j -&)l^L7lM/^t 
 
 / 
 
 5:^ 5:i 5^^ i^ .^:^ i:^. ^:2' 
 
 OF THF. 
 AT 
 
 PRINCETON, N. J. 
 
 » ::v -fv T X o ::v c> li* 
 
 SAMUEL AGNE^V, 
 
 OF PHILADELPHIA, PA. 
 
 
 ^^«^Uy(L^ /«/y5?w^^d5</r 
 
 ^f-^a^r^' 
 
 Case, J^'vifi 
 Shelf, S^cur. 
 BooK\ , ' 
 
 n . _ . ^rr'lSr'-T^ - r 1^ 
 
 .^iM 
 

L 
 
.t\- 
 
Koffigies 9t£4)ereiwv admovum irirt, 
 &ohannu (Mtlkins, nufe^r Cpifurpi 
 
O F T H E 
 
 Principles and Duties 
 
 O F 
 
 Natural Religion: 
 
 TWO BOOKS. 
 
 By the Right Reverend Father in G O D, 
 
 Dr. JOHN WILKIKS, 
 
 Late Lord Bifhop of CHE ST ER. 
 
 To which is added, A Sermon preached at his 
 Funeral, by IVilliam Lloyd, D. D. then Dean of 
 Bangor, afterwards Lord Bi(hop of IVorce^er. 
 
 CBe Bintl) CUition^ 
 
 L O NT> O N: 
 
 Printed for J. Walthoe, J. Knapton, R. Knaplock, 
 G. CoNYERs, R. Wilkin, D. Midwinter, B. Lintot, 
 
 A. Be TTEs^'ORTH, B. Spkint, 3. BoNwiCK, R. Robinson, 
 
 B. Mo T T E, A. War D, T. Longman, S. Birt, 
 T. Ward and E. Wickste£d. M DCCXXXI V* 
 
THE 
 
 PREFACE. 
 
 H E enfuing Treatife is 
 fufficiently recommend- 
 ed to the World by the 
 Name of the jiuthor^ 
 and needs nothing elfe to make 
 way for its Entertainment. I fliall 
 only therefore give a fhort Ac- 
 count of thefe Remains of that 
 Learned and Excellent Terfon, 
 and of the particular Defign and 
 Intention of them. 
 
 He was pleafed by \\\sLa/l JVtll 
 to commit his Tapers to my Care ; 
 and out of his great Friendfliip, 
 and undeferved good Opinion of 
 me, to leave it wholly to my Dif- 
 A 3 pofal^ 
 
ij The Preface. 
 
 pofal, whether any, or what part 
 of them, fhould be made publicL 
 This Treanfe,lkncw,hc always de-. 
 lignedfor thatpurpofe; and it God 
 had been pleafed to have granted 
 him but a httle longer Life, 
 he would have publiflied it him- 
 felf : And therefore,though a con- 
 fiderable Part of it wanted his laft 
 Hand, yet neither could 1 be fo 
 injurious, to deprive the World 
 of it, becaufe it was lefs perleft 
 than he intended it ; nor durfi: 
 1 be fo bold, to attempt to j^m/b 
 a !P/Vc^ defigned and carried on fo 
 far by fo great a Majier, 
 
 The firft Tivehe Chapters were 
 written out for the Prefs in his 
 Life-time. The Remainder hath 
 been gather d and made up out of 
 his TaperSy as well as the Mate- 
 rials left for that purpofe, and 
 the Skill of the Compiler would ab 
 low : So that it cannot be expefted, 
 that the Worlz lliould be of equal 
 
 Strength 
 
The Preface. 
 
 Strength and Beauty in all the 
 Parts of it However, fuch as it 
 is, I hope it may prove of confi- 
 derable ufe and benefit to the 
 World, and not altogether unwor- 
 thy of its Author. 
 
 The T)efign of it is Three-fold. 
 
 Firjl^ To eftablifh the great 
 Trinciplesoi Religion^ the Being 
 of God, and a Future State ; by 
 fliewing how fi.rm and folid a Foun- 
 dation they have in the Nature 
 and Reafon of Mankind : A Work 
 never more neceflary than in this 
 degenerate Age, which hath been 
 fo miferably over-run with Seep- 
 ticifm and Infidelity, 
 
 Secondly, To convince Men of 
 the natural d.nd indifpenfable Ob- 
 ligation of Moral Duties ; thofe " 
 1 mean, which are comprehended 
 by our Saviour under the Two Ge- 
 neral Heads of the Love of God 
 2 and 
 
 ly 
 
iv The P R E P A C E.' 
 
 and of our Neighbour, For all the 
 great Duties of Tiety and Jujike 
 are written upon our Hearts, and 
 every Man feels a fecret Obligati- 
 on to them in his own Confcience, 
 which checks and reftrains him 
 from doing contrary to them, and 
 gives him Peace and Satisfaction 
 in the Difcharge of his Duty ; or 
 in cafe he offend againft it, fills 
 him with Guilt and Terror. 
 
 And certainly it is a Thing of 
 very confiderable ufe, rightly to 
 underftand the natural ObUgation 
 of moral Duties, and how necefla- 
 rily they flow from the Confidera- 
 tion of God^wA. of ourf elves. For 
 it is a great Miftake, to think that 
 the Obligation of them doth folely 
 depend upon the Revelation of 
 God^s Will made to us in the Holjy 
 Scriptures, It is plain that Man- 
 kind was always under a Law^ 
 even before Gcd had made any 
 
 external 
 
The Preface. v 
 
 external and extraordinary Reve- 
 lation ; elfe, how fliall God judge 
 the World? How Ihall they to /ec-A^/^;! 
 whom the fFord of God never 4^?^.- 
 came, be acquitted or condemned 
 at the Great 'Day ^ For li/here 
 there is no Law^, there can neither 
 be Obedience nor Tranjgreffion. 
 
 It is indeed an unfpeakable Ad- 
 vantage which we^ who ^xtChri- 
 fiiatis^ do enjoy, both in refpe£l of 
 the more clear and certain Know- 
 ledgeof our Duty in all the Branch- 
 es of it, and likewife in regard of 
 the powerful Motives and Affi- 
 ftance which our blefTed Saviour 
 in his Gojf^el offers to us, to ena- 
 ble and encourage us to the dif- 
 charge of our Duty. But yet it is 
 neverthelefs very ufeful for us 
 to confider the primary and na- 
 tural Obligation to Tiety and Vir- 
 tue^ which we commonly call the 
 haw of Nature ; this being every 
 whit as much the Law of God^ 
 
 as 
 
vj The Pr EFACE. 
 
 as the Re<velation of his Will in 
 his Word ; and confequently, no- 
 thing contained in the Word of 
 God, or in any pretended Revela- 
 tionirom Him, can be interpreted 
 to diffolve the Obligation of mo- 
 ral Duties plainly required by the 
 Law of Nature. And if this one 
 Thing were but well confider'd, it 
 would be an efFeftual Antidote 
 againft the pernicious Doftrines 
 of the jint'znomians^ and of all 
 other hibertine'EnthufiaJis what- 
 foever: Nothing being more in- 
 credible, than that Dimne Re^vela- 
 tion fhould contradid: the clear 
 and unqueftionable Diftates oi Na- 
 tural Light ; nor any thing more 
 vain, than to fancy that the Gr^ce^ 
 of God does releafe Men from the 
 Laws of Nature. 
 
 This the Author of the follow- 
 ing Difcourfes was very fenlibk 
 ot, and wifely faw of what Con- 
 fequence it was to eftablifh the 
 
 Triiici' 
 
The Preface. vij 
 
 Trinciples and 'Duties of Religi- 
 on upon their true and natural 
 Foundation ; which is fo far from 
 being a Prejudice to "Dhine Reve^ 
 latioUy that it prepares the way 
 for it, and gives it greater Advan- 
 tage and Authority over the M inds 
 of iVIen. 
 
 Thirdly, To perfuade Men to 
 the Tra&ice of Religion, and the 
 Virtues of a good Life, by flievv- 
 ing how natural and direfl: an In- 
 fluence they have, not only upon 
 our future Bleflednefs in another 
 World, but even upon the Happi- 
 nefsand Profperity oi th\s pre jent 
 Life. And furely nothing is more 
 likely to prevail with wife and con- 
 fiderateMen to become Religious, 
 than to be thoroughly convinced, 
 that Religion and HappirieJS, our 
 Dutjf and our Interejt, are really 
 but one and the fame thing con- 
 fidered under feveral Notions. 
 
 J. TiLLOTSON. 
 
THE 
 
 CONTENTS 
 
 BOOK I. 
 
 of the Reafonahlenefs of the principles 
 and Duties of Natural Reh'gion. 
 
 CHAP. I. 
 
 Concerning the feveral kinds of Evi- 
 dence and A^cnty Pag. i 
 CHAP. 11. 
 
 Two Schemes of ^rincifles^ relating to 
 Pradical things^ whether Natural or Mo- 
 ral \propofed in the Method ufed by Ma- 
 thematicians^ of Poftulata, Definitions 
 ^W Axioms, p. II 
 
 CHAP. III. 
 
 Some Propofitions necejfary to be fremifed 
 for the removing of feveral Trejudices 
 in debates about Religion) p. i^ 
 
 CHAP. IV. 
 
 Concerning the Exiftence of a Deity ; and 
 the Arguments for it. I. Arg, From the 
 Univerfal Confent and Agreement of 
 Mankind : And the Obje6iions againft it 
 ajifjuerdy p. 34 
 
 CHAP. 
 
CONTENTS. 
 
 CHAP. V. 
 
 II. Arg. From the Original of the World, 
 
 P- 5r 
 
 CHAP. VI. 
 
 III. Arg. From the admirable Contrivance 
 of Natural Things^ p. 6^. 
 
 C H A P. Aai. 
 
 IV. Arg. From Providence, and the Go- 
 'veyiimmt of the World y P- 75" 
 
 CHAP. VIII. 
 Concerning the Excellencies and Perfedi- 
 ons of the 'Divine Nature : And fir ft ^ 
 Of thofe which are commonly called In- 
 communicable; namely. Simplicity, Unity, 
 
 r Immenfity, 
 Immutability, Infinitenefs,< 
 
 L Eternity, 
 p. 88 
 G H A P. IX. 
 O/'/'/^^ Communicable ^erfeBions of God: 
 And fir ft of thofe which relate to the Di- 
 vine Underftanding, viz. Knowledge, 
 Wifdom, particular Providence, p. lOp 
 CHAP. X. 
 Of the Perfedions relating to the Divine 
 Will ; Goodnefs, Juftice, Faithful nefs, 
 
 p. 119 
 ^C H A P. XI. 
 Of the Perfedions belonging to the Power 
 and Faculties of Ading, viz. Power, Do- 
 minion, Diftribution of future Rewards 
 and Punifhments, p. \%G 
 
 CHAP. 
 
CONTE NTS. 
 
 CHAP. xir. 
 
 Concerning the duties of Religion natural- 
 ly flowing from the Confideration of the 
 'Tiivine Nature and Terfe6iions : And 
 fir ft. Of Adoration and Worfhip, p. 1 55 
 CHAP. XIll. 
 Of Faith or Affiance, p, 1 6^ 
 
 CHAP. XIV. 
 OflaOYQ, p. iy$ 
 
 CHAP. XV. 
 0/ Reverence ^;^^ Fear, p. 189 
 
 CHAP. XVI. 
 Of Adive Obedience to the Laws of God^ 
 
 p. 198 
 C HAP. XVII. 
 Of Paflive Obedience ; or Patience and 
 Submijfion to the fVill of Godj p. 209 
 
 BOOK 11. 
 
 of the Wifdom of Pradtifing the Duties 
 of Katural ^ligm, 
 
 C H A P. I. 
 
 S Hewing in general, how Religion condu- 
 ces to our Happinefs^ p. 249 
 CHAP. II. 
 How it conduces to ourprefent Happinefs 
 in this World : And fir ft to the Happinefs 
 
 of 
 
CONTENTS. 
 
 of the Outward-man, i. In ref^eB of 
 Health, p. 274 
 
 CHAP. III. 
 In ref^e^i of Liberty, Safety, and Quiet, 
 
 p. 282 
 CHAP. IV. 
 
