverity of the Con- dition annexed to the Gift, not onely deftroys all the pleafure from the Nature of Things. 145 pleafure and enjoyment of it, but turns it into anguifh and mifery. And this is all along our very complaint againfl: Nature, that lhe has put us into fuch a condi- tion of Life, as that we cannot enjoy it without con- tinual grief and horrour of Mind. So that flie has fent us into the World, not like her Offfpring, but like Malefaftours, with the fentence of Death palled upon us as Coon as we are born. And therefore to tell us that this is the order and difpofition of Nature is not to anfwer but to grant the Objection, becaufe that alone makes us fatally miferable. So that when Mon- fieur Charon asks me, If it grieveth thee to die, why voert then lorn > I tell him plainly, if I was born with that Condition of dying for ever, I was born to no other purpofe than to be miferable : So that if it could have been in my power to have prevented my coming into Being, I fhould more pailionately have fled from Life than now I do from Death ; And being I could not avoid to be born, I am bound all my days to curfe and hate the Caufe that gave me fo wretched a Being. At leaft if Nature refolved to beget us Mor- tal, lhe might have been fo kind as to have kept from us the knowledge and forefight of our own Mortality, and then might we have enjoyed our prefent lives with fome competent content and cheertulnefs ; but when flie has given us fo ftrong a love of Life, con- tinually to embitter that with as vehement a fear of Death is onely to make our very exiftence a fcene of Mifery, and to give us our Beings to be a torment to themfelves. And whereas, as he adds for our com- fort, that there is no fuch thing as length or fhortnefs of Life in it felf, but that it confifls meerly in com- parifon ; and that the Infect, whofe Life begins and ends v/ith one half revolution of the Sun, is as old at the evening of the day as a Man at threefcore 5 befidc U that 146 A Vemonfiration of the Law of Nature* that this is but a poor Hiift of Sophiftry, as I have already fliewn againft the Epicureans, I would be content to exchange my Life of fixty years with your little happy Infedt that lives but a day. For when the Sun has fcatter'd all the chill horrours of the night and darknefs, and gilded the World with light and fplendour, then it is that this little Creature thrufts up its Head, aflays its Wings, forfakes the Clod that bread it and mounts up into the calm and gentle Air ; where it fports and revels and rejoyces in that Light and Warmth that gave it Being, and dances away all its little Age with mirth and gaiety. Its Life is Jhort indeed but pleafant, ours long and tedious ; its Age is all funfhine, the greateft part of ours darknefs and forrow ; it fports away its little interval of Being, but ours is fretted and confumed away with reftlefs cares, mournings and affli&ions. . But that which makes the main difference between us is, that this little Creature as it lives merrily fo it dies unconcernedly; whereas my whole Life, howfoever otherwife happy, is turn'd into meer anguifh and bitternefs with the perpetual and intolerable horrours of Death. And the longer it lafts, the more miferable it is, in that it is nothing elfe than to be fo much the longer tormented with the fearfull expeftation of a certain Evil; and De Confol. 1. 1. therefore as the Law (as Cardan obferves) takes care that at the execution of Male- fa&ours the more modefl and lefs Criminal ihould be firft difpatched, but the bolder and greater Oflendours be made Speftatours of the Death of others before they fuffer'd themfelves; fo Nature, where lhe has a mind to fhew the greatest kindnefs, puts fooneft out of pain, but where lhe intends feverity lhe keeps Men longer in fufpcncc, and makes them to behold their Friends and Companions Fate before ihe brings them to their own from the Nature of Things. 147 own Execution. In fliort, this is a very ftrange over- fight of all the Philofophers, that when they have in- ftru&ed us that the love of Life is of all paffions the moll: Natural, they fliould notwithftanding that with the fame unanimity agree to perfwade us not to fear Death becaufe that is natural too. What a contradic- tion is this in Nature to force us to defire the conti- nuance of Life, and yet require us not to fear its difcontinuance? But if the firft be (as it is) the mod natural of all our paffions, it prevents the force of all others that are inconfiftent with it. So that if in the firft place we defire to live, it is a vain attempt to perfwade us not to fear to die, becaufe upon the fup- pofition of the love of Life, the fear of Death is un- avoidable. So that the Philofophers having unani- moufly laid the love of Being as the fundamental Principle of all their Morality, it fpoils all their con- folatory Difcourfes, from what Topicks foever, againft the dread and terrour of dying; and therefore it is needlefs for me to purfue any more of their particular Reafonings upon this Argument, becaufe they all at firft view daih fo apparently againft this firft Prin- ciple. § XXVII. And nowr having, as he fuppofes, van- quifht this King of terrours the fear of Death, he thinks it an eafie task to rout all the little evils of Life ; and had he done that, he had without any far- ther pains perform'd his whole defign. For what can hurt the Man who fears not to die ? For Death is a remedy always at hand, fo that if he think it not convenient to ftruggle with the miferies of Life, by dying he may put an end to all. But having beaten him out of that Sanctuary, which he had raifed by his firft days Conference, we fhall follow him through U 2 the 148 A Vemonftration of the Law of Nature, the reft of his enfuing Difputations. The two next Enemies therefore that he undertakes are Pain and Grief And though his Difcourfes upon thefe Argu- ments are very large, copious and eloquent, yet all the Philofophy of them is comprehended in two or three fhort Proportions. The firft is, That Diihonour is worfe than Pain ; and yet nothing can be more dif- honourable to the courage of a Man, or more unbe- coming the dignity of a Philofopher than complaints and impatience, or an abjeft behaviour under Calami- ties. Yes, no doubt there is a decency in bearing Af- flictions with a manly Courage. What then, is this any remedy to relieve or aflwage the Pain ? For, firft, wherein confifts this ground of comfort ? Is it not that other Men judge that you behave your felf hand- fbmely and like a Man \ Now who are they > They are either the foolifh or the wife part of Mankind. But how can the Opinion of Fools afford any comfort to a wife Man ? Especially when ycu have (and that juftly) difcarded the common People as an ignorant, idle and regardlefs herd. And as for the Opinion of the Wife, which way can that alleviate any Man s Fain ? For if you are in Pain, and counterfeit that you are not, if they are wife they know that you diflemble, and certainly their knowledge of your Hy- pocrifie can be no comfort ; or if they thought you in good earneft, it is not conceivable how their falfe Opinion fhould afford any true fatisfaftion to a wife Man. But, fecondly, how does the decency of my behaviour any way alTwage my Pain > Or do the Cholick, the Gout and the Stone rage ever the lefs for the ftoutnefs of my look t And then if the Pain be not rebated by my Courage, though I have ftrengtli of Mind enough to feem to follow this advice, yet am I notwithstanding never the lefs miferable. Not that. from the Nature of Things. 1 49 that I deny it to be a wife advice, for though it is not fufficient to remove our Pains, yet it inftrufls us not to double their fmart by fretting under them. And that is the mod material difference between a wife Man and a Fool in this cafe, that the one endures onely the fimple and natural fenfe of his Pain, where- as the other by his impatience adds to that the an guifli of his own refentment, which aflefts quicker and pierces deeper than the Pain it felf, and makes way for it through the Body into the very Soul. But though the advice be wife not to make our felves more miferable than we needs muft be, yet it is utterly ineffe&ual to make us lefs miferable than we really are. And therefore it is no remedy againfl the Dif- temper for the cure whereof it is prefcribed, becaufe the Pain it felf is the fame with all the refolution in the World as it is without it. And yet that is the thing that he undertakes, to bring us to an abfolute negleft and contempt of all Pain. And then, laftly, we are in quell of Happinefs, wrhereas this onely in- ftructs us how- to behave our felves under Mifery ; and fo deftroys the Suppofition of the Subjeft of our Queftion, which is, Whether a Man under Pain can be Happy ? and that he cannot is very evident, be- caufe all Pain is Miferable. And if it be fo, Sentences will doe no good, unlefs he could give us feme real ground of comfort to fupport our Minds and cheer up our Spirits ; and for that there can be no other than the thoughts of and refledtions upon an Happinefs to come. And that indeed would make all our Pains very light and tolerable , but without it there is no remedy but they mult lie upon us with their full load. But Vertue, he fays, requires Patience. It docs fo, but it does not aflwage Pains. And if it could, yet taken alone, it is fo far from fupporting our Minds that, 1 50 A Demonflration of the Law of Nature, that it cannot fupport it felf; as I have in part proved already, both againft the Epicureans and the Stoicks, and iliall do more largely when I come to confider our Authour's Difcourfe upon that Argument. And this is all that I meet with material in his Second Book. For as for the Examples of the Lacedaemonian Boys and the Roman Gladiatours, and other Inftances of Har- dinefs, they onely prove the ftrange power of Cuftom and Education, but are no proof that they are lefs af- fected with their Pain becaufe they are abie to ftifle the natural exprefiions of it. But however it looks brave and generous out of Principles of reafon to be able to doe what they are able to doe out of a meer cuftomary Hardinefs. It is fo, and more than that, it is wife too. But yet that, I fay, is no relief a- gainft the Pain ; and if it be not, our Philofopher tails fhort of his whole defign. For as in his for- mer Difcourfe he endeavours to deliver us from that mifery that we fuffer from the fear of Death, fo in this he undertakes to refcue us from that which we fuffer from bodily Pain ; and then if he has pre- ferred nothing to remove it, he has done nothing to his purpofe. Though after all, his Difcourfe is very wife and ufefull, in that it keeps us from encreafing our Pains when we cannot allay them. And that alone is of very confiderable ufe in humane Life. And I doubt not but we may (as he fays we may) arrive to a great degree of Patience and Conftancy by an habitual Firmnefs and Refolution of Mind, or as he exprefles it, by an inward difcourfe with our felves to doe nothing that is weak and unmanly; and therefore, whenever we fee a Calamity to approach us, to betake our felves to thefe thoughts as it were to our Arms, and to fland prepared to receive it with a fteady Foot and an undaunted Look; and then though from the Nature of Things. 151 though we cannot repulfe it, yet we fhall bear it more firmly. § XXVIII. The next Paffion that he undertakes is that which he calls /Egritudo, Grief, Trouble, or Difcontent of Mind for all lofles and misfortunes that either have or may betide us. And, firfl, he confefies that this is an humane Paffion, that we are not made of Flints, nor hew'd out of Rocks, but that there is a natural foiinck and tendernefs in Mankind, which forces them to yield to the weight of thofe miferies that opprefs them ; and therefore that it was not abfurdly faid of that eminent Philofopher of the Academy Crantor, that Inclolency was fo far from being the per- fection of Wifedom, that it was the effect either of outrage in the Mind or numndnefs in the Body, and that as long as a Man has the ufe either of his Senfes in the one or his Under (landing in the other, he can- not avoid to fhrink whereever he feels it fmart. And yet for all this he undertakes to rid us of all kinds of difturbance ; which if he could perform, I mud confefs his Philofophy is much more powerfull than his Ora- tory, though here his Eloquence muft be very great too to perfwade us out of our very Senfes ; For that is the main Argument of his Difcourfe, That what- ever Trouble we may think we lie under never arifes from any real Caufe but meerly from Fancy and Opi. nion. But this'methinks he ought to have proved bx running through all the fuppofed Miferies of humane Life, and if he could fliew that there is no reality in any of them, that would plainly make good his Un- dertaking, that there is no real caufe of trouble in the World, nay that would fave him the labour of all his other philofophical Difcourfes ; for it is plain that if there be no fuch thing as Evil, there is no need cf any 152 A Demo?2Jlration of the Law of Nature, any comfort againft it. But inftead of this he onely makes good his Own Propofition by his own Defini- tion; a fault, of which all the Philofophers are ex- treamly guilty : all trouble fays he is unreafonable becaufe all perturbation is a motion of the Mind either void of or contrary to Reafon, that is to fay, becaufe it is unreafonable. And yet this (I am forry to fay it) is all th.2 proof that this great Man brings to make good fo ftrange a Paradox, that whenever Men com- plain of any thing that difquiets them, they do not really feel any inconvenience at all, but onciy dream and fancy that they do fo. As if all Mankind were in the fame condition with the Mad man D: confil. I. r. that Cardan fpeaks of, that though he had a great Eltate and his Barns and Store- houfes full, yet becaufe he could find no Corn in the Straws, that he was wont to pick in his raving fits, was continually bemoaning himfelf that he muft be famifht for want of Bread. But whether the Evils of Life be real or phantaftick, there is a very cunning trick to avoid all their trouble ; that is, by forefeeing and expecting them, in that it is not fo much the Ca- lamity as the Surprife that afflifts the minds of Men. And here, in the firft place, I grant that this prepa- ration of the Mind to receive the blows of Fortune does not a little deaden their flroak, and that the Man who throughly confiders to what innumerable Mife- ries humane Nature is obnoxious, when any of them befall him is not half fo much grieved as he that thinks of nothing but Sunlhine and Profperity. But though this may perhaps make us lefs Miferable, yet it does not make us in any degree Happy, which is the thing that our Philofophy here promifes, and if it do not perform it, our Objection flill ftands good, That up- on their Principles there is no fuch thing as humane Happi- from the Nature of Things. 155 Happinefs 5 and then as to that point it matters not what arts and methods there may be of leflening hu- mane Mifery. But then , fecondly , this Artifice as much as it abates in the intenfenefs of the trouble, fo much it encreafes it by extending it. For as a fore- k^n misfortune affefts not the Mind with fo fharp an Agony when it comes, yet the very forefight it felf is fome degree of Anxiety, fo that it takes off no more of the prefent evil than it has inflifted beforehand ; as ftanding upon the guard to expeft an Enemy, though it prevents the fright that would have been made by a fuddain Affault, yet is it a confiderable piece of pains and hardfhip in it felf. So that though the mifery may feem more tolerable by being undergone by de- grees rather than all at once, yet taken all together it is never the lefs mifery. And therefore it was a moot Point even among the fenfual Philofophers themfelves which was mod eligible, to fufler all at once, as the Epicureans ; or to anticipate fome of the prefent mi- fery by premeditation, as the Cyrenakks. Epicurus his prefcription was never to think of miferies till they came, but on the contrary Artflippus his advice was to be ever thinking of them. And wliich was the wifeft counfel it is very hard to determine ; for it is a very melancholy thing to be always reckoning upon being miferable ; and befide the natural anguiih of fuch thoughts themfelves, they inflift upon us in- numerable Evils, that would otherwife have never be- faln us ; they make every mifery that is but poflible, to be an aftual grief and torment. And on the other- fide, it is very grievous to be furprifed with an unfuf- pe&ed mifery ; the fright is as great as the fmart, and the defeat of our expectations greater than both. So that though in this Controverfie our Philofopher is pleafed to fide with the Cyrenakks, he brings no reafon X for 1 54 ^ Demonjiration of the Law of Nature, for his fo doing befide his running down the Epicu. rean Philofophy in grofs ; and yet that as much con- cerns the Cyrenakks as themfelves ; for though they differ in this particular Proportion, they both agree in the fame general Principle, that there is no Hap- pinefs but of the Body. And that being fuppofed, it is hard to fay who gives the wifeft advice to prevent mifery, either he that by forefight abates but extends the Pain, or he that by negleft cont rafts it into a iharper but a fhorter fit. Though which foever is befl, they are both no better than the comforts of Defpair, which is the very abyfs of mifery ; for they both refolve into one and the fame Principle, that we are condemned to mifery; and therefore, fays one, count upon it aforehand, and then you will fed it lefs when it comes ; no, fays the other, think as little of it as is poflible, it is enough to endure when we can- not avoid it. And this is all the comfort that our Philofopher, and indeed all Se&s of Philofophers fend us in againft the Evils and Misfortunes of Life, to let us know that fuch and fuch is the condition and fate of Mankind. Art thou torturd with any violent and {harp Difeafe I why 1 thou wert born with a Body liable to fuch Diftempers. Has Death robb'd thee of thy dearelt Friend ? wrhy ! he was born Mortal. Haft thou fuffer'd great Loftes ? why ! then Fortune is un- conftant, $b. A ftrange way to be happy this, onely by counting upon being miferable ! Can this mitigate the tortures of the Stone, to be told that my Body is expofed to their rage ? does this leflen my Pain ? Has it any influence upon my fenfories, or does it at all dull and mortifie their fenfations ? Nay, is not this the very root of all my mifery, that I have fuch a fad and experimental conviftion of the inevitable Evils of humane Life ? And when a Man- is rackt and torn apieces, from the Nature of Things. i 5 5 apieces with torments, 'tis no more eafe than it is news to him to be told that indeed he may jfuffer them. So that the refult of all came to no more than this, we all know the worft of our condition, that it is fatally miferable, and therefore we muft refolve to bear it as we can, which is not to make us patient, but fullen , difcontented and defperate. What then will you fay, is there no difference between a Fool and a Philofoper ? Truly upon their Principles very little as to this Point. They are both equally liable to the forrows and calamities of Life, and equally deftitute of any grounds of comfort to fupport their Minds under their fufferings. For it is not Paradoxes and great Sayings that can doe the bufinefs, and they may preach to us tm thoufand witty Apothegms, but no- thing can ever really affect us, unlefs the difcovery of fome real and fubftantial good ; that indeed would enable us to endure all our prefent forrows, not one- ly with patience but with cheerfulnefs ; in fliort, no- thing but the reafonable hope and expeftation of the happinefs of another Life can bear us up under the forrows and calamities of this. And therefore, this Principle being not taken in among their philofophick Rules, Advices and Receipts of Happinefs, they fell as fliort of its attainment as the vulgar and the ignorant part of Mankind. Though I will not fay that they were altogether as miferable, becaufe the foolifh people fuperinduce their own voluntary trouble from within to their cafual calamities from without. Thus though a Philofopher does not aflwage his Pain by his Pati- ence , yet a Fool increafes it by his Impatience. Though the main advantage of all their Philofophy was this, that it inftru&ed them in the true value of the things o? this Life, fo that they might not abufe themfelves and their hopes with too fwelling and vain X 2 expecla- 1 56 A Vemonftration of the Lew of Nature, expectations, and fo forgo the aftual comforts of their lives, fuch as they are, for pompous and troublefome nothings. And that is the unhappy condition of the vulgar herd, that they underftand neither themfelves nor the World, but are bred up to Covetoufnefs or Ambition, and fancy to reap fuch a vaft Happinefs out of their defigns, that is not in the lead fuited to their prefent condition, but is onely fuch a Paradife as they dream of; and thus not being aware of the meannefs of their capacity, forgetting their mortality, and not confidering that they creep upon the Earth, they think to lift their heads aloft, and fancy they walk among the Stars, take mighty pains to compafs their little great defigns, and it at laft they doe it, they are then fadly cheated of their expectations ; if they doe it not, they are then infinitely undone, and for ever ftrangled withinfupportable grief and anguifh. This, I fay, is the great and common folly of humane Life and the ground of Mens renouncing that little quiet they might otherwife have enjoyed , onely to purfue fome great and anxious fancy. Whereas wife Men deal faithfully with themfelves, refledt impartial- ly upon the condition of their Natures , underftand the true ftate of humane Affairs, and expedt no more from the World than the World is able to afford ; and hence they moderate their defigns and defires, and do not lofe that little prefent tranquility that they might enjoy, with furious and reftlefs profecutions after fuch an Happinefs as they can never obtain. But though they do not load themfelves with needlefs cares and vexations, yet they muft with all the reft of Man- kind couch under fuch as are neceflary and unavoi- dable, becaufe they have no fubftantial good to fup- port their Minds under them, and for want of that the difference between a Fool and a Philofopher in point from the Nature of Things. 157 point of pofltive Happinefs is very little and incon- liderable. § XXIX. And thus having taken in- as it were all thefe little Outworks of the Philofophers, we now come to lay fiege to their very Capital, viz. That let our condition be what it will, Vertue will fupply all Wants and overcome all Miferies ; or that that alone is. as Brutus exprefles it, abundantly fufficient to its own Happinefs. Than which there is no one thing more greatly and magnificently faid in all Philofophy, and it is a Sentence worthy the noble Courage and Gallantry of its Authour, by which he apparently ftear'd the whole courfe of his Life, though it feems it faifd him at his Death. But if there be any fuch thing as Vertue (fays our great Philofopher) it is en- tirely fatisfied in it felf, and being fo, it is above all the attempts of Fortune, and then may with confi- dence and bravery defpife all whatfoever, that can befall it. This, this is the true ground of all philofo- phick Wifedom , flighting all other things as trifles wholly to employ our felves in this great and noble exercife of Life. O thou fovereign Guide of humane Kind, thou Patronefs of good Men, and Scourge of Vice, how forlorn and defpicable a thing were the Life of Man or Man himfelf without thee ? Thou didft at firft found Cities, thou didft at firft call that wild Beaft Man out of Caves and Dens into Societies, thou wert the firft Authour of all Domeftick and Ci- vil Friendfhips, thou art the onely Foundrefs of ail Laws and good Manners ; to thee alone doe we owe all the Comfort and Happinefs of humane Life, and to thy Divine Difcipline do we entirely fubmit our felves ; one day fpent according to thy Precepts is in- finitely to be preferred to an Eternity of Vice or Luxury. With 1 58 A Demonjlration of the Law of Nature, With many more fuch flights and tranfports are we entertained in this eloquent Difcourfe, and it feems to have been written with a more than ufual warmth and fpirit out of that vehement delight he ever had to oblige and gratifte his juftly admired Brutus : But as for Arguments he is forced to fatisfie himfelf with fuch as himfelf has already confuted. For it is very obfervable that he here wholly quits his own Sects of the Peripateticks and Academicks, and turns perfect Stoick, and calhiers all the Goods both of Body and Fortune out of the accounts of Happinefs, and con- fines all the nature and exercife of it onely to a Life conducted by the Rules and Laws of Vertue. Firft then, let us fee for what reafons he forfakes his own Difcipline ; and, fecondly, by what Arguments he eftablifhes that of the Stoicks. As for the reafon of the firfl it. is very obvious, forafmiich as no Man can be Happy that is in Mifery; and therefore if that may be created by the Evils of Body or Fortune, then no Man, how good or wife foever, is capable of being Happy. For if there be three kinds of Good and three kinds of Evil, as they fay there is, then he that is tortured with all the Evils of two of them, that is, he that is racked with all manner of pains in his Body, and is opprefled with all the fpites of Fortune in his Eftate is, notwithftanding all the Happinefs that he can reap from the third fort of Good, fufficiently mi- ferable. Secondly, no Man can be happy that is not fecure of his Happinefs, in that his very infecurity is fo much Mifery ; and therefore he that places two ftiares out of his own power can have no lecurity of their Enjoyment, and fo no Happinefs. So that if health of Body and profperity of Fortune be two ne- ceflary ingredients of humane Happinefs, the cafe is plain that it is importable to fecure that, becaufe it is impoflible from the Nature of Things. t$? impoflible to enfure their continuance. But of the uncertainty of thefe things I have already difcourfed againft the Epicureans, and now I fhall, in a few words, reprefent their Vanity. Suppofe then a Man blefled with all the advantages that the whole World is able to afford him, what is it all but a fliadow and a phan- tafm ? And, to make fliort work of it, how vain and imaginary are the Prerogatives of the mod envied and defired conditions of Lite ? For Princes cannot enjoy beyond the capacities of private Men, and though they may poflefs the whole World, yet they can ufe and tafte no more of it than inferiour Perfons. Their Appetites are as finite as other Mens, and when they have all the delicacies that a wanton or a witty Luxu- ry can devife, they can but enjoy and feaft to Satiety, and fo can the meaneft and moft defpicable Cottager, In fhort, they enjoy nothing beyond others but tu- mults of Pomp and Ceremony, unlefs great Cares and Anxieties make up any part of humane Happinefs. And of this Cardan propounds Ve confoi. 1 3. a very apt inftance in Charles the Fifth, King of Spain and Emperour of Rome, the moft for- tunate Prince, not onely of his own time but of ma- ny foregoing Ages ; who enjoyed a very large Empire not onely in Europe bat in the Indies 5 who was fuc- cefsfiill in all his Enterprifes beyond his hopes and defires \ who was not onely abfolute Sovereign in his own Dominions, but Umpire between all Chriftian Princes, and difpofed of Seigniories and Kingdoms at his imperial will and pleafure. And yet this mighty Man lived always in danger of the Incurfions of Soly- man the Great, was continually fretted with the end- kfs Divifions of the German and Italian Princes, per- plexed with the lofs of this Fleet and that Army. Now, fays he, ihall we efteem this Man happy, that was- 1 60 A Demonftration of the Law of Nature, was fo perpetually difquieted with fuch cares, fuch dangers, fuch lofles ? May I perifh if I would not ra- ther choofe the condition of a poor Carthufian, though it is in reality no better than that of a Slavne. And as if this had been a real prophefie, that great Prince ratified it not many years after by his own choice, taking Sanctuary from all his Greatnefs and Profpe- rity by entring into a monaftick Life. And Ihould we ranfack the Hiftories of all the mod fortunate Princes in the World, we fhould quickly find all their Felicity embitter'd with fo many Griefs and Crofles as to conclude with Pliny, after all his fearch, that there never was any fuch thing as an happy Prince in the World. And now, when we have cut off the vanities of State and Grandieur, that fo much dazle and amufe thofe that know them not, and fo little fctisfie thofe that do ; the delights of Nature that remain, and that all Mankind doe or may equally enjoy, though they are not altogether as ufelefs and impertinent, yet are they altogether as unable to minifter any competent fatisfa&ion to the Minds of Men. For as for the plea- fures of the Body, their enjoyment confifts rather in allaying Miferies than in any true and real Delight ; for they are Pleafures upon no other account than their fupplying fome prefent wants, and when the in- digence of any Appetite is appeafed, its Pleafure then ceafes, and when Apicius has glutted himfelf with the choiceft delicates that wit or wealth can compafs, he does then loathe and naufeate them more than he ever defied or relifht them. Befide this 70 oTt^i^v (as Plutarch ilyles it) this little lump of Flefh is of all things the unfitted to be made the feat of Happinefs; not onely becaufe all the Pleafures it is capable of, are fo vain, ihort and tranfient, but becaufe it is liable to fo many, fo iharp, fo lading, and fo ftubborn pains, any m the Nature of Things. i£i any one whereof is heavy enough to weigh down our biggeft Happinefs, though it wue much mote iblid and fubilantial than it is. And yet there is no Man that does not labour under fome diftemper or other, and though poflibly at prefent lie may be free from its actual pain, yet he cannot avoid its perpetual fear and forefight ; and certainly no Man can be hap- py that lives either in actual mifery or under the con- flant expectation of it, and yet into thefe two feafons is humane Life as naturally divided as into Night and Day. And then as for die Goods of Fortune, no Man was fcarce ever yet fo compleatly lucky as to have her always to comply with his defires. Arijlotle here reckons up Riches, Friends, Authority, good Birth, vertuous Offspring, Strength, Beauty, a fufficiency not onely for a Man's own perfonal Wants, but all the neceffities of Kindred, Friends and Neighbours. What a flrange variety of Ingredients is here prefcribed to make up an unattainable Happinefs \ For can any Man ever be fo phantaftick as to imagine he can com- pafs all thefe particulars ? If he can, he is certain to enjoy more Happinefs from his Fancy than ever he can reap from his actual Enjoyment. No, the World is too thick crowded with Evils for any Perfon that pailes through it to efcape them all ; and yet one fingle forrow embitters all our comforts, and one di- fafter rifles the magazine of all our joys. At lead one acute Difeafe withers the moft Cicero, profperous and flourifhing condition ; fo that iuppofe a*Man whofe Enjoyments are as great as his Defires, enriched with Vertue and in favour with Fortune, yet one fharp Diftemper defpoils him of all his Comforts, and one rebellious Humour is enough to poifon a whole Sea of Content, and mountains of Joy are not able to counterpoife one fingle Mifery. V Suppofe 1 62 A Vemonftration of the Law of Nature \ Suppofe a Man advanced to the top of all poffible Pro- fperity, and encircled with an affluence of all Delights, yet a fit of the Stone difrobes him of all his Grandieur, and cafts him into a condition infinitely more com fortlefs than the moft defperate and forlorn Poverty. And this is the faddeft proof of the inevitable mifery of humane Life, to consider to what innumerable for- rows we are obnoxious, and how impoffible it is to efcape them all; and yet if one fingle Mifery do but mix it felf with all our Joys, how fuddainly do they vanifh and difappear, and how fatally do we fink under the intolerable Burthen. In fhort, all the Glo- ry and all the Happinefs of Mankind, is not able to fupport him under an ordinary Diftemper. To fay nothing of the Gout, the Cholick, the Stone, Pleurifies, Feavours, Confumptions, and a thoufand more Inftru- ments of humane Miferies; the Palpitation of the Hearty that is fcarce accounted among Difeafes, if Fcdag. Enc. we may believe Cardan, who knew it very well, is like the pains of the damned. Nay, if but a fit of the Tooth-ache make any Man miferable, he can neither eat nor fleep ; and whilfl it lafls it is not in the power of all the Wealth and all the Philo- fophy in the World to help or to relieve him. From all which it is fufficiently evident what good reafon he had to renounce his own Matters, that would have every wife Man fecure of his Happinefs, and yet make the goods of Body and Fortune part of it, of which no Man can have any fecurity. And now let us fee how he acquits himfclf upon his own new Principles. § XXX. Firft he refers us to his foregoing Dif putations, that if he have there concluded as he ought according to the Rules of Logick, that then Vertue alone is abundantly fufficient to its own Happinefs ; becaufe from the Nature of Things. i £3 becaufc he has there effectually taken away all per- turbations both of Mind and Body ; which being re- moved, every thing is avoided that is deflru&ive of an happy Life ; for it is they, and they onely that make him miferable ; fo that Vertue being able to cure or remove them all, 'tis for that reafon alone fufficient to its own Happinefs. But then if he have performed nothing of all this in his former Difputations, then this way of arguing turns back upon himfelf, that Mankind is fatally miferable, in that it is expofed to fo many Evils, which it is not in our power either to fly or conquer. For as himfelf argues, how is it pof fible for any Man not to be miferable, that fears ei- ther Death or Pain, when the one is often prefent and the other always at hand ? to which if you add all the innumerable calamities of Life, fome whereof we feel, and all we fear ; and if wre have no remedy againft all that trouble they create, we are not onely not happy but in the highefl degree miferable ; fo that, having Ihewn that he has performed nothing of what he has undertaken in his former Difputations, I may now juftly conclude him by his own Argument, that there is no relief againft the miferies of humane Life. But then, fecondly, what though we are fiir- niflied with Antidotes againft Evils, yet that does not place us in a condition of Happinefs, for it is one thing to be happy and another not to be miferable; fo that, all miferies taken out of the way, there is ftill fomething more required to give us aftual con- tent and fatista&ion. No, fays he, but as the Sea is made calm onely by the ceafing of Storms, fo is a Man happy by the cure of his Paflions. This is a pretty Similitude, but (as moll Similitudes are) a very weak Argument, for the calmnefs of the Sea is a ftu- pid, life-left and infenfible thing, but Man's Happi- Y z nefs 164. A DemGnfiration of the Law of Nature, nefs arifes from his own Senfe and Reflection ; and therefore it is not enough for him not to be rufled with Sorrow and Difcontent, but to render him real- ly happy, he muft enjoy fome fubftantial and fuitable Good, that may gratifie his Faculties, and fatisfy his Mind. So that though he had performed what was promifed in the former Diicouries, yet notwithftan- ding that, has he done nothing towards the acquifi- tion of any real and pofitive Contentment. But he proceeds ; every Creature has its proper Per- fection, the proper Perfection of the Mind of Man is Reafon, the Periettion of Reafon is Vertue, Vertue therefore is the Perfection, that is the complete Hap- pinefs of humane Nature. And it is true that every Creature excels in fome peculiar Faculty, but then all its Pleafure and Satisfaction confifts not in the fingle gratification of that Faculty, but befide that all its other Appetites are to be gratified in their feveral Senfati- ons ; and if they are not, that alone will overthrow all the Delight that can arife from the exercife of its fupreme Faculty. Thus the molt accurate Senfe in a Spaniel is fmelling, which yet can afford but little contentment, if he be tortured in all his other Senfes. And fo it is plain that the higheft Faculty in a Man is his Reafon , but then it is plain too that the utmolt emprovement of that can never place him in a (late of fovereign Happinefs., if he endure Pain and Mifery in his other inferipur Faculties ; fo that it is not the Per- fection of our higheft Faculty, but of our whole Na- ture that is our fupreme Felicity. And therefore thai eonfifting of Senfe as well as Reafon , it is not Rea- fon atone howfoever accomplilht and emproved that can complete our Happinefs. And then iecondly , if there be no immortality, not Vertue but Self-intereft ifc the perfection of humane Reafon ; for if Man Lx capable from the Nature of Things. i £5 capable of no other but his prefent Happincfs, theft his lleaibn will teJl him that he is onely concerned to take care of that, and to value Things and Aftions not as they are good and evil , but onely as they are fubiervient to his own prefent Advantage.. And then is the very Being of Vertue overthrown, which were not Vertue if it did not oblige to Duty contrary to In- tereft 5 for that is the onely difference between a good and a bad Man, that one prefers Duty before Intereft; the other Intereft before Duty. Again, all Happinefs, fays he, is matter of Joy, all Joy delights to ihew it felt, what delights to fhew it felf is glorious, what is glorious is praifeworthy, what is praifeworthy is ho- neft, and therefore nothing is good but what is honeft. Or thus, whatever is good is defirable ; whatever is defirable deferves approbation ; whatever deferves approbation has worth and dignity in it felf; what- ever has worth and dignity in it felf is praifeworthy, whatever is praifeworthy is honeft , and therefore whatever is good is honeft. Which Argument he purfues after the manner of the Stoicks in an hundred other ways of connexion ; but howfoever it is varied all the ftrefs of it lies onely in the connexion of Lauda- btle with honeflum, praife or commendation with Ver- tue; for how. great foever compafs they may take, that is ftilljthe laft medium by which they joyn Hap- pincfs and Vertue together. So that though the Sto- icks wrote numberlefs Books of Sorites ( as they call'd them ) upon this Argument, they all amounted to ho more than this one lhort Syllogifm ; whatever is good is praifeworthy, whatever is praifeworthy is honeft, and therefore whatever is good is honeft, Ve Fin. /. 4. But this , as Tuliy himfelf has elfewhere anfwered, is a very trifling and precarious way of arguing. For who ( fays he ) that affirms the 166 A Demonflration of the Law of Nature ^ the goods of Body and Fortune to be part of our Happinefs will be fo eafy or fo filly as to grant the firft Propofition , that a)i good is praifeworthy ; or that being granted , there is no need of proceeding to the fecond j for there is no doubt of it, but that if all good be praifeworthy, all good is honefh too. And therefore Ariflotle and the whole School of the Peri- pateticks, againft whom they difpute, will flatly de- ny the Aflertion, and tell you that Health, Strength, Riches, Friends, Authority are very good things, and yet deferve not that which Men call praife and com- mendation, that is the imputation of moral Goodnefs. So that to pafs this Propofition as they do without any farther proof, is firft to take what no Man will grant, and then to conclude from it what themfelves pleafe. And now this one falfe ftep being barr'd, there is an end of all the Stoicks voluminous Difputa- tions , and of all our Oratours rhetorical Flounihes, that are onely fo many artificial tranfports and forms of Eloquence in praife of this one Propofition ; all which , if it be falfe , can never make it true ; and therefore till that is done, 'tis all nothing but empty Declamation. And for that Reafon I fhall purfue him no farther here, but lhall return back to his foregoing Difcourfes, and iliew firft that he himfelf, after all his pains, has not been able to lay better Grounds than the Epicureans for the (lability of Vertue, nor more efle&ual Motives for the obligation of its practice. And fecondly, that when he has faid all he can, that Vertue alone is fo far from being any fufficient ground of Happinefs , that it is not able to deliver us from any fingle Mifery; from both which it evi- dently appears, that there is fome farther Account to be given of the Government of the World, if there be fuch a Providence as I have proved, that has made Happi- from the Nature of Things. \6j Happinefs our End , and Vertue the means to at- tain it. $ XXXI. And firftr the ftate of the Controverfy between him and the Epicureans is, whether Plcafure or Honefty be the Supreme Good. That Pleafure in the fenfe of Epicurus is not we have already proved ; and now we prove that Honefty alone without fome Motives and Enforcements befide it felf is fo weak a thing, that fenfual Pleafure and Self-intereft rauft get the upper hand of it in the Minds and the A&ions of Mankind. And if once we can prove that, we have routed the whole defign of alJ his mortal Morality \ and for its proof we lhall follow his own fteps. And firft, whereas he defines Honefty to be fuch a tiling, as taking away from it all other Rewards and Advan- tages is juflly commendable for its own fake , he makes it onely a glorious nothing. For what does this great word Vertue fignifie when feparated from all other Confiderations ? Do not all the Philofophers agree there can be no fuch thing without Prudence > And will not common Difcretion dictate to any Man not to doe, much lefs to fuffer any thing for the fake of Vertue unlefs upon prudential Motives ? and then they ought to give us fome account of the Grounds and Reafons that we have to prefer Vertue for her own fake above all things elfe, and that without any prefent regard to our {elves ; for if we a£b with re- gard to that, then we a£t not meerly for the fake of Vertue, but for the fake of the prefent Reward. But,, lay they, Vertue is its own Reward. Be it fo, then this turns us back upon our own Principle, that it is. of no force of it felf but by virtue of its Reward ; and then if we choofe Vertue becaufe it is its own Re- ward, we choofe it for the fame re^fon as if it were re.com: I £8 A Vemonftration of the Law of Nature, recommended to us by any other Reward. But how is it its own Reward ? For if it be true Vertue it muft foregoe all things rather than it felf, other wife" ftill it is nothing elfe but prefent Defign and Self intereft. Now then, how can Vertue taken alone give me any recompence or fatisfa&ion for any lofs that I fuftain meerly upon her account > How can Juftice alone requite my Honefty if I lofe either my own Eftate becaufe I will not violate her Laws ; or my Neigh- bours, when I might have gotten it by Fraud or Op- preftion ? How can Fortitude that puts me upon all manner of Dangers even of Life it felf, recompence my pains, if it have no other Reward befide the un- accountable Happinefs of enduring them 2 So that this Maxim, that in general looks fo great and glori- ous , when applied to particulars is plainly no better than a Ihining and an empty bubble. And then to tell us as he does, that Nature alone obliges us to Ver- tue, is to fay nothing at all, unlefs he would inform us too by what Sanations this Nature ties her Obli- gations upon us. For there can be no obligation that is not enforced by Rewards and Penalties ; fo that if Nature bind Men to Honefty againft prefent Intereft, it muft give them fome reafon of the Duty ; that is, it muft propound to them fome advantage on the fide of Juftice , and then they do not choole their Duty againft their Intereft, but foregoe a lefler for a greater advantage. So that if Nature put us upon the practice of Ver- tue , it is by virtue of fome Rewrard ; but where that fails, it is in vain to talk of the power and authority of Nature, or any thing elfe. And whereas he adds that other Creatures have no apprehenfion but of their prefent Necetfities, that yet Mankind is endued with filch a vigour and fagacity of Mind as to forefee all the from the Nature of Things. 1 6p the confequences of Things , and to take the whole compafs of humane Lite into confideration, and there by to determine it felf to the deflgns of Vertue and Honefty. This«amounts to no more than what Epi- curus himfelf affirms, viz. that in the whole Account of things Vertue is for the moft part moft pleafant and advantageous; and that wrhere it is not fo, there is no folid Reafon why it fliould be moft eligible : So that ftill Epicurus is plainly in the right, that whilft we difcourfe of Happinefs as attainable in this Life only without any expectation of future Rewards, Honefty if feparate from Intereft is no more than an empty Name, and amounts to no more dignity than popular Opinion. And as for all the fine Stories that he tells us of fome brave and heroick Men that have been juft to their own difadvantage, when they might have been unjuft without danger or difcovery ; it argues the generofity of their Nature and their Roman Educa- tion, but does not prove that they lay under any the leaft Obligation to it, and wholy refolves it into an empty Name , and enforces it with no other Reward but meerly Vainglory. For if it be recompenfed with no advantage in this Life , nor have hopes of any in the next , there remains no other motive to perfwade its pra&ice than barely to be talked of And this was the cafe of his own famous Country- men, Curtius, Tcrquatus, the Decii,&tc. that caft them- felves upon extravagant and defperate Attempts, one- ly to be praifed by their Fellow-citizens , that is out of vanity and oftentation ; for if they had no profped* of a future Reward, they could have no other induce- ment to facrifice their Lives and Beings. So that all the'fine Stories both of the Grecian and Roman He- roes fignify no more than thofe of the Boys at Sparta, Z and 170 A Demo >ifir aiion of the Law of Nature, and the Gladiators at Rome , who endured any hard- ihip, even Death it felf with a fteady Countenance for no other Reward but the applaufe of the Spedta- tours. And if this be all the ground of Vertue, we are again turnd back to the Epicurean Hypothefis, viz. that it has no Foundation befide the Opinion of the common People, and yet that that is none at all, I think I have already proved more than enough a- gainft the Epicureans. But laftly, as Vertue alone is no fufficient Founda- tion for it felf, fo much lefs is it able to fecure our Happinefs. For firft , granting all their ftrenril Panegyricks, that it is (as it is) without all competition the no- bleft and molt raifed Satisfaction of humane Nature, yet it is no fecurity againft the common Calamities of humane Life ; and though it may inftruct how to bear the blows of Fortune, yet is it no enchantment againft its force, nor impenetrable to its fpites. Its Votaries are no more exempted from Difafters and fi- nifter Accidents than the Profligate and the Vicious* [kit all Mankind are equally alTaulted by thofe Troops of foreign Calamities that harafs the confines of hu- mane Contentment with perpetual Alarms and En- counters. And though it were poffible for Philofophy ( as it is not ) to alleviate our Miferies, yet it can ne- ver tranfmute them into Joys ; and though the infu- fion of Vertue into the Cup of Affliction may leflen, yet it cannot abolifh its bitternefs. In fliort, though wife Men were able to abate the fenfe of their Cala- mities by prudent Reflections, whilft the froward and paflionatc double their Refentments by their impa- tience ; yet they can neither make themfelves fenlelefs of evils and malicious Events, nor fo far alter the' Na- tures of Things, as to extract Pleafures out of painfull Senfa* from the Nature of Things, 171 Senfations. For howfoever any Se£t of Men may af- fect to vent Paradoxes and fpeak big Sentences, yet the mod Stoical and conceited Apathift of them all would have but little heart to boalt of his Pleafures under Cholick pangs. Sicknefs and Poverty lofe not their Stings when they fallen upon good Men ; and Vertue , whatever it does , repreives us not from the impreflions of Senfe ; and therefore howfoever our Minds are qualified, we are always expofed to the Cafualties of Body and Fortune. So that ftill a cala- mitous Vertue is fo far from rendring us completely happy, that it cannot make us lefs miferable ; and is rather an Obje£t of pity than defire, and apter to move companion than envy. But fecondly , the great fervice of Vertue is to fup port us under and recompence us for thofe Lofles that we fufler upon her account. Now how is it imagi nable that flie can doe this ? By her felf alone > But I have already fhewn that fo flie is nothing ; and that no good Man can draw any fatisfa&ion from his be ing undone for having done well, if meerly his hjt ving done well be all the Reward of his fo doing, be cauie he can never fatisfie himfelf that he has done wifely too 5 and then Vertue feparated from Prudence becomes Folly, and that can give no wife Man any real Contentment ; and if it fhould he would neither be a wife Man , nor his Content real. But a good Conference is the effect of Vertue, and that alone wakes every good Man happy. But if Vertue have no other Reward befide it felf, it lays no ground for a good Confcience to bottom it felf upon. For what Com- fort can it be to any wife Man onely to be confeious to himfelf that he has undone himfelf for the fake of Vertue , when he can give himfelf no reafonable account, why he fhould ftick fo ftubbornly to her ir Z z oppofi- 172 A Dewonftration of the Law of Nature, oppofition to his own Intereft ? For, that Vertue alone is no reafon , is already proved ; and if there be any other , then is there fome other ground of Happinefs befide meer Vertue and Conference , and that is the thing we are in quell of; but without it, a good Con- ference alone is the fame thing as Vertue alone. What then, jhall Vertue afcend the Rack and the Gibbet, and leave Happinefi behind it ? Yes, if Vertue will be fo hardy as to encounter Racks and Gibbets by her own naked ftrength, flie may thank her own rafhnefs if Happinefs forfake her there : For as there is no Plea- fure in being rackt and torn afunder , fo neither is there any in fuffering it meerly for the fake of Vertue. But then, as Happinefs cannot afcend the Rack, fo Vertue will not : For to what purpofe fhould a wife Man endure Torments for no other recompence than onely his enduring them, and yet that is the higheft Exercife of his Vertue. If he be wife, he will fay or doe any thing rather than fuffer the leaft thing for he knows not what ; and if he be a Fool , it is not Ver- tue but Folly that mounts the Gibbet. So that which #ay foever Men turn themfelves, all Morality finks to nothing without our Suppofition; and therefore feeing the Governour of the World has provided fo carefully for it even in the Nature of Things, there is no avoi- ding the Conclufion. but that this mud be added to it, becaufe without it all his other Provision would be ufelefs and ineffectual. Upon fuppofition then that there is a Deity, and that this Deity has ena&ed thofe Laws for the go- vernment of the World , that I haVe defcribed in die former part of this Difcourfe ; it follows with unde- niable demon ft ration that for that Reafon alone , though there were no other, he has withall provided ftme other date of things beyond that, of this, prefentr Life, from the Nature of Things. ij% Life ; becaufe otherwife when he has built this World with fo much art, and contrived the Nature of Things with fo much wifedom, he has done it all to no pur- pofe ; and then there is neither Art nor Wifedom. So that thefe being antecedently proved , this that is fo unavoidably connected with them, though it had no other proof, Hands upon the fame evidence of Reafon. Efpecially when it is fo needfull not onely to moral but to natural Philofophy, . that without it not onely all the Laws of Vertue vanifh into nothing, but the whole frame of Nature finks into utter Chaos and Confiifion. For that the World was built by a Principle endu- ed with Wifedom and Underflanding is I hope fuffi- ciently demonftrated from thofe evident Ends, Ufes and Defigns of Things that he propounded to himfelf in their order and contrivance ; and yet unlefs we fuppofe fome other flate of things than what is at pre- fent vifible, after thofe undeniable Dcmonftrations of all thofe wife Defigns that appear in every part and parcel of Nature, it will as demonftratively follow that the whole was made to no end at all. Which becaufe it is fo plain a contradiction to what was be- fore fo evidently demonftrated, that alone is as evident a Demonflration of this, that is fo certainly connected with it, as it is of it felf. V Demon- (i75) A Demonftration OF THE DIVINE AUTHORITY OF THE CHRISTIAN RELIGION, From the undoubted Certainty of the Mat- ter of Fadl, and the uninterrupted Tradition of the Church. PART II. § I. 1 "IT Aving demonftrated the general Providence § I of God in the Government of the World Mm M* fey thofe Laws of Nature that he has en- acted and proclaimed to all his rational Creatures ; and proceeded, as far as the natural ufe of our Facul- ties would guide me, to difcover both the Duty and the Happinefs of Mankind. I now advance to a much greater and more glorious difcovery of both, by that particular Revelation that he has made both of them and himfelf in the Chriftian Inftitution. And here the Advantages both as to the Certainty of the Reward and the Perfection of the Law are fo exceedingly great, as almoft utterly to fuperfede the neceflity and ufeful- nefs of the former Difcourfe* Foi. 1 76 A Demo?iftration of the Divine Authority For, firft, we were there forced to make out the Law of Nature to our felves by various Obfervations of Nature and Trains of Reafoning, but here we find them all diftin&ly and exa&ly drawn forth for our prefent ufe into particular Rules and Precepts, and made eafie to our practice by familiar Inftances and Examples of Life •: fo that now without any laborious workings of our own Minds, without any knowledge of Nature, and without any skill in Philofophy, our whole Duty is made known to us in a Syitem of plain and eafie Propofitions. And then, fecondly, when we had wrought out the Laws of Nature to our felves from the nature of Things, after that we were forced to work the proof of a tuture Reward out of them ; and though the con- nexion, when it is difcovered, is very evident and un- deniable, yet it requires fome carefull intention of Mind, and competent skill in the Art of Reafoning to difcover it ; whereas now it is made evident to us beyond all doubt and exception both by certain Re- velation and experimental Proof ; the knowledge whereof is conveyed to us by fuch undoubted Re- cords that we could fcarce receive greater fatisfaftion of the matter of Fadt by the Teftimony and Convicti- on of our own Senfes. And the Divine Providence has given us fo great an Afliirance of the Being of a fu- ture ftate, that we have not much more of the pre- fent. At leall the Grounds and Motives of our Chri- ftian Faith are fo. convincing and demonftrative as not onely to perfwade, but even to enforce our Belief; fo that no ingenuous and unprejudiced Mind can with- ftand their Evidence, though it is poffible that malice and peevifhnefs may defeat their Efficacy; and fo it may too, if it pleafe, over-rule the Power of Mathe- matical Demonitration. But of the 'Chrijlian Religion. 177 But if JVien will be honed and impartial in the Enquiry, and not do manifed violence to their own Convictions, it will be as eafie for them to doubt of or disbelieve all the Problems about Lines or Numbers as to fufpeifc the Foundations of the Chridian Faith. Not that it is capable of the fame kind of Evidence, but becaufe its Proofs are fo forcible in their own kind, that upon the fame ground that any Man fhall didrud or demur upon their^redibility, he is obliged to an univerfal unfettlednefs aiM irrefolution of Mind. For when we have weighed and confider'd the whole ac- count of Things, we fhall find the ranked Scepticifm to be very little more unreafonable than Infidelity. Becaufe though the \ Evidence of all matters of Fact and Faith be onely hidorical, yet fome hidorical Evi- dence is fo drong and conviftive as in the lad re- fult of things to equal Mathematical Demondra- tions. I know indeed we are told by fome learned Men that in matters of this nature we are not to ex- pect demondrative Arguments, when the things them- felves are not capable of any other than moral Cer- tainty. But here I would fird enquire, What they mean by moral Certainty. And to this their Anfwer is ready, That it is all the certainty that the Nature of the thing is capable of. But if that be the definition of moral Certainty, then is all certainty moral, for every truth is capable of its own kind of certainty. But then, fecondly, There are very many things, from which I am in reafon obliged to fufpend my Adent, becaufe they are not capable in their own Natures to warrant its Wifedom ; and though I can- not rationally expect more certain grounds concer- ning them, yet I cannot rationally give up my Af- fent to them, becaufe their Evidence (though the A a cleared 178 A Demon jiration of the T)ivine Authority cJeareft that in that cafe I can expe&) is too obfcure and uncertain to found any confident Ailent upon. Thus have I a moral Certainty that Romulus was the Founder of Rome, i. e. I have all the proof of it that the matter is capable of, and yet have I not fufficient grounds to venture any thing that nearly concerns me upon the truth of it ; becaufe the firft beginning of the Roman Story is in many things very fabulous, and in all very far from being fufficientty certain. And therefore, thirdly, iFfcy moral Certainty they mean any lefs degree of evidence, as they plainly do when they diftinguilh it from the more certain ways of proof, then the fcruple that remains after this their determination is this, that the very thing, the belief whereof is made the very Foundation of our Religion, is capable of no higher degree of evidence than onely moral Certainty. In that it feems not confiftent with the Divine Wiiedom and Goodnefs to lay any thing as the Foundation of Faith, but upon the firmeft and moft evident Principles, when it is a matter of fa vaft and infinite concernment to Mankind : fo that when the Objed of our Faith is a matter of the grea- teft moment, it is but juft and reafonable that the evidence of its Truth fhould be proportionable to the weight and value of its Importance. In lhort, If they mean that this particular Hiftory has as great evidence as it is capable of, then all that they fay, amounts to no more than this, that it has as much proof as it has. If they mean that this hi- ftorical Truth has as much certainty as any hiftorical Truth whatfoever is capable of, then why fhould they call this kind of certainty moral rather than any other l Hiftorical certainty it is, but hiftorical certainty is as certain in its kind, as phyfical or mathematical are ifl their kinds. And I have as great aflurance that the of the Chriftian Religion. 1 79 the Fanatique Rebels murther'd King Charles the Firft, as I have of any Propofition in Euclid '; and a much greater than I have of any thing in natural Philofo- phy, except the Being and Providence of a Deity which indeed equals it. And the fame evidence do the Grounds and Motives of our Chriftian Faith carry along with them ; in that the Hiftory of it aflerts it (elf writh fo great and fo many demonftrative circum- ftances, as makes it impoffible to be falfe. § II. For though their direct evidence be made up of many lefs evident Particulars; yet the accumula- tion of all together amounts to the full evidence of demonftrative Certainty. It being impoffible that fo vaft a multitude of fair and plaulible things fhould confpire to vouch and authorife a meer Impoftute. And that a palpable Lie fhould by chance have as much evidence of proof as can be demanded for the moft unqueftionable Truth of the fame Nature. Or what can be more abfolutely incredible than that a meer Fable fhould be fet off with all the Advantages of Argument, that the trueft and beft vouch't Hifto- ry in the World can pretend to ? And yet, I fay, fo many and fo reafonable are the inducements of our Faith, that thoagh it be poffible to hold out againfl their (ingle force, yet in their united ftrength they grow into an evidence fo great that it is little lefs than irrefiftible. They come fo ftrong and fo thick upon our Minds, that they force their own way ; fo that it is fcarce left in the power of an honeft Mind to refift fuch armies and legions of Reafon ; though I know a ftubborn Man may ftruggle with the ftron- geft conviftion, and if he be refolved to be humour- iome in his Infidelity, it is not in the power of all the reafon and all the demonftration in the World to force' A a z 1 wit i So A Vemonftration of the Divine Authority a wilfull Underflanding. And yet at prefent I fhall ware all that variety of Argument that by dire£t force aflerts and proves the Divine Authority of the Gofpel, and rather choofe to proceed in*an inverfe method, by turning the Infidels Weapons and Sceptical Ob- jedlions upon themfelves. So that whereas they are wont to attempt the Foundations of our Faith with a Jfew weak and little Cavils, I will load their Infideli- ty with fuch an intolerable heap of Abfurdities as fhall for ever dafh their Confidence and difarm their Im- piety. And if I can demonftratc the horrible Abfur- dity of Unbelief, that will be an irrefiftible demonftra- tion of the Reafonablenefs of Belief. And I chofe this way of procedure rather than the other, becaufe though perhaps it is not more evident in it felf, yet is it .more affecting to the generality of the Minds of Men ; For I find moil: Men fo ill-natur'd as to be much more apt and forward to difcern a Falfhood than to acknowledge a Truth, fo that it is much more eafie ta convince them by the Abfurdities of that, than by the rational Proofs of this. Though the chief reafon why I pitch upon this method is becaufe it is moft proper and futable to the temper of this prefent Age : In that there' are a fort of Men too common among us, who, be- caufe they can fay four or five witt}t things againft the Christian Religion, will by all means be fetting up for Infidels, in ipite of all that innumerable mul- titude of fober and reafonable Arguments, that, if they do not utterly prevent, yet infinitely out balance all their little Talkings. And if they can but pick up two or three unhappy Remarques upon the holy Scriptures out of tliat foolilh Book the Leviathan, they think themfelves made for ever,, and how happy are they in the luckinefs of the difcovery. It mends' \ humours and raifes their parts, and they that tother • of the Cbrifiian Religion. 