 In reffeB of our EJiates and Toffejfions ; 
 Riches, p 287 
 
 CHAP. V. 
 In reffeB of Pleafure ; or the chearful En- 
 joyment of outward Bleffings^ p. 290 
 CHAP. VI. 
 In reffeB ^/Honour ^«^ Reputation, 
 
 p. 3^5^ 
 CHAP. VII. 
 How Religion conduces to the Haffinefs 
 of the Inward-man : ^s it tends to the 
 perfecting and regulating our Faculties ^ 
 and to ;f^^ Peace ^^^ Tranquillity of our 
 Minds, • ' V p. 313 
 
 C H A P. VIIL 
 How Religion conduces to our Hapfinefs 
 in the next World, p. 337 
 
 CHAP. IX. 
 The Conclufion of the whole ; /hewing the 
 Excellency of the Chriftian Religion, ^^^ 
 the Advantages of ity both as to the 
 Knowledge and Pradice of our T>uty^ 
 above the iner elA^t of ^ziMxc, P- 34^ 
 
 THE 
 

 THE 
 
 FIRST BOOK: 
 
 SHEWING 
 
 The Reafonablenefs of che Principles 
 and Duties of Natural ^li^ion. 
 
 CHAP. I; 
 
 Concerning the federal IQnds of Evidence 
 and Affent. 
 
 Intend, by God's Ailiflance, In 
 this Firft Book, to treat concern* 
 ing the Reafonablenefs and the 
 Credibility of the Principles of 
 Natural Religmh in oppofition 
 to that Humour of Scepticifm and Infidelity, 
 which hath of late fo much abounded in the 
 World, not only amongft fenfual Men of 
 the vulgar Sort, but even amongft thofc who 
 pretend to a more than ordinary Meafure of 
 Wit and Learning. 
 
 B 
 
 \ 
 
of the principles, Sec, Lib. I. 
 
 In my Entrance upon this Work, I am 
 fenfible of what ill Confequence it may be, 
 to lay the Strefs of a weighty Caufe upon 
 weak or obfmre Arguments, which inftead 
 of convincing Men, will rather harden and 
 confirm them in their Errors. 
 
 And therefore -I cannot but think myfelf 
 obliged in the management of this Argument, 
 to ufe my utmoft caution and endeavour, that 
 It be done with fo much ftrength and per- 
 fpicuity, as may be fufficient to convince any 
 Man, who hath but an ordinary Capacity j 
 ^nd an honeft Mind 5 which are no other Qua- 
 lifications than what are required to thelnfti- 
 tution of Men, in all kind of Arts and Sci- 
 ences whatfoever. 
 
 In order to this, I judge it expedient to 
 premife fomething concerning the feveral 
 kinds and degrees of Evidence and Ajfienty 
 and to lay down fome common ^PrincipleSy 
 which may ferve as a Foundation to the fol* 
 lowing Difcourfe. 
 
 The feveral ways whereby Men come to 
 the knowledge or belief of any thing with- 
 out immediate Revelation^ are either by fuch 
 Evidence of Things as is more 
 
 Simple 
 
chap. 1 . of Natural Religion. 
 
 ^ SimjAe-, relating to the 
 SenfeSy 
 
 \ Outward. 
 } Inward. 
 
 Under ft andingy arifing either from the 
 y Nature of the Things in t'hemfelves. 
 ( Teftimony of others concerning 'em. 
 Mixed, relating both to the Senfes and 
 
 Under ft anding* 
 I. By Senfes, I mean thofe Faculties where- 
 by we are enabled to difcern and know fuch 
 jpartiadar Obj edls as are prefent. Thefe are 
 either 
 
 1 . Outward^ By which we can apprehend 
 externdlO\i)zd^%y as when we fee, or hear, or 
 touch any Thing prefented to us. 
 
 2 . Inward h By which we can difcern inter- 
 ftal Oh]zd.s, and are confcious to ourfelves, 
 or fenfible both of the hiipreflions that are 
 made upon our outward Senfes, and of the 
 inward Motions of our Minds j namely, our 
 Apprehenfions, Inclinations, and the Power 
 of determining ourfelves, as to our own 
 Adions ; and by which we can at any time 
 be afllired of what we think, or what we de- 
 iire or purpofe. 
 
 II. 'ByUnderftanding, I mean that Faculty 
 whereby we are enabled to apprehend the 
 Objects of Knowledge, Generals as well as 
 Particulars, Abfent Things as well as Tre- 
 fent i and to judge of their Truth oi Fal- 
 fhood) Good or Evil. 
 
 B 2 That 
 
4 Of the TrincipleSj Sec, Lib. I. 
 
 That kind of E-vidence may be faid to arife 
 from the Nature of Things^ when there is 
 fuch aCongruity or Incongruity betwixt the 
 Terms of a ^jopojitton^ or the "Deductions 
 of one Propofition from another, as doth 
 either fatisfy the Mind,or elfe leave it in doubt 
 and hefitation about them. 
 
 Tiiat kind of Enjtdence is faid to arife from 
 Tefiimony, when we depend upon the Credit 
 and Relation of others for the Truth or Fal- 
 fhood of any Thing. There being feveral 
 Things which we cannot other wife know, 
 but as others do inform us of them. As 
 namely Matters of Fa6i^ together with the 
 Account of ^erfons and T' laces at a Diflance. 
 Which kind of Evidence will be more or lefs 
 clear, according to the Authority and Credit 
 of theWitnefs. 
 
 Befides thefe, there is zmixed kind of Evi- 
 dence relating both to the Senfes and Under- 
 flanding, depending upon our own Obferva- 
 tion and repeated Trials of the Ifllies and 
 Events of Adions or Things, called Expe- 
 rience. 
 
 Thefe are the feveral kinds of Evidence 
 whereby we attain to the Knowledge or Be- 
 lief of Things. 
 
 The Kifids of Ajfent proceeding from 
 them, are reducible to thefe Two Heads. 
 
 L Kno-Wf 
 
chap. 1 . of Natural ^ligion. 
 
 fl. Knoiiu ledge or Certainty y which may be 
 diftinguifhed into three Kinds, which I 
 crave leave to call by the Names of 
 (Thyfaal. 
 2 Mathematical, 
 t Moral. 
 '^11. Opinion or T rob ability, 
 
 I. That kind of Ajfent which doth arifc 
 from fuch plain and clear Evidence as doth 
 not admit of anyreafonable Caufe of doubt- 
 ing, is called Knowledge or Certainty, 
 
 I. I call that Thyfical Certainty, which 
 doth depend upon the Evidence of Senjey 
 which is the firfl and higheji Kind of Evi- 
 dence of which human Nature is capable. 
 
 Nothing can be more manifefl and plain to 
 me, than that I now fee fomewhat which hath 
 the Appearance of fuch a Colour or Figure, 
 than that I have in my Mind fuch aThought, 
 Defire, or Purpofe, and do feel within my- 
 felf a certain Power of determining my own 
 Adions, which is called Z//^^r/f/. 
 
 To fay that we cannot tell whether we have 
 Liberty > becaufe we do not underfland the 
 manner of Volition^ is all one as to fay, that 
 we cannot tell whether \ftfee or hear ; be- 
 caufe we do not underftand the manner of 
 Senfation. 
 
 He that would go about to confute me in 
 
 any of thefe Apprehenfions, ought to bring a 
 
 Medium that is better known, and to derive 
 
 B 3 his 
 
of the frincipks^ Sec, Lib. I. 
 
 his Argument from fomewhat that is more 
 evident and certain than thefe Things are, un- 
 lefs he can think to overthrow and confute 
 that which is more plain and certain, by that 
 which IS lefs plain and certain 5 which is all 
 one as to go about to out- weigh a heavy Body 
 by fomewhat that is lighter, or to attempt the 
 proving of Ten to be more than Eleven 5 than 
 which nothing can be more abfurd. 
 
 3. 1 call that Mathematical Certainty, 
 which doth more eminently belong to Ma- 
 thematical Things, not intending hereby to 
 exclude fuch other Matters as are capable of 
 the like Certainty j namely, all fuch fimple 
 abftracLed Beings, as in their own Natures do 
 lie fo open, and are fo obvious to the Under- 
 ilanding, that every Man's Judgment (though 
 never fo much prejudiced) muft neceffarily 
 ailent to them. 'Tis not poflible for any 
 Man in his Wits (though never fo much ad- 
 didled to Paradoxes) to believe otherwife, but 
 that the Whole is greater than the Tart 5 
 That Contradidiioiis cannot be both true ; 
 That three and three make fix 3 That fot/r 
 is more than three. 
 
 There is fuch a kind of Connexion betwixt 
 the Terms of fome Propofitions, and fome 
 Dedudionsare foneceflary as muft unavoid- 
 ably enforce our Alfent : There being an 
 evident Neceflity that fom.e Things muft be 
 fo, or not fo, according as they are affirmed 
 or denied to be, ^nd that fuppofmg our Fa- 
 culties 
 
Chap. 1 . of Natural ^Ugion, 
 
 culties to be true, they cannot poflibly be 
 otherwife, without implying a Contradi- 
 d:ion. 
 
 3 . I call that il/<?r^/ Certainty, which hath 
 for its Objed fuch Beings as are lefs fimpky 
 and do more depend upon mixed Circum- 
 ftances. Wiiich though they are not capa- 
 ble of the fame kind of Evidence with the 
 former, fo as to necellltate every Man's Af- 
 fent, though his judgment be never fo much 
 prejudiced againrt them ; yet may they be 
 foplain,that every Man whofe Judgment is 
 free from prejudice will confent unto them. 
 And though there be no natural Necellity, 
 that fuch things mufl be fo, and that they 
 cannot poUibly be otherwife, without imply- 
 ing a Contradiction ; yet may they be fo cer- 
 tain as not to admit of any reafonable Doubt 
 concerning them. 
 
 Under each of thefe Heads there are fere- 
 ral Propofitions, which may be filled Self-^ 
 evident and fir ft Principles. 
 
 Self evident, Becaufe they are of them- 
 felves fo plain, as not to be capable of proof 
 from any Thing that is clearer or more 
 known. 
 
 Firfl Principles y Becaufe they cannot be 
 proved a priori j That which is firft can have 
 nothing before it. 
 
 Only they may receive fome kind of Illu- 
 
 ftration by Inftances and CircumftanceSi and 
 
 by fuch univerfal Effects as do proceed from 
 
 ^ them 5 
 
8 Of the frlndpks^ Sec. Lib. I, 
 
 them j and from the monftrous Abfnrdities 
 that will follow upon the denial of them. 
 
 Such TDediiBtons as do necellarily flow 
 from thefe Principles, have the fame kind of 
 Certainty, whether Thyfical^ Mathematical^ 
 or Moraly with the Principles themfelves 
 from which they are deduced. 
 
 The two firft of thefe, namely, Thyfical 
 and Mathematical Certainty may be ftiled 
 Infallible 5 and Moral Certainty may proper- 
 ly be ftiled Indubitable » 
 
 By Infallible Certainty, I do not mean ab- 
 folute Infallibility, becaufe that is an Iiicom* 
 tntmicable Attribute. And it were no lefs 
 than a blafphemous Arrogance, for any Man 
 to pretend to fuch a perfefi: unerring Judg- 
 ment on which the Divine Power itfelf could 
 not impofe. But I mean a Conditional Infal- 
 libility, that which fuppofes our Faculties to 
 be true, and that we do not neglecft the exert- 
 ing of them. And upon fuch a Suppofition 
 there is a neceflity that fome things mud be fo 
 as we apprehend them, and that they cannot 
 pollibly be othcrwife. 
 
 By Indubitable Certainty-, I mean that 
 which doth not admit of any reafonable 
 Caufe of doubting, which is the only cer- 
 tainty of which mofl Things are capable ; 
 and this may properly be afcribcd both to that 
 kind of Evidence arifing from the Nature of 
 Things., and likewife to that which doth 
 arife from Tejiimony^ or from Experience, 
 
 lam, 
 
chap. 1.' of Natural (^Itglonl 
 
 I am, from the Nature of the Things them- 
 felves, A/i^r^//;' certain, and cannot make any 
 doubt of it, but that a Mind free from paf 
 fion and prejudice, is more fit to pafs a true 
 Judgment^ than fuch a one as is biaffed by 
 j4ffe5fions and Inter efts. That there are fuch 
 Things as Virtue and Vice. That Mankind 
 is naturally defigned for afociablelife» That 
 it is mo ft agreeable to Re a, f on and the common 
 Inter efts of thofe in Society-, that they floould 
 be true to their Compa^Sy that they Jhould 
 not hurt an innocent '\Perfon, &c. 
 
 And as for the Evidence from Teftimony 
 which depends upon the Credit and Autho- 
 rity of the Witnefles, thefe may be fo quali- 
 fied as to xhziY ability d^nd fidelity, that a Man 
 mud be a fantaflical incredulous Fool to make 
 any doubt of them. And by this it is that I 
 am fufficiently affured, That there was fuch a 
 Perfon as Queen Elizabeth ; That there is 
 fuch a Place as Spain. 
 
 And fo for the Evidence of Experience, I 
 am by that to a great degree affured of the 
 fucceffion of Night and Day, Winter and 
 Summer ; and have no fuch reafon to doubt, 
 whether the Houfe wherein now I am, Ihall 
 this next Minute fall upon me, or the Earth 
 open and fwallow it up, as to be in continual 
 fear of fuch Accidents. 
 
 II. That kind of AfTent, which doth ari(e 
 from fuch Evidence as is lefs plain and clear, 
 
 is 
 
lO of the principles J 8cc. Lib. I. 
 
 is called Opinion and Probability. When 
 though the Proofs for a Thing may prepon- 
 derate any Thing to be faid againfl it j yet 
 they are not fo weighty and perfpicuous as to 
 exclude all reafonable doubt and fear of the 
 contrary. 
 
 And this doth arife from a more imperfed 
 and obfcure reprefentation and conception of 
 Things, either by our Senfes or Underftand- 
 ings, by Teftimony or by Experience. 
 
 When the Evidence on each fide doth equi- 
 ponderate, this doth not properly beget any 
 AfTent, but rather a Hejitation, or Sufpenlion 
 of AlTent. 
 
 CHAP, 
 
Chap. 2. of Natural ^Jigion. 1 1 
 
 CHAP. II. 
 
 Two Schemes of principles relating to 
 Pradlical Things, jvhether Natural or 
 Moral, propojed in the Method ufed 
 hy Mathematicians of Poftulata, De- 
 finicions and Axioms. 
 
 HAving premifed thefe Things in gene- vfd. Dr. 
 ral concerning feveral kinds of Evi-^*^'"'^* 
 dences and AfTents ; 1 fhall in the next Place 
 offer fome particular Schemes of Principles 
 relating to pradical Things, whether Natural 
 or Moral, in the fame Way and Method as is 
 ufed in the Mathematicks, confifting of To- 
 Jiulata, definitions and Axioms, 
 
 A Scheme of Natural Principles. 
 
 Every thing is endowed with fitch a natu- Poftuia- 
 ral Principle, whereby it is necejfarily incli- *""!• 
 ned to promote its own prefiervation and well* 
 being. 
 
 That which hath ifiit a fitnefs to promote vi&^n, i. 
 this Endj is called Good. And on the con- 
 trary^ that which is apt to hinder it, is called 
 Evil. Amongfi which there are fieveral de- 
 grees, according as things have more or lefis 
 fitneCs, to promote or hinder this End. 
 
 The 
 
12 of the principles J 8cc. Lib. I. 
 
 DeSn. 2. fhe lejffening or efcaptng of Evil is to be 
 . reckoned under the Notion of Good. 
 
 The leffening or lofs of Good is to be rec^ 
 honed under the Notion of Evil. 
 Axiom. I. That which is good is to be chofen and 
 frofecuted, that which is Evil to be avoided. 
 
 2. The greater Good is to be preferred before 
 the Lefsy and the leffer Evil to be endured 
 rather than the Greater. 
 
 3- Such kinds of Things or Events ^ whether 
 
 Good or Evil^ as will certainly come topafs, 
 may fall under computation, and be ejlimated 
 as to their fever al degrees-, as well as things 
 prefent. Becaufe when fuch a fpace of time 
 is elapfed, that which is no"^ future y will bt- 
 comt prefent. Which is the Ground of Men's 
 dealing for Reverfions. 
 
 4» And thus likewife is it for fuch Things as 
 
 may probably come topafs 5 Though this pro- 
 bability Ihould be fomewhat remote, it is 
 counted a valuable Thing, and' may be 
 eftimated at a certain Rate, for a Man to 
 be one amongft four or five equal Compe- 
 titors for a Place, to be the fourth or fifth 
 Expcdant of an Inheritance ; tho* in fuch 
 Cafes there be the odds of Three or Four to 
 One, yet the Price that is fet upon this, 
 may be fo proportioned, as either to reduce 
 it to an equality, or make it a very advanta 
 gcous Bargain. 
 
 A 
 
chap. 2. of Natural ^eligmu \ i 
 
 A prefent Good may reafonably bepart- 5- 
 ed with-, uponaprobable expe Nation of afii- 
 tiire Good which is more excellent. Which 
 is the Cafe of Merchants, who have large ' 
 Eftates in their own pofiellion, which they 
 may fafely keep by them ; and yet chufe to 
 venture them upon a thoufand Hazards, out 
 of an apprehenfion that there is a greater Pro- 
 babihty of their gaining, than of their io- 
 fing by fuch Adventures. 
 
 And this would be much more reafonable, 
 if befides the probabihty of gaining by thefe 
 Adventures, there were the like probability 
 of their being utterly undone and ruined, if 
 they Ihould negled or refufe to venture. 
 
 The greater the Advantage is, the more 
 reafonable mufl it be to adventure for it. If 
 it be reafonable for a Man to run the venture 
 of Twenty Pounds for the gain of a Hundred 
 Pounds, much more for a Thoufand. 
 
 The Reafon why Men are moved to believe 
 a probability of gain by adventuring their 
 Stocks into fuch foreign Countries, as they 
 have never feen, and of which they have 
 made no Trial, is from the Teftimony of o- 
 ther credible Perfons, who profefs to have 
 known thofe Places, and the Advantages of 
 Traffick thither by their own Experience, ' 
 And this is generally accounted a fufficienc 
 Argument to perfuade others unto the like 
 Trials. 
 
 « The 
 
1 4 Of the ^rinciples^ Sec. Lib. I. 
 
 The Reafon which m ovcd Men to adven- 
 ture for thefirftDifcovery of unknown Coun- 
 tries, is, becaufe they had fair probabilities 
 to perfuade tiiem, that there were fuchPiaces, 
 which would probably afford very gainful 
 Traffick. 
 
 And upon the fame Ground,ifany confide- 
 rable number of Men, fuch whom we efteem 
 the moft wife and the moft honeft, ihould 
 affure us, that tliey did firmly believe (though 
 they did not know it by experience) that 
 there was inch an undifcovercd Country, to 
 which if Men would make any Ventures, 
 their Gains would be a thoufand Times more 
 than could be expeded by any other way 
 of Traffick j and that upon this pcrfuafion, 
 they themfelves did refolve to venture their 
 Eftates, and fhould withal offer fuch Argu- 
 ments for the reafonablenefs of what they 
 alTert, as to any Men, whofe Judgments were 
 unprejudiced, would render it much more 
 probable than the Contrary : In this Cafe, he 
 that would ad rationally, according to fuch 
 Rules and Principles as all Mankind do ob- 
 ferve in the government of their Adions^ 
 mufl be perfuaded to do the like, unlefs he 
 would be counted foolifh, and one that did 
 afFed Singularity. 
 6. Aprefent Evil is to he endured for the 
 avoiding of a probable future Evil, which is 
 far greater. Which is the Reafon of Mens 
 undergoing the milchiefs and hardfhips of 
 
 War; 
 
chap. 2.^ of Natural (Religion] i j 
 
 War J the charges and vexations of Law-Suits > 
 the trouble of Fading and Phyfick. A Man 
 will endure the Pain of Hunger and Thirft, 
 and refufe fuch Meats and Drinks as are moft 
 grateful to his Appetite, if he be perfuaded 
 that they will endanger his Health; efpecially 
 if he believe that they are poifoned. He will 
 chufe to take naufeous ofFenfive Phyfick, up- 
 on a probable expedlation that he may there- 
 by prevent or cure a dangerous Sicknels. 
 
 The greater the Evtlis, the more reafon 7> 
 is there to venture the lofs of a lefs Good, or 
 thefuferingof a lefs Evil ^ for the efcaping 
 of it, 
 
 A Scheme of Moral Principles. 
 
 There are feveral kinds of Creatures in the Poftuia- 
 World,and feveral degrees of dignity amongfl^"^"* 
 them ; fome being more excellent than o- 
 thers. Animate more than Inanimate \ Sen^ 
 fitives more than Vegetives ; and Men 
 more than Brutes. It is a greater prehemi- 
 nence to have ///^, than to be without itj to 
 have life ^indfenfe^ than to have life only_; 
 to have life, finfe and reafon, than to have 
 only life and fenfe. 
 
 That which doth conftitute any Thing in Dcfin. ». 
 its Being, and diilinguifh it from all other 
 Things, is called the Form or Ejfence of fuch 
 a Thing. 
 
 That 
 
1 6 Of the principles ^ Sec. Lib. T. 
 
 Defin. 2. That State or Condition by which the na- 
 ture of any thing is advanced to the utmofl 
 Perfedion of which it is capable according 
 to its rank and kind, is called the chief end 
 or happinefs of fuch a Thing. 
 
 The Nature-oi Tlants doth confift in ha- 
 ving a Vegetative Soul, by which they re- 
 ceive nourifhment and growth, and are ena- 
 bled to multiply their kind. 
 
 The utmofl Perfedion, which this kind of 
 Being is capable of) is to grow up to a ftate 
 of Maturity, to continue unto its natural Pe- 
 riod, and to propagate its kind. 
 
 The Nature of Brutes (befides what is 
 common to them with Plants) doth confift 
 in having fuch Faculties, whereby they are 
 capable of apprehending external Objeds, 
 and of receiving Pain or Pleafure from them. 
 
 The Terfe^iion proper to thefe doth con- 
 fift in fenfitive Pleafures, or the enjoying of 
 fuch Things as are grateful to their Appe- 
 tites and Senfes. 
 
 The Nature o^ Man (befides what is com- 
 mon to him with Plants and Brutes) doth 
 confift in that faculty of Reafon, whereby he 
 is made capable of Religion, of apprehending 
 a Deity, and of expecting a future State of 
 Rewards and Punifhments. Which are Ca- 
 pacities common to all Mankind, notwith- 
 ftanding the utmoft endeavours that can 
 be ufed for the fupprefting of them j and 
 which no other Creature in this vifibie World, 
 except Man, doth partake of. The 
 
Chap. 2 i of Natural ^ligibn. \f 
 
 The happinefs of M an doth confiil in th^ 
 perfeding of this Faculty ; that is, in fuch a 
 ftate or condition as is moft agreeable to rea- 
 fon, and as may entitle him to the divine Fa- 
 vour, and afford him the beft affurance of a 
 blefled Eftate after this Life. 
 
 That which every Man doth, and mufl pro> 
 pofe unto himfclf, is the being in as good a 
 Condition as he is capable of, or as is reafon- 
 ablefor iiim to expcdl : And the defire of this 
 is not properly a Duty or a Moral Virtue^ 
 about which Men have a liberty of adtingj 
 but 'tis a Natural Principle-, like the defcent 
 of heavy Bodies, it flows neceffarily from the 
 very Frame of our Natures , Men muft do io, 
 nor can they do otherwife. 
 