181 t'other day were but ordinary Mortals as to the en- dowments of Nature, and fuificient Dunces as to the emprovements of Learning, immediately become great Phiiofophers and deep Clerks. The forward Youth fets up in his Country for the Man of Logick and Deputation, makes the fimple and ignorant People Hand amafed at the Wit and Profoundnefs of our young Mailer's Difcourfe, and the poor Village Curate is fure to be the Trpphee of his Confidence; and if at any time he chance to encounter a Man of Learning, with what brisknefs does he attaque his Gravity ; a Gnat is not more troublefome with its. little fting and buzz, than he with his fmall Sophiftry. And though the Truant be no better furniihed than the Jews fup- pofed the Carpenter's Son to have been, you ihall find him upon all occafions difputing with the Dodrours and Rabbies of the Temple. And he ihall difperfe all that heap and accumulation of Arguments that the moft learned of them is able to produce in defence of the Chriftian Faith with any pitiful! Repartee, that befide that it is void of all Reafon , has fcarce Wit enough to tempt any Man to laugh befide himfelf. Now it is in vain to convince filch Men by down- right dint of Argument, and therefore feeing they have not Wit or Learning enough to be reafon'd into Truth and vSobriety, I ihall take another courfe with them by ihaming them into it Let us then turrt the Tables, and consider a little how many ftrange and incredible things thofc Men are forced to believe, that are relblved to disbelieve the Gofpel. And here immediately appear fuch vail numbers of horrid and ghaflly Incongruities, as arc enough to fcare any ingenuous Man- into the belief of any thingin the World rather than be troubled. wk!v fuclia mondrous and, unreaipnable Infidelity. They miifk 152 A Demoriftratipn of the Law of Nature, any comfort againft it. But inftead of this he onely makes good his Own Proportion by his own Defini- tion; a fault, of which all the Philofophers are ex- treamly guilty : all trouble fays he is unreafonable becaufe all perturbation is a motion of the Mind either void of or contrary to Reafon, that is to fay, becaufe it is unreafonaole. And yet this (I am forry to fay it) is all the proof that tins great Man brings to make good lb ftrange a Paradox, that whenever Men com- plain of any thing that difquiets them, they do not really feel any inconvenience at all, but oncly dream and fancy that they do fo. As if all Mankind were in the fame condition with the Mad man De Confol. I. r. that Cardan fpeaks of, that though he had a great Eltate and his Barns and Store- houfes full, yet becaufe he could find no Corn in the Straws, that he was wont to pick in his raving fits, was continually bemoaning himfelf that he muft be famifht for want of Bread. But whether the Evils of Life be real or phantaftick, there is a very cunning trick to avoid all their trouble ; that is, by forefeeing and expefting them, in that it is not fo much the Ca- lamity as the Surprife that afflifts the minds of Men. And here, in the firft place, I grant that this prepa- ration of the Mind to receive the blows of Fortune does not a little deaden their ftroak, and that the Man who throughly confiders to what innumerable Mife- ries humane Nature is obnoxious, when any of them befall him is not half fo much grieved as he that thinks ■of nothing but Sunlhine and Profperity. But though this may perhaps make us lefs Miferable, yet it does not make us in any degree Happy, which is the thing that our Philofophy here promifes, and if it do not perform it, our Objection ft ill ftands good, That up- on their Principles there is no fuch thing as humane Happi- from the Nature of Things. 153 Happinefs 5 and then as to that point it matters not what arts and methods there may be of leflening hu- mane Mifery. But then, fecondly, this Artifice as much as it abates in the intenfenefs of the trouble, fo much it encreafes it by extending it. For as a fore- feen misfortune affefts not the Mind with fo fharp an Agony when it comes, yet the very forefight it felf is fome degree of Anxiety, fo that it takes off no more of the prefent evil than it has inflidted beforehand ; as ftanding upon the guard to expeft an Enemy, though it prevents the fright that would have been made by a fuddain Afiault, yet is it a confiderable piece of pains and hardfliip in it felf. So that though the mifery may feem more tolerable by being undergone by de- grees rather than all at once, yet taken all together it is never the lefs mifery. And therefore it was a moot Point even among the fenfual Philofophers themfelves which was mod eligible, to fuffer all at once, as the Epicureans ; or to anticipate fome of the prefent mi- fery by premeditation, as the Cyrenakks. Epicurus his prefcription was never to think of miferies till they came, but on the contrary Arifiippus his advice was to be ever thinking of them. And which was the wifeft counfel it is very hard to determine ; for it is a very melancholy thing to be always reckoning upon being miferable ; and befide the natural anguilh of fuch thoughts themfelves, they inflift upon us in- numerable Evils, that would otherwife have never be- faln us ; they make every mifery that is but poflible, to be an adtual grief and torment. And on the other- fide, it is very grievous to be furprifed with an unfuf- pefted mifery ; the fright is as great as the fmart, and the defeat of our expectations greater than both. So that though in this Controverfie our Philofopher is pleafed to fide with the Cyrenakks, he brings no reafon X for 1 54 ^ Vemonftration of the Law of Nature, for his fo doing befide his running down the Epicu- rean Philofophy in grofs ; and yet that as much con- cerns the Cyrenakks as themfelves ; for though they differ in this particular Proportion, they both agree in the fame general Principle, that there is no Hap- pinefs but of the Body. And that being fuppofed, it is hard to fay who gives the wifeft advice to prevent mifery, either he that by forefight abates but extends the Pain, or he that by negleft contract's it into a iharper but a iliorter fit. Though which foever is befl, they are both no better than the comforts of Defpair, which is the very abyfs of mifery ; for they both refolve into one and the fame Principle, that we are condemn'd to mifery; and therefore, fays one, count upon it aforehand, and then you will feel it lefs when it comes ; no, fays the other, think as little of it as is poflible, it is enough to endure when we can- not avoid it. And this is all the comfort that our Philofopher, and indeed all Std:s of Philofophers fend us in againft the Evils and Misfortunes of Life, to let us know that fuch and fuch is the condition and fate of Mankind. Art thou tortur'd with any violent and fliarp Difeafe \ why 1 thou wert born with a Body liable to fuch Diftempers. Has Death robb'd thee of thy deareft Friend > why ! he was born Mortal. Haft thou fuffer'd great Lofles ? why ! then Fortune is un- conftant, &c. A ftrange way to be happy this, onely by counting upon being miferable ! Can this mitigate the tortures of the Stone, to be told that my Body is expofed to their rage ? does this lefien my Pain ? Has it any influence upon my fenfories, or does it at all dull and mortifie their fenfations ? Nay, is not this the very root of all my mifery, that I have fuch a fad and experimental conviftion of the inevitable Evils of humane Life ? And when a Man is rackt and torn apiece^ from the Nature of Things. 155 apieces with torments, 'tis no more eafe than it is news to him to be told that indeed he may fuffer them. So that the refult of all came to no more than this, we all know the worft of our condition, that it is fatally miferable, and therefore we muft refolve to bear it as we can, which is not to make us patient, but fullen , difcontented and defperate. What then will you fay, is there no difference between a Fool and a Philofoper ? Truly upon their Principles very little as to this Point. They are both equally liable to the forrows and calamities of Life, and equally deftitute of any grounds of comfort to fupport their Minds under their fufferings. For it is not Paradoxes and great Sayings that can doe the bufinefs, and they may preach to us ten thoufand witty Apothegms, but no- thing can ever really affect us, unlefs the difcovery of fome real and fubftantial good ; that indeed would enable us to endure all our prefent forrows, not one- ly with patience but with cheerfulnefs ; in fhort, no- thing but the reafonable hope and expe&ation of the happinefs of another Life can bear us up under the forrows and calamities of this. And therefore, this Principle being not taken in among their philofophick Rules, Advices and Receipts of Happinefs, they fell as fhort of its attainment as the vulgar and the ignorant part of Mankind. Though I will not fay that they were altogether as miferable, becaufe the foolifh people fuperinduce their own voluntary trouble from within to their cafual calamities from without. Thus though a Philofopher does not aflwage his Pain by his Pati- ence , yet a Fool increafes it by his Impatience. Though the main advantage of all their Philofophy was this, that it inftru&ed them in the true value of the things of this Life, fo that they might not abufe themfelves and their hopes with too fwelling and vain X 2 expefta- 1 56 A Vemonftration of the Law of Nature, expe&ations, and fo forgo the a&ual comforts of their lives, fuch as they are, tor pompous and troublefome nothings. And that is the unhappy condition of the vulgar herd, that they underftand neither themfelves nor the World, but are bred up to Covetoufnefs or Ambition, and fancy to reap fuch a vaft Happinefs out of their defigns, that is not in the leaft fuited to their prefent condition, but is onely fuch a Paradife as they dream of; and thus not being aware of the meannefs of their capacity, forgetting their mortality, and not confidering that they creep upon the Earth, they think to lift their heads aloft, and fancy they walk among the Stars, take mighty pains to compafs their little great defigns, and it at laft they doe it, they are then fadly cheated of their expectations ; if they doe it not, they are then infinitely undone, and for ever ftrangled withinfupportable grief and anguilh. This, I fay, is the great and common folly of humane Life and the ground of Mens renouncing that little quiet they might otherwife have enjoyed , onely to- purfue feme great and anxious fancy. Whereas wife Men deal faithfully with themfelves, refle& impartial- ly upon the condition of their Natures , underftand the true ftate of humane Affairs, and expeft no more from the World than the World is able to afford ; and hence they moderate their defigns and defires, and do not lofe that little prefent tranquility that they might enjoy, with furious and reftlefs profecutions after fuch an Happinefs as they can never obtain. But though they do not load themfelves with needlefs cares and vexations, yet they muft with all the reft of Man- kind couch under fuch as are neceflary and unavoi- dable, becaufe they have no fubftantial good to fup- port their Minds under them, and for want of that the difference between a Fool and a Philofopher in poiau from the Nature of Things. 157 point of pofltive Happinefs is very little and incon- liderable. § XXIX. And thus having taken in as it were all thefe little Outworks of the Philofophers, we now come to lay fiege to their very Capital, viz. That let our condition be what it will, Vertue will fupply all Wants and overcome all Miferies ; or that that alone is, as Brutus exprefles it, abundantly fufficient to its own Happinefs. Than which there is no one thing more greatly and magnificently faid in all Philofophy, and it is a Sentence worthy the noble Courage and Gallantry of its Authour, by which he apparently ftear'd the whole courfe of his Life, though it feems it fail'd him at his Death. But if there be any fuch thing as Vertue (fays our great Philofopher) it is en- tirely fatisfied in it felf, and being fo, it is above all the attempts of Fortune, and then may with confi- dence and bravery defpife all whatfoever, that can befall it. This, this is the true ground of all philofo- phick Wifedom , flighting all other things as trifles wholly to employ our felves in this great and noble exercile of Life. O thou fovereign Guide of humane Kind, thou Patronefs of good Men, and Scourge of Vice, how forlorn and defpicable a thing were the Life of Man or Man himfelf without thee ? Thou didft at firft found Cities, thou didft at firft call that wild Bead Man out of Caves and Dens into Societies, thou wert the firft Authour of all Domeftick and Ci- vil Friendfhips, thou art the onely Foundrefs of ail Laws and good Manners ; to thee alone doe we owe all the Comfort and Happinefs of humane Life, and to thy Divine Difcipline do we entirely fubmit our felves ; one day fpent according to thy Precepts is in- finitely to be preferred to an Eternity of Vice or Luxury. With 158 A Demonftration of the Law of Nature, With many more fuch flights and tranfports are we entertain'd in this eloquent Difcourfe, and it feems to have been written with a more than ufual warmth and fpirit out of that vehement delight he ever had to oblige and gratifie his j aft ly admired Brutus : But as for Arguments he is forced to fatisfie himfelf with fuch as himfelf has already confuted. For it is very obfervable that he here wholly quits his own Se&s of the Peripateticks and Academicks, and turns perfect Stoick, and cafhiers all die Goods both of Body and Fortune out of the accounts of Happinefs, and con- fines all the nature and exercife of it onely to a Life conducted by the Rules and Laws of Vertue. Firft then, let us fee for what reafons he forfakes his own Difcipline ; and, fecondly, by what Arguments he eftablifhes that of the Stoicks. As for the reafon of the firft it is very obvious, forafmuch as no Man can be Happy that is in Mifery; and therefore if that may be created by the Evils of Body or Fortune, then no Man, how good or wife foever, is capable of being Happy. For if there be three kinds of Good and three kinds of Evil, as they fay there is, then he that is tortured with all the Evils of two of them, that is, he that is racked with all manner of pains in his Body, and is opprefled with all the fpites of Fortune in his Eftate is, notwithstanding all the Happinefs that he can reap from the third fort of Good, fufficiently mi- ferable. Secondly, no Man can be happy that is not fecure of his Happinefs, in that his very infecurity is fo much Mifery ; and therefore he that places two fhares out of his own power can have no iecurity of their Enjoyment, and fo no Happinefs. So that if health of Body and profperity of Fortune be two ne- ceflary ingredients of humane Happinefs, the cafe is plain that it is impoffible to fecure that, becaufe it is impoffible from the Nature of Things. i jp impoflible to enfure their continuance. But of the uncertainty of thefe things I have already difcourfed againfl the Epicureans, and now I fhall, in a few words, reprefent their Vanity. Suppofe then a Man blefled with all the advantages that the whole World is able to afford him, what is it all but a fliadow and a phan- tafm ? And, to make fhort work of it, how vain and imaginary are the Prerogatives of the mod envied and defired conditions of Lite ? For Princes cannot enjoy beyond the capacities of private Men, and though they may poflefs the whole World, yet they can ufe and tafte no more of it than inferiour Perfons. Their Appetites are as finite as other Mens, and when they have all the delicacies that a wanton or a witty Luxu- ry can devife, they can but enjoy and feaft to Satiety, and fo can the meaneft and mofl defpicable Cottager, In fliort, they enjoy nothing beyond others but tu- mults of Pomp and Ceremony, unlefs great Cares and Anxieties make up any part of humane Happinefs. And of this Cardan propounds v>e confoi. 1 3. a very apt inftance in Charles the Fifth, King of Spain and Emperour of Rome, the moft for- tunate Prince, not onely of his own time but of ma- ny foregoing Ages ; who enjoyed a very large Empire not onely in Europe bat in the Indies ; who was fuc- cefsRill in all his Enterprifes beyond his hopes and defires ; who was not onely abfolute Sovereign in his own Dominions, but Umpire between all Chriftian Princes, and difpofed of Seigniories and Kingdoms at his imperial will and pleafure. And yet this mighty Man lived always in danger of the Incurfions of Soly- man the Great, was continually fretted with the end- kCs Divifions of the German and Italian Princes, per- plexed with the lofs of this Fleet and that Army. Now, fays he, lliall we efleem this Man happy, that was> 1 60 A Demonftration of the Law of Nature , was fo perpetually difquieted with fuch cares, fuch dangers, fuch lofles ? May I periih if I would not ra- ther choofe the condition of a poor Carthufian, though it is in reality no better than that of a Slav^. And as if this had been a real prophefie, that great Prince ratified it not many years after by his own choice, taking Sanftuary from all his Greatnefs and Profpe- rity by entring into a monaftick Life. And fliould we ranfack the Hiftories of all the mod fortunate Princes in the World, we fhould quickly find all their Felicity embitter'd with fo many Griefs and Crotfes as to conclude with Pliny, after all his fearch, that there never was any fuch thing as an happy Prince in the World. And now, when we have cut off* the vanities of State and Grandieur, that fo much dazle and amufe thofe that know them not, and fo little fctisfie thofe that do ; the delights of Nature that remain, and that all Mankind doe or may equally enjoy, though they are not altogether as ufelefs and impertinent, yet are they altogether as unable to minifter any competent fatisfa&ion to the Minds of Men. For as for the plea- fures of the Body, their enjoyment confifts rather in allaying Miferies than in any true and real Delight ; for they are Pleafures upon no other account than their fupplying fome prefent wants, and when the in- digence of any Appetite is appeafed, its Pleafure then ceafes, and when Apicius has glutted himfelf with the choiceft delicates that wit or wealth can compafs, he does then loathe and naufeate them more than he ever de fired or relifht them. Befide this to (tol^to^v (as Plutarch ilyles it) this little lump of Flefh is of all things the unfitted to be made the feat of Happinefs; not onely becaufe all the Pleafures it is capable of, are fo vain, lhort and tranfient, but becaufe it is liable to fo many, fo lharp, fo lading, and fo ftubborn pains, any m the Nature of Things. i£r any one whereof is heavy enough to weigh down our biggeft Happinefs, though it were much more lolid and fubflantial than it is. And yet there is no Man that does not labour under fome diftemper or other, and though poffibly at prefent Ire may be free from its actual pain, yet he cannot avoid its perpetual fear and forefight ; and certainly no Man can be hap- py that lives either in actual mifery or under the con- flant expectation of it, and yet into thefe two feafons is humane Life as naturally divided as into Night and Day. And then as for die Goods of Fortune, no Man was fcarce ever yet fo compleatly lucky as to have her always to comply with his defires. Arzjlotle here reckons up Riches, Friends, Authority, good Birth, vertuous Offspring, Strength, Beauty, a fufficiency not onely for a Man's own perfonal Wants, but all the ueceflities of Kindred, Friends and Neighbours. What a flrange variety of Ingredients is here prefcribed to make up an unattainable Happinefs \ For can any Man ever be fo phantaftick as to imagine he can com- pafs all thefe particulars ? If he can, he is certain to enjoy more Happinefs from his Fancy than ever he can reap from his actual Enjoyment. No, the World is too thick crowded with Evils for any Perfon that pafles through it to efcape them all ; and yet one fingle forrow embitters all our comforts, and one di- fafter rifles the magazine of all our joys. At leaft one acute Difeafe withers the moft Cicero, profperous and flourifhing condition \ fo that luppofe a%Man whofe Enjoyments are as great as his Defires, enriched with Vertue and in favour with Fortune, yet one fharp Diftemper defpoils him of all his Comforts, and one rebellious Humour is enough to poifon a whole Sea of Content, and mountains of* Joy are not able to counterpoife one fingle Mifery, Y Suppofe 1 62 A Demonjlration of the Law of Nature, Suppofe a Man advanced to the top of all poffible Pro- fperity, and encircled with an affluence of all Delights, yet a fit of the Stone difrobes him of all his Grandieur, and calls him into a condition infinitely more com- fortlefs than the moft defperate and forlorn Poyerty. And this is the faddeft proof of the inevitable mifery of humane Life, to confider to what innumerable for- rows we are obnoxious, and how impoftible it is to efcape them all; and yet if one fingle Mifery do but mix it felf with all our Joys, how fuddainly do they vanifh and difappear, and how fatally do we fink under the intolerable Burthen. In ihort, all the Glo- ry and all the Happinefs of Mankind, is not able to fupport him under an ordinary Diftemper. To fay nothing of the Gout, the Cholick, the Stone, Pleurifies, Feavours, Confumptions, and a thoufand more Inftru- ments of humane Miferies; the Palpitation of the Heart,. that is fcarce accounted among Difeafes, if Todag. Enc. we may believe Cardan, who knew it very well, is like the pains of the damned. Nay, if but a fit of the Tooth-ache make any Man miferable, he can neither eat nor fleep ; and whiKt it lafls it is not in the power of all the Wealth and all the Philo- fophy in the World to help or to relieve him. From all which it is fufficiently evident what good reafon he had to renounce his own Matters, that would have every wife Man fecure of his Happinefs, and yet make the goods of Body and Fortune part of it, of which no Man can have any fecurity. And now let us fee how he acquits himfelf upon his own new Principles. § XXX. Firft he refers us to his foregoing Dif- putations, that if he have there concluded as he ought according to the Rules of Logick, that then Vertue alone is abundantly fufficient to its own Happinefs .;. becaufe from the Nature of Things. i £3 becaufe he has there eflc£tually taken away all per- turbations both of Mind and Body ; which being re- moved, every thing is avoided that is deftru&ive of an happy Life ; for it is they, and they onely that make him miferable ; fo that Vertue being able to cure or remove them all, 'tis for that reafon alone fufficient to its own Happinefs. But then if he have performed nothing of all this in his former Difputations, then this way of arguing turns back upon himfelf, that Mankind is fatally miferable, in that it is expofed to fo many Evils, which it is not in our power either to fly or conquer. For as himfelf argues, how is it pof fible for any Man not to be miferable, that fears ei- ther Death or Pain, when the one is often prefent and the other always at hand ? to which if you add all the innumerable calamities of Life, fome whereof wTe feel, and all we fear ; and if we have no remedy againft all that trouble they create, we are not onely not happy but in the higheft degree miferable ; fo that, having fliewn that he has performed nothing of what he has undertaken in his former Difputations, I may now juftly conclude him by his own Argument, that there is no relief againft the miferies of humane Life. But then, fecondly, what though we are fur- nilhed with Antidotes againft Evils, yet that does not place us in a condition of Happinefs, for it is one thing to be happy and another not to be miferable; fo that, all miferies taken out of the way, there is ftill fomething more required to give us aftual con- tent and fatistafrion. No, fays he, but as the Sea is made calm onely by the ceafing of Storms, fo is a Man happy by the cure of his Paffions. This is a pretty Similitude, but (as moft Similitudes are) a very weak Argument, for the calmnefs of the Sea is a ftu- pid, life-iefs and infenfible thing, but Man's Happi- Y z nefs 1^4 A De??iorijiration of the Law of Nature y nefs arifes from his own Senfe and Reflection ; and therefore it is not enough for him not to be rufled with Sorrow and Difcontent, but to render him real- ly happy, he muft enjoy fome fubftantial and fuitable Good, that may gratifie his Faculties , and fatisfy his Mind. So that though he had performed what was promifed in the former Difcouries, yet notwithftan- ding that, has he done nothing towards the acquifi- tion of any real and pofitive Contentment. But he proceeds ; every Creature has its proper Per- fection, the proper Perfection of the Mind of Man is Reafon, the Perfection of Reafon is Vertue, Vertue therefore is the Perfection, that is the complete Hap- pinels of humane Nature. And it is true that every Creature excels in fome peculiar Faculty, but then all its Pleafure and Satisfaction confifts not in the fingle gratification of that Faculty, but befide that all its other Appetites are to be gratified in their feveral Senfati- ons ; and if they are not, that alone will overthrow all the Delight that can arife from the exercife of its fupreme Faculty. Thus the moft accurate Senfe in a Spaniel is fmelling, which yet can afford but little contentment, if he be tortured in all his other Senfes. And fo it is plain that the higheft Faculty in a Man is his Reafon , but then it is plain too that the utmoft emprovement of that can never place him in a ftatc of fovereign Happinefs, if he endure Pain and Mifery in his other inferipur Faculties ; fo that it is not the Per- fection of our higheft Faculty, but of our whole Na- ture that is our lupreme Felicity. And therefore that eonfifting of Senfe as well as Reafon , it is not Rea- fon atone howfoever accomplillit and emproved that can complete our Happinefs. And then fecondly , if there be no immortality, not Vertue but Self-intercft k the perfection of humane Reafon ; for if Man be capable from the Nature of Things. i £5 capable of no other but his prefent Happinefs, then his Reafon will teJl him that he is onely concerned to take 'care of that, and to value Things and Actions not as they are good and evil , but onely as they are fubiervient to his own prefent Advantage, And then is the very Being of Vertue overthrown, which were not Vertue if it did not oblige to Duty contrary to Tn- tereft ; for that is the onely difference between a good and a bad Man, that one preiers Duty before Intereft, the other Intereft before Duty. Again, all Happinefs, fays he, is matter of Joy, all Joy delights to Ihew it felf, what delights to fhew it felt" is glorious, what is glorious is praife worthy, what is praife worthy is ho- neft, and therefore nothing is good but what is honeft. Or thus, whatever is good is defirable ; whatever is defirable deferves approbation ; whatever deferves approbation has worth and dignity in it felf; what- ever has worth and dignity in it felf is praifeworthy, whatever is praifeworthy is honeft , and therefore whatever is good is honeft. Which Argument he purfues after the manner of the Stoicks in an hundred other ways of connexion • but howfoever it is varied all the ftrefs of it lies onely in the connexion of lauda- bile with honeft urn, praife or commendation with Ver- tue; for how. great foever compafs they may take, that is ftilljthe laft medium by which they joyn Hap- pinefs and Vertue together. So that though the Sto- icks wrote numberlefs Books of Sorites ( as they calfd them ) upon this Argument, they all amounted to no more than this one lhort Syllogifm ; whatever is good is praifeworthy, whatever is praifeworthy is honeft, and therefore whatever is good is honeft, Ve Fin. I. 4. But this , as Tuliy himfelt has elfe where anfwered, is a very trifling and precarious way of arguing. For who ( fays he ) that affirms the i€6 A Demonflration of the Law of Nature , the goods of Body and Fortune to be part of our Happinefs will be fo eafy or fo filly as to grant the firft Propofition , that all good is praifeworthy ; or that being granted , there is no need of proceeding to the fecond ; for there is no doubt of it, but that if all good be praifeworthy, all good is honeft too. And therefore Ariftotle and the wliole School of the Peri- pateticks, againft whom they difpute, will flatly de- ny the Aflertion, and tell you that Health, Strength, Riches, Friends, Authority are very good things, and yet deferve not that which Men call praife and com- mendation, that is the imputation of moral Goodnefs. So that te pafs this Propofition as they do without any farther proof, is firft to take what no Man will grant, and then to conclude from it what themfelves pleafe. And now this one falfe flep being barr'd, there is an end of all the Stoicks voluminous Difputa- tions, and of all our Oratours rhetorical Flounlhes, that are onely fo many artificial tranfports and forms of Eloquence in praife of this one Propofition ; all which, if it be falfe, can never make it true; and therefore till that is done, 'tis all nothing but empty Declamation. And for that Reafon I fhall purfue him no farther here, but fhall return back to his foregoing Difcourfes, and fliew firft that he himfelf, after all his pains, has not been able to lay better Grounds than the Epicureans for the {lability of Vertue, nor more effectual Motives for the obligation of its praclice. And fecondly, that when he has faid all he can, that Vertue alone is fo far from being any fufficient ground of Happinefs , that it is not able to deliver us from any fingle Mifery ; from both which it evi- dently appears, that there is fome farther Account to be given of the Government of the World, if there be ftxch a Providence as I have proved, that has made Happi- from the Nature of Things. \6j Happinefs our End , and Vertue the means to at- tain it. ^ XXXI. And firftr the ftate of the Controverfy between him and the Epicureans is, whether Pleafure or Honefly be the Supreme Good. That Pleafure in the fenfe of Epicurus is not we have already proved ; and now we prove that Honefty#alone without fome Motives and Enforcements befide it felf is fo weak a thing, that fenfual Pleafure and Self-intereft muft get the upper hand of it in the Minds and the Anions of Mankind. And if once we can prove that, we have routed the whole def gn of all his mortal Morality ; and for its proof we fliall follow his own fleps. And firft, whereas he defines Honefty to be fuch a tiling, as taking away from it all other Rewards and Advan- tages is juftly commendable for its own fake , he makes it onely a glorious nothing. For what does this great word Vertue fignifie when feparated from all other Confiderations ? Do not all the Philofophers agree there can be no fuch thing without Prudence I And will not common Difcretion dictate to any Man not to doe, much lefs to fuffer any thing for the fake of Vertue unlefs upon prudential Motives ? and xhm they ought to give us fome account of the Grounds and Reafons that we have to prefer Vertue for her own fake above all things elfe, and that without any prefent regard to our (elves ; for if we act with re- gard to that, then we act not meerly for the fake of Vertue, but for the fake of the prefent Reward. But, fay they, Vertue is its own Reward. Be it fo, then this turns us back upon our own Principle, that it is of no force of it felf but by virtue of its Reward ; and then if we choofe Vertue becaufe it is its own Re- ward, we choofe it for the fame re^fon as if it were recom- I £8 A Vemonftration of the Law of Nature, recommended to us by any other Reward. But how is it its own RewTard ? For if it be true Vertue it muft foregoe all things rather than it felf, otherwifeftill it is nothing elfe but prefent Defign and Self intereft. Now then, how can Vertue taken alone give me any recompence or fatisfa&ion for any lofs that I fuftain meerly upon her account > How can Juftice alone requite my Honefty if I lofe either my own Eftate becaufe I will not violate her Laws ; or my Neigh- bours, when I might have gotten it by Fraud or Op- preftion > How can Fortitude that puts me upon all manner of Dangers even of Life it felf, recompence my pains, if it have;no other Reward befide the un- accountable Happinefs of enduring them * So that this Maxim, that in general looks fo great and glori- ous, when applied to particulars is plainly no better than a Ihining and an empty bubble. And then to tell us as he does, that Nature alone obliges us to Ver- tue, is to fay nothing at all, unlefs he would inform us too by what Sanations this Nature ties her Obli- gations upon us. For there can be no obligation that is not enforced by Rewards and Penalties ; fo that if Nature bind Men to Honefty againft prefent Intereft, it muft give them fome reafon of the Duty ; that is, it muft propound to them fome advantage on the fide of Juftice , and then they do not choole their Duty againft their Intereft, but foregoe a lefter for a greater advantage. So that if Nature put us upon the practice of Ver- tue , it is by virtue of fome Reward ; but where that fails, it is in vain to talk of the power and authority of Nature, or any thing elfe. And whereas he adds that other Creatures have no apprehenfion but of their prefent Neceftities, that yet Mankind is endued with Rich a vigour and fagacity of Mind as to forefce all the from the Nature of Things. 1 6p the confequences of Things , and to take the whole compafs of humane Lite into confideration, and there by to determine it felf to the defigns of Vertue and Honefty. This«amounts to no more than what Epi- curus himfelf affirms, viz, that in the whole Account of things Vertue is for the moft part moll: pleafant and advantageous; and that wrhere it is not fo, there is no folid Reafon why it fhould be moft eligible : So that flill Epicurus is plainly in the right, that whilft we difcourfe of Happinefs as attainable in this Life only without any expectation of future Rewards, Honefty if feparate trom Intereft is no more than an empty Name, and amounts to no more dignity than popular Opinion. And as for all the fine Stories that he tells us of fome brave and heroick Men that have been jufl to their own difadvantage, when they might have been unjuft without danger or difcovery ; it argues the generofity of their Nature and their Roman Educa- tion, but does not prove that they lay under any the leaft Obligation to it, and wholy refolves it into an empty Name , and enforces it with no other Reward but meerly Vainglory. For if it be recompenfed with no advantage in this Life , nor have hopes of any in the next , there remains no other motive to perfwadc its practice than barely to be talked of And this was the cafe of his own famous Country- men, Curtius, Tcrquatus, the Decii,&tc. that caft them- felves upon extravagant and defperate Attempts, one- ly to be praifed by their Fellow-citizens , that is out of vanity and oftentation ; for if they had no profpect of a future Reward, they could have no other induce- ment to facrifice their Lives and Beings. So that all the'fine Stories both of the Grecian and Roman He- roes fignify no more than thofe of the Boys at Sparta, Z and 170 A Demon fir ai ion of the Law of Nature, and the Gladiators at Rome , who endured any hard ihip, even Death it felf with a fteady Countenance for no other Reward but the applaufe of the Spedta- tours. And if this be all the ground of Vertue, we are again turnd back to the Epicurean Hypothefis, viz. that it has no Foundation befide the Opinion of the common People, and yet that that is none at all, I think I have already proved more than enough a- gainft the Epicureans. But laftly, as Vertue alone is no fufficient Founda- tion for it felf, fo much lefs is it able to fecure our Happinefs. For firft , granting all their ftrein'd Panegyricks, that it is (as it is) without all competition the no- bleft and molt raifed Satisfadtion of humane Nature^ yet it is no fecurity againft the common Calamities of humane Life ; and though it may inftrudt how to bear the blows of Fortune, yet is it no enchantment againft its force, nor impenetrable to its fpites. Its Votaries are no more exempted from Difafters and fi- nifter Accidents than the Profligate and the Vicious* But all Mankind are equally affaulted by thofe Troops of foreign Calamities that harafs the confines of hu- mane Contentment writh perpetual Alarms and En- counters. And though it were poflible for Philofophy ( as it is not ) to alleviate our Miferies, yet it can ne- ver tranfmute them into Joys ; and though the infu- fion of Vertue into the Cup of Affliftion may leflen, yet it cannot abolifh its bitternefs. In fliort, though wife Men were able to abate the fenfe of their Cala- mities by prudent Reflections, whilft the froward and paflionate double their ' Refentments by their impa- tience ; yet they can neither make themfelvcs fenlelefs of evils and malicious Events, nor fo far alter the Na- tures of Things, as to extract Pleafures out of painfull Seofe* from the Nature of Things* 171 Senfations. For howfoever any Seft of Men may af- feft to vent Paradoxes and fpeak big Sentences, yet the moft Stoical and conceited Apathift of them all would have but little heart to boalt of his Pleafures under Cholick pangs. Sicknefs and Poverty lofe not their Stings when they fallen upon good Men ; and Vertue , whatever it does , repreives us not from the impreflions of Senfe ; and therefore howfoever our Minds are qualified, we are always expofed to the Cafualties of Body and Fortune. So that ftill a cala- mitous Vertue is fo far from rendring us completely happy, that it cannot make us lefs miferable ; and is rather an Object of pity than defire, and apter to move compaflion than envy. But fecondly , the great fervice of Vertue is to fop- port us under and recompence us for thofe Lofles that we fufler upon her account. Now how is it imagi- nable that fhe can doe this ? By her felf alone ? But I have already (hewn that fo fhe is nothing ; and that no good Man can draw any fatisfa&ion trom his be ing undone for having done well, if meerly his h$ ving done well be all the Reward of his fo doing, be caule he can never fatisfie himfelf that he has done wifely too ; and then Vertue feparated from Prudence becomes Folly, and that can give no wife Man any real Contentment ; and if it fhould he would neither be a wife Man , nor his Content real. But a good Confcience is the effect of Vertue, and that alone makes every good Man happy. But if Vertue have no other Reward befide it felf, it lays no ground for a good Confcience to bottom it felf upon. For what Com- fort can it be to any wife Man onely to be confeious to himfelf that he has undone himfelf for the fake of Vertue , when he can give himfelf no reafonable account, why he fhould ftick fo ftubbornly to her ir Z z °PP°fi~ 172 A Demonftration of the Law of Nature, oppofition to his own Intereft ? For, that Vertue alone is no reafon , is already proved ; and if there be any other , then is there fome other ground of Happinefs befide meer Vertue and Confcience , and that is the thing we are in quell: of; but without it, a good Con- fcience alone is the fame thing as Vertue alone. What then, jhall Vertue afcend the Rack and the Gibbet, and leave Happinefi behind it ? Yes, if Vertue will be fo hardy as to encounter Racks and Gibbets by her own naked ftrength, flie may thank her own rafhnefs if Happinefs forfake her there : For as there is no Plea- fure in being rackt and torn afunder , fo neither is there any in fuffering it meerly for the fake of Vertue: But then, as Happinefs cannot afcend the Rack, fo Vertue will not : For to what purpofe fliould a wife Man endure Torments for no other recompence than onely his enduring them, and yet that is the higheft Exercife of his Vertue. If he be wife, he will fay or doe any thing rather than fufler the leaft thing for he knows not what ; and if he be a Fool , it is not Ver- rue but Folly that mounts the Gibbet. So that which \fay foever Men turn themfelves, all Morality finks to nothing without our Suppofition; and therefore feeing the Governour of the World has provided fo carefully for it even in the Nature of Things, there is no avoi- ding the Conclufion. but that this muft be added to it, becaufe without it all his other Proviiion would, be ufelefs and ineffeclual. Upon fuppofition then that there is a Deity, and that this Deity has ena&ed thofe Laws for the go- vernment of the World , that I haVe defcribed in die former part of this Difcourfe ; it follows with unde- niable demonftration that for that Reafon alone , though there were no other, he has withall provided ■•<; other (late of things beyond that, of this, prefent: Life, from the Nature of Things. 173 Life ; becaufe otherwife when he has built this World with fo much art, and contrived the Nature of Things with fo much wifedom, he has done it all to no pur- pofe ; and then there is neither Art nor Wifedom. So that thefe being antecedently proved , this that is fo unavoidably connected with them, though it had no other proof, ftands upon the fame evidence of Reafon. Efpecially when it is fo needfull not onely to moral but to natural Philofophy, . that without it not onely all the Laws of Vertue vanifh into nothing, but the whole frame of Nature finks into utter Chaos and Confufion. For that the World was built by a Principle endu- ed with Wifedom and Underftanding is I hope fuffi- ciently demonftrated from thofe evident Ends, Ufes and Defigns of Things that he propounded to himfelf in their order and contrivance ; and yet unlefs we fuppofe fome other flate of things than what is at pre- fent vifible, after thofe undeniable Demonltrations of all thofe wife Defigns that appear in every part and parcel of Nature, it will as demonftratively follow that the whole was made to no end at all. Which becaufe it is fo plain a contradiction to what was be- fore fo evidently demonftrated, that alone is as evident a Demonftration of this, that is fo certainly connected with it, as it is of it felf. A Demon (175) A Demonftration OF THE DIVINE AUTHORITY OF THE CHRISTIAN RELIGION, From the undoubted Certainty of the Mat- ter of Fad:, and the uninterrupted Tradition of the Church. PART II. § I. IT TTAvingdemonftrated the general Providence | I of God in the Government of the World ^•*by thofe Laws of Nature that he has en- acted and proclaimed to all his rational Creatures ; and proceeded, as far as the natural ufe of our Facul- ties would guide me, to difcover both the Duty and the Happinefs of Mankind. I now advance to a much greater and more glorious difcovery of both, by that particular Revelation that he has made both of them and himfelf in the Chriftian Inftitution. And here the Advantages both as to the Certainty of the Reward and the Perfection of the Law are fo exceedingly great, as almoft utterly to fuperfede the necefiity and ufeful- nefs of the former Difcourfe, For, ij6 A Demon \flratio7i of the Divine Authority For, firft, wc were there forced to make out the Law of Nature to our felves by various Obfervations of Nature and Trains of Reafoning, but here we find them all diftin&ly and exa&ly drawn forth for our prefent ufe into particular Rules and Precepts, and made eafie to our practice by familiar Inftances and Examples of Life •: lb that now without any laborious workings of our own Minds, without any knowledge ' of Nature, and without any skill in Philofophy, our whole Duty is made known to us in a Syitem -of plain and eafie Propofitions. And then, fecondly, when we had wrought out the Laws of Nature to our felves from the nature of Things, after that we were forced to work the proof of a future Reward out of them ; and though the con- nexion, when it is difcovered, is very evident and un- deniable, yet it requires fome carefull intention of Mind, and competent skill in the Art of Reafoning to difcover it ; whereas now it is made evident to us beyond all doubt and exception both by certain Re- velation and experimental Proof ; the knowledge whereof is conveyed to us by fuch undoubted Re- cords that we could fcarce receive greater fatisfaftion of the matter of Fa£t by the Teftimony and Convifti- on of our own Senfes. And the Divine Providence has given us fo great an Afiurance of the Being of a fu- ture ftate, that we have not much more of the pre- fent. At leaft the Grounds and Motives of our Chri- ftian Faith are fo. convincing and demonftrative as not onely to perfwade, but even to enforce our Belief; fo that no ingenuous and unprejudiced Mind can with- ftand their Evidence, though it is po/Tible that malice and peevifhnefs may defeat their Efficacy; and fo it may too, if it pleafe, over-rule the Power of Mathe- matical Demonltration. But of the' Chrijiian Religion. 177 But if jvten will be honeft and impartial in the Enquiry, and not do manifeft violence to their own Convictions, it will be as eafie for them to doubt of or disbelieve all the Problems about Lines or Numbers as to fufpecl the Foundations of the Chriftian Faith. Not that it is capable of the fame kind of Evidence, but becaufe its Proofs are fo forcible in their own kind, that upon the fame ground that any Man fhall diftruft or demur upon their^redibility, he is obliged to an univerfal unlettlednefs and irrefolution of Mind. For when we have wreighed and confider'd the whole ac- count of Things, we fhall find the ranked Scepticifm to be very little more unreafonable than Infidelity. Becaufe though the ' Evidence of all matters of Fa£t and Faith be onely hiftorical, yet fome hiftorical Evi- dence is fo ftrong and convi&ive as in the laft re- fult of things to equal Mathematical Demonftra- tions. I know indeed we are told by fome learned Men that in matters of this nature we are not to ex- pect demonftrative Arguments, when the things them- felves are not capable of any other than moral Cer- tainty. But here I would firfl enquire, What they mean by moral Certainty. And to this their Anfwer is ready, That it is all the certainty that the Nature of the thing is capable of. But if that- be the definition of moral Certainty, then is all certainty moral, for every truth is capable of its own kind of certainty. But then, fecondly, There are very many things, from which I am in reafon obliged to fufpend my Aflent, becaufe they are not capable in their own Natures to warrant its Wifedom ; and though I can- not rationally expect more certain grounds concer- ning them, yet I cannot rationally give up my Af- fent to them, becaufe their Evidence (though the A a cleareil 178 A Vernon flration of the Divine Authority cJeareft that in that cafe I can expe£t) is too obfcure and uncertain to found any confident Aflent upon. Thus have I a moral Certainty that Romulus was the Founder of Rome, t. e. I have all the proof of it that the matter is capable of, and yet have I not fufficient grounds to venture any thing that nearly concerns me upon the truth of it ; becaufe the firft beginning of the Roman Story is in many things very fabulous, and in all very far from being fufficient^y certain. And therefore, thirdly, iPfcy moral Certainty they mean any lefs degree of evidence, as they plainly do when they diftinguilh it from the more certain ways of proof, then the fcruple that remains after this their determination is this, that the very thing, the belief whereof is made the very Foundation of our Religion, is capable of no higher degree of evidence than onely moral Certainty. In that it feems' not confident with the Divine Wiledom and Goodnefs to lay any thing as the Foundation of Faith, but upon the firmeft and moft evident Principles, when it is a matter of fo vaft and infinite concernment to Mankind : fo that when the Object of our Faith is a matter of the grea- teft moment, it is but jufl and reafonable that the evidence of its Truth fhould be proportionable to the weight and value of its Importance. In Ihort, If they mean that this particular Hiftory has as great evidence as it is capable of, then all that they fay, amounts to no more than this, that it has as much proof as it has. If they mean that this hi- ftoricai Truth has as much certainty as any hiftoricai Truth whatfoever is capable of, then why fhould they call this kind of certainty moral rather than any other l Hiftoricai certainty it is, but hiftoricai certainty is as certain in its kind> as phyfical or mathematical are m their kinds. And I have as great aflurance that the of the Chriftian Religio?i. 1 79 the Fanatique Rebels murther'd King Charles the Firft, as I have of any Proportion in Euclid; and a much greater than I have of any thing in natural Philofo- phy, except the Bting and Providence of a Deity which indeed equals it. And the fame evidence do the Grounds and Motives of our Chriftian Faith carry along with them ; in that the Hiftory of it aflerts it felf with fo great and fo many demonftrative circum- ftances, as makes it impoffible to be falfe. § II. For though their direft evidence be made up of many lefs evident Particular^, yet the accumula- tion of all together amounts to the full evidence of demonftrative Certainty. It being impoffible that fo vaft a multitude of fair and plaufible things Ihould confpire to vouch and authorife a meer Impofture. And that a palpable Lie ihould by chance have as much evidence of proof as can be demanded for the moft unqueftionable Truth of the fame Nature. Or what can be more abfolutely incredible than that a meer Fable Ihould be fet off with all the Advantages of Argument, that the trueft and beft vouch't Hilto- ry in the World can pretend to ? And yet, I fay, fo many and fo reafonablc are the inducements of our Faith, that thotigh it be poffible to hold out againft their fingle force, yet in their united ftrength they grow into an evidence fo great that it is little lefs than irrefiftible. They come fo ftrong and fo thick upon our Minds, that they force their own way ; fo that it is fcarce left in the power of an honeft Mind to refift fuch armies and legions of Reafon ; though I know a ftubborn Man may ftruggle with the ftron- geft conviftion, and if he be refolved to be humour- iome in his Infidelity, it is not in the power of all the reafon and all the demonftration in the World to force' A a x 1 wit i So A Demonftration of the Viv'me Authority a wilfull Underftanding. And yet at prefent I fhall wave all that variety of Argument that by direct force aflerts and proves the Divine Authority of the Gofpel, and rather choofe to proceed in. an inverfe method, by turning the Infidels Weapons and Sceptical Ob- jections upon themfelves. So that whereas they are wont to attempt the Foundations of our Faith with a ■few weak and little Cavils, I will load their Infideli- ty with fuch an intolerable heap of Abfurdities as ihall for ever dafh their Confidence and difarm their Im- piety. And if I can demonltrate the horrible Abfur- dity of Unbelief, that will be an irrefiftible demonftra- tion of the Reafonablenefs of Belief. And I chofe this way of procedure rather than the other, becaufe though perhaps it is not more evident in it felf, yet is it .more affecting to the generality of the Minds of Men ; For I find molt Men fo ill-natur'd as to be much more apt and forward to difcern a Falfhood than to acknowledge a Truth, fo that it is much more eafie to- convince them by the Abfurdities of that, than by the rational Proofs ol tliis. Though the chief rcafon why I pitch upon this method is becaufe it is molt proper and futable to the temper of this prefent Age : In that there are a fort of Men too common among us, who, be- caufe they can fay four or five witty things againft the Chriftian Religion, will by all means be fetting up for Infidels, in ipite of all that innumerable mul- titude of fober and reafonable Arguments, that, if they do not utterly prevent, yet infinitely out balance all their little Talkings. And if they can but pick up two or three unhappy Remarques upon the holy Scriptures out of tliat foolilh Book the Leviathan, fhey think thcinfelves made for ever, and how happy aye they in the luckinefs of the difcovery. It mends' • humours and raifes their parts, and they that tother • of the Cbriflian Religion. 181 t'other day were but ordinary Mortals as to the en- dowments of Nature, and fuificient Dunces as to the emprovements of Learning, immediately become great Philofophers and deep Clerks. The forward Youth fets up in his Country for the Man of Logick and Difputation, makes the fimple and ignorant People Hand amafed at the Wit and Profoundnefs of our young Mailer's Difcourfe, and the poor Village Curate is fure to be the Trpphee of his Confidence ; and if at any time he chance to encounter a Man of Learning, with what brisknefs does he attaque his Gravity ; a Gnat is not more troublefome with its little fting and buzz, than he with his fmall Sophiftry. And though the Truant be no better furniihed than the Jews fup- pofed the Carpenter's Son to have been, you ihall find him upon all occafions difputing with the Do&ours and Rabbies of the Temple. And he ihall difperfe all that heap and accumulation of Arguments that the moft learned of them is able to produce in defence of the Chriftian Faith with any pitiful! Repartee, that befide that it is void of all Reafon , has fcarce Wit enough to tempt any Man to laugh befide himfelf. Now it is in vain to convince luch Men by down- right dint of Argument, and therefore feeing they have not Wit or Learning enough to be reafon'd into Truth and Sobriety, I ihall take another courfe with them by ihaming them into it. Let us then tujn the Tables, and consider a little how many flrange and incredible things thofc Men are forced to believe, that are relblved to disbelieve the Gofpel. And here immediately appear fuch vail numbers of horrid and ghaitly Incongruities, as arc enough to fcareany ingenuous Man- into the belief of any thing in the World rather than be troubled, with fucli a monftrous and, unreaipnable Infidelity. They i%2 A Demonflration of the Divine Authority rnuft force their underftandings to believe numberlefs contradi&ions to the common reafon and experience of all Mankind ; and they fwallow not fingle abfur- dities, but every Article of their unbelief is pregnant with fwarms of extravagant and incredible conceits. § III. And for the proof hereof I fhall reprefent no more than the incredibility of one, viz. that our Saviour is not rifen from the Dead. And herein I follow his own wife and admirable Advice, to be- gin the demonflration of his Divine Authority from the undoubted and undeniable evidence of his Refur- reftion. For to that alone he refers us as the laft and rnoft fatisfa&ory proof of his Commiflion , and de- pends upon it as the cleared demonflration not onely of his Doftrine, but of all the other Arguments where- by he proved his Do&rine. And for that reafon it is that we find him fo often injoining his Difciples not to publifli his other Works and Miracles till after his Refurre&ion. Thus when his Apoftles had declared to him the firmnefs of their Belief that he was the true Metffias, he ftreightly charges them (Matt. 16. zo.) that they fhould then tell no Man of it, and takes occafion thence to acquaint them with his approaching Death and Paflion, and prepare them for the belief of his Refurredtion from the Grave, Afcenfion into Glory, and Miflion of the Holy Ghoft. By which great Mi- racles he was, as Saint Paul obferves, (Rom. 1.4.) to be declared the Son of God voith Tower, but chiefly by his Refurreftion : for it was (as the fame Apoftle elfe- where exprefles it) the working of the might of his Power, which he wrought in Chrift, when the Father of Glory raifed him from the dead, Ephef. 1. 19. And this probably was the meaning of thofe words imme- diately of the Chriftia?i Religion. 1 83 diately added by our Saviour to his foremention'd Difcourfc, Verily I fay unto you, there are thofe here prefent that jhall not tafle of Death till they fee the Son of Man coming in his Kingdom : (Matt. 16. 28.) In that he was as evidently declared by this to be the Meffias or Son of God, as if they had feen him fo- lemnly enthron'd in Heaven by the holy Angels. So again when the Devils that he call out were forced to confefs him to be the Meffias, he flill com- mands them filence. He was not willing that there Ihould be too much notice taken of him before his Refurre&ion, becaufe by that he intended to give fuch a palpable proof of his Divine Authority , as fhould give undoubted credit to all his former Miracles. And fo again when he had taken his three chief Difciples to behold his Transfiguration, thereby to confirm their Faith againfl: the time of his Suffering, when he had done that, he charges them, faying, tell the Vifion to no Man untill the Son of Man he rifen from the dead : (Matt. 17. 9.) Becaufe the great evi- dence and certainty of that wrould give undoubted credit to this and all their other Reports ; whereas till then Men would be very difficultly perfwaded to be- lieve fuch prodigious ajid unufual things ; though after that, and the undeniable power of the Holy Ghoft in the Apoftles who attefted it, it would be fo far from being at all difficult to yield to their Teftimony, that it would be almoft impoffible to diftruft it And therefore accordingly the firft Preachers of the Gofpel laid the whole ftrefs of their.^aith upon this one Principle. This was the refolution of all their Dif- putes with the unbelieving World; and when Men in thole days enquired after the truth of the Chriftian Religion, the onely ftate of the Queftion was whether Chrift were rifen from, the dead. This alone. without thee 1 84 A Demonftration of the Divine Authority the afliftance of any other proof was thought fuch a forcible and conviitive confirmation, that it fuperfe- ded the confideration of all other lefs evident and im- portant reafonings ; and where this was not able to prevail upon the minds of Men, they defpaired of any fuccefs from any other Topicks and Principles. This then being fo, I fhall in this one Article ipe- cifie according to the method before propofed thofe wild, thofe extravagant, thofe incredible abfurdities that mull be fwallowed upon its disbelief. § IV. Firft then, they believe that the Apoftles, Evangelifls and Difciples of Jefus, wrho pretended to have been eye Witnefles of it, both would and could impofe upon the World with a manifeft lie, and in that they believe ten thoufand abfurdities. For it is eafily credible no doubt, that Men endued, I will not fay with Principles of common Senfe, Reafon and Difcretion, (that is more than I need fuppofe) it is enough to our prefent purpofe onely to fuppofe them poflelt with that natural Inftinft, that they have in common with all other Creatures, viz. Love of Life and defire of felf-prefervation ; It is, I fay, eafily cre- dible that fuch Creatures as tfyefe would fo willingly, fo wilfully forgo all advantages of Pleafure and Profit; fo cheerfully expofe themfelves to fo many Hazards and Hardships, fo many Reproaches and Contumelies ; and fo undauntedly endure fo many Tortures and Mi- feries, fo many Bonds and Imprifonments, fo many Martyrdoms and Pcftecutions, onely to bear Teftimo- ny to what themfelves knew to be a lewd and fliamc- Ms Impofture. 'Tis a likely thing that fo many plain and ftmple Men fhould confpire together to the ma- nifeft ruine of all their worldly Interefts onely to gain credit and belief to a palpable FalJhood. That fo many of the thrift tan Religion. 185 many hundreds that pretended to be eye Witnefles both of all our Saviour's Miracles in his Life-time and his Refurreftion after Death Ihould lay down their Lives to atteft a falfe Report ; and that no Torments, no nor the molt cruel Death could ever prevail upon any of them to deny or difovvn their Teltimony. It is poflible indeed, though not very ufual, that Men fliould lay down their Lives for a falfe Opinion, becaufe it is poflible for them to believe it to be true ; but it is by no means credible that they fliould perfift to Death for the juitification o£ a falfe Teftimony ; For if it were falfe, they knew it to be fo, and then if they will die in defence of its truth, they contradict the firft inftinft of 'their own Natures, and throw away their Lives for nothing. Efpecially when be- fide that there was no prefent advantage in the Lie it felf, fo none could enfue upon it ; For they could not poffibly expect any reward of Wealth, or Honour, or Power from the propagation of an extravagant and a prooflefs Lie. Nay, they quickly found that they muft either part with all that was dear to them in this Life, and even Life it felf, or forbear to fpread and divulge the Fable. Now that Beings endued with hu- mane Nature fliould act and fuffer after fuch a rate for no defign at all, nay, againft the defign of all defigns is a thing fo crofs to all belief, that I may challenge all the Infidels in the World to affign any one thing that is more incredible. If a great number of harmlefs and wrell meaning Perfons ihould offer their Oaths to atteft any matter of Faft, it . juftly commands and immediately over- rules our Belief. And yet it is an eafie thing to fuppofe that a great multitude would feal it with their Blood that they faw Jefus doe fo many miraculous things, though they were confcious to themfelves that they B b never 1 86 A Vernon fir ation of the Divi?ie Authority never few him doe any one of them. They were certainly in a very pleafant humour, when they co- venanted among themfelves to facrifice both their Lives and Fortunes to abufe the World with an un- profitable cheat ; but yet however one would think Racks and Gibbets would have fpoifd the frolick. And it is highly credible that any Men, but much more thefe Men, who have given us no ground to iufpeft their integrity, becaufe they could have no motive to forgoe it, lhould prevaricate after fuch an odd and extravaganf manner w7ith Mankind, yes and themfelves too. And when fo many plain and fimple Men, fo apparently without Craft, and without De- fign, without Advantage, without Intereft, have gi- ven the World the moil unquestionable proofs that they were ferious and in good earned as to the cer- tain truth and reality of what they related, after all this what wife and wary Man would not fufpefl: the Forgery and disbelieve the Relation ? but this Argument I find profecuted by Eufehius with extraordinary acutcnefs both of Wit Vomonfl. E^ang. and Reafon. Suppofing, lays he, that l. 3. sett. 3. our Saviour never wrought any of thole Miracles that are unanimoufly reported of him by his Difciples, we muft then fuppole that they enter'd into Covenant among themfelves alter this manner : Men and Brethren, what that Seducer was that lived among us t other day, and how jufdy he fufferd Death for his vile Impofture, we of all Men have moft reafon to know ; and though others that were lefs intimately acquainted with him and his ways • ieceiving, might have fome opinion of his worth and honefty ; yet we, that were the daily Companion Ms Converlation, law nothing in him anfwerabb uo r itnefi of his pretences, but that his whole defij of the Cbriftian Retigfon. 