 The cuftomary Actions of Men^ confider- Defiii. ^i 
 ed as voluntary J and as capable ofRewardox. 
 ^Ttmjhment, are ftilcd Moral. 
 
 AsThat,which hath a fitnefs to promote the Defiita 4^ 
 welfare of Man,confider'd as tifenfitive Being, 
 isi\ilGd Natural Good ■, fo That Vt'hich hatha 
 fitnefs to promote the welfare of Man, as a ra- 
 tional, voluntary and free Agent S^ Ailed Md^ 
 ralGood: and the contrary to it, Moral Evil. 
 
 That, which is morally good^\s to be dejlred^^'^^^^^ 
 and profecuted j That, which is evil, is to be 
 avoided. 
 
 The greater Congriiity or Incongruity there Axiom %. 
 is in any thing to the Reafon of Mankind, 
 and the greater tendency it hath to promote 
 QX hinder the Perfcdllon of Man's Nature, fo 
 
'l8 Of the Trhiciples, Sec, Lib. I. 
 
 much greater degrees hath it of moral Good 
 or Evil. To which we ought to proportion 
 our Inclination or Averfion. 
 
 There is in fome things fuch a natural De- 
 cency and Pitnefs, as doth render them mofl 
 agreeable to our Rcafon, and will be fufficient 
 to recommend them to our Pradice , abflrad- 
 ing from all confiderations of reward : As in 
 loving thofe who are kind to us, and from 
 whom we receive benefit : hi compenfating 
 Good with Good, and not with Evil. 
 
 It is mofl fui table both to the Reafon and 
 Intereft of Mankind, that every one fhould 
 fubmit themfelves to him, upon whom they 
 depend for their Well-being, by doing fuch 
 things as may render them acceptable to him. 
 It is a defirable thing for a Man to have the 
 afliftance of others in his need and diftrcfs. 
 And 'tis not reafonable for him to expe(ft this 
 from others, unlefs he himfelf be willing to 
 fhew it to others. 
 
 Axiom 3. -j-j-^g national Nature and the Terfe^ion be- 
 longing to it being more noble than the Sen- 
 Jitive : Therefore MoralGood is to be prefer- 
 red before Natural i and that which is AIo- 
 rally Evil is more to be hated and avoided, 
 than that which is Natural. 
 
 Axiom 4. Kprefent natural Goodni-^y be parted with 
 upon a probable Expedation of a future Mo- 
 ral Good, 
 
 Axiom 5. Kprefent natural Ev His to be endured for 
 the probable avoiding Qi^fttttire moral Evil. 
 
 CHAP. 
 
Chap. 3. of Natural ^eli^ion, 19 
 
 CHAR III. 
 
 Some Tropofu'ions riec^Jfary to he premifed 
 for the rcmoVing of federal prejudices 
 in debates about (^ligion. 
 
 BEiides what hath been already fuggefted 
 concerning the firft Foundations to be 
 laid, in order to a Difcourie about Natural 
 Religion, I Ihall in the next place offer to 
 Confideration thefe Seven following Propo- 
 fitions, as being very proper to prevent or 
 obviate the Cavils of fceptical captious 
 Men. 
 
 I . Such things as in themfelves are equal- i , 
 // true and certain J may not yet be capable of 
 the fame kind or degree ofEvideiice as to us. 
 As for Inftance, That there wasfuch a Man 
 as King Henry the Eighth 5 that there are 
 fuch Places as America, or China. I fay, 
 thefe thmgs may in themfelves be equally 
 true and certain with tfofe other Matters, 
 That wenoiv fc'e, and are awake •■> That the 
 three Angles in a Triangle are equal to two 
 right ones. Though for the Firft of thefe 
 we have only the Tedimony of others, and 
 human Tradition 5 whereas for the other we 
 have fenfirivc Proof, and mathematical De- 
 monflrauon. And the reafon is, becaufe all 
 C 2 Truths 
 
20 Of tbeTrinciples, Sec* Lib. I. 
 
 Truths are in themfelves equal, according to 
 that ordinary M axim , Veritas non recipt ma- 
 gis <ir minus. And therefore nothing can be 
 more irrational than for a Man to doubt of, 
 or deny the Truth of any thing, bccaufe.it 
 cannot be made out by fuch kind of Proofs 
 of which the Nature of fuch a thing is not 
 capable. A Man may as well deny there is 
 any fuch thing as Light or Colour^ bccaufe he 
 cannot hear it ; or Sound, becaufe he cannot 
 fee it, as to deny the truth of other things be- 
 caufe they cannot be made out by fenfitive or 
 demonftrative Proofs. The kinds of Proba- 
 tion for fevcral things being as much difpro- 
 portioned, as theobjedsof the feveral Senfes 
 are to one another. 
 'jirw'ot, '^' T^i"/^^^ of fever al kinds may admit and 
 Eth.iib. \.reqiiire feveral forts of proofs-, all which may 
 "P- 5- bezoodin their kind. The Philofopher hath 
 lib. I. cap. long ago told US, thataccordmg to the divers 
 «^f' Nature of things, fo muft the Evidences for 
 them be ; and that it is an Argument of an 
 undifciplind Wit, not to acknowledge this. 
 He that is rational and judicious will exped 
 no other kind of Arguments in any cafe than 
 the fubjed-matter will bear. How incongru- 
 ous would it be for a Mathematician to per- 
 fuade with Eloquence, to ufe all imaginable 
 Iniinuations and Entreaties, that he might pre- 
 vail with his hearers to believe that three and 
 three make fx ? It would be altogether as 
 vain and improper in matters belonging to an 
 
 Orator 
 
chap. 3 . of Katural ^li^ion. 2 1 
 
 Orator to pretend to ftrid Denionftration. 
 All things are not capable of the fame kind of 
 Evidence. Though the Conclufions in Ma- 
 thematicks^ by rcafon 'of the abfiraEied na- 
 ture of thofe Sciences, may be dcmonftrated 
 by the clearefl and mod unqueflionable way 
 of Probation to our Reafon j yet it is not rati- 
 onal to expeft the like Proof, in fuch other 
 matters as are not of the like nature. This 
 he himfelf applies to Moral things, which 
 being not of {\xcX\fimple abftra6ied Natures, 
 but depending upon ;;?/x<?/^circumftances, are 
 not therefore capable of fuch kind of demon- 
 ftrative Proofs. Tis a Saying of Jambli-'^totrent, 
 cusy That Demonftrations are not to be ex- '" Sym- 
 peded in matters concerning God and divine ° * *^' 
 things. Nor is this any greater prejudice to 
 the certainty of fuch things, than it is that 
 God is inviftbie. And thus likewife it is, for 
 the fame reafon, with many particular Con- 
 clufions in Natural l^hilofophy . And as for 
 matters of FaB 3 concerning Times, Places, 
 Perfons, i^dions, which depend upon J'/'^r)' 
 and the relation of others, thefe things are 
 not capable of being proved by fuch fcien- 
 tifical Principles as the others are. Now no 
 fober Man can deny but that feveral things 
 in Moral and in Natural Philofophy are in 
 themfelves as abfolutely and as certainly true, 
 and as firmly believed by us, as any Mathema- 
 tical Principle or Conclufion can be. From 
 whence 1 infer this, That it is not, ought not 
 C 3 to 
 
2 2 Of the principle s^ 6cc. Lib. I. 
 
 to be, any prejudice to the Truth or Certain- 
 ty of any thing, that it is not to be made out 
 by fuch kin d of Proofs, of which the na- 
 ture of that thing is not capable, provided it 
 be capable of fatisfadory Proofs of another 
 kind, 
 "3. ^. fVhen a thing is capable of good proof 
 in any kind. Men ottght to reft fatisfydiyi the 
 bef evidence for it jwhich that kind of things 
 will bear, and beyond which better couldnot 
 be expeBed-, fuppofing it were true. They 
 ought not to expcd: either fenfible proof, or 
 Demonftration for fuch Matters as are not 
 capable of fuch Proofs, fuppofing them to be 
 true : Becaufe otherwife nothing muft be 
 affented to and believed, but that which hath 
 the higheft Evidence : All other things being 
 to be looked upon as uncertain and doubt- 
 ful, and wholly excluded from all poflibility 
 of being known. And at this rare, Men mufl 
 beheve nothing at all in Story 5 becaufe fuch 
 things cannot be demonftratcd ; and 'tis pof- 
 lible that the reft of Mankind might have 
 combined together to impofe upon them by 
 thefe Relations. And how abhorrent fuch 
 Sceptical Principles muft needs be to com- 
 mon Reafon, I need not fay. Thofe who, 
 . will pretend fuch kind of grounds for their 
 disbelief of any thing, will never be able to 
 perfuade others, that the true Caufe why 
 they do not give their affent, is 5 becaufe they 
 have no reafon for it j but becaufe they have 
 
 no 
 
Chap. J. of Natural ^ligioiL ' 25 
 
 no mind to it. JSfo/k in caufa eji, nonpoffe 
 fratenditur. 
 
 And on the otiicr fide, when we have for 
 the proof of any thing, fome of the highefh 
 kinds of Evidence j in tliis cafe it is not the 
 fuggeilion of amerepoflibiUty that the thing 
 may be otiierwife, that ought to be any fuffi- 
 cicnt caufe of doubting. 
 
 To which I ihall only add, that we may 
 be unqueftionably fure of many things as to 
 their exigence 5 and yet we may not be able 
 to explain the nature of them. No Man in 
 his wits can make any doubt, whether there 
 be fuch things as Motion, and Senfation, and 
 Continuity of Bodies : And yet thefe things 
 are commonly efleemed inexplicable. So that 
 our not being able to fee to the bottom of 
 things, and to give a diftinft account of the 
 Nature and Manner of theni, can be no fuf- 
 ficient caufe to doubt of their being. 
 
 4. The Mind of Man may and muft give a 4, 
 ■firm ajfent to fome things, without any kind 
 ofhefitation or doubt of the contrary -, where 
 yet the Evidences for fuch things are notfo 
 infallible-, but that there is a poffibilityy that 
 the things may be otherwifi. {i.e.) There 
 may be an indubitable Certainty, where there 
 is not an infallible Certainty. And that kind 
 of Certainty, which doth not admit of any 
 Doubt,may ferve us as well, to all intents and 
 purpofes, as that which is infallible : A Man 
 may make no doubt, whether he himfelf were 
 C 4 bap- 
 
^4 Of the Tr'mclples^ Sec. Lib. L 
 
 baptized, whether fuch perfons were his Pa- 
 rents, of which yet he can have no other Evi- 
 dence than Tradition, and the Teftimony of 
 others. Who is there fo wildly Sceptical as 
 to queftion, whether the Sun Ihall rife in the 
 Ea/i, and not in the North or JVeft^ or whe- 
 ther it fhall rife at all, becaufe the contrary 
 is not impofllble, and doth not imply any 
 Contradidion ? Suppofe that in digging of 
 the Earth, amongft fome ancient Ruins, a 
 Manfhould find a round fiat piece of Metal, 
 intheexad fhape of an old Medal, with the 
 Image and Infcription of one of the Roman 
 Emperors. Or fuppofe he fhould dig up a 
 large Stone, of the fhape of an ancient Tomb- 
 ilone, with a diftind Infcription upon it, of 
 ^ the Name and Quality of fome Perfon faid to 
 
 be buried under it 5 Can any rational Man 
 doubt, whether one of thefe were not a 
 piece of Coin, and the other a Grave-ftone ? 
 Orfliouid a Man be bound to fufpend his af- 
 fent and belief of this, barely upon this 
 ground, becaufe 'tis poflible that thefe might 
 have been the natural fhapes of that particular 
 Metal and Stone, and that thofc which 
 f^em to be Letters or Figures engraven or 
 emboffed upon it, may be nothing elfe but 
 fome cafual dents or cavities, which by the 
 various motions and temper of the matter did 
 happen to them, amongft thofe many mil- 
 lions of other Figures which they were capa- 
 ble of ? Who would not think fuch a Man 
 
 to 
 
chap. "J. of Natural (J^l'igion. 2 J 
 
 to he llrangely wild, and irrational, wlio 
 could frame tohimfelfany real Scruples from 
 fuch Confiderations as thefe ? Why, 'tis the 
 fame kind of abfurd dotage that Scepticks in 
 Religion are guilty of, in fufpending their af- 
 fent merely upon this Ground, becaufe fome 
 Arguments for it do not fo infallibly con- 
 clude, but that there is a Pollibility things may 
 beotherwife. He that willraife to himfelf, 
 and cherifh in his mind, any real doubts, 
 according to the mere pofTibility of things, 
 fhali not be able to determine himfelf to the 
 belief or pradice of any thing. He mufl 
 not flay within Doors, for fear the Houfe 
 ihould fall upon him, for that is poflible : 
 Nor muft he go out, left the next Man that 
 meets him fliould kill him, for that alfo is 
 poflible. And fo muft it be for his doing 
 or forbearing any other Adion. Nay, I add 
 farther, that Man isfure to be deceived in ve- 
 ry many things, who will doubt of every 
 thing, where 'tis pollible he may be deceived. 
 