187 defign was by all the boldeft Arts of Craft and Hy pocrifie to get a Name in the World, and therefore- let us one and all join hands and enter into folemn Covenant among our felves to propagate the Belie this impudent Cheat among Mankind, and to fain all manner of Lies for its Confirmation ; to (wear that we faw him reflore Eyes to the Blind, Ears to the Deaf, and Life to the Dead ; and though it be all im- pudently falfe, yet let us confidently report it, nay, and (land too it to the laft drop of our Blood. And becaufe, after all his great and glorious Pretences of being no lefs than the Son of God, he was at laft exe- cuted as a vile Malefaclour, with all the circumftan- ces of fhame and difhonour, we muft agree among our {dvts upon fome Lie to wipe ofFthis difgrace. Let us therefore refolve to affirm with an undaunted impudence, that after he wras thus dishonourably Cru cified, the third Day he arofe again, and often conver fed with us in the lame familiar way, as he had ai ways done before his Execution. But then we mufl be lure to ftand unalterably to the impudence of the Lie, and to perfevere to Death it felf in its aflertion. For what abfurdity is there in throwing away our Lives foj nothing ? And why lliould any Man think it hard to luffer Stripes, Racks, Bonds, Imprifonments, Reproaches, Diihonurs, and Death it felf for no reafon at all ? Let us therefore unanimoufly and vigoroufly fet our felves to the defign, and with one confent agree, to report fuch impudent Falfhoods, as are of no advantage either to our felves, or to thofe we deceive, or to him for whofe fake we deceive. Neither let us be content to propagate this Lie onely among our own Country-men, but let us refolve to fpread it through all parts of the habitable World, impofe new Laws upon all Nation?,overthrow all their old Religions, Bb z command 1 8 8 A Demo?iftration of the Vivme Authority command the Romans to quit the Gods of their An- ceftours, the Greeks to renounce the Wifedom of their Philofophers, and the Egyptians the pretended Anti- quity of their Superftition. Neither will we take the pains to overthrow thefe ancient Cuftoms of the molt polite and mod powerfull Nations in the World by the force of Learning or Wit or Eloquence, but by the meer Authority of our crucified Mailer. Neither will we flop here, Dut we will travel to all barbarous Nations in the World, reverfe all their ancient Laws, and command their obedience to a new Religion, and this let us refolve to go through with an undaunted courage and refolution. For it is not an ordinary re- ward that we expeft for our Impudence, nor is it for vulgar Crowns and Trophies that we engage our felves in iuch hard and hazardous enterprifes. No, no, we are fure to meet with the utmoft feverity of the Laws in all places v/hereever we come, and the truth is we deferve it for difturbing the publick Settlement onely to eftabliili a ridiculous Cheat and Impofture. But for this who would not endure all the torments in the World, burning, hanging, beheading, crucifying, and being torn in pieces by wild Beads I All which we rnuft, as we will fecure the honour of the Impoftor, encounter with a cheerfull and refolved Mind. For what can be more praife-worthy than to abufe God and affront Mankind to no purpofe, and to reap no other benefit from all oar labours betide the pleafure of vain, foolifh and unprofitable lying ? And for that alone will we blafphcme all the Religions that have been from the beginning of the World to gain wor- ihip to a crucified Malefaftour; nay, we will lay down our Lives for his Reputation notwithftanding that we know him to have been an impudent Im- poftor ; and for that rcafon is it that, we honour him of the Ckriftian Religion. \ 8p fo highly, becaufe he has put fuch a diflionourable abufe upon our felves. Who would not doc or fuffer any thing for the fake of fo vile a Man ? Who would not undergo all manner of Sufferings for a Caufe that himfelt knew to be meer falfhood and torgery ? And therefore let us conftantly to the laft breath averr, that he raffed the Dead, clcanfed Lepers, caft out Devils,, and wrought all manner of Miracles, though we are confcious to our felves of the grofs talihood of the. whole Story, that we have meerly forged out of our own brains : And therefore let us deceive as many as we can, and if people will not be deceived, yet however we ihall fometime or other enjoy the pleafure of fuf-> fering, and perhaps of dying for an unprofitable Lie.. It is no doubt credible that Men fhould difcourfe and aft after fuch an extravagant rate as this, or that hu-> mane Nature that has above all other Creatures an high fenfe of the love of Life and Self-prefervation, fhould thrufl it felf upon a voluntary Death without any motive or any reward ; or if they fhould, that when fo great a multitude had agreed among them-. felves to carry on fuch a frantick defign, they fhould all perfevere in the Lie to the very Death, and not one of them be wrought upon by all the threatnings and all the flatteries in the World to betray the Plot, and yet this was the cafe of the Apoftles if their Teftimo- ny were not true. So that it is plain that there is no more required to demonftrate the truth of the Chri- ftian Caufe againft Infidelity than onely to fuppofc that the Apoflles were Men, And that certainly is as modeft and moderate a Poftulatum as can be premifed to any Queftion. And yet that onely being granted it is evident- from the Premifes that nothing can be more unaccountable than Infidelity from the .very Be- ing and Conftitution of humane Nature. § V, But , i Are they not the moft perfeft Rules of Vertue and Holinefs that were ever delivered to Mankind > And as wonderfiill as his Actions were , his Precepts were fcarce lefs admirable : The Goodnefs of his Laws, if it does not outdoe, yet it equals the Greatnefs of his Miracles ; and their own innate Excellency is one of the ftrongeft Arguments of their Divinity. But of this I hope to give an Account in a Treatife by it felf, in which I ihall make it apparent that he has com- manded all the Laws of Nature and right Reafon , that he has not omitted any Inftance of moral Good- nefs, and that no Law nor no Philoiophy can fo much as pretend to a Morality fo wife, fo good, fo ufefull. And now if the truth of our Saviours Do£trine and his Miracles rely upon the fame Teftimony, and the fame Perfons who report that he did (uch mighty C c x Works, i$6 A De?net!Jlration of the Divine Authority Works , record a!fo that he taught fuch excellent Laws, and that he wrought thole Works of God for a proof and confirmation of his Divine Authority ; what can be more probable than that the fame Per- fons ihould in the fame Defign be guilty of the grea- teft Vertue and greateft Villany in the World ; and at the fame time facrifice their Lives and Fortunes to the Intereft of Vertue and Holinefs , and the Credit of Blafphemy and Impofture ? For if thofe things that they report concerning the Miracles and Refurreclion of our Saviour are not true, then was he as lewd and wretched an Impoftor as ever appear d in the World, in bearing out as if he were the Son of God and Saviour of the World ; and they as bold, atheiftical, and un- godly Wretches knowingly^ to abufe Mankind with inch a palpable and blafphemous Cheat. Is it not then likely that Men flioukl doe and fufler after their rate for the propagation of an accurfed Im- pofture, that urere fo infinitely zealous for the con* cernment of Truth and Integrity ? How awkerdly do thefe tilings piece together ? What ftrange Con- tradictions are reconciled in this odd Suppofition ? The fame Men dye Martyrs to the worft Impofture and beft Inftitution in the World ! To lay down their Lives to gain credit to what themfelves knew to be i notorious Lye,, and yet dye to advance the credit of Uprightnefs and Integrity ! 'Tis none of the molt con- ceivable things in the World that fo many plain and fimple People ihould confpire together in the contri- vance of fo lewd a Forgery , and then foil the truth of the Fable with their 13 loud ; but how docs the Pro- digy heighten, that fuch profligate Wretches ihould fo eafJy foregoe their Lives rather than their Innocence and Integrity ? So that it is plain that their zeal for &fi Inhered ol Truth and Goodncfs is a moil uncle aiablc of the Cbrifiian Religion. i$j mabfe Demonflration of the faithfulnefs of their Te- ftimony. And the more Men tumble and tofs their Thoughts about to raife jealoufies anfl Tufpicions up- on the Report, the more do they entangle tfiemfelves in Abfurdities and Contradictions. But I (hall profe- cute this Argument no farther, becaufe in truth, to fay no more, he muft be a very odly conceited Man, that can but perfwade himfelf fo much as to fufpect that the Apoftles were not in good earneft. And now if we review thefe Circumftances of our Saviour's Story as it was told by the Apoftles, 'tis fa- vourd with all the utmoft advantages of Credibility. So that if it be pofiible to fuppofe it an Impofture, yet had it been the Truth of God, 'tis not to be fap- pofed how it could have been vouched with ftrongcr and more enforcing motives of Belief- There is no Satisfaction that Mankind can reafona- bly defire, which God in his infinite Goodnefs and Wifedom has not given to the truth of the Chriftian Faith. All Scruples and Exceptions are fo fortunately prevented that there is not any poffible efcape or pre- tence left for Infidelity. For, firft, We have all the Affiirance in the World both of the Sufficiency and Sincerity of the Wit- neifes. Of their Sufficiency, in that they were Eye-wit- neffes of his Miracles and Companions of his Con- verfation , and were themfelves fufficiently fufpici- ous and incredulous, and refilled to be convinced till their diftrultfull Minds were overborn by evidence of Fad. Of their Sincerity, not onely from the agreement ©f fo great a number of honeft and upright Mgi in the fame Report , but from their readinefs to fflRhe truth of their Teftimony with their Bicud. fl a I ip8 A Demonflration of the Divine Authority And what greater Afiurances was it poffible for them to have of the truth of their Teftimony than to be Eye-witnefies of what they reported ? And what greater Evidence is it poffible for us to defire of the certainty of their Report, than they have given us of their Fidelity ? So that here to withhold or deny our Aflent , is firft a direft affront to the Faith and Rea- fon of Mankind, 'tis to give the Lye to all the World, and fuppofe none worthy of any Belief befide our felves. For unlefs we will diftruft the truth of all manner of Teftimony, and believe nothing but by the immediate information of our own Senfes, there is no remedy but we muft of neceflity quit all degrees of diffidence and fufpicion in this Affair. Secondly, We muft believe that Men endued writh the firft Principle of humane Nature, love of Life, fliould confpire to throw away their Lives onely to gain credit to an impudent Lye. Thirdly, We muft either believe that Men endued with the Principles of common Senfe would lofe their Lives for a ridiculous Fable, or that a company of Fools and Madmen could fo eafily perfwade the World to believe fuch a wTild Story meerly by virtue of their Report. Laftly, We muft believe that Men who made it their onely employment to advance Truth and Vertue in the World, Ihould yet dye Martyrs to Falfehood and Villany ; and that when they layed down their Lives for the fake of Jefus, they were not in good earneft. Now laying all thefe things together, and onely fuppofing that there was at that time fuch a Perfon as Jefus of Nazareth in the World, I will appeal to the cordon Senfe of Mankind, whether 'tis poflible for iny Hiftory or Report to come attefted with more various, of the Chriftian Religion. 199 various, more pregnant, more unqueftionable mo" tives of Credibility, than his Aftions, particularly his Refurreftion , as publifht to the World by his A- poftles. And thus having confidered the evidence of their Teftimony as given in by word of Mouth, I come in the next place to confider their Teftimony as recor- ded in their Writings, and to fliew into what wild Abfyrdities we muft again run our felves , if we will not believe the truth of the Scripture-hiftory. § VII. Firft then, We muft believe either that the Gofpels were written by thofe Perfons, whole Names they bear, or that they were not, If they were, then we muft believe that the things that they relate of their own knowledge were either true or falfe. If true, then we believe the truth of the Chriftian Faith, If falfe, then either for want of fufficient knowledge or fincerity. Not for want of knowledge, for two of tlie Evangelifts , Saint Matthew and Saint John were immediate Difciples and conftant Companions of the Perfon, whofe Hiftory they wrote, and fo were prefent at his Works and Miracles and Eye-witnefles of his Refurre&ion : Saint Mark and Saint Luke, if they were not Difciples during our Saviour's abode upon the Earth, they were intimate Aflbciates with the chief Apoftles that were : So that if they wrote not from their own immediate knowledge, yet howe- ver they wrote from the information of Eye-witnef- fes. And as for the Afts of the Apoftles- written by Saint Luke , Saint Luke himfelf was interefted in the greateft part of, if not all the Hiftory. And fo for the Epiftles" pretended to be written by the Apoftles ; either they were, or they were not ; if they were, then their cafe is the fame with that of the Gofpehy that 2CO A Ve??iovftratio?i of the Divine Authority that they had fufficient knowledge of the things they wrote of So plain is it, that if thole Pcrfons wrote the Books of the New Teftament . who go for their Authours, that we have no ground to iufpeft the truth and cer- tainty of their Reports for want of fufficient know- ledge and information. And then as for their fincerity , the cafe of their writing is the fame with that of their preaching, and fo labours under all the foremention'd Difficulties, and one more peculiar to it felf, viz. that when they had been fo wicked as to contrive a wilfull Lye, and fo foolifli as to publilli it to all the World , they Ihould meet with no contradiction in fo grofs and manifeft a Forgery- Thefe things were written in a very lhort time after they were done, and therefore if they were falfe , it is not poflible that they fliould efcape difco- very or obtain any the leaft belief. For example, When Saint Luke reports that a Per- fon born lame, and known to all the Inhabitants of Jerufakm by his having begd daily for many years at the chief Gate of the Temple was cured by Saint Te- ter onely with invocating the Name of Jefus ; and that this Miracle was fo very well known at Jerufa- lem , that it immediately converted no lefs than five thoufand Perfons to the Chriftian Faith : If all this had been a Fable, the meer publication of it had pro- voked thoufands of People, nay the whole Nation of the Jews, and efpecially the Citizens of Jerufalem to difcover the falfehood ; and it could not but have met with fo much Oppofition as utterly and for ever to difgrace and deftroy it felf. And fo again, When Saint Paul tells the Corinthi- ans rhat our Saviour after his Refurre&ioa was ktn not onely by the Apoftles and himlelf , but by above five of the Chriftian Religion. 201 five hundred Pcrfons at once, moft of whom were then furviving : If this had been a Lye, it had been a very foolilh and impudent one, and too bold for any Man to vent that was not loft not onely to all mo- defly but all difcretion ; and if any Man could have been fo rafli as to venture upon fo lewd a talfehood, it is impofiible that he could ever have efcaped the fhame of difcovery : Efpecially when it was written to baffle fome Fanatick Perfons, who denied that there was any fuch thing as a Refurrection ; for as all others would be eager to enquire into the truth of it for the fatisfaftion of their Curiofity, fo would thofe Men efpecially be concerned to examine it more ftri&ly, if it were poftible, to confute their Adverfary. So that it is equally incredible that Saint Paul fhould be fo weak as to vent fo great a Lye that might -be fb eafily contradicted, and that when he had vented it, he fhould be fo lucky as to efcape all manner of Con- tradiction from thofe who were concernd to oppofe him. For if he had been convifted of talfehood in it, all the Corinthians muft immediately have turn'd back- to their Infidelity ; and therefore when we find the Chriftian Faith prevailing every where upon fuch ap- peals and challenges as thefe , that is an evident De- monftration of their undoubted truth and reality. And this may fuffice for the proof of the truth of Scripture-hiftory , fuppofing the Books of it were written by thofe Perfons whofe Names they bear. Though befide this, it is no inconfide- rable proof of their Integrity, that Eufe- Demonft. Evang. hius has obferved in their impartial way Lib. 3. sen. 5. of writing. Thus onely Saint Matthew himfelf of all the Evan- gelifts takes notice of his own dilhonourable Employ ment before his Converfion ; and Saint Mark who D d wrote 202 A I)e?7ionfiratio7i of the Divine Authority wrote his Gofpel from the information of Saint Peter, is obfervably fparing in thofe things that might tend to the praife of that Apoftle , and fo could not with decent modefty be reported by himfelf ; but more ex- a£t than any other of the Evangelifts in the defcription of his lhamefull Fall. Thus when Saint Peter had fo frankly own'd our Saviour for the Meflias, Saint Matthew relates our Sa- viour's Anfwer with a high Commenda- Natth. id, 17, tion of him : Blefjed art thou Simon Bar 18, 1 p. Jona , for Flejh and Bloud hath not revea- led it unto thee , but my Father which is in Heaven. And I [ay alfo unto thee , that thou art Peter, and upon this Rock I will build my Church : and the Gates of Hell (hall not prevail againjl it. And I will give unto thee the Keys of the Kingdom of Hea- ven : and whatfoever thou Jhalt bind on Earth Jhall he hound in Heaven : and whatfoever thou jhalt loofe on Earth, Jhall be loofed in Heaven. Then charged he his Difciples that they fhould tell no Man that he was Je- jus the Chrijh Whereas in Saint Mark all thefe mag- nificent Exprefiions of our Saviour to Saint Peter are modeftly omitted, and all the Anfwer that is chap. 2. there made is no more than this : And he char- verf. 3.0. geJ r/jem that they fhould tell no Man. And fo again, though Saint Mark in all his other Relations is more compendious than any of the other Evangelifts, yet in the Story of Saint Peter's de- nial of his Saviour , he is moft of all circumftantiaL And whereas Saint Matthew and Saint Luke fet off the greatneis of his Repentance afterwards by faying that he wept bitterly , Saint Mark, exprefles it more mo^ deftly, onely that he wept. Now when Writers pafs by fuch things as make for their own praife, and re- cord their own- Faults and Mifcarringes, that without their of the Chrijlian Religion. 203 their own difcovery might never have been known to Pofterity, they are of all Men leaft to be fufpefted of falfehood , and give the ftrongeft proof in the World of their love to Truth and Sincerity. So again, granting that they would not ftick at any falfehood to advance their Matter's Honour and Reputation, yet to what purpofe fliould they forge Lyes of his Difgraces and Sufferings, efpecially all thofe fliamefull Circumftances that they have recorded of his Condemnation and Execution ? Now if we be- lieve them in the black and tragical part of the Story, why not in all ? For if they onely defign d to fet ofFtheir Mailers Greatnefs, why do they fo carefully acquaint the World with the Hiftory of his Misfortunes ? Why do they tell us of his great Agony before his Paflion, of his fcourgings and Mockings , of his purple Robe, and reeden Scepter, of the Contumelies and Reproa- ches that were thrown at him whilft he was hanging on the Gibbet, of his being forfaken by all his Fol- lowers, of his being abjured by the moft zealous of them all, and that without the application of Racks or Torments ? Thefe things if not true, to wThat pur- pofe fliould they invent them > nay , if true , why ihould they not doe what they were able to ftiflle them, if the onely defign of their Romance had been to gain Honour to their Mailer ? So that if they were honeft and faithfull in thofe fad Relations concerning him , why not in thofe that carry Triumph and Re- putation in them .> For if they had defign d to lye for his Glory, they muft have bsulk't every thing that might any way offend the Reader. And if they had defign'd a Romance , inftead of that plain Story that they have recorded to Pofterity , they would have told us that Judas had no fooner given the treache- rous Kifs, but he was turn'd into a Stone : that the D d % Hand 204 d Demonftration of the Divine Authority Hand that {truck him, was immediately withered ; that Caiphas and his Accufers were (truck blind ; that the Souldiers who fuppofed they had apprehended him, had onely feifed a Phantafm, whilft he vaniflit away ; that his Judges were befoold in all their phan- taftick Procefs againit him , whilft he flood invifible among them defpifing their Mock-folemnity. In ihort, was it in all humane Accounts much more becoming the grandeur and dignity of that Perfon, that he pre- tended to be, that he ihould not have been obnoxious to the common Miferies and Calamities of humane Life, but that when by his Divine Power he had efta- bliflit his Kingdom in the World, lie ihould have re- turnd back to Heaven without any fuflering and with all the Ornaments of Glory and Triumph. This cer- tainly had been much more proper matter for a Ro- mance , if they had defign'd nothing but their Ma- tter's Greatnefs, than to have fain'd thofe mixt A&ions that are recorded of him in the Gofpels, and thole that wrould have believed their other Reports, would not have disbelieved thefe. And therefore feeing they would not corrupt or fupprefs the Truth in the un- pleafant part of the Story , we have no ground to lufpe£t them of the leaft falfehood in any other part of it , howfoever in it felf ftrange and miraculous-, when it is fo evident that their deiign was real Truth and not their Mafter's, Greatnefs. § VIII. But if we believe the Books of Scripture were not written by thofe Authours, whofe Names they bear , then we mult believe that either they were forged in their days or afterwards : If in their days, then they either own'd them as true, or nor. [f they vouched them , they gave them the fame Au- tliority as if they h^d been indited by themfelvcs i If they of the Chriftian Religio?!. 205 they difown'd them as containing Reports that they knew to be felfe, then they themfelves were obliged to difcover the Impofture; which having never done, that is an undeniable evidence that, if they were writ- ten in their time, either they themfelves writ them or at leafl approved of them. But if they were writ- ten afterwards, how came they to meet with fuch an early and univerfal reception in the Chriftian Chur- ches ? We find them always own'd as the undoubted records of the Evangelifts and Apoftles in the moft ancient Writers, that lived after them, nay, fome with them. Now how is it poflible that Books that con- tain in them matters fo ftrange and wonderfull, if they had been counterfeit and fpurious, and thruft upon the World after the death of thofe Perfons whofc names they pretend to bear, fliould command fuch a catholick and unqueftionable reputation > If indeed they had pretended to have lain obfeure for fome time, and to have been afterwards retrieved, there might have been fome ground of fufpicion. But when they are own'd as the moft ancient and un- doubted records of the Church, when they are quoted as fuch by thofe Perfons that lived next and immedi- ately after them, and have pafted from the very firft Age through all Ages downward with an unqueftio- nable Authority, there is no pofiible account to be gi- ven how they ftiould firft come by it, and then tot- ever after retain it, unlefs they were for certain the Works of thofe Men whole names they bear. Thus particularly Saint Matthewys Gofpel is quoted by Clemens of Rome, a Familiar of Saint Paul, by Ig- natius, by Pol/carp, by Papias the Ditciples of Saint John ; not to mention Jajlin Martyr , Athenagoras, Irenatus, and all the other Writers of the Age next after the Apoftles, Novv* 206 A Vemonflration of the Divine Authority Now if this be fo : Then, firft, Either this Gofpel was written in the Apoftles time, or it was not. If not how could it be cited by thofe that were their Contemporaries > Secondly, The things reported in it were either true or falfe ; if true, then fo is the Gofpel too ; if falfe, then it had deftroyed its own credit by publi- ihing known fallhoods. For though it is eafie to forge a Story acted in former times without difcovery and contradiction, yet to make a Forgery of fo wonderfull a tranfadtion, as was the Hiftory of Jefus of Nazareth, fo near the time, in which it was pretended to have been acted, and that without controll or contradiction, nay, with full credit and undoubted Authority, as appears by thefe Apoftolical Mens unanimous Teftimony, is, if any thing in the World, abfurd and incredible c- nough to make up another Article of Infidelity. Thirdly , Either this Book was written by Saint Matthew, or it was not. If it was, then it was the Teftimony of an eye Witnefs, that converfl with our Saviour both before and after his Refurredtion. If it was not, then how could it be thruft upon him in his own Age , and gain fo unqueftionable an Authority with thofe Men that converfed either with him or with his Companions ? And now if we gain the Authority of this one Gofpel, that alone is a fufficient proof of the Divine Authority of the Chriftian Faith ; in that the main Foundations of it are here recorded, viz. The Life, Death and Refurredtion of our Saviour, which being believed as they are here recorded, are an infal- lible demonstration of his Divinity. The fame account I might give of almoft all the other Books of the New Teftament, in that they were received from the beginning as the mod unqueftio- nable Records of the Apoftles. But that were onely to re- of the Cbriflia?i Religion. 207 to repeat the fame Argument fo many times over ; and therefore fuppofing the fame ancient Teftimony concerning them as we have concerning Saint Mat- thew, I lhall leave the Reader to apply the fame Ar- gument that I have urged concerning him. Neither do I this onely to avoid needlefs Repetition, but be* caufe it has been often done by other hands, particu- larly by Eufebius of old, and Huetius of late, who have vouched every Book by it felf from the Tefli- mony of the earlieft Antiquity. And therefore as for the truth of the matter of Fa£t I had rather refer to them than tranfcribe them, though that being fuppo- fed, the Argument is of the fame force in every one as it is in Saint Matthews Gofpel. § IX. It is true that fome few Books were for a good time doubted of, as the Epiftle to the Hebrews, the Second of Saint Peter, the Second and Third of Saint John, and the Apocalypfe. But then, firft, Suppofe their Authority was (till queflionable, the Chriftian Faith can fubfift very well without them, by the remaining Authority of thofe that were never queftioned. And though they are very ufefull and excellent Difeourfes, yet have they little peculiar in them that is not to be found in the other Apoftolical Writings. And if we underftand the matter aright, though they are written by Divine Infpiration, yet are they not of the Foundation of the Chriftian Faith, but onely pious Difeourfes proceeding upon the fuppofition of it. Being written occasional- ly, either to exhort us to an effectual belief of thofe things that are recorded in the Gofpels, or to encou- rage us againft Tryals and Perfecutions>.or to allay Sehifms and Contentions, or to confute Errours and Herefies, or to reform Abufes and Corruptions ; fo that: 208 A Demo?tflration of the Vivi?ie Authority that though they had never been written, the Foun- dations of our Faith were before firmly laid in the Hiftory of our Saviour's Life, Doftrine, Paffion and Refurreftion. And therefore the Authority of all the reft is at laft refolved into that of the hiflorical Books, that is, the four Gofpels and the Afts of the Apoftles; which being fuppofed true, they warrant both the Reafon and Authority of the Apoflolical Epiftles, that onely deduce thofe proper and natural Conclufions that flow from their Premifes. Nay farther, 'tis not primarily neceflary to Chrifti- anity to believe that the Books of the New Teftament were dictated by an infallible Spirit, but it is fufficient that the hiflorical Books are good and authentick Re- cords of the Life of our Saviour and the defign of his Errand into the World, and that the Writings of the Apoftles are pious Difcourfes confonant with and con- ducing to the Ends of Chriftianity. The Foundation whereof feems to lie in this one thing, that Jefus Ghrift was fent into the World for the Work he pre- tended to come about by Divine CommuTion. For God having fet feveral Hypothefes of Providence on work in the World to bring all tilings to their end and perfection, at laft defign d this as the mod corn- pleat Mnodel of all Vertue, Goodnefs and Morality. So that if the Hiftory of thofe things which Jefus both did and taught be truly recorded by the Evan- gelifts, that is a fufficient evidence of his own Divine Authority. But as for his Hiftorians, that comes in upon another fcore, in that we know that the Au- thours of all thofe Writings were infpired and directed by the Holy Ghofl, but then that we know onely from the Writings themfelves, and therefore their Truth muft be fuppofed antecedent to their Divine Authority, and that being fuppofed our Saviour's Di- vine of the Chriflian Religion. 205* vine Authority is thereby proved, and that being pro- ved, that alone is a full demonftration of the Divinity of the Christian Religion. But, fecondly; If thofe few Books were fo long de- bated before they were admitted into the Canon, that is an Argument of the great care and caution of the Church in its belief, in that it would not lightly re- ceive any Book till it was fully fatisfied of its being Authentick ; and therefore its long doubtfulnefs and difputation about thefe Books, clears it from all fufpi cion of rafhnefs and credulity as to thofe that fhe al- ways own'd with a full and unanimous Approbation. Thirdly, The Controverfie concerning the difputed Books relates not fo much to their Antiquity as their Authour, and they are not brought in queflion, be- caufe they were not written in the Apoftolical Age, but becaufe it feemed uncertain by whom they were then written. Thus the Epiflle to the Hebrews fome attribute to Saint Paul, fome to Saint Luke, fome to Barnabas, fome to Clemens ; but if it were written by any of them, ifis not much material, fo it were writ- ten by fome of them ; and that it was fo, is very evi- dent from Clemens his Epiflle, who has borrowed di- vers pafiages out of it word for word. And to the fame purpofe is the Controverfie concerning the Revelations 5 all allowing it to have been of Apofto- lical Antiquity, onely fome will have it to have been written by Saint John the Apoftle, others by Saint Mark firnamcd John, others by Saint John cali'd the Elder; but whofoever it was that wrote it, it was written in the Apoftolical Age, and that is enough. Though it is moreover fufficicntly atteftcd that Saint John the Apoftle was the Authour of it, both by the Teftimony of Juflin Martyr and Irenaus, who lived very near the time of its writing. E e Laftly, 210 A Vemo?iftration of the Divi/ie Authority Laftly, Thofe that were at firft doubted of, were not afterwards rafhly admitted into the Canon, but were admitted upon carefull enquiry, mature delibera- tion and unexceptionable Teftimony. For as they were at firft own'd by fome, and difputed by others, this became a matter of debate in the Church ; and that obliged them to make farther enquiry after the evidence of their Authority ;* and by that means the whole Church was at laft fatisfied of that, which at firft onely a part of it was able to prove. And this might come to pafs after this manner : the Apoftles dire&ed many of their Epiftles to particular Churches, fo that it is poflible that fome of them might be known to fome Churches, and not to others ; who therefore doubting of them put thofe who afierted them to have been true Apoftolical Writings to prove their Aflertion, and they it feems brought fuch evident proof of their Tradition, as gain'd the confent of the whole Church to their Authority. And this probably they did by producing the Originals written under the Apoftles own hands, and referved iirthe Archives of the feveral Churches ; For that many fuch there were Tertullian informs us, even in his time, and to them refers the Men of his own Age for their full fatisfaftioa §. X. And therefore it is but a very flen- Leviath. der Witticifm of Mr. Hohbs in derogation of chap. 33. tjie Authority of the holy Scripture, when he has acknowledged that the Writers of the New Teftament lived all in lefs than an Age after Chrift's Afcenfion, and had all of them feen our Saviour, or been his Difciples, except Saint Paul and Saint Luke ; and confequently that whatfoever was written by them is as ancient as the time of the Apoftles, yet were they made canonical Scripture onely by the Authority of the Church, of the thrifiian Religion. 2 1 1 Church, that is, the Council of Laodicea, which firft collected the Canon of the Scriptures, and recommen- ded them to us as the Writings of thofe Apoftles and Difciples under whofe Names they go ; hereby witti- ly intimating, or rather broadly averting, that thefe Writings were not canonical Scripture till that Coun- cil, that is, till the year 364. But, firft, Suppofing that it is not the Authour but the Authority ot the Church that makes a Book Ca- nonical, then were the Books of the New Teftament made fo long before the Council of Laodicea, in that we find them enumerated in the Apoftolical Canons, which though they were not compifd by Clement, as was vulgarly fuppofed, yet were they the Decrees of Councils in the firft and fecond Ages fucceeding the Apoftles. So that upon this account they were ftamp't Canonical almoft as foon as they were written. Secondly, The Teftimony of the Church neither is nor can be any more than a proof or an argument of the Original and Divine Authority of the canonical Books, as any other Teftimony is or may be. Thus when we cite Clement of Rome, Ignatius, Pclicarp, Jujlin Martyr, Irenteus, Clemens Alexandrinus , yes and C elf us himfelf, that lived either in or near the Apoftles times, as giving in Teftimony to their Wri- tings, no Man can, without very wilfiill impertinence, thence infer that it is they that give the Books their Divine Authority 5 when it is fo evident that they are onely made ufc of as competent Witnefles to atteft that they were no forged Writings, but were pen'd by thofe very Perfons under whole Names they go; and if they are, then they themfelves make good their own Authority. For Authority is nothing elfe but the right or power of binding our Ailent, which un- lefs it be done by the Authour himfelf, it is impof- E e z lible 212 A Demonftration of the Divine Authority fible to be done by any other ; and all the Councils in the World can never give Divine Authority to any Book, if it had it not before. All their Office is to bear teilimony to their Authenticalnefs, and it is no inconfiderable Evidence of it when fo many grave and learned Men of the firft Ages of Chriftianity, upon mature deliberation of the whole matter in Council, declare that upon the ftridteft enquiry they are fully fatisfied that thofe Books were written by thofe very Authours whofe Names they bear. But from hence to infer, as the Leviathan does, that their canonical Authority, that is, their being the Law of God, de- pends entirely upon the Decree of the Church, as if it could give or take it away at pleafure, onely be- comes Mr. Hobbss Logick and Modefty ; and them it becomes equally, for it is very hard to determine whether the Conclufion be more impudent or more impertinent. § XI. And now befide this direft demonftrative proof of the Apoftolical Antiquity and -Authority of the holy Scriptures, which alone is a full demonftra- tion of the Divinity of the Chriftian Inftitution, there is another more remote way of proving the truth of the Hiftory, infifted upon by learned Men, that is, by the concurrent Teftimony of foreign Writers, Jews or Heathens, who lived in or about the fame time ; but this Evidence is fo weak in comparifon of that which I have already produced, that I ihall not pro- fecute it as an Argument in my Caufe, but rather confider it as an Objection againft: it : viz. That if the Hiftory of our Saviour were fo known and noto- rious as is pretended, how comes it to pais that fo little notice is taken of it by any Authours but onely iuch as were his own Difciples ? There were many other of the Chriflia?i Religion. 2 1 3 other excellent Writers, efpecially Hiftorians, about that time, fo that if his Aftions had been fo great and remarkable as his Difciples tell us they were, it is fcarce credible that they fhould pafs him over with fo flender a regard, and fcarce any mention of him. In anfwer to this I fhall, in the fequel of this Dif- courfe, give a fatisfa&ory and rational account of the Infidelity both of Jews and Heathens, notwithftan- ding Chriftianity brought along with it all that Evi- dence that we pretend it did. But bcfide this, I fhall here ihew that the bed Writers of that time concur with, and fo confirm the main ftrokes of our Saviour's Hiftory, and by confequence all the reft that is inter- woven with them ; efpecially when what they write is purely to deliver matter of Fa£t without any defign to ferve the caufe of Chriftianity. For when all things in the Gofpel, that other Hiftorians are concernd to record as well as the Chriftians, are exaftly true, that is at leaft a very fair probability that the Chriftian Writers were faithfull in thofe other Relations that are peculiar to their own Hiftory. And this is all that can be expc&ed from foreign Teftimony ; for if fuch Writers had been exaft in the Records of our Saviour s Actions, they had then been Chriftians, and not Jews or Heathens : Suppofing them therefore, as they were, no Friends to Chriftianity, they have given in all that fuffrage to it that can be reafonably demanded from them. And now as for the proof hereof it had been much more eafie than it is, had it not been for the pride and vanity of fome of our modern Criticks, who care very little what becomes of the truth or falihood of things, fo they can fhew their cenfuring Faculty up- on words ; and particularly they have in this cafe fet themfelves with their utmoft critical Severity to dif- parage 214 ^ Demonftration of the Divine Authority parage or deftroy the moil: eminent Teftimonies, ci- ted by the Ancients out of foreign Writers, in behalf of Chriftianity. Scaliger, the Father of them all led the Dance, upon what motive I cannot imagine, un- lefs it were out of Envy to the Fame and Glory of Eufebius, againft whom he particularly fet himfelf and his endeavours ; but however the de/lgn looking like a Novelty, and carrying in it an oftentation of Learning, for that reafon alone he could not want a great number of Followers among that fort of Men. But to what little purpofe they have fpent all their pains and peeviihnefs I now come to reprefent. And here, firft, Jofepbus the Jew, who was con- temporary with the Apoftles, agrees all along with the Evangelifts in the Hiftory of that time. He gives the fame account and defcription of John the Baptiil as we reade in the Gofpels. He gives us the fame narration of Herod the Tetrarch, and particularly of his marrying his Brother's Wife. He mentions the Tax of Cy renins. He records the Afts of the feveral Governours of Judaea, Pontius Pilate, Felix and Por- tias Fejlus, and defcribes the fucceffion of the feveral High priefts, Caiaphas, John and Alexander, the death of Herod Agrippa, and of Saint James the Brother of our Lord ; nay, he gives not onely a jufl Hiftory but an high Charadter of our Lord himfelf All which our learned Men are willing enough to pals as certain and warrantable Hiftory, excepting onely that paffage concerning our Saviour. Onely there is one difficulty in the Tax of Cyrenius, which Saint Luke fays was about the time of our Saviour's Nati- vity, but Jofephus not till after the Banilhment of Archelaus, which hapned at leaft nine years after the Death of Herod ; fo that which way to reconcile this difference learned Men have been much puzled, and towards of the Chriftian Religion. 2 1 5 towards its folution have flatted variety of Conjectures. And therefore, though it is of no very great concern- ment, I ihall give fome account of it betbre I proceed to the Teftimony concerning Jefus. § XII. And firft of all Baronius tells us plainly that Jofephus is miftaken, but then Appar. this is to cut the Knot, not to untie it, for n-^^&c our bufinefs is to reconcile him and the fa- cred Hiflory; but if we utterly reject him, inftead of anfwering the Objection we grant it, viz. that there are irreconcileable differences between him and the Evangelifts. Though here I cannot but won- der at the unuTual difingenuity of Cafauhon, Exerc 1. who, whereas Baromus affirms that Jofephus "• 28, does in many things of Chronology contra- dift Saint Luke, and therefore if we mud fland to his Authority, that will enforce us to reje£t the Evange- lift 5 he, I fay, inveighs and declaims upon this as if it were Baronius his Aflertion and not his Argument, and rates him feverely as if he had pofitively affirm'd that the Teftimony of Jofephus was fufficient to oblige us to quit that of the Evangelift. Whereas he onely makes ufe of it as a forcible Objection againft appealing to Jofephus in any matters wherein he contradifts the Scriptures, for in fuch cafes, fays he, we cannot ad- mit him without rejefting them. Now, I fay, from hence to infer that Baronius affirm'd that we were obliged fo to doe became not the ingenuity of a lear- ned Man. But the truth of it is (to obferve once for all) Cafaulon was little lefs partial towards one Ex- treme than Baronius towards the other. For as it was the cuftom of that learned Cardinal and the Writers of the Church of Rome to rake together every thing that might ferve their Caufe, embracing the forged and lpurious 2 1 £ A Demonftratio?i of the Divine Authority fpurious as well as the true and undoubted records of Antiquity. So Cafaubon and the learned Men of his way have been as diligent to weaken the Authority of all the mofl ancient and mod authentick Writers; fo that there is not the leall flip in any of the Ancients that they have not obferved in their critical Notes' upon them, and befide that they rejeft whole Books of the bed and earlieft Antiquity. But by this means they have between them both done this great fervice to the Chriltian Church, that as they have difcover'd the fraud of fuppofititious Books, fo they have con- firm'd the Authority of the true and genuine. And it is by occafion of their difputes tlftt we are come to a certain knowledge of all the fincere records of Antiquity. So that at lafl the Epiflles of Ignatius and the Apoftolical Canons that have been moft of all oppofed, have, by thofe great endeavours that have been employed to deflroy their Authority, gain'd and will for ever keep as undoubted a credit as the mofl unqueflion'd pieces of Jujlin Martyr or Ire no: us. The next guefs is that of Beza, v. Seal, in which is followed and varioufly empro- Eufeb. chron. vecj ^y Scaliger, Cafaubon, Grot/us, and Grotwa Luc. others, viz. That Cyrenius was employ- c. 2. v. 2. ed by Auguftus to take two federal n*22?29*$o#\\ Mufters of the People, one with a Tax, 32. and the other without it, and that was it that was made at the time of our Saviour's Birth. For Auguftus defigning that compen- dious Account of the Roman Empire, which Hifto- rians fo often fpeak of, and which he left as a guide and direction to his Succeflburs in the Empire, fent feveral Officers through the feveral Provinces to take an exa£t account of the number and condition of the Inhabitants; and for this purpofe though Quint'ilius Varus of the Chriftian Religion. 2 1 7 Varus were then Prefect of Syria, Cy renins was joiird in Commiflion. with him, as a Pcrfon that was, by 'reafon of his rcfidence in Syria and his Wars in Ciliaa, exa&ly acquainted writh the Affairs of the Eaft ; as af- terwards he was fent with C. Ctefar on the fame Er- rand ; and when Judtea was reduced into the form of a Province after the Banifliment of Archelaus, and the firft Tax to be impofed immediately by the Romans upon the People, he wras particularly fingled out as the Perfon moft able to manage it. So that it is not unlikely that he might be employed in this bufinefs, though not himfelf, but Quintilius Varus was then Prefect of Syria. And if this be fo, then this difficulty is cleared, in that there were two Mufters of the People, both made by Cyrenius, one under the Go- vernment of Quintilius Varus without any taxing ; the other, fome years after, under his own Govern- ment with a fevere Tribute ; which made great tu- mults and commotions among the People, and occa- iion'd the fedition of Theudas Gaulonites ; and this is the onely Tax or Cenfus that is mentiond by Jofe- phus, as containing in it fomething remarkable to the Hiftory of his Country ; whereas the other is wholly pafled over in filence by him, in that it contain d no- thing memorable as to that, but was tranfafted'meerly for the Emperour's own private ufe and information. And this conjecture of a twofold Mutter is not a little favour'd by Saint Luke himfelf, who fays that this taxing wras firft made when Cyrenius was Governour of Syria, whereas it ought to have been rendred this firft taxing was made, t*?c. which implies that there was a fecond, otherwife that could never have been called the firft. But, firft, This is no more than a meer conjedture without any ground of Story, for that Quirimus was F f employed 2 1 8 A Demonftration of the Divine Authority employed in any Tax before the death of Herod, there are no footiteps in the Roman Hiftory 5 fo that if the guefs be true yet it is altogether precarious, and invented meerly to folve a difficulty that was not otherwife to be avoided. And then as for the little Criticifm that this was the firft Tax made when Cyrenius was Governour of Syria, though it may be fo interpreted, yet the inter- pretation is as natural and more common, that this Tax was firft made when Cyrenius was Governour ; and If fo, the Text of Saint Luke gives not the lead favour to the conjefture of a double Tax. But, in the laft place, Suppofing that Quirinius was fent into Syria in the time of Quintilius Varus for the management of the Tax, yet this will not piece with Saint Lukes ftory, who exprefly affirms that this Tax was made when Cyremus was Governour of Syria; now it is very odd if Quintilius Varus wTere (as it is certain he was) then Governour of Syria, that another Perfon that then afted under him onely by virtue of an extraordinary Commiflion fhould be ftyled by the Title of Governour. And though Cafaulon beftir him- felf to prove that this Title was given to others that were onely extraordinary Commiffioners and not flan- ding Prefidents of Provinces, yet it is very plain that this was onely done when there was no Prefident re- fident before their coming, and they were commiflio- ncd with as full power tor the time as if they had been ordinary Prefects. But that when there was a fettled Governour any extraordinary Commifliorter ihould be honoured with that Title is a cafe without Precedent. Thirdly, Others conje&ure, and that v. vaief. Amit. much more probably and to much more fc£*cW£*.t.* purpofe, that Augujtus Ctejar deilgning to tax of the Chrifiian Religion. 2 1 £ to tax the whole Empire, did in the firft place take an account of the number of Perfons in each Province, thereby the better to dired himfelf for the equal le- vying and proportioning the feveral divifions of the whole Tax. Now a work fo great mud be a work of no fmall time ; fo that though he might begin the Mufter at the time of our Saviours Nativity, yet he might not finifh the Tax till the Prefe&fhip of Cyrc- nius. And he being then Prefe& when the Tax was a&ually gather'd, both the Tax it felf and all that was done in order to it, might reafonably enough be at- tributed to the time of his Government. But the moft probable and natural Conjecture of all is that which was firft ftarted by Lu- dovicus Capellusy and has fince been more Mfi. Jud. largely profecuted by Huetius; that there c^h1^ has been fome miftake in the Tranfcriber p. 391/ writing Kv So that how much foever it may appear incredible that Jofephus fhould make any honourable mention of him, it is much more fo that he ihould make none at all. And now when after this we come to weigh the Objections againft this Teitimony, that have made fo much noife and talk of late in the World, tliey are fo very trifling as fcarce to deferve (I am lure not to need) any Anfwer. For befide fome Grammatical Obfervations, in which the Criticks exercife an arbi- trary 224 A Demonftration of the Divi?ie Authority trary Power, and from which they make what deter- minations they pleafe, fome for the Affirmative and fome tor the Negative : the whole force of the Ob- jection is refolved into this one Principle, that Jofc- phus in this Paragraph fpoke his own fenfe, and wrote not as an Hiftorian but as a Confeflbur; whereas it is evident from his own (lory that he was a Man of no very fettled Principles, according to the humour of the Age and of the Place that he lived in, and fo was no otherway concern d in any Controverfie than barely to deliver matter of Fail:. So that whereas he feems to aflert that Jefus was the Chrift, they might as rationally conclude that Pontius Pilate believed him to be fo too when he crucified him, becaufe he put this Title upon his Crofs, Jefus of Nazareth the King of the Jews ; and when he was folicited by the chief Priefts not to write the King of the Jews, but that he laid I am the King of the Jews, he would not yield to their importunity, but anfwer'd them peremptorily, What I have written I have written. From hence, I fay, our learned Criticks might after their rate of drawing conclufions infer that Pontius Pilate ferioufly believed him to be the King of the Jews, that is, the Me/lias. Whereas it is evident in it felf that he onely Ujfed the common form of fpeech, when he gave him that Title which he pretended to : And of the fame nature is that expreflion of Jojephus, when he fays, rO Xeig-os htvc, h, This was the Chrift, that is, this was he that was call'd the Chrift, a Title fo appropriated to him in common fpeech, that it was familiarly gi- ven to him by his greateft Enemies. And therefore we do not -make ufe of this Teitimony of Jojephus, as jt we defign'd to gain any credit or authority from his Opinion, but onely to prove from it that there was fuch a tranfaftion then on foot, and that there was a party of the Chrifiian Religion. 225 party of Men in the World at that time who attefted the truth of all thofe things that were reported concer- ning Jefus ; and if they did fo, we have in the Premi- ks iufficiently proved the validity of their Teftimony. And that is all the uie that we can pretend to make of thefe foreign Witnefles, to evidence that there was iiich Teftimony then given, and if there was, then its being given in fucli circumftances as it was, is more than enough to maintain it felf without their farther alliftance. Now this being premifed in vain does Tana^uil Faber iniift upon it that the mod Eprft. 44. zealous Chriftian could not fpeak more magnificently of Chrift than this unbelieving Jew. For what wonder is that, when the unbelieving Jew onely reports the fenfe of the zealous Chriftian 2 In vain does he urge that Jofephus was of the Sect of the Pharifees, which Seel: of all others bore mod fpleen and hatred to our Saviour. For of what Seel foever he was, he was far from being any of the greateft Zealots, and as far from being a ierious Jew as a good Chriftian, how elfe could he have been fo prophane as to apply all the Prophefies of the Old Teftament, concerning the Meftias, to the Perfon of Vejpajian, an Heathen and an Idolater? But befide this our Authour forgets hiitifelf in objecting Jofephus his being a Pha- rifee, when a little after he informs us out of Jfepkus himfelf, that he had palled through all the Sects of the Jews, and had at laft enter'd himfelf into the Dis- cipline of Banus, a Difciple and Succefibur of John the Baptift. And it is no wonder that a Difciple of that Inftitution fhould fpeak favourably of Jefus ; fo that if we fhould fuppofe him in good earneft in his Character of our Saviour, it would be no very hard fuppofition : but that he Ihould defcribe him by thofe G g Titles 22^ A De??w?iftratio?i of the Divhie Authority Titles that his own Difciples gave him, he could not avoid it, of what Se£t foever he were, as he would quit himfelf like a faithfull Hiftorian. And though, alter his entring himfelf into the Difcipline of Bams, he join'd, as himfelf informs us, with the Seft of the Pharifees, yet that was onely in outward ihew and upon a political account ; they being then the mod powerfull Party among the Jews, fo that by their af- liftance he fir ft prefer'd himfelf to publick Employ- ment, and at laft obtain'd the Government of all Ga- l/lee, which he was fo far from ruling like a Jewifh Zealot, that in all things he behaved himfelf like a Roman Gentleman, and the main thing obje&ed to him by his Enemies was his indifferency and uncon- cernednefs as to the Ceremonies of their Pveligion. Again, in vain does our learned Critick aggravate that Jefepkus fliould give our Saviour the Title of God, w7hen that is more than the Jews themfelves believed of their Meffias. For it is evident that he onely ufes a very common and almofl: proverbial form of fpeech, no- thing being more frequent with the Greek and Latin Writers (whole fchemes of fpeech Jofephus every where endeavours to imitate) than to give the Title of Gods to all Great and extraordinary Perfons ; fo that when Jofephus gives our Saviour this Title, it is the fame thing as if he had ftyl'd him Hero, or fomething that though a Man, yet by his miraculous works feem'd greater than a Man. Laftly, in vain does he urge that if Jofephus had believed our Saviour to be the Meffias, he would have explain'd to the Greeks, for whofe fake he wrote in their Language, what was the Nature and the Office of the Meffias. So probably he would if he had been an Apoftle, and designed to convert the World to Chriftiamty, but when he writes of him onely as an Hiftoriao, of the Cbrifiian Religion. 227 Hiftorian, what concernment had he upon that occa- sion to run into fo great a digreflion > He told the plain Story as he had it from the Difciples of Jefus, and left it to the Reader to judge of its truth or falfe- hood. But ftill our Critick is much more fevere in his next Injunftion, when he requires of the Hiftorian, that if he believed Jefus to be the Meffias, to have gi- ven an account of John the Baptifl's being his Fore- runner. For whether he believed it or not, I cannot fee what reafon or obligation he had for fo doing, un- lefs it is not poffible to give a compendious Character of a Perfon without fetting down every particular cir- cumftance of his Life and Aftions. But now our learned Authour advances from his Arguments to his Authorities. And firft of all Or/gen exprefly afferts that Jofephus did not believe Jefus to be the Chrift. And I know no body that affirms he did ; but yet could he not give him that Title that wTas fo familiarly given him, un- Ms too he aflerted the juftice of the Title ? All that he affirms, is onely that this was the Man that was at that time calfd the Chrift, though he happens to exprefs it by faying this was the Chrift, a very com- mon form of fpeech among the Greeks to put fo for 0 Myz/juev&, was for was called. And if fo, I hope an Hiftorian might relate the Opinion that was had of him without declaring his own. In the next place, Juftin Martyr and Tertullian (fays our Authour) wrote againft the Jews, and if this paf- fage had been extant in Jofephus in their times, it is fcarce credible that they ihould altogether overlook fo remarkable a Teftimony. This is the hard condition that our Criticks have of late put upon all Authours. to quote all that ever they reade, and to think of every Ggz thing 228 A Demonftration of the Divine Authority thing that is pertinent to their Caufe ; but this feems too fevere an impofition upon the memories of Man- kind. And yet fuppofing thefe Fathers were not ig- norant of this pallage of Jofephus, to what purpofe fhould they have alledged it ? when it is their evident de/ign to difpute againft the Jews purely out of the writings of the Prophets, and by them alone to prove Jefus to be the Chrift. And if fo, what does the Te- stimony of Jofephus fignifie to confirm the truth of that which they had already proved by the Teftimony of God hirrifeli- "? So that thefe Authours were fo far from being obliged by their Caufe to hale in this paf- fage, that they could not but have brought it in very impertinently. In fliort, it is enough that in thofe Writings they appeal onely to Divine Authority, and then it is no particular negleft oi Jofephus, if he be pall by as well as all other Authours of his rank and con- dition. And thus have I given a full and exaft account of all thofe weighty Objections that have been levied againft this paflage of Jofephus, and fo leave it to all wife Men to judge whether our learned Criticks might not have better employed themfelves than to raife fo much noife againft it to fo little purpofe. And now having difpatch't this great Teftimony of Jofephus, I might add to him Suetonius, Tacitus, the younger Pliny, Seneca, who give us the fame relation of the great pretences of J ejus, and the greater pre- valency of his Religion. But their Teftimonies have been fo often recited, and are fo vulgarly known, that it were labour in vain to give my felf or the Reader the trouble of their Repetition. Especially when they prove no more than what no Man can doubt of, viz. That there was at that time fuch a Man as Jefus of Nazareth, and that in a ihort time he drew great numbers of the Chriftian Rdigion. 229 numbers of Difciples after him. The fird is certainly pad queftion, and the fecond is as evident meerly irom the Hiftory of Neros Reign, under whom what vad multitudes of Chriftians fuffer'd both Civil and Ecclefiadical Hiflorians unanimoufly agree. And therefore I fliaU pais over thefe more general Records, and onely fugged two or three particular Narrations that relate not onely to the exidence of our Saviour's Perfon, but to the veracity of his Pretences. § XIVr. The firft is that known Hiftory of ?hk- gen, Gentleman to the Emperour Adrian, in his ge- neral Hiftory of the Olympiads, concerning both the Eclipfe of the Sun and the Earthquake at our Saviour's Paflion. And it is a Teftimony fo exa&Iy agreeing with the Evangelical Hiftory both as to the year and the very hour of the day, ^guf^> j-7, n • 1 • n " c Sett. 8. Grot, in and tiie molt material circumltanccs or Lucc.27.tH5- the thing, that had it not been for the vanity of Criticks, it could never have met with dif- pute or oppofition. But thofe Men will not dick to move the Earth from its Centre, rather than loole the honour of being the Father of one Criticifm ; other- wife certainly this paflage, fo confidently appeafd to by the Writers of the Chriftian Church, as agreeing with the publick Records of the Empire, together with that of Thallus another Heathen, cited by that accu- rate Chronologer Afrkanus, could not but have efca- ped their cenfuring feverityv And yet it muft come under their lalh, becaufe (fay they) Phlegon fpeaks of it as a natural Eclipfe. But this they fay out of their own heads ; for he onely records the matter of Fad", but whether it were natural or preternatural concerns not him either as a Courtier or an Hidorian. And though it is demonftrablc that if it hapned at that time^ 23P A T)e??io?iftratio?i of the Divine Authority time that he fays it did, it was preternatural, and though himfelf exprefly affirms that it was fuch an Eclipfe that never the like hapned ; yet waving all this, it is enough that he affirms that llich an Eclipfe hapned at the fame time even to the very hour of the day ; and fo it is rationally urged by Apol. c. 21. Tertullian, Eodem moment o dies medium Or- bem Jtgnante Sole fubdutla eft, deliquium pu- tavjrunt, qui id quoque fuper Chriftum pradicatum non fcierunty & tamen eum Mundi cafum relatum in Archi- vis veftris habetis. " At the very moment of our Sa- " viour's Crucifixion the Sun was darkned at mid day, " and though they fuppofed it onely an Eclipfe, that " knew nothing of its relation to the Pa/lion of Chrift, "-yet this flrange accident, be it what it will, you may " find regiftred in your publick Records. And if that be true, it is all that can be defired in this cafe from an heathen Hiftorian to vouch the truth of the Story. And yet this is more, for if it be true, it is from thence evident that this Eclipfe was miraculous and preter- natural, in that it hapned at the full of the Moon. § XV. The next heathen Teftimony is of an higher nature, and relates more immediately to the Divinity of our Saviour ; and that is the Opinion of Tiberius concerning him, upon that Account and Nar- rative that he had received of his Life, Death and Refurre&ion out of Talefline, and that from Apol. c 5. Pilate himfelf. Thus Tertullian tells the & 2U Governours of Rome in his Apology, that Tiberius, in whofe time the Chriftian Reli- gion came into the World, having received an ac- count out of Faleftine in Syria concerning the truth of that Divinity that was there revealed, brought it to the Senate with the Prerogative of his own Vote, but of the Chriflia?i Religion. 