 1 appeal to the common Judgment of Man- 
 kind, whether the Human Nature be not fo 
 framed, as to acquiefce in fuch a Moral Cer- 
 taintyy as the Nature of Things is capable 
 of 5 and if it were otherwife, whether that 
 Reafon which belongs to us, would not prove 
 a Burthen and a Torment to us, rather than a 
 Privilege, by keeping us in a continual Su- 
 fpence, and thereby rcndring our Conditi- 
 ons perpetually reftlefs and unquiet ? Would 
 
 not 
 
i6 Of the Trhictpksy Sec. Lib. L 
 
 not fuch Men be generally accounted out of 
 their Wits, who could pleafe themfelves, by 
 entertaining actual hopes of any thing, mere- 
 ly upon account of the pollibility of it ; or 
 torment themfelves with aBual Fears of all 
 fuch Evils as are poflible ? Is there any thing 
 imaginable more wild and extravagant a- 
 mongft thofe in Bedlam^ than this would 
 be ? Why, ^oubt is a kind of Fear^ and is 
 commonly ftiled formtdo oppofiti j and 'tis 
 the fame kind of Madnefs for a Man to doubt 
 of any thing, as to kopefor, or fear it, upon 
 a merePoflibiiity. 
 5 . 5 . ^Tis fufficient that matters of Faith 
 and Religion be propounded in fuch a Way, 
 as to render them highly credible-, fo as an 
 honeft and teachable Alan may willingly and 
 fafely afent to them-, and according to the 
 rules of'Trudence bejuflified info doing. Nor 
 is it either T^^r^^r/ or convenient-, that they 
 fliould be eftablifhed by fuch cogent Evidence, 
 as to neceffitateAflent : Becaule this would 
 pot leave any place for the virtue oi Believing^ 
 or the freedom of our Obedience ; nor any 
 ground for Reward and Punifhment. It 
 would not be thank- worthy for a Man to be- 
 lieve that which of necellity he muft believe, 
 and cannot otherwife chufe. 
 
 Rewards and Puniihments do properly be- 
 long to free Adions, fuch as are under a 
 Man's power either to do or forbear , not to 
 fuch as are necejfary. There is no more rea- 
 
 fon 
 
chap. 3. of Natural (I^li^ion. 27 
 
 fon to reward a Man for believing that four 
 is more than three, than for being hungry or 
 fleepy 5 becaufe thefc things do not proceed 
 from Choice J but from natural NeceJJity, A 
 Man mud do fo, nor can he do otherwife. 
 
 I do not fay, that the Principles of Rel igion 
 are nit^tly J?robable^ I have before aflerted 
 them to be morally certain. And that to a 
 Man who is careful to preferve his Mind free 
 from prejudice, and to confider^ they will ap- 
 pear unqtteftionable-, and the dedu^ions from 
 them demonjlrable : But now becaufe that 
 which is neceflary to beget this certainty in 
 the Mind, namely, impartial Confideratioriy 
 is in a Man's power, therefore the Belief ox: 
 disbelief oi ih.dc things is a proper Subjccl 
 for Rewards and Punishments. 
 
 There would be little reafon for the Scri- 
 pture fo much to magnify the Grace of Faith j 
 as being fo great aVirtue, and fo acceptable to 
 God, if every one were neceflitated to it, whe- 
 ther he would or no. And therefore God is 
 plea fed to propofe thefe Matters of Belief to 
 us in fuch a Way, as that we might give fome 
 Teftimony of our teachable Dilpofitions, and 
 of our Obedience by our aflent to them. Ut 
 fermo Evangelii tanquam lapis cffet Lydius, cror. dc 
 ad quern ingenia faiiabilia explorarenttir, as Z^''^^ 
 the learned Gr otitis fpeaks concerning the 
 Dodlrine of the Gofpcl, whereby God was 
 pleafed as with a Touchftone to prove and 
 try what kind of tempers Men arc of, whc- 
 
 tlier 
 
2 8 of the principles, 8cc, Lib. I. 
 
 ther they are fo ingenuous as to accept of fuf- 
 ficient Evidence, in the Confirmation of a 
 holy Dodrine. And the Scripture doth in 
 feveral places make ufe of tiie word Faithy 
 according to this Notion of it, as it confifls 
 in areadnieis of Mind to clofe with, and give 
 affent unto tilings upon fuch Evidence as is in 
 itfelf fufficient. To which purpofe is that 
 expreflion of our Saviour to Thomas, Bleffed 
 are they that haverMfeen, and yet have be- 
 lieiedy ]oh. xx. 29. Signifying it to be a 
 more excellent, commendable, and bleffed 
 thing for a Man to yield his affent, upon fuch 
 Evidence as is in itfelf fulEcient, without infift- 
 ing upon more : It denotes good Inclinations 
 in Men towards Religion, and that they have 
 worthy Thoughts of the Divine Power and 
 Goodnefs ; when they are willing to fubmit 
 unto fuch Arguments in the Confirmation of 
 a holy Dodrine, as to unprejudiced Perfons 
 are in themfclves fufficient to induce Belief. 
 It was this Difpofition that was commended 
 Aasxvij.in ihe Bereans, for which they are ftiled 
 ^^' oi'^wigz^i, more ingenious, teachable, and 
 
 candid, more noble than others, Becatifethey 
 recei'ved the 'word with all readinefs of 
 Mind: (i.e.) Were ready and willing to af- 
 fent to the Gofpel, upon fuch Evidence as was 
 in itfelf fufficient to convince reafonable and 
 unprejudiced Men. 
 
 And on the other fide, it was the want of 
 this Difpofition which is condemned. Mat. 
 
 xiij. 58. 
 
chap. ^. of Natural ^eli^ion. 29 
 
 xiij. 58. where 'tis faid that our Saviour did 
 not 7nany mighty "Ui'orks in his own Country ; 
 becaufe of their unbelief : (i. e.) That pre*, 
 judicc, which there was upon them, by their 
 knowledge of his mean Parentage and Birth, 
 and their ignorance of his divine Commiflloii 
 and high Calling, did indifpofe them for an 
 equalJLidgment of things, and render them 
 unteachable. And having tried this, by doing 
 feme mighty Works amongfl; them, he would 
 not do many-, becaufe of their incapacity of 
 receiving benefit by them. 
 
 Wicked Men are in the Scripture-phrafeEpli.i*|. •2, 
 fliled uiQi d-mi^eioii-, filii infuafibilitatis^ ^"^'V \— e 
 perfuadable Men, fuch as noreafon can con- zTiIef. iij! 
 vince. And elfewhere they arc ftiledaToTro/,^* 
 which we tranflate unreafonableMen. But 
 the word may %nify abfurd, contumacious 
 Perfons, who are not to be fixed by any Prin- 
 ciples, whom no Topic ks can work upon, be- 
 ing dircdly oppofite to this Virtue of Faith, 
 as appears by the next Claufe, For all Men 
 have not Faith. 
 
 Suppofing Mankind to be endov/ed (as all 
 other things are) with a natural Principle, 
 whereby they are ftrongly inclined to feek 
 their own prefervation and happinefs 5 and 
 fuppoflng them to be r^//^?;^?^/ and /r^^ Crea- 
 tures, able to judge of, and to chufe the 
 Means conducing to this end 5 nothing can 
 be more reafonable in this cafe, than that 
 fuch Creatures fhould be under the Ohliga- 
 
 tion 
 
30 of the principle s^ Sec. Lib. F. 
 
 tion of accepting fuch Evidence, as In itfelf 
 is fufficient for their Convidtion. 
 6. 6. IVhen there is no fuch evident certai7ity, 
 as to take a'way all kind of doubting 5 in fuch 
 Cafes, a Judgment that is equal and impar- 
 tial mufl incline to the greater Probabilities. 
 That is no jull: Balance, wherein the lieavieft 
 fide will not preponderate. In all the ordi- 
 nary affairs of Life, Men ufe to guide their 
 Adions by this Rule, namely, to incline 
 to that which is moft probable and likely, 
 when they cannot attain to any clear unque- 
 ftionable certainty, h nd that Man would be 
 generally counted a Fool, who fhould do 
 Gtherwife. Now let it be fuppofedjthat fome 
 cf the great Principles in Religion, Ihould 
 notfcem to fome Men altogether fo evident 
 as to be wholly unqueftionable; yet ought 
 their aflent ftill to incline to the greater pro- 
 bability. 
 
 When it isfaidtobca Duty for Men to 
 believe any thing, or to acquiefce in fuch kind 
 of Evidence as is fufficient for the Proof of 
 it j the meaning is not, as if there were any 
 moral Obligation upon the Under ft anding-, 
 which is proper only unto the lVill'-> but the 
 meaning is, that Men fhould be careful to 
 prefervc their Minds free from any wilful 
 prejudice and partiality, that they ihould fe- 
 rioufly attend to, and confider the Evidence 
 propofed to them, lo as to take a juft Efti- 
 niate of it. For though it be true, that the 
 
 Judgments 
 
chap.;. of Katural (Religion, ji 
 
 Tudgments of Men muft, by a natural Necef- 
 fity, preponderate on that fide where the 
 greateft Evidence hes ; luppofmg the Mind 
 to be equally difpofed, and the Balance to 
 bejuftj yet muft it withal be granted to be 
 a particular Virtue and Felicity, to keep the 
 Mind to fuch an equal frame of judging. 
 There are fome Men, who have fufficient Abi- 
 lities to difcern betwixt the true difference of 
 things 5 but what through their vicious Affe* 
 dions and voluntary Prejudices, making them 
 unwilling that fome things fhould be true ; 
 what through their Inadvertency or Negled 
 to confider and compare things together,they 
 are not to be convinced by plain Arguments ; 
 nor through any Infuificiency in xhzE-vidence^ 
 but by reafon of fome defed or corruption in 
 the Faculty that fhould judge of it. Now 
 the negled of keeping our Minds in fuch an 
 equal frame, the not applying of ourThoughts 
 to confider of fuch matters of moment, as do 
 highly concern a Man to be rightly inform'd 
 in, muft needs be a Vice. And though none 
 of the Philofophers (that I know of) do 
 reckon this kind of F/^/V^ (as itmay beftiled) 
 this teachablenefs and equality of Mind in 
 confidering and judging of matters of inv 
 portance, amongfh other mtelle£fual Virtues 'y 
 yet to me it feems, that it may juftly chal- 
 lenge a Place amongfl them ; and that for 
 this reafon, becaufe the two Extremes of*ir, 
 by way oi Excefszxxd Defe^^ I mean the 
 i allcntine: 
 
32 Of the ^r'mcipleSy 8cc. Lib. L 
 
 aiTenting unto fuch things upon infuflicient 
 Evidence, which is cz\\zi\ Credulity, and the 
 not aflenting unto them upon fufficient Evi- 
 dence, whicii is called Incredulity or Unbe- 
 lief-, are both of them Vices. Now where 
 the Excefs and ^efeB do makeVices, or fuch 
 things as ought not to be, there the Medio^ 
 crity muft denote fomething that ought to be, 
 and confequently muft be a Virtue, and have 
 in it the obligation of Duty, 
 7. 7. If in any Matter offered to Confidera- 
 tion^ the Probabilities on both fides be ftippO' 
 fed to be equal : (In this cafe, though an im- 
 partial Judgment cannot be obliged to incline 
 to one fide rather than to the other, becaufe 
 our j4ffent to things muft, by a NecelTity of 
 Nature, be proportioned to our Evidence for 
 them ; and where neither fide doth prepon- 
 derate, the Balance fhould hang even) Tet 
 even in this cafe, Men may be obliged to or- 
 der their A5lions in favour of that fide yVuhich 
 appears to be moftfafe and advantagious for 
 their o-jjninter eft. Suppofea Man travelling 
 upon the Road to meet with two doubtful 
 Ways, concerning neither of which he can 
 have any the leaft probabilit;^ to induce him 
 to believe that one is more like to be the true 
 Way to his Journey's end, than the other 5 
 only he is upon good grounds affured, that 
 in one of thefe Ways he Ihall meet with 
 much Trouble,Difficulty, and Danger^ which 
 the other is altogether free from : In this 
 I cafcj 
 
chap. 3 . of Natural (l(eliglo}h 3 3 
 
 cafe, though a Man be not bound to believe 
 that one of them is a truer way than the other, 
 yet is he obliged in prudence to take the 
 fafeft. 
 