231 but that it was reje&eci by the Senate, either becaufe themfclves had not in die firft place according to form of Law approved of it, or rather out of flattery to the Emperour, becaufe himfelf had refufed that honour when ofler'd to him by the Senate; for the words, quia non ipfe probaverat, are capable of either fenfe; but though they denied this Title to our Saviour, up- on what account foever, whether of State or of Court- iliip, our Authour tells us exprefly that the Emperour himfelf continued of the fame mind. Now though Tertullian be a Chriftian Writer, yet lie durfl never have prefumed to impofe upon the Se- nate themfelves with fuch a remarkable Story as this, if he were not able to prove it, and that he was is evident from Juflin Marty, who often Apoi. 2. appeals to the Acts of Pilate concerning the Hittory of our Saviour, and requefts the Emperours to fatisfie themfelves from their own Records concer- ning thofe things that were reported of him. For it is a known Cuftom among the Romans, for the Go- vernours of Provinces to tranfmit an account of the moft remarkable things that hapned under their Go- vernment to the Senate of old time, and of later times to the Emperour. And that Pilate had done fo is evi- dent from this Appeal of Juflin Martyr ; for if there had been no fuch Afts, fcarce any Man, much lefs fuch a Man as Juflin Martyr could have been fo foolilh or fo confident as to affirm a thing, in wThich it was fo very eafie to convict him of fallhood. And if fuch ACts there were they are a great Evidence of the truth of our Saviour's Miracles, when the Emperour, that was none of the beft Men nor very apt to liften to fuch Stories, was fo furprifed with the ftrangenefs of them, and that upon no lefs information than of * Yilate himfelf ; and when Pilate, upon a more full enquiry than 232 A Demonftration of the Divine Authority than it feems he was able or willing to make concer- ning the Works of Jefus at his Condemnation, was fo abundantly fatisfied as to the truth of thofe ftrange things that were related of him, as to think himfelf obliged to acquaint his Matter with a Story fo ftrange and wonderful!. But here Ifaac Cafauhon endeavours to Exerc. 16. fhrivle and criticife thefe Acls of Pilate in- MWh to as little Authority as poffibly he can, and tells us that Jujiin Martyr docs not call them the Ails of Pontius Pilate, but the Acls under Pontius Pilate. Though it is an undoubted thing that the Acls under Pilate referved in the Imperial Archives were the Ads of Pilate, that is, they were compiled either by himfelf or by his command, but tranfmit- ted by himfelf, for the Emperours received no other Acts but from the Governours themfelves ; and there- fore the learned Man might have fpared his Gramma* tical Criticifm, when it is certain from the thing it felf that the publick Adls under the Government of Pontius Pilate, muft be tranfmitted by Pilate himfelf, and fo muft be the Acts of Pilate. Now that Pilate fhould give fuch an Account after our Saviour's Refurrection ; cannot feem ftrange if we confider his circumftances. For fetting afide the Rela- tion of the Evangelifts concerning him, that he would if poillble have refcued our Saviour from the fury of the Priefts and the tumult of the People; that he was fatisfied of his Innocence, as he declared upon the Bench; that he gave Sentence upon him, I will not fay againft his Confcience (for being an Athcift lie had none) but againft his own Judgment and Opinion. I fay, fetting aftde all this that hapned before the Paf- fion, the truth of our Saviour's Refurre&ion proved it felf upon him by fo many lucky circumftances of the ' e CJ)riflia?i Religion. 235 the. tiling felf, that it could not but perplex his Mind which way to avoid its Evidence. For he was certain that Jefus was Crucified, Dead and Buried, that the Sepulchre was fealed with a great Stone and guarded with a Watch, and yet in a «very fliort time after, it was preached up and down publickly by his Difciples that he was rifen from the dead. Now whether Pilate himfelf were upon thisfo cu- rious or fo concerri'd as to fearch the Sepulchre it is certain the Body was gone, otherwife it would have been produced and publickly expofed by the Jews to difprove the immediate report of his Refurreclrion. So that there could remain no other imaginable pre- tence againft its Truth but the idle Tale of the Soul- diers, that his Difciples came by night and flole him away, whilft they flept. This was an admirable con- trivance, and worthy the fage wifedom of the great Sanhedrin, to appeal to the Teftimony of fuch Per fons, that could not tell their ftory without contra- dicting and defeating their own Evidence ! For were they not doubty Witnefles of a thing that was done whilft they were fafl afleep ? Queftionlefs our Gover- nour was wonderfully fatisfied with this fubtile An- fwer, that really carries no other fenfe in it, than if they had depofed, That they faw his Difciples con- vey him away whilft they flept. But if they flept they faw it not, and if they faw it not, they were no more competent Witnefles than if they had been upon* the Emperour's Life-guard ; and had they hired Knights of the Poft, that were at that time at as great a di- ftance as Rome from Jerufalem, it had not been more abfurd and ridiculous than this contrivance of produ- cing fleeping Witnefles. Befide this, he could not but farther reflect with himfelf how likely a thing it was that Men fo timerous H h ihould 234 ^ Demonftration of the Divine Authority fhould have courage enough to venture upon fuch a daring Attempt. What wretched cowardife they be- trayed from the time that their Matter was apprehen- ded he very well knew, and therefore could not but think it very irnprobable fuch faint fpirits fhould fo foon undertake fuch bold and difficult Enterprifes. But fuppofe they fhould, 'tis ftrangely lucky that all the Guard fhould fair fall: afleep at the fame inftant of time, and more fo that the Difciples fhould have the ftrange fortune as to come at that very moment, and moll; of all fo that with all that noife that they muft of necetfity make by removing the Stone that was rolfd upon the mouth of the Grave, they fhould not awake fo much as one of the Souldiers. But befide all thefe difficulties that he could not but obferve in the adtion it felf, it was obvious for him to refleft, that if they who affirm'd that Chrift was rifen from the dead, knew that he was not, to what purpofe they fhould take all this pains and run all thefe hazards for an Impoftor, that had abufed them with romantick Tales and Promifes ? This is paft my comprehenfion, for though it is poffible for fimple Men to throw away their Lives for a falfe or miftaken Opinion, yet that a number of Men fhould doe it to ratifie a Teftimony that they knew to be falfe, without any profpect of advantage either to themfelves or others, as it has no precedent in all for- er Ages, fo it is incredible to any Man that in the aft underftands the Conftitution of humane Nature. And therefore from thefe and the like Premifes it is no wonder if he concluded that there was fbmething more tlian ordinary in this bufinefs, or as ApoL c. 21. Tertullian exprefles it, Ea omnia JuperCbriJlo Pilatus, & ipfe jam pro fua Confcientla Chri- fiianus, C&Jari tunc Tiber io mnciavit. § XVI. The of the Chrifiian Religion. 235 § XVI. The laft Inftance I fliall give of this kind of Witneiles is the Story of Agbarus King of Edeffa lying beyond Euphrates, who being afflicted with fom'e chronical Diuemper not curable by humane Art, and hearing fuch prodigious reports' concerning the Miracles of one jefus in Judtca, that he made the Blind to fee, the Lame to go, cleanfed the Lepers, reflored the long difeafed to Health and raifed the dead to Life : He therefore difpatches a Letter to him by a fpecial Meflenger, requefting him to take the pains to come to Edeffa and cure his Malady, and the rather, becaufe he heard the Jews defign'd to doe him mifchief, to take up his Refidence there in fafety, where he might live with all accommodations of Life, and, if he pleafed, fliare with the Prince himfelf in the Government. To this courteous Letter our Saviour immediately returns a brief and pithy Anfwer, and that probably by the fame Meflenger, in which he informs him That all things touching his Meflage were to be ful- fiifd in Judaa, and then he was to return to his Fa- ther, but after my Afliimption I will fend one of my Difciples, who fhall cure thy Malady, and re- ftore Life to thee and to all them that be with thee, Which was accordingly done by Thaddaus; the man- ner of whofe addrefs and procedure is parti- cularly an3 largely defcribed by Eujebius. l. i.e. 13. In all which I cannot find any thing that may in the lead lhake or impair the credit of the Story. Nay, the contents of our Saviours Letter agree fo exaftly with the whole defign of his Life in the Gofpels, as by that alone to give it felf confide- rable Authority , vfz. to put off the exercife of his Power, and obfeure the reputation of his Glory as much as he could till after his Refurrefrion. Hlu Now 236 A Demonftration of the Divine Authority Now if this Epiftle were forged, either this paflage was put into it by chance or by defign. If by chance,, it was a very lucky chance that lb odd and yet fo apt a paflage fhould be dropt into it. And yet it- could not well be out of defign, for though this ob- fervation.be obvious enough in it felf, I do not remem- ber that there are any footfteps of it to be found in any of the Ancients. Neither is it at all ftrange that all the Evangelifls fhould be utterly filent concerning it, when it is manifeft tliat it was their defign to confine their whole Hiftory to Valefline, and probable too that they were altogether unacquainted with this particular Tranfaftion, in that our Saviour might with privacy, as his cuftom was, difpatch his Reply by the fame Meflenger that brought the King's Letter, and by that means the bufinefs might pals wholly unob- ferved. And it is much lefs to be wonder d at that none of the Ancients before Eufebius lhould make any mention of it, when it was lock't up both in the Records of that City and the Syrian Tongue, to which Language the ancient Greek and Latin Fathers were altogether flrangers, and if they had not, yet they might eafily be ignorant of fo remote a Regifter. But that there were fuch Records we have all the Faith of Eufebius at flake, who, pofitively vouches it that he found them enrolled in the publick Regiftry of Edejja, and faithfully translated them out of the Sy- rian into the Greek Tongue. Not to mention Saint Ephr&m, wlio lived before the time of Saint Auft'm, and was. a Deacoa in the City of Edejfa, who makes the fame honourable mention of thefe EpifHes with Eufebius y though that is a pregnant Teflimony by it felf, but much more fo from its exafl: agreement with Eufebius his Relation ; but parting by that, and much Aug. Eprz6$.. more, the Epiftle. of Darius to Saint Auflm and of the ClmJHan Religion. 237 and of Theodoras Studita to Pope Pafchal, v. Baron, becaufe it is poflible they might rely whol- An.$Ln.6o. Jy upon the Authority of Eitjebius, I (hall lay the whole ftrefs of the Testimony upon him alone; whom we cannot fuppofe guilty of fuch a grofs and meer forgery, as to have framed the whole ftory one- Jy out of his own Brain. I will grant that he may fometimes feem partial and favourable to his own caufe, and be apt to make more of a Teftimony than the Teftimony it felf will bear ; but that he ihould forge and falfie a publick Re- cord, and that in a matter of this weighty nature, he has given us no reafon to entertain io hard and un- kind a fufpicion of him. For he is a ftranger to Eu- fehius that knows him not to be as nice and curious in examining the credit of his Authorities as any the mod critical Authours whatfoever ; and for this rea- fon he has reje&ed many excellent paflages that might have been very ferviceable to his Caufe meerly be- caufe of their doubtfull Antiquity, allowing nothing as Authentick that he cannot vouch by the Teftimony of ancient and contemporary Writers. Now that fuch a Man fhould be guilty of fuch a grofs and groundlefs Lye as this, is paft the ill-nature of Man- kind to fufpedt. Nay farther, though fome of our late Mailers of Cenfure are very forward to obferve the (lips and miftakes of this great Man, and charge them fmartly upon him as if done out of meer defign, yet the whole matter being impartially weighed, we have more rea- fon to impute them to hafte and inadvertency. For though fometimes he may feem to emprove Teftirno- nies, yet does he as often leflen them, which plainly Ihews that he trufted too much to his memory. But ftill he is ever in the right as to the main of the Story, ami 2%$ A Demonftration of the Divine Authority and fails onely in circumftances and that chiefly of Chronology, by confounding fometimes one Story with another ; but otherwife he tells no falfe Stories, and onely makes fome miftakes of memory upon true ones, and as many of them to the difadvantage as to the advantage of his Caufe, as might be fttewn if it were worth the while, by comparing all particulars. But for the prefent this is fufficiently exemplified in the very laft pallage that we infilled upon, viz. The Teflimony of Pilate concerning our Saviour, in which the chief thing, as it is fet down by Tertuttian, is our Saviour's Miracles, and yet it is left out by Eufebius when he tranfcribes the reft of the Teftimony. And though it is poflible that he might follow the Greek Tranflatour of Tertullian, yet however we fee he is as eafily drawn into a. leflening as a magnifying mif- take ; and it is much more likely that Eufebius lhould through hafte clip the Tranflation, than that the Tranflatour fliould clip the Original, for he onely confulted the pallage occafionally , and fo might in his hafty tranfcribing overlook a part of it ; but for the other who made that Tranflation his particular bufinefs, it was not eafie to overlook fo material a paflage. In ihort, Whatfoever faults Eufebius may be guilty of, no Man can fufpeft him of meer Forgery without the forfeiture of his Ingenuity. Neither, in the laft place, is the date of the Record an inconfiderable cir- cumftance to prove the Record it felf ; for Eufebius tells us' that at the bottom of it was fubfcribed, Thefe things were done the ]^.o^ year. Which v. vakf. Not. though it has heretofore puzled learned mi. i.e. 13. Men, is excellently clear'd by the Epo- cha of the Edeffean Computation, who began their Account from the firft year of the 117th- Olympiad, of the Chriftian Religion. 23 p Olympiad, when Seleucus began his Reign in Ajia; now from that to the 202^ Olympiad, in which year, being the 15th* of Tiberius, our Saviour fufler'd, is juft 340. years. So that ThadJams was difpatched to Edetfa in the very fame year in which our Saviour arofe from the dead ; that great work, it feems, be- ing once over, he would no longer delay the good King's requefl. Thefe are all the foreign Teftimonies that I think convenient to reprefent in this place, though many more I ihall be forced to obferve, wrhen I come ta give an account how it conjes to pafs, that though our Saviour did thofe Miracles that are recorded of him, and though there were all that evidence given of them that we pretend there was, yet fo great a part of the Men of that Age, both Jews and Gentiles ihould live and dye in Infidelity. § XVII. Having hitherto demonftrated the im- poffibility of the falihood of the Apoftles Teftimony concerning the truth of Chriftianity from its contra- diction to the firft Inftin&s of humane Nature, to all the principles of common Prudence, and to their own defign it felf, and from the undoubted certainty of their Records, and from the concurrent Teftimony of fo- reign Writers ; I now proceed to the next part of the Argument, that, fuppofmg the Apoftles, Evangelifts, and firft Difciples of Chrilt, would have endeavour'd to impofe upon the World with a palpable and un- profitable Lye againft all the foremention'd contra- dictions to Nature, to Senfe and to Themfelvcs, to demonftrate the impoftibility that they could ever have prevailed fo effe&ually and fo fpeedily as they did, upon the Faith of Mankind. And as many thou- land Abiurdities as there were in the former Suppo- fition. 240 AVemoTtjirati Sine Authority fition, there are fo many :. ; oufands rn this; for the inequality of the number of the Perfons was not lefs ; the firft Preachers of the Gofpel being very few in comparifon of the vaft multitudes of their firft Con- verts. And yet if Christianity were falfe, all thefe muft be guilty, not onely of all that folly that we have reprefented in the cafe of the Apoftles, but much more, in that they did not onely fuffer themfelves wilfully to be deceived into the belief of the ftrange Story of Jefus without fufficient evidence of its truth; for if it had fufficient evidence then it was no Impo- flure ; if it had not, then all that profcft their belief of it were wilfully deceived, /. e. They pretended to believe that ft) be a Divine Revelation, though them- felves knew that they had no fufficient ground or motive for fo ftrange a belief. But befide this grand Abfurdity of wilfully decei- ving themfelves to no purpofe, nay, againft all the forementiond inconveniences, they muft be fo far be- fide themfelves that when they had abufed themfelves with a prooflefs Tale, they ihould join their zeal to the firft Impoftors for propagating the Cheat, to tli^e manifeft mine of their Fortunes and hazard of their Lives ; and that fuch vaft numbers of them fliould with fuch unheard of courage and conftancy endure the moft exquifite Pains and fuffer all kinds of Death either without ever inquiring into the truth of the matter of Faft for which they fuffer d, or Suffering for it after that rate without any fatisfactory Evidence of it. Here, in fliort, we muft believe that fuch a Doc- trine as Chriftianity, publiflied in fuch a manner as it was, fliould find fuch an univerfal entertainment in fo Ihort a time, without any the leaft rational proof or evidence of its Divine Authority. A Doctrine, the of the Chrijiian Religion. 241 the truth whereof depended entirely upon a matter of Fa£t, fo that if it were falfe, it could not then have efcaped confutation, and unlefs it were undoubtedly- true could never have obtaind any belief. A Doc- trine lb unkind to the vicious cuftoms and practices of the Age, fo contrary to the prejudices of Men and the eftabliflit Religions of the World, fo unpleafing to Flelh and Bloud, lo hated and fo full of danger. That when this Doftrine was publiihed by fuch Perfons, Men of mean Education, void of Craft or Learning or Eloquence, they lhould without any other help than barely telling a falfe Story perfwade fuch vaft numbers of Men to forfake the Religions in which they were educated, and without any hope of profit, nay, with a certain profpett of all the miferies of Life, yes and Death it felf, to embrace this new, this de- fpifed, this hated, this perfecuted Forgery. Laitly, That great numbers both of the moft lear- ned and wifelt Men that lived in the Ages next and immediately after it, fhould, after the ftn&eft enqui- ry concerning the truth of thefe things, not onely fuffer themfelves to be impofed upon by fo late and palpable a Fidtion, but hazard, nay, loofe their Lives and Fortunes in its defence. And yet this was the cafe of the primitive Converts, as I come now to demonftrate by a review of particulars. ^ XVIII. Now as for the reality of the matter of Fa£t, the fpeedy entertainment of Chriftianity in all parts of the World, that is a thing fo unanimouflv at- tefted by all Writers, that it is rather to be fuppofed than proved. 'Ad^o^ c?x an* Eufeb. Eakf. ^twj It were endlefs to heap up all the Teftimonics that might be collected out of the primitive Writers upon this Argument, when it was fo known and confelled a thing even by the Enemies of the Religion : So that this was the ground of F//#y's Letter to the Em- perour concerning the Chriftians, the multitude of Perfons of all conditions, which he fays was fo great that the Temples and Sacrifices were almoft utterly forfaken. And Tacitus tells us of an Ingens multitudo, that were put to death by Nero in Home alone for firing of the Chriftian Religion. 245 firing the City, which was not much above thirty- years after our Saviour's Pafiion, and in the time of the Apoftles, feme of whom fuffcr'd in the Perfec- tion ; in fliort the prevalency of the Chriftian Reli- gion was fo obfervable among the Heathens that it wras vulgarly flyled « x&.txgti Jb|yi and the Chrifti- ans K<Svtzc, that the prevailing Doftrine, and they the prevailing Se£t; feveral Inftances where- of are collected by Valefius out of Dam a- £™r ln62 fcius, Porphyry and Julian. And therefore I will add no more Teftimonies to prove a thing fo unqueftionable, but fliall onely refcue one that is more ancient than any of the reft, from that violence that has been ofler'd to it by fome lear- ned Men, and that is the Teftimony of Philo the Jew; for whereas in his little Treatife concerning a Con- templative Life, he gives a large defer iption of a cer- tain Se£t of Men and Women (that he calls Qi^mv^ Tzti and 0^7rHt/r^/<^;) that were at that time very famous and numerous in the World, efpecially in Egypt and about Alexandria where he chiefly refided, but moft of all in the Mareotick Prefecture ; this Et/febius will have to be underftood of the primitive Chriftians, and that for this one very good reafon, be- caufe it is fuch an exaft defcription of their way of Life, Worfhip and Difcipline, that it Philo had defign'd to have done that, he could not have done it more accurately ; and the truth is, there is fcarce in all the Records of Antiquity a fuller account of the manners of the primitive Chriftians, as to their renouncing the World for the love of Heaven, their parting with their Eftates for the benefit of the Poor, their great Tem- perance and Chaftity, their meeting every Seventh- day for religious Worihip, their Love-feafts, their great Feftivals of Eajhr and Pentecoft, &c. All which as 24^ A Vemonjlration of the Divine Authority as they agree in every circumftance to the primitive Chriftians, fo to no other Sect, of which we find any other memory or mention in all the Records of An- tiquity ; and that, one would think, were Argument fufficient to conclude that Thilos defcription apper- tain'd to them and none elfe. But Scaliger, according to his ufual cu- De Emend, ftom of quarrelling with Eufehius, will not Temp J, 6. jlave jt applied to the Chriftians but to the Jewifti Eflenes ; of which, he affirms, there were two forts, the Practical and the Speculative, and that in the former Book Thilo treated of thofe, of thefe in this. And the ground of his miftake was Thilo s tranfition from the firft to the fecond Book, viz. That having in the former given an account of the Eflenes, who lived a practical Life and converfed in Cities, he now came to treat, -m^t r$ SzodcIqlv dcrTmau/j&vvv,. of thofe that live a contemplative Life, /. e. fays Sea- tiger, of thofe Eflenes ; but that without any ground from the w7ords themfelves, which being onely gene- ral, df thofe Men that live a contemplative Life, may with as much reafon be underftood of any other Sect as appropriated to the Eflenes. But what if Phi lo had calfd them Eflenes, and thought them fo, yet there is no neceflity they lhould have been fo ; for feeing the Eflenes were accounted Men of the ftri&eft Lives among the Jews, when Thilo faw this Society of Chriftians, then newly four Jed by Saint Mark in thofe parts, that fo much refembled the Eflenes in their Manners and Difcipline, it was eafie for him to fup- pofe them a branch of the fame Seel:, and pafs them under the lame name. And yet after all, this is a diftinction meerly of Scaliger $ own framing to falve his own groundlefs conjecture ; for Thilo no where calls them Eflenes, which he would have done, if Eflenes of the Cbrijiian Religion. 247 Eflenes they had been of what fort foever; and there- lore conflantiy giving thofe in the former Book the Title of Eflenes and never giving it to thefe, it is plain that they were of a different Sect from all Eflenes. Neither are there any the leafl footfteps of thefe two forts of Eflenes in all Antiquity ; and Jofephus, though he does more than once give an account of this Sect, makes no mention of thefe fpeculative Eflenes, which fo diligent a Writer could never have omitted, if they had been fo famous and fo numerous in the World as Thilo fays thefe Therapeuta* were. Befide that there were no Eflenes out of Judtea, as Thilo himfelf more than once informs us, and exprefly in the former Book, whereas this Sect was fpread, as he affirms in this, through all parts of the World. Neither were there any Women admitted among the Eflenes, where- as both Sexes were indifferently enter'd into this Sect, from whence it is evident that it mufl have been of a different Conftitution. . And for thefe reafons Valefius difagrees writh Scalzger for underftanding the Efle- Anmu in nes here, yet agrees with him tor not un- Eufeb.^.34. derflanding the Chriftians, but upon Ar- guments fo weak and unconcluding, that he had as good gone through with him in the whole matter, as leave him half way to fo little purpofe. As, firft, That thefe Therapeutae read the ancient Writings of the Authours of their Sect, which could not be underftood of the old Prophets, becaufe they are exprefly diftinguilht by Thilo from them ; nor of the Evangelifts and Apoftles, becaufe himfelf lived in their time, and therefore could not term their Wri- tings ancient. But, in anfwer to this, it is evident that Thilo was not thoroughly acquainted with the Principles of this * Sect, 448 A T)emo?iftratio7i of the Vivine Authority Se&, but had onely been prefent fometime at their Aflemblies, and from what he had there obferved, had drawn up this defcription of them. And there- fore, finding that they had peculiar Books to them- felves and diitinft from thofe of the old Prophets, lie might eafily think them more ancient than really they were, efpecially when they were valued by the Chri- flians, or the Men that he fpeaks of, as the molt au- thentick Commentaries and Expofitions of the Pro- phets themfelves. But however, Antiquity is a rela- tive term, and therefore the Writings of the Evange- lifts and Apoftles, being the firft Records of the Church, might, nay, muft be term'd the mod anci- ent ; and fo Philo feems to expound himfelf when he adds that they were fuch as were written by the firft Authours of the Sefr, and that they could be none other is plain enough, becaufe there were no other Books befide thofe of the Old Teftament peculiar to any Sedt among the Jews. But in the next place it is obje&ed, That Philo affirms that his Therapeutick Seft prayed onely twice a day, whereas it is very well known that the pri- mitive Chriftians had their feveral other hours of Prayer. Yes, and fo they might have, and Philo not know it. However, their moft folemn feafons were Mor- ning and Evening Prayer , when, as Philo tells us, they reforted to their confecrated Chapels, and that being their publick Devotion, he therefore takes no- tice of that alone ; whereas their other hours of Prayer were rather fet apart for private Devotion, which was more or lefs irequent according to the zeal of the Votaries. But Philo, fays he, affirms that this Sefr compofed Hymns, and thofe in various Meafurcs, and yet this cuftom of the Chriftian Religion. 24^ cuftom is very well known not to have been ufed in the Chriftian Church till after the Reign of the An- ton ines. It may be fo, in the Greek and Latin Churches, but in a Church purely Jewifli, as it is certain this was, and is fo agreed to have been by all hands, this cuftom was ufed from the beginning. Neither was it any new Invention of the Chriftians, but continued by them in imitation of the ancient Jewifli Church. But laftly, fays he, The Men of this Sect, accor- ding to Philos defcription, were very numerous and fcatter'd all the World over, whereas at that time there was but a very fmall number of Chriftians. And it muft be confefled that fo they were if com- pared either to the reft of Mankind at that time, or to their own multitude in after-ages. And yet their numbers were very great if confider'd, as they were by Philo, as a philofophick Sect, and fo at that time Chriftianity was more obfervable than any other Sect, fpreading every where fo faft, and whereever it came prevailing fo much. But if this great and famous Sect that Philo fpeaks of were not Chriftians, our learned Authour would have done very well to confider, how it is poffible that fuch a peculiar Sect of Men, fliould at that time have been difperft through all parts of the habitable World, and never be fo much as taken notice of by any Writer of that Age but onely in this little Pam- phlet of Philo. At leaft confidering the exact agree- ment of the defcription it felf to the Chriftians, and the utter filence about any other Sect to which it might agree, that feems to me no lefs than a de- monftrative proof that it muft be intended of them, and of them alone. K k And 2$o A De?nonJlration of the Divine Authority And befide the evidence of the thing it felf, the reafon of the Name is obvious enough, for though, as Eufebius fays, it is not much material to enquire whether Fhilo himfelf coind this Name, as moft agree- ing with the manners of the Perfons that he defcribes; or whether the Chriftians might not have that Name given them in that place from the beginning, the Name of Chriftians not being then ufed in all places, yet it is but a fynonymous word with that of Chri- ftians, efpecially when turn d out of the Hebrew in- to Greek, for the word Jefus indifferently fignifies cither ScdtA* or ®ng€&hmik9 Saviour or Healer, and therefore it was eafie for Thtlo, who was an Hebrew- Greek, to interpret it by the Name GH^nkrrfj; or Healer, efpecially confidering its near affinity both in found and fignification to the word isLm£*i to heal, ib that the meaning of the Appellation is that they were the followers of Jefus, /. e. the Healer. And thus having recovered this ancient Church from the perverfeneis of learned Men, I fhall conclude this Argument with an excellent paffage of Adv.H*re[. lrenceus, a very early Writer in thefe Wc- /. i. c. $. flern parts 0f the World. Though, fays he, there is a vafl variety of Languages in the World, yet the Tradition of the Chriftian Faith is one and the fame in all places, in Germany, in Spain, in France, in the Eaft, in Egypt, in Lybia, in the re- mote as well as in the middle parts of the World ; and as there is but one Sun in the Univerfe, fo are all Men every where, that are difpoled, enlightned by the fame Truth. Of the Unity of this Tradition I ihall difcourfe in its proper place, at prefect it is enough to our purpofe that we have from hence a Yery early Teftimony of its Univerfality. § XIX. Thi5 of the Chriftian Religiom 251 § XIX. This then being fo that the Chriftiaa Religion prevailed as never Doctrine did, let us a little conhder what extraordinary advantages it had to re- commend it felf to the good Opinion of Mankind ; and here it is at firft view apparent that it laboured under all the poflible difadvantages in the World, ex- cepting onely its own naked and unaffifted Truth ; fo that had it not been for that undeniable evidence of proof, that it brought along with it of its Divine Au- thority, it was impoflible it fhould ever have gaind one profelyte over to its belief. And here the firft thing to be confider'd is that the whole frame of the Chriftian Faith is built upon a mat- ter of Faft, and that in it felf fo incredible, that it could not have been believed, had it not been vou- ched by fome Teftimony fo unqueftionable, as to fur- mount its own incredibility. For the Story was plain- ly this, That under the Prefect ihip of Pontius Pilate there was a poor young Man in Judaa, of mean Birth and no Education, who pretended to be fent from God to cancel that Law, which God himfelf had eftablifht by Mofes, to reform all the World, to bring in a more perfect rule of Life, and a more excellent way of Worlhip ; and that for a proof of his Com- mi/lion he pretended to a power of working Miracles, and often cured the Blind, the Lame, the Leprous, and fometimes raifed the Dead ; but by this means drawing great multitudes after him, the Governours of the Jewifh State grew jealous of his defigns, and fo ap- prehended him as a difturber of the publick Peace, and an enemy to the eftablifht Religion ; and for thofe crimes condemn'd him to the ignominious death of the Crofs, and that they took care that he fhould fuffer with all the aggravations of fhame and difgracc, in fight of all the People of Jerufalem ; and yet not- K k 2 withftan- 252 A Demonftration of the Divine Authority withftanding that his heart-bloud was let out with a Spear, whilft he was hanging upon the Crofs, he rofe again the third day, converfed familiarly with his Difciples, and at laft in the prefence of great numbers of them afcended up into Heaven. Now this Story was in it felf fo ftrange and prodi- gious, fo without precedent, fo full of appearing in- confiftencies, fo contrary to the prejudices of the Jews and the opinions of the Greeks, and withall fo pub- lick and fo notorious, that if it had not been certainly true, it could never have been believed, and if it had been falfe, muft have been demonftratively confuted. For the paflages and tranfaftions of his Life were open and confpicuous to the World ; he laid not the fcene of his a&ions in a dark, unknown or undifcover'd corner of the Earth, but he appear'd in one of the mod eminent places of all Afia ; all his Works were perform'd amidft his Enemies, and he chofe the Jews, the moft jealous and the moft prejudiced People in the World, for the Eye-witnefles of his Miracles, and the Companions of his Converfation : But above all, Jerufalem it felf, the moft famous City at that time in that part of the World, was the fcene of his moft publick Actions ; there it was that he was put to death in the prefence not onely of that City but of the whole Nation ; there it was that he rofe from the dead, there it was that his Difciples firft publifht his Refurreftion , and there it was that fome of them wrought undeniable Miracles, in proof of the Divini- ty of his Power and the Truth of their own Tefti- mony. Libt 2. And Qrigen has obferved very well that the publick Death of Jefus in the fight of all the People of the Jews, was defign d by die Divine Provi- dence as an advantageous circumftance to demonftrate the of the Chriftian Religion. 253 the truth of his Refurre&ion ; for if it had been pri- vate and not notorious to all the Nation, though he had afterward rifen from the dead as he did, the ob- fcurity of his Death might have been pleaded againft the certainty of his Refurre&ion. But befide the no- toriety of the matter of Faft among the Jews, the ftrange Stories that were reported of him in a little time fill'd the World with noife and wonder. No Affair in that Age was more talked of than the Story of Jefits of Nazareth, every body made enquiry into the circumftances of his Actions, and they were ex- pofed to the malice of the Jews and the curiofity ot the Philofophers. There was never Man born (as Eufehius mfi. Ecdef. obferves) upon whofe account the whole L- *• c- & World was fo much concern'd as upon that of Jefus of Nazareth ; Mankind being as it were at firlt divided concerning him, fo that the controverfie is not improperly ftyled by Nicephorus a&qulk £ ol- tusjuUws, the ftruggling and concuffion of the World. Now 'tis a likely matter and worthy our belief that a few fimple and illiterate perfons fliould have the confidence, but much more the ability to perfwade the World into the belief of a Legend fo palpable and lb obnoxious to contradiction. That they lhould be fo impudent as to begin to publifh the ftrange Story of his Life and ftranger one of his RefurreCtion, even in Jerufalem it felf, and amidft his moll implacable Enemies, wrhere, though it were fo eafie to difcover the bold and manifeft cheat, if a cheat at all, that, yet it lhould pafs without any contradiction of the matter of Faft, and meet with fuch prodigious and unparallefd entertainment in the Minds ol fo many thoufands of its Inhabitants. Certainly they mult have been puiflant and irretiltible Arguments where with 2 54 ^ Demonflration of the Dc \ iuthority with they could fo briskly bear down and vanquifh Jewifh ftubbornnefs. Their prejudices were too ftrong to be overcome by any wreaker proof than evident and undeniable demonflration , and had they not brought fome fuch thing along with them, they might to as much purpofe have preached to the Stones of the Temple as to the People of- Jerufalem. But that, I fay, is the wonder that they fhould firft publifli this flrange ftory in the very place where it was afted, and yet if it were falfe, not onely efcape being convifted of Forgery, which it was impoflible they Ihould upon fuppofition of its being falfe ; but force great numbers of Perfons againft their moft ftubborn prejudices to own and fubmit to the truth of their Relation, and from that very place in a fhort time to propagate the belief of it all the World over. This is the thing that I affirm not to be at all poffible in the courfe of hu- mane Affairs, that a matter of Fa£t of fuch a nature and under thefe circumftances, if really and indeed falfe, iliould ever gain fo great a belief of its being true. I will grant that Mankind may be impofed upon in matters of meer Opinion, as much as any Man can require, but matter of Faft is of a quite dif- ferent nature, that depends not fo much upon Mens Underftandings as their Senfes, and the Senfes of all Mankind are alike, here is no difference between the learned and the unlearned. And though a falfe Story may for a while be impofed upon the common People, yet unlefs it appear to prove it (elf true with an evi- dence proportionable to its weight, it either dyes and vaniflics of its own accord, or is convi&ed of Forgery by the more wife and judicious, when they come to enquire into its grounds and pretences. And yet this Story the more it was enquired into the more firmly it was believed, and learned Men every where and of all of the Chriftia?i Religion. 255 all perfuafions, when they came to examine into it, could not bring their Minds to any iflue concerning it, till at length they were forced to refign up them- felves to its full belief. I have indeed heard fome witty Gentlemen, as our phantaftick Age very much abounds with fuch ihrcw'd perfons, compare the firft propagation of Chrifliani- ty in thofe parts of the World, with that of the late growth and fpreading of the folly of Quakerifm in Eng- land, than which nothing could be more enormoufly furmifed ; for fetting afide a thoufand other defefts in the comparifon , it is notorious that that wild and enthufiaftick Se£t did not fet up upon the pretence of a new Revelation, but onely pretended to raife fome foolifh and fanatique conceits of their own upon fup- pofition of the truth of an old one. But if the leaders of that Rabble, when they firft appear'd about thirty years fince at Tork and Briflol, had pretended to have wrought in thofe great Cities fuch kind of Miracles as are recorded of our Saviour and his Apoftles, no Man can doubt but that they had been long fince buried in contempt and oblivion. And yet that is the cafe of Chriftianity, that fuch a matter of Fa£t as that was gain'd fuch a firm belief in the place where it was firft published and adted too, and from thence all the World over onely by the undeniable evidence of its own Proofs and Miracles. For the Men of that Age were every whit as cautious and incredulous as the Wits of ours, and, as I fhall (hew anon, their Minds were prepoffeft with ftronger prejudices of Atheifm and Infidelity. How then could this Story of Jefus pre- vail fo effectually upon them but by the undeniable evidence of its truth and certainty, and when it car- ried with it nothing in the Workl whereby it might bribe their belief; nay, when it laboured under all other objections 256 A Vemo?tftration of the Divine Authority obje&ions but onely evidence of Truth, I will chal- lenge any fober Man to frame any the leaft tolerable Hypothecs how it was fo much as poftible that it fhould prevail, had not its truth been vouched by the mod undoubted and unqueftionable proofs in the World. § XX. This is the firft invincible Impediment of Chriftianity, fuppofing it had been falfe ; but whether true or falfe it labour'd under many other great difad- vantages, that it could never have furmounted, but by the irrefiftible evidence and certainty of its truth. And the firft is its contrariety to the Vice and Wic- kednefs of that Age in which it was firft divulged. The World being at that time, as is evident from the Records that are left of it, extreamly debaucht both in its Manners and Principles. For Julius Cafar ha- ving violated all the Laws of his Countrey, and over- thrown the old Government, that had always kept up a generous fenfe of Vertue and Integrity, and by that means chiefly raifed it felf to that vaft Greatnefs, that afterwards fo much expofed it to the attempts of am- bitious Men. (For though that fpirit began to work in the time of Mar/us, and pafled down through all the great Men, Cinna, Sulla and Pompey, all of them ftruggling for the fole Sovereignty of fo vaft an Em- pire, the defign was never compleatly compafTed but by the boldnefs and a&ivity of Julius Cafar.) Now the fuccefs of the Ca^farean Fa&ion, that were general- ly Atheifts and Epicureans, againft the Patriots of the old State, that were as generally eminent for Worth and Honour, Vertue and Integrity, and Zeal for the publick Good, made the thriving Principles and Prac- tices quickly come into Faihion and Reputation with the World. And after the Death of Brutus, we find no . the Cbrijiia?i Religion. 257 no fuel iing as an ancient Roman, but what he faid in paflion was ferioufly and univerlally embraced as a great truth, That Vertue was nothing but an empf name. So that if we furvcy the Roman Hiftory be- fore and after the Ufurpation of Catfar, it does not look like the Hiftory of the fame Nation;- the former abounding with the braved examples of Gallantry and Magnanimity, whereas in the latter we are gene- rally entertain'd with no other politicks than Fraud and Treachery. Even the admired wifedom of the great Auguftus himfelf was no better than craft and difTimulation : And though his Succeflbur, Ttherius, be particularly remarqued for that Vice, it was onely becaufe he was not able to aft his part fo artificially as his Predeceflbur had done, who dyed with that particular comfort to himfelf that he had fo skilfully played the Comedy of humane Life ; and certainly of all Princes upon Record he had the mod fubtile facul- ty of appearing highly honed, without any defign of ever being fo. In fliort, under his Reign all the Principles of Athe- ifm and Impiety were prevalent in the Court of Rome ; that then prefcribed Manners to the bed part of the then known World, neither were their Practices dii: agreeing to their Principles; for as they cad off' all re- draints of Vertue and Modedy, fo they entirely devo- ted themfelves to Luxury and Senfuality, and dudied nothing elfe than to emprove their bruitilh Pleafures to the utmod extravagance of Enjoyment. And as was the great Court of Rome , fo were all the other lefier Courts of their feveral Prefects and Governours. And that not onely by imitation but by the natural bafenefs of the Men themfelves. Scarce any but the word of Men, that is, -Epicureans and Vilains by Principle being prefer'd by J. Cafar to Authority in L 1 258 A De?nonflratio?i of the Divine Authority the Empire ; though things grew much worfe under the Tyranny of Mark Anthony, a Man kneaded up of Lull and Malice, and the onely reafon why he was not more of each was becaufe he was all both ; for he would never, unlefs for the fake of his Luft, quit his Cruelty ; nor ever, unlefs to fatisfie his Cruelty, for- lake his Luft : and as himfelf was made up of all man- ner of Bafenefs, fo he would advance none to prefer- ment but fuch as had recommended therafelves to his good liking by their more than ordinary Wickednefs. And for that reafon it was that Judaa and the parts about it, were at that time more over-run with Vice and Debauchery than in any former Age ; in that Herod, one of the vileft Men that ever lived, had, by the patronage of Mark Anthony, obtain'd their Govern- ment, and by a long Reign over them after his Pa- trons Death under Auguftus, had familiarifed all man- ner of the moft licentious Wickednefs to the People, even fo much that one half of the leading Men even a- mong the Jews themfelves, that had been fo famous tlirough all Ages for their reverence to their Religion, were no better than open and avowed Atheifts. Now how was it poffible for fuch a DocTrine as Chriftianity, that confifts of Precepts of Chaftity and Sobriety, of Truth and Honefty, of Kindnefs and Charity, and of renouncing the Pleafures of this Life for the Rewards of another, to make its way into iucli a wicked World as this ? Men of atheiftical Principles are of all others the moft ftubborn and in- flexible, they fcorn all manner of better Information, and will not endure to enquire into the truth of any thing that might poflibly undeceive them ; fo that there is no way to overcome Perfons fo prejudiced and fo conceited, unlefs we can by the meer evidence of things force them into conviction. And as for Men of of the Cbriflian Religion. 259 of luxurious Lives, they have neither Mind nor Lei- fure to attend to any thing that may reclaim them. It is Pain to them to think of parting with their Plea- fures, they will labour to preferve them upon any terms, and as long as they are able to refill, no infor- mation iliall be able to fatten on them ; and therefore when the Chriftian Religion fo fuddenly reformed infinite numbers from all forts of Vices, it muft have brought along with it a real Evidence equal to its pretended Authority ; for as it pretended to a Divine Commiffion, by virtue whereof it required ftricl: Obe- dience to all its Commands, fo it muft have proved the reality of its Commiffion by fuch certain Evidence that it was not poffible for the mod refractory Perfons to withftand its force ; and therefore when we find fuch multitudes fo wonderfully prevail' d upon to quit their mod beloved Lufts and Vices, we have reafon-from thence onely to conclude, that they were more than convinced of the undeniable truth of its pretences. § XXI. The next difadvantage of Chriftianity was its bold and open defiance to the eftablifht and inveterate Religions of the World. For of all prejudices thofe of Religion are the ftrongeft, and the older they are, the deeper root they take. And 'therefore when its Enemies could plead the antiquity of many hundred years againft it, it could not but be a very difficult task to perfwade them out of fuch an ancient Pre- fcription. Its meer Novelty was an Objection of no fmall force, but when a new and upftart Religion would not be content with its own Authority, but muft difgrace all the fettled Religions in the World, and refufe its own fettlement, unlefs they may be ut- terly extirpated ; this could not but feem too fawcy a demand, efpecially to Princes and great Men, to re- L 1 2 quire 26 o A Dewonflration bf the Divine Authority * quire of them not onely to give way to an upflart Seft, but to renounce the ReligLon of their Anceftours, confirm'd as well by their own Laws as ancient Cu- ftom ; and fubmit themfelves and their power to the Authority of a few Galilean F iihermen ; and this the Authours of that Age fay was the main realbn why tut Chriftian Religion was at all adventure rejected by the Roman Senate, becaufe it would allow none other befide it felf. And firft as for the Jewifli Religion, befide its very great Antiquity, it was eftabliiht by Divine Authority, and therefore with plaufible appearance of reafon be- lieved by the Jews to be of eternal Obligation, at leaft not otherways reverfible but with the lame dreadfull figns and appearances of the Divine Prefence, where- with it was at firft enafted; and therefore when a young Man fhould take upon him to cancel the one- ly true way of worfhipping the onely true God, that defign feem'd fo like to Blafphemy and Idolatry, that his very pretending to it, without any farther enqui- ry, was, whatever he could lay or doe, an invincible prejudice and an unpardonable crime. This is evident through the whole Hiftory of his Life, that the Jews every where concluded him an Impoflor, becaufe he fet up againft Mofes, and then let him work what Miracles he would, they would regard neither him aor them. And particularly this was the cafe of the Contra- verfie when he cured the Man that was born Blind, when the matter of Fact was evident beyond all con- tradiction by the Teftimony of his Parents, and by the confeffion of ail the Neighbours, who knew him to have fat and begged in a certain place for many years ; yet nonvithftanding all this the Pharifecs concluded againft his doing any Miracles, becaufe he was of the Cbriftia?i Religion. 261 was a Sinner, that is, as they thought, a Blafphemcr of Mofes Law ; and when the blind Man argues with them that it was fuch a Miracle as had never been done from the beginning of the World before, it was all one for that, they anfwer all with this peremptory Aflertion, We know that God John 9. 29. [pake unto Mofes ; as for this fellow weJinow not from whence he is. So that whatever Miracles he worked, they were not to be regarded, becaufe he derogated from the Authority of Mofes. And therefore Or /gen very well obferves Libt 2# * ^ that the difficulty of our Saviour's Work was much greater than that of Mofes, from the great prejudices of the People againft his Undertaking. For Mofes had to doe with the Offfpring of Abraham, who had all along obferved the Law of Circumcifion, and thofe other Rites and Cuftoms that he had delive- red down to his Pofterity, and onely undertook to deliver them from a grievous Bondage, and bring them into that happy Land that God had promifed to their Forefathers. But our Saviour was fent to a People to command them to forfake that way of Wor- ihip in which they had been educated, and to prefcribe a new model of Religion againft an old one that had been fettled by Divine Authority, and therefore in- ftead of being complyed with as Mofes was, he was fure to meet with all the fierceft contradiction both of Zeal and Malice. And for this reafon, fays he, it was that it was fo requifite that he fhould doe grea- ter Miracles than Mofes, or any of the Prophets were recorded to have done, to convince them that God had given him greater Authority, and fo thereby obli- ged them to fubmit to his Difcipline as they had hi- therto done to that of Mofes and the Prophets. And as the Eternity of the Law of Mofes was at that time 111 262 A Demonftration of the Divine Authority an infuperable prejudice againit Christianity, fo is it to this very day, as may be feen in the Writings of the Jewiih Do&ours, who always lay this fuppofition at the bottom of their Difputes againfl the Divine Au- thority of the Chriftian Law. But of the prejudices of the Jews I fhall give a far- ther account, nvhen I come to fhew the reafons of their Infidelity, notwithftanding the Gofpel brought all that evidence along with it, that we pretend it did. And then as for the Religion of the Gentiles, befide its proud pretence to the greateft Antiquity, it now valued it felf upon a much prouder title of being the Religion of the Empire; and by reafon of the vail ex- tent of that, it was rooted in all parts of it with more ftrength and unity than it could have been under fe- veral Governments, and ' there is nothing that can make People more fond of their Religion than to poflefs them with a belief of its Univerfality. Now when a Religion fo Catholick was fettled by the Laws, was own'd by the Emperours, and was made the onely Religion of Power and Intereft in the World, its Votaries could not endure to fee it treated with fcorn and difhonour by an upftart Sect of Men deftitute of all Power and Authority. And for this reafon is it that Pliny, Tacitus and Suetonius inveigh againfl: Chriftianity with fo much fcorn and indigna- tion, not that they had any concern for Religion themfelves being profeft Epicureans, and fo inwardly as great defpifers of Paganifm as the Chriftians could pretend to be. ' But they were angry that a Religion abetted by the Emperours, and the greaf Statefmen, fuch as themfelves were or pretended to be, fhould be fo dilhonourably born down by a company of fuperftitious and defpicable Jews. And of the Cbrifiian Religion. 263 And that proved another very great difad vantage to Chriftiamty, the force of Laws and the intereft of Government againft its reception. In that Statefmen are ever jealous of all Innovations in Religion as dan- gerous -to the prefent Government : fo that though themfelves look upon all Religion as a meer defign of State-craft, yet they are very zealous for that which they find already eftablifht, as that by which they en- joy their prefent fecurity, and therefore vigilant againft all alterations as naturally tending to the fubverfton of the Civil State. So that it is none of their bufmefs to enquire into the pleas of a new Religion, but its being new is with them a fufficient reafon of procee- ding againft it, as being Sedition, ipfo fatto, againft the eftablifht Law. And this was the main reafon of moft of thofe many fevere Edith and Refcripts of fe- veral Emperours againft the Chriftians, who looked upon their numerous Aftemblies upon pretence of Re- ligion as dangerous Aflbciations againft the State of the Empire : and particularly Trajan, a wife and poli- tick Prince, who, either becaufe he would not give the Chriftians the advantage of pleading Religion or fuffering for it; or rather out of his particular jealoufie and fear of Tumults, put in execution againft them the Law againft the Heteriae, which forbad all manner of numerous Meetings, upon what account foever, though onely of Friendfhip or Good-fellowfliip, for which thofe Heterix were firft inftituted, fo that up- on pretence of this Law he feem'd not to proceed a- gainft them upon the account of Religion, but as un- lawfull Riots and Tumults againft the State. § XXII. Now from the concurrence of all thefe mighty prejudices againft Chriftianity, it met with all the oppofition that Mankind could make it ; it si as 2^4 ^ Demonftratio?i of the Divine Authority was forced to encounter the Fury of the Multitude, the Zeal of Supcrftition, the Hatred of the Jews, the Contempt of the Greeks, the Power of the Romans, the Pride of Philofophers , and the Policy of Statef- rnen ; and by all thefe together, that is, by all means poflible was it every -where harrafled with all the out- rage and cruelty of Perfecution. No other party of Men in the World were ever hunted with that keen- nefs of Malice , or facrififed with that cheapnefs and contempt of humane Bloud ; and as the Enemies to Chriftianity fuppofed it to be a new thing in the World , they refolved its Punifhments fliould be fo too ; invented new methods of Torment, ftudied all the arts of Pain, and were not fatisfied with the death of Chriftians, unlefs they might tire them out of their Lives with length and variety of Tortures. In fhort, it wanted not the utmoft oppofition that could be made againft it by Men or Devils ; if we fuppoie ( as we may for argument fake ) that there are any fuch malignant Beings. And yet notwithftanding all difadvantages it grew and flourifhed after fuch a rate all the World over, as if it had met with all the con-v trary ways and methods of encouragement. Now what could be the reafon of all this ? There is no other imaginable account to be given of it, but that irrefiftible force of evidence that it gave of its Truth and Divine Authority. For whe« every thing elfe was againft it, and yet notwithflanding it prevailed fo wonderfully by the power of its own truth, it muft be clear of all doubt and fufpicion that could bear away the Minds of Men with fo great a force againft all Ar- guments and Motives in the World befide. For I do not urge this at prcfent as an argument of God's Pro- vidence being concern d in its propagation, but for the reafonablenefs of the thing it feJf ; viz. that a Doflxine labouring of the C!)riftia?i Religion. 2^5 labouring under all thefe mighty and unparallefd dis- advantages ihould ever have prevaild with fuch fud- dain and admirable fuccefs, had it not come attefced with the cleared; and mod irrefiftible Proofs. For is it not utterly incredible that an Institution fo defti- tute of fecular Power and Intereft, fo uncouth to the Principles and Prejudices of Education, fo contrary to the Vices and Inclinations of Men, fo contradictory to the fettled Laws, and (what was much more con- siderable ) to the eftabliflit Religions of Common- wealths, fo much oppofed by all the Power, all the Wit, and all the Zeal in the World, Ihould yet fo ef- fectually bear away all refiftence, and force the ftrug- ling World in fpite ef all their oppofition to yield up all that was dear to them to the evidence of its Divine Authority > For feeing it could have nothing elfe to recommend it to the World, nay, feeing it had all other things to oppofe it, and yet found fuch flrangc and otherwife unaccountable entertainment , that alone, I fay, is a demonftrative proof of its infinite evidence and certainty. Neither am I ignorant that learned Men both Ancient and Modern uiually afcribe it to the Almighty and miraculous Power of God overruling the Minds of Men : And the truth is, the thing Mas fo prodigious, that it is fcarce accountable how it could be done without a Miracle. But though I do not doubt of the fecret and in- ward workings of the Spirit of God upon the Minds of Men, yet I can by no means allow the reafon or any thing to be refoived into that alone ; for if that be the onely reafon of any Man's aflent , then his af- fent is unreafonable , and all the account he can give of his Faith is that he finds himfelf vehemently incli- ned to believe he knows not why. But that is not a proper way of determining rational Creatures , and M m there- 266 A Demo?iflratio?i of the Divine Authority therefore we cannot fuppofe that God would force the Minds of Men to a ftronger aflent than the evidence of the thing aflented to requires ; for that inftead of helping the Underftandings of Men would utterly de- ftroy them. And therefore how ftrong foever the in- fluences of the Spirit of God were upon the Minds of the Primitive Chriftians, as no doubt they were very extraordinary, yet the outward and rational evidence that he gave them of the truth of Chriftianity was Hill proportionable to that inward confidence that he wrought upon their Minds, otherwife they had more confidence than they had reafon for ; and then all that they had over and above was unreafonable. Seeing therefore their Faith was fo infinitely confi- dent, I fliall demonftrate that the grounds and mo- tives that they had for it were equal to their greateft afliirance, and they were chiefly thefe two, undenia- ble Miracles , and undoubted Tradition ; from both which they had fo great an aflurance of the Chriftian Faith, that it was not poffible for them to be decei- ved ; and if they had fo much, they had as much as can be defired, becaufe no Man can have more. § XXIII. I have already ftiewn in the beginning of this Difcourfe the great and unparallefd credibility of the Apoftles Teftimony , taken by it fclf , as it ftands upon their own naked Reputation, in that we have all the evidence in the World that they were fincere and ferious in their Defign, fo that meerly by virtue of -their own Authority they might juftly cha- lenge the Faith of Mankind. But to the undoubted Integrity of the WitnefTes, God was pleafed to adde a more forcible Teftimony of his own, by enduing them with a power of work- ing Miracles ; and thereby dernonftrating to the World that of the Chrijlian Religion. 26 7 that as they who pretended to be his Ambafiadours were ferious and in good earned in their Defign , fo was he too. And in truth , unlefs he had endued them with this power from above, they could never have had the courage fo much as to have undertaken the work ; but inftead of travelling into all parts of the World , to tell a Story to the People, of which they could not underfland one word , as being utter Strangers to the Language in which they fpake, they muft have concluded it a wifer courfe to refolve upon mending their old Nets , and betaking themfelves to their old Trade. But this Eufebius has excellently reprefented to us in their own Perfons. In that when our Saviour commanded them Pr*p. Evang. to go and teach all Nations, they ought to Ltb'i-Se8>6- have replied upon him, how is this poiTible, that we who are unlearned Perfons and underfland onely our mother Tongue, fhould difcourfe in their feveral Languages to the Romans, Grecians, Egypti- ans, Perfians, Armenians, Chaldeans, Scythians, In- dians, and all the other numberlefs Nations of the bar- barous World : And if we cannot (as without a Mi- racle we cannot) to what purpofe is it to travel from Pole to Pole, and tell an unintelligible Story to the People. Nay, how can we fo much as dream that it is poflible for us to perfwade them to renounce their Country-Gods, and to worihip a new and unknown Deity? What eloquence, what unheard-of po\ver of words muft we be infpired with, to encourage us to fet about fuch an Undertaking, to reverfe all the an- cient Laws and Religions in the World, and to intro- duce every where not onely a different but a contrary ftate of things ? Thefe things (fays he) if they Ihould have objefted, he could have return'd them no other anfvver, had he not prevented the Objection by the M m z promife 268 A Vemonftration of the Divine Authority promife of his miraculous Afiiftance. And therefore, when they were obedient to his command, it is evi- dent that they were already, by his Divine Works, convinced of his Divine Authority. For that they believed in him mud be granted in that they fo rea- dily obeyed him, in a little time leaving their own native Country to inftrud the World in the Faith of Jefus, and foon law the promife of his Divine Afli- ilance not onely made good, but abundantly exceeded by their incredible fuccefs. But when they went about fuch a Work as this, after what manner think you did they addrefs them- felves to the People ? Did they go into the Market- place, and there fummon up an Auditory of all Paflen- gers, or did they apply themfelves to particular Per- lons } Take which you pleafe, I pray which way did they win their Attention, when they began their Story at the mod ignominious Death of their Matter, whom they fet forth as the onely Inftru&our of Man- kind, the Son of God, and Saviour of the World ? For if they had conceafd that part of his Hiftory that related to his Pa/lion and Sufferings, and onely trum- peted out his great Vermes and much greater Miracles, it had been very difficult to overcome the Faith of Mankind to a report fo very flrange and in it felf in- credible. And yet if they had done this, they might have kept their Story within fome bounds of proba- bility. But when they acknowledged that the fame Perfon, whom they magnified as a God, lived like ■ miferable Man , encountred perpetual Affronts and Contumelies, and at laft fufler'd the Death of the worft and mod ignominious Malefa&ours, who that heard them, would not laugh at the grols contradic- tion of their own Story ? Or at leaft how could any Man be fo credulous, as upon the bare report of un- known of the Chriftian Religio??. 269 known Perfons to believe that a Perfon fo fliamefully executed, lhoukl be fo confpicuoufly rifen from the dead and afcended into Heaven, when he was not able to refcue himfelt from fo diihonourable an Exe- cution ? However who could have been fo eafie as to forfake the Religion of their Countrey, and that way of Worlhip that had been ufed, as they believed, from