 Nay, I add farther, if the Probabilities on 
 the one hand fhould fomewhat preponderate 
 the other, yet if there be no confiderable ha- 
 zard on that fide which hath the leafl probabi- 
 lity,. and a very great apparent danger in a mi- 
 flake about the other ; in this cafe, Prudence 
 will oblige a Man to do that which may make 
 mod for his own fafety. 
 
 Thefe are thofe preparatory Principles 
 which 1 thought fit to premife, as a neceflary 
 foundation for any debatd with captious Men 
 about the firft grounds of Religion. And 
 they are each of them (I think) of fuchper* 
 fpicuity, as to need little more than the bare 
 ^ropofal oixhzvn, and the Explication of 
 their Terms, to evince the truth of them. 
 
 D CHAR 
 
3 4 Of the Principles, &cc. Lib. I. 
 
 CHAP. IV. 
 
 Concerning the Exiftence of a Deity, 
 Arguments for it. The I. Argument , 
 From the univerfal Confent and Jgree^ 
 ment of Mankind 5 and the Ohje^ions 
 anjrvered, 
 
 THefe Things being premifed, I betake 
 myfelf to that which was at firfl 
 propofed as the chief defign of this Book, 
 namely, to prove the Reafonablenefs and 
 the Credibility of the Principles of Natural 
 Religion. 
 
 By Religion, I mean that general Habit of 
 Reverence towards the Divine Nature, where- 
 by we are enabled and inclined to vvorfhip 
 and ferve God after fuch a manner as we 
 conceive moft agreeable to his Will, fo as to 
 procure his Favour and Blefling. 
 
 I call that Natural Religion, which Men 
 might know, and fhould be obliged unto, by 
 the mere Principles of Reafon^ improved by 
 Confideration and Experience, without the 
 help of Re'velation. 
 
 This doth comprehend under it, thefe three 
 principal Things. 
 
 I. A Belief and an Acknowledgment of 
 the Divine Nature and Exiftence. 
 
 2. Due 
 
Chap. 4. of Natural ^ligibyii J J 
 
 1. Due Apprehcnfions of his Excellencies 
 and Perfcaions. 
 
 3. Suitable Affections and Demeanour to- 
 wards him. 
 
 Concerning each of which I fhall treat in 
 order; 
 
 I. There muft be a firm Belief of the Di- 
 vine Nature and Exiftence. Trimus eft^e- 
 erum cult us y ID ens credere^ faith Seneca. 
 Anfwerablc ro that of the Apoflle, He t/oafil^^'^m 
 comes to God miifi belieise that he is. Now 
 that this is a Point highly credible, and fuch 
 as every fobcr rational Man v/ho will not of- 
 fer violence to his own Faculties, mull: fub* 
 mit unto, 1 Ihall endeavour to evince by the 
 plaineft Reafon. 
 
 In treating concerning this Subjecl, which 
 both in former and later times hath been fo 
 largely difculVed by feveral Authors, 1 fhall 
 not pretend to the Invention of any new At" 
 guments, but content myfelf v/ith the Ma* 
 nagement of fome of thofe old ones, which 
 to me feem moft plain and convincing. 
 Namely, from 
 
 I . The univerfal Confent of Nations, in 
 all Places and Times. 
 
 X. The Original of the World. 
 
 3 . That excellent Contrivance which ther^ 
 is in all natural Things. 
 
 4. The Works of Providence in the Go- 
 vernment of the World. 
 
 D i t.From 
 
3 6 Of the TrwcipleSj Sec, Lib/ 1. 
 
 I . From the univerfal Confent of Nati- 
 ons in all Places and Times, which muft needs 
 render any thing highly credible to all fuch as 
 will but allo.w the Human Nature to be ra- 
 tional, and to be naturally endowed with a 
 Capacity of diftinguifhing betwixt Truth and 
 Fallhood. 
 * Jri/ict. It is laid down by the * ^hilofopher as the 
 
 Top. proper way of Reafoning from Authority y 
 That what feems true tofome wife Men, may 
 upon that account be z^^^xTi di fomewhat pro- 
 bable ; what is believed by moft wife Men, 
 hath a further degree of probability 5 what 
 mofl men-, both wife and unwife, do afient 
 unto, is yet more probable : But what all 
 wen have generally confented to, hath for it 
 the higlieft degree of Evidence of this kind, 
 that any thing is capable of: And it mufi: be 
 monflrous Arrogance and Folly for any fingle 
 Perfons to prefer their own Judgments before 
 the general Suffrage of Mankind. 
 
 var. Hift. It is obfervcd by c_/Elian, that the Notions 
 '^''^'^ "concerning the Exigence and Nature of God, 
 and of a Future State, were more firmly be- 
 lieved, and did ufuallymakedeeperlmpreflion 
 upon the illiterate Vulgar-, who were guided 
 by the more fim pie dictates of Nature, than 
 upon feveral oith.tT'hilofiphers, who by their 
 art and fubtilty were able to invent difguifes, 
 and to difpute themfelves into Doubts and 
 Uncertainties concerning fuch things as might 
 bring difquiet to their Minds. 
 
 That 
 
Chap. 4. 0/ Natural (I(eligion, j 7 
 
 That all Nations of Men now do, and have 
 formerly owned this Principle, may appear 
 both from prefent Experience, and the Hifto- 
 ry of other Times and Places. And here I 
 might cite abundance of the beft Authors 
 that are extant, concerning the truth of this 
 in all other Ages and Nations. But for bre- 
 vity's fake 1 Ihall mention only Two, Tully 
 and Seneca, ^t a gens eft, aut quod geniis^^^-'^'^^'^- 
 hommum'iqiiodnonhabeatJineT)o^rlna^an' ' * ^'^^^ 
 tictpattonem quandam ^eorum, quam appel- 
 lat 'ZD-epAw4ip Epicurus. ' What kind of Men 
 
 * are there any where, who have not of 
 
 * themfelves this prenotion of a Deity? And 
 
 in another place : Nulla gens eft, neque tarn De Legib. 
 immanfuetaneque tamfera^ qu£ non,etiamfi^^^' »• 
 ignore t qualem habere T^eum dec eat, tamen 
 habendum fciat. ' Amongft all Mankind 
 
 * there is no Nation fo wild and barbarous, 
 
 * who, though they may miftake in their due 
 ' Apprehenfions of the Nature of God, do 
 
 * not yet acknowledge his Being.' And elfe- 
 where: Nulla eft gens tamferaynemoom-Tufc.ct^x. 
 nium tamimmanisy cujus mentem non im-^^^- '♦ 
 buerit T^eorum timor. *^ There is no Nation 
 
 * fo immenfely barbarous and favage, as not 
 
 * to believe the Exiftence of a Deity, and by 
 
 * fome kind of Services to exprefs their Ado- 
 ration of him.' So Seneca, Nulla gens uf'Y.^\^,n%. 
 quam eft, adeo extra leges morefquefroje" 
 
 €ia, ut imi aliquos T)eos credat. * There is 
 
 f no where any Nation fo utterly loft to all 
 
 D 3 * things 
 
5 8 Of the f/inciples^ Sec. Lib. L 
 
 * things of Law and Morality, as not to be- 
 ' lievethc Exiftcnce of God. 
 
 He that fhall rraverfe over all this habitable 
 .. Earth, with all thofc remote Corners of it, 
 referved for the Difcovery of thelc later Ages, 
 may find feme Nations without Cities, 
 Schools, Houies, Garments, Coin, but none 
 without their God. They may, anddovaft- 
 ly differ in their Manners, InlHtutions, Cu- 
 floms : But yet all of them agree in having 
 fome Deity to worfhip. 
 
 And befides this Univcrfality as to Nations 
 and Tlaces, it hath been fo likewife as to 
 Times. Religion was obferved in the begin- 
 ning of the World, before there were Civil 
 Laws amongfi: Men, I mean any other than 
 the mere Wills of their Princes and Gover- 
 nors. 
 
 The Works of Mofes are by general con- 
 fent acknowledged to be the mofl ancient 
 Writings in the World. And though the de- 
 sign of them be lo prefcribe Dodrines and 
 Rules for Religion,yet there is nothing offer- 
 ed in them by way of Proof or Perfuafion con- 
 cerning the Exiftence of God y but it is a 
 thing taken for granted, as being univerfally 
 acknowledged and believed. Nor do we read 
 that any of the other ancient Law-givers or 
 Founders of Commonwealths, who thought 
 fit to prefcribe Rules for the fVorjhip of God, 
 have endeavoured to perfuade the People con- 
 c^r^ing \\is Bein^ ; which yet had been moil 
 
 necellary, 
 
chap, 4« of Natural (^Upo)u 59 
 
 neceflary, if any doubt or queflion had then 
 been made of it ; as being tlie very founda- 
 tion of Religion, and a difpofition fo requi- 
 fite to qualify Men for Society and Govern- 
 ment. 
 
 And as it hath been thus in former times, 
 fo it is now amongfl the Nations more lately 
 difcovered, and not known to former Ages. 
 'Tis excellently faid by Tit/fyy Opinionum De Nat. 
 commentadelet dies-, NaUir £ judicia confir-^^^"^^^* 
 mat : That Time wears out the Fidions of 
 Opinion, and doth by degrees difcover and 
 unmask the fallacy of ungrounded Perfuali- 
 ons, but confirms the Dictates and Sentiments 
 of Nature ; and *tis a ?ood fi^n thatthofe No- 
 tions are well eftabliihed which can endure 
 theTeftof all A?es. 
 
 ■■o' 
 
 There are two Things may be objeded 
 againft this Argument. 
 
 1. That there is no fuch univerfal Confent 
 as is pretended. 
 
 2. If there were, this would fignify but 
 little, becaufe it may as well be urged for l^o- 
 lytheifm and Idolatry. 
 
 I . That there is no fuch univerfal Con- 
 lent as is pretended, becaufe there are fome 
 Nations in the World fo wild and favage, as 
 not to acknowledge any Deity j which by fe- 
 veral Hiftorians is reported of the Cannibals 
 in America f and the Inhabitants of Sol' 
 D 4 dania 
 
40 Of the Trincil>leSy See, Lib. 7, 
 
 ^a7iia in Africk, who are fo fottifh and grofly 
 i£;norant, that ihey differ very little from 
 Brutes, having fcarce any thing amongft 
 them of Civil 'Policy y and nothing at all of 
 Religion, or any publick Afiembliesfor Wor- 
 ihip : Belides fuch particular Perfons, pre- 
 tending to Learning and Philofophy, as in 
 feveral Ages have openly afferted, and pro^ 
 feifedly maintained Arheiftical Principles, as 
 l^iagoras^ TheodoritSy PherecideSy and o- 
 ihersare laid to have done. 
 
 To this it may be faid, that fuppofmg 
 tbeie Reports to be true, there may almoft in 
 all kinds be fome few Inftances, befides and 
 againlt the general courfe of Things, which 
 yet can no more be urged as Prejudices 
 -againft the common and moft ufual Order be- 
 longing to them,than Prodigies may to prove, 
 that there is no Regularity in the Laws of 
 Nature. Is there any Equity or the leafl 
 Colour of Reafon in this j for a Man to take 
 an Efl'ay of the Nature of any Species of 
 things from fuch particular Inflances, as in 
 their Kinds are monftrous ? Becaufe Beafls 
 may fometimes be brought forth with five 
 Legs, and it may be two Heads, is it reafon 
 therefore to conclude, that no other Shape 
 is natural to their Kind ? Specimen nature 
 cujnflibetj a natiira optima fumendum efi 
 (faith Tulh) The Efiay of any kind is ra- 
 ther to be taken from the befl and moil ufual, 
 than from the \vorft and moll depraved 
 
 part 
 
chap. 4. of Natural (^li^ion. 45, 
 
 part of it. Will it therefore follow, that 
 Honey is not naturally fweet to our tafte, be- 
 caufe a fick Palate doth not judge it to be fo ? 
 Such diflblute perfons as are altogether im- 
 mcrfed in Senfuality, whereby they have be- 
 fotted their Judgments, cannot be looked up- 
 on as the moft competent Inltanccs of what 
 belongs to Human Nature. 
 
 Where there is either a Defed of Reafbn, 
 or a grofs Negled in exciting a Man's natural 
 Faculties, or improving his Reafon, by a due 
 Confideration of fuch Confequences as do 
 mofl naturally refult from it: In fuch cafes, 
 it cannot otherwife be expected, but that he 
 muft come fhort of that Knowledge which 
 he is naturally capable of, and Ihould have, 
 were it not for their Defeds. 
 
 Some Men are born blind, or have loft their 
 Sight, will it hence follow, that there is no 
 fuch thing in Nature as Light or Colour ? 
 Others are Lunaticks or Ideots, fhould any 
 Man from hence infer, that there is no fuch 
 thing as Reafon ? No Man may raife any doubt 
 from fuch Inftances as thefe, but he that will 
 make it a ferious Queftion, who are the mad 
 Men, whether thofe in ^^^Z^;;^, or thofe out 
 of it ? Whether Ideots are not the wifeft of 
 Men, and all other the vcrieft Fools, accord- 
 ing as they are at the wideft diftance from 
 them ? Can that Man be thought to need any 
 farther Confutation or Purfuit, who is forced 
 to fly to fuch a Retreat? 
 
 As 
 
41 Of the principles J Sec. Lib. I. 
 
 As for thofe Inftances of particular Ter- 
 fonSj whom Stories deliver down to us, as 
 being profeffed Athetjis, it may be faid, 
 
 1. 'Tis plain, that fome of thefe were 
 counted Atheifts andDefpifers of Religion, 
 becaufe they did endeavour to confute the 
 Popperies of the Heathen Worfhip, and de- 
 ny the Sun and Moon, and the feveral Idols 
 that were adored in their Countries to be true 
 Gods : The loofeand vicious VoetSy having 
 fo far debauch'd the Underftandings of the 
 Vulgar, in thofe darker Ages, as to make 
 them believe vile and filthy Things of their 
 Gods, unfuitable to all Principles of Sobrie- 
 ty and common Reafon : Upon this, feve- 
 ral Men, who were more Judicious and Vir- 
 tuous than others, thought themfelves obli- 
 ged to reclaim the People from fuch mifchie- 
 vous Popperics : In order to which, befides 
 the moft ferious Arguments which they 
 made ufe of, they did likewife by Jeers and 
 Scoffs endeavour to render thefe vicious Dei- 
 ties contemptible, and to deride them out 
 of the World. And for this were they by 
 the foolilh fuperftitious Multitude counted 
 Atheijts, which was the Cafe of Anaxago- 
 raSy Socrates^ and others. 
 
 2, Let it be fuppofed that fome Men have 
 declared a Disbelief of the Divine Nature in 
 general ; yet as there have been always fome 
 Mofijiers amongfl Men, in refped of their 
 Bodies J fo may there be likewife in refped 
 
 of 
 
chap: 4* of Natural (^I'tgion. 4J 
 
 of their Minds : And this no prejudice to 
 the Standing-Laws of Nature. And befides 
 it ought to be confidered, that the fame Sto- 
 ries which mention fuch Perfons as profeft 
 Atheifts, do Hkewife give an Account of di- 
 verfe fignal Judgments, whereby they were 
 witneflfed againft from Heaven. 
 
 3. But I add farther. There never yet was 
 any fuch Perfon, who had any full and abi- 
 ding convidion upon his Mind, againft the 
 ExiftenceofGod. Mentiunturqtti dicuntfe 
 fi on fenfire effe ^eum, nam etjitibi affir- 
 ment inter diu:, noBtt tamen & fibi dubitant. 
 " They lie who fay that they believe there is 
 " no God (faith Seneca) though they may 
 " profefs this fomewhat confidently in the 
 ^' Day-time, when they are in Company, 
 ' ' yet in theNight and alone they have doubt- 
 " ful Thoughts about it." 'Tis their Wifby 
 but not their Opinion- The Intereft of their 
 Guilt doth make them defire it. But they are 
 never able with all their endeavours wholly 
 to extinguifh their natural Notions about it. 
 Witnefs thofe continual Fears and Terrors, 
 whereunto fuch kind of Men are above all 
 other moft obnoxious. 
 
 The fecond Objection was,That if theCon- 
 fent of Nations be a fufficient Evidence to 
 prove the Exiftence of God, it may as well 
 prove Tolytheifm and Idolatry, for which 
 the like confent may be pleaded. 
 
 To this two Things may be anfwered : 
 
 i.Tho' 
 
44 ^/ -^^ Trmciples, Set, Lib. I. 
 
 I . Tho* the Unity of the Godhead, and 
 the Unfitnefs of worfliipping him by It^olsy 
 be difcoverable by the Light of Nature ; yet 
 thefe things are not fo immediate^ and fo 
 obvious to every one's Underftanding as the 
 Being of God is, but will require fome 
 deeper Confideration, and fome skill in the 
 Rules of reafoning. Now it could not be 
 reafonably expedted, that either the genera- 
 lity, or any confiderable number of the Vul- 
 gar, fhould attain to fuch a degree of Know- 
 ledge, as their own natural Reafon, duly 
 exercifed and improved, might have furniihed 
 them with : Partly by reafon of the VrejU' 
 dice of Education, which muft needs incline 
 them to acquiefce in what is delivered down 
 to them, as the belief ox praBice of their 
 Forefathers j and confequently hinder them 
 from an impartial Enquiry into the Nature 
 of things : But chiefly for want of f efficient 
 lei fur e to apply themfelves to the bufmefs 
 of Contemplation, by reafon of their being 
 immerfed in the Affairs of the World, ei- 
 ther Pleafures, Ambition, Riches, or elfe 
 being wholly taken up with Cares,about pro* 
 viding the Neceffaries of Life for themfelves 
 and their Families -■, which muft needs much 
 divert them from the ferious Confideration 
 of things, and hinder them from the im- 
 provement of their natural Light to all the 
 due Confequences of it. 
 
 ? 2. The 
 
Chap. 4J of Natural <I(eUpo}u 4J 
 
 2. The moft considering and the wzfe/l 
 Men in all Ages and Nations, have conflant- 
 ly differed from the Vulgar in their Thoughts 
 about thefe things,believing but one fupreme 
 Deity, the Father of all other fubordinate 
 Powers- 
 
 Homimim fator at que T^eorum, 
 
 Whom they called Jupiter or Jo'uey with 
 plain reference to the Hebrew Name Jeho- 
 *vah. And to this one God did they afcribe 
 feveral Names, according to thofe feveral 
 Virtues they fuppofed to be in him, or Bene- 
 fits they expected from him. Bacchus and 
 Neptune^ Nature, Fortune, Fate: Omnia 
 quidem l^et nom'ma funt, varie utentis fua 
 potejiate, faith Seneca. So likewife Pytha- 
 goras, Socrates^Tlato^Arifiotky^Q.. And VeBenfjic. 
 they advife Men to worfhip this God, not fo^''''+' ^' 7- 
 much by Images or by Sacrifices, as by in- 
 ward Goodnefs, by endeavouring to belike 
 him ; as I fhall ihew more largely afterwards.' 
 Now though the Opinion of the Vulgar, 
 with the Confent of the JVife^ may be of 
 great Authority, yet being feparated from or 
 efpecially oppoled unto, their Opinion, who 
 are beft able to )udge,It mull needs fignify but 
 little. 
 
 If the Queftion fhould here be propofed, 
 How comes it to pafs, that Mankind ihould 
 thus confent ^id agree in the notion of a 
 Deity, and to what Ground orCaufemay it; 
 be ait ri bed ? 
 
 To 
 
4^ Of the ^rhiciples^ Sec. Lib. L 
 
 To this 1 fhall fuggeft fomething by way of 
 anfwer, both negatively zvApoJittvely. 
 
 I. Negatively^ From what hath been faid 
 it may appear, that this belief doth not pro- 
 ceed from any particular Infirmity-, or occa* 
 fional Prejudice in the Judgment, becaufe 
 it hath been fo conflant and univerfal a- 
 mongft Mankind : And befides, there is not 
 the leaft probability for thofe tilings which 
 are allignedas the grounds of this Prejudice, 
 namely, Fear^ Policy ^ Stipulation, 
 
 1. Not Fear, or a certain jealoufy of the 
 worft that may happen. Por though it muft 
 be granted natural to the Minds of Men, to 
 be polTelled with an awe towards fuch things 
 as are able to hurt them ; yet 'tis much more 
 probable, that the fear of afuprcme Being, 
 is rather the Confequence and Effect of fuch 
 a Belief, than the Caufe of it. For this rea- 
 fon, becaufe the Notion of a Deity doth 
 comprehend under it infinite Goodnefs and 
 Mercy-, as well as ^ower and Jufiice ; and 
 there is no reafon why Fear fhould difpofe 
 a Man to fancy a Being that is infinitely Good 
 and Merciful. 
 
 2. Not Policy or the device of Statifts, to 
 keep Men*s Confciences in awe, and oblige 
 them to fubjedion. i. Becaufe the greateft 
 Princes and Politicians themfelves, have in 
 all Ages been as much under this conviction 
 of a Deity, andthelafhes of Confcience, as 
 any other Perfgns whatfoevcr , which could 
 
 I not 
 
chap. 4. 0/ Natural Religion, 47^ 
 
 not be, had they known this buiinefs of Re- 
 ligion to have been a Device or State-Engine, 
 whereby their Subjects were to be impofed 
 upon. 2. Becaufe this Behef is amongft 
 tlie more rude and favage Nations, fuch 
 as in all other Regards are ignorant and 
 wild, and utterly deftitute of all common 
 Policy. 
 
 3 . Not Stipulation or mutual Agreement, 
 for the fame Reafon : Becaufe 'tis amongft 
 thofe barbarous and favage People, who de- 
 cline all kind of Commerce with others. 
 Nor is it imaginable, how fuch kind of Per- 
 fons fhould agree together to promote any 
 Opinion, w ho are widely fepa rated from one 
 another, by Seas, and Mountains, and Dc- 
 farts ; and yet not at fo great a diflance in 
 their Habitations, as in their Cufloms and 
 Manners. 
 
 From all which it may appear, That this 
 Opinion or Belief which is fo general^ a; 
 mongft Men, doth not arife from any pre- 
 judice or partiality upon their Minds ; but 
 rather the doubting or qtieftioning of thefc 
 Things, which belongs but to few. There 
 is reafon enough to believe, that this may- 
 be founded in prejudice. Nor is it difficult 
 to determine whence their prejudice doth a- 
 rifc, namely, from the vicious IncUnations 
 of Men, which will corrupt and biafs their 
 .Judgments. When once Men are immcrfed 
 in fenfu?.I Thin2;s, and are become Slaves to 
 
 their 
 
48 of the Wmciplesy dec. Lib. I. 
 
 their Pallions and Lufts, then are they moft 
 difpofed to doubt of the Exiftcnce of God. 
 Whereas on the contrary, the more jufl and 
 honeft any Man is, the more willing and 
 careful he is to walk up to the dictates of his 
 natural Light, by fo much the more firmly 
 are fuch Perfons convinced' of this Truth. 
 ^Tis the Confcienceof Guilt which makes it 
 the Intereft of fome that there Ihould be no 
 God. And confequently being defirous to 
 have it fo, this makes them fludious how 
 to find out fome doubt and obfcurity a- 
 bout it. '" 
 
 z.Affirmatively^\\. is a known Rule, That 
 the Caufe muft be as univerfal as the Effe^ 
 is. If this belief have been one and conftant 
 in all Places and Times, then muft the Caufe 
 of it be fo likewife. And what is there ima- 
 ginable that hath a fairer pretence to this, 
 than the very Nature of our Minds, which 
 are of fuch a frame as in the ordinary exer« 
 cife of their Faculties, will eafily find out the 
 necellity of a fupreme Being? And it feems 
 very congruous to Reafon, that he who is the 
 great Creator of the World, Ihould {tt fome 
 fuch Mark of himfelf uponthofe Creamres 
 that are capable of worfhipping him, where- 
 by they might be led to the Author of their 
 Being, to whom their Worfhip is to be di- 
 ^he wif reded j as is obferved in a late *Difcourfe, 
 domofie- ^yhcrein there are many other Things to this 
 gioiis, Purpofe. 
 
 Such 
 
Chap. 4. of l^atural ^ligm. 45> 
 
 Such kind of Notions as are general to 
 Mankind, and not confin'd to any particular 
 Sed or Nation, or Time, are ufually ftiied 
 xoiixyji zvvoiauj-, Common Notions, Ao^t a^rz^- 
 f^Tiftoiy Seminal Principles 5 and Lex nata, 
 by the Roman Orator, an innate Law, ia 
 oppofition to Lex fir ipt a, and in the Apo- 
 ftle's Phrafe, the La-w written in our hearts. 
 Which kind of Notions, though they are of 
 them felves above all other matters moil plain 
 and perfpicuous, yet becaufe learned Men do 
 fbmewhat differ in their Apprehcnfions con- 
 cerning the tirft rife and original of them., I 
 Ihall therefore take this occafion to fussefl 
 briefly, that which to me feems the mod ea- 
 fy and natural Way for the explaining of 
 this, namely, by comparing the inward Sen- 
 fation of our Minds and Underflandings, 
 with that of.our outward Senfes. 
 
 It hath been generally agreed upon, and 
 we find it by fufhcient Experience, that the 
 Ads of our Mind are reducible to thefe three 
 Kinds. 
 
 1. Perception of fuch fingle Objeds as 
 are propofed to them, which is called Jim- 
 pie Apprehenfion. 
 
 2. Putting together fiich fingle Objeds, 
 in order to our comparing of the Agreement 
 or Difagreement betwixt them, by which 
 we make Propoiuions, which is called Jiidg' 
 ing. 
 
 E 3. The 
 
5© Of the principles, &c. Lib. L 
 
 3^. The difcerning of that Connexion or 
 Dependance which there is betwixt feveral 
 Propofitions, whereby we are enabled to in- 
 fer one Propofition from another, which is 
 c2i\\Q.dL Ratiocination J or Difcourfe. 
 
 Now as there is an univerfal Agreement 
 in the Seniation of outward Objeds 5 The 
 Eye and the Ear of all fcnfitive Creatures, 
 having the fame kind of perception of vizi- 
 ble and audible things : Thofe things which 
 appear Green, Blue, or Red to one, having 
 the fame appearance to all others. So muft 
 it be with the Underftandings of Men like- 
 wife, which do agree in the fame kind of 
 Perception or fimple Apprehenfion of intel- 
 ligible Objeds. 
 
 And as in making of Propofitions, or com- 
 pounding our Apprehenfions about fenfible 
 things, we determine that the Qreen in this 
 Object is like the Green in that other, and 
 unlike the Yellow or Blue in a third j that 
 it is more or lefs, or equal to fomething elfe, 
 with which we compare it : So likewife is it 
 for compounding other fimple Notions be- 
 longing to the Underftanding, by which we 
 judge one thing to be like or unlike, agree- 
 able or difagrceable, equal, or more or lefs in 
 refped to fomething elfe compared with it. 
 
 Now thofe kind of Apprehenfions where' 
 in all Men do agree, thefe are called natural 
 Notions. And of this kind are all thofe Opi- 
 nions which have la them fuch a fuitablcnefs 
 
 to 
 
Chap. 4. of Natural ^I'lgion, J t 
 
 to the Minds of Men, as to be generally own- 
 ed and acknowledged for true, by all fuch as 
 apply their Thoughts to the Confideration of 
 them. 
 
 As for fuch Doftrines as depend merely up^ 
 on Inflitution, and the Inftrudion of others? 
 Men do frequently differ both from them- 
 feives, and from one another about them i 
 becaufe that which can plant, can fupplant. 
 
 If mere Inftitution be able to fix fuch Opi- 
 nions, it may be able to unfettle them again. 
 Whereas no kind of Inftitution willbefuffi- 
 cient to irradicate thefe natural Notions out 
 of the Minds of Men. 
 
 But now, though the Underflanding have 
 naturally this power belonging to it, of ^- 
 prehendingt and Cojnparing, and Judging 
 of things ; yet it is not to be expected, either 
 from Infants, or from dull fottiili People, dr 
 from fuch as are deftitute of all the Advan- 
 tages of Education, that they fhould improve 
 this natural Ability, to all the due Conle- 
 quences of it. But in order to this, 'tis ne- 
 ceflary that Men fliould firft be out of their 
 Nonage before they can attain to an actual 
 ufe of this Principle. And withal, that they 
 fhould be ready to exert and exercife their 
 i-aculties to obfcrve and confider the Nature 
 of Things, to make ufe of that help which 
 is to be had, by the Inftruction and Expe- 
 rience of thofe with whom they converfe. 
 Nor can this be any jufl Exception againft 
 
52 of the frind^yj Sec. Lib. I. 
 
 the naturalnefs of fuch Notions, that they 
 are promoted by the Experience and Inftru- 
 £lion of others ; Becaufe Mankind is natu- 
 rally defigned for a Sociable Life, and to 
 be helpful to one another by Mutual Con- 
 verfation. And without this Advantage of 
 Difcourfe and Converfation, whereby they 
 communicate their Thoughts and Opinions 
 to one another, it could not otherwife be, 
 but that Men muft needs be ftrangely igno- 
 rant, and have many wild and grofs Appre- 
 henfions of fuch things as are in themfelves 
 very plain and obvious, and do appear fo to 
 others. 
 
 For the better underftanding of this, let 
 us fuppofe a Perfon bred up in fome deep 
 Cavern of the Earth, without any hiftru6tion 
 from others, concerning the State of Things 
 in this upper Surface of the World : Suppofe 
 this Perfon, after he is arrived to a mature 
 Age, to be fetched up from this folitary 
 Abode, to behold this habitable World, 
 the Fields, and Towns, and Seas, and Ri- 
 vers, the various revolutions of Seafons, 
 together with the beautiful Hoft of Hea- 
 ven, the Sun, and Moon, and Stars : It 
 could not otherwife be, but that fuch a 
 Perfon mufl at firft view have many wild 
 Imaginations of Things. He might con- 
 ceive thofe ufeful and beautiful contri- 
 vances of Houfes and Towns, to fpring up 
 and grow out of the Earth, as well as 
 
 Trees 3 
 
chap. J- of Natural (^eliponi 53 
 
 Trees ; or elfe that Trees were made and 
 built by Men, as well as Houfes. But fup- 
 poilng him to be a Man, he muft be en- 
 dowed with fuch a Natural Faculty, as up- 
 on farther confideration and experience, will 
 quickly fatisfy him, That one of thefe was 
 Natural, and the other Artificial j and that 
 the Buildings were framed to that Elegance 
 and Convenience by the Art and Skill of 
 Men. 
 
 It would not at firfl: fcem credible to him, 
 that a large Tree fiiould proceed from a fmall 
 Seed or Kernel : That an Egg Ihould produce 
 a Bird. And as for Man himfelf, he would 
 not be able to have any conception of his 
 true Original, how it could be poflible, that 
 a Young Infant fhould be bred in his Mo- 
 ther's Womb, where it Ihould continue 
 for fo many Months inclofed in a bag of 
 Water, without breathing 5 yet upon Expe- 
 rience thefe things would appear to him un- 
 queftionable, and of Natural Evidence. 
 
 From what hath been faid, it will follow, 
 that fuch things are evident by Natural 
 Light-, which Men of a mature Age, 
 in the ordinary ufe of their Faculties, with 
 the common help of mutual Society, may 
 know and be fufficiently allured of, with- 
 out the help of any fpecial Revelation. And 
 when it is faid that the Notion of God is 
 natural to theSoul, the meaning of it is. 
 That there is fuch a Faculty in the Soul 
 
 E 3 of 
 
J 4 Of the principle s\, Sec, Lib. L 
 
 of Man, whereby, upon the ufe of Reafon, 
 he can form within himfelf a fettled notion 
 of fuch a firft and fupreme Being, as is en- 
 dowed with all pofTible perfedion. Which 
 is all I fhall fay as to this firft Argument. 
 I fhall be briefer in the reft. 
 
 CHAP. 
 
chap. J. of Natural (^11^10?!, ^j 
 
 CHAP. V. 
 
 II. Arg. From the Original of the 
 World. 
 
 Nothing can be more evident, than that 
 this vifible Frame, which we call the 
 World, was either from all Eternity, or elfe 
 that it had a Beginning : And if it had a 
 Beginning, this muft be either from Chance 
 or from fome wife Agent. Now if from 
 clear Principles of Reafon, it can be rendred 
 more credible, that the World had a Begin- 
 ning, and that from fome wife Agent : This 
 may be another Argument to this purpofe. 
 
 I cannot here omit the mention of a latcDr.T/7/^r- 
 Difcourfe, wherein this Subjedhath been fo^^"** '^ 
 fully treated of, that I fhali need to fay the 
 lefs of it, having little that is material to add 
 to what is there delivered. 
 
 In the dilcufling of this, I Ihall purpofely 
 omit the mention of thofc Arguments which 
 relate to Infinity, as being not fo eafily in- 
 telligible, and therefore more apt to puzzle 
 and amujfe, than to convince. Let it be fup- 
 pofed, that each of the two Theories, whe- 
 ther about the Eternity of the World, or 
 its having a Beginnings are not impolTible, 
 and that neither of them does imply a Contra- 
 E 4- didion. 
 
5<5 Of the principles, Sec. Lib.' J. 
 
 didion. j^nd far rher, that neither of them 
 can be infalhbly demonflrated by the mere 
 Principles of Reaion. In this Cale the Quc- 
 .ilion mil ft be, which of them is moft cre- 
 dible. 
 
 He that would rationally fix his Opinion 
 and Belief about this matter, hath but thcfe 
 two kinds of Proof to enquire after. 
 
 1 . Tefiimony^ or the Tradition of the moll 
 ancient Times. 
 
 2. Reafony or fnch Probabilities as do arife 
 from the Nature of the thing. 
 
 For the Piril of thefe Opinions, concern- 
 ing the Eternity of the World, there is very 
 little to be faid from cither of thefe. 
 T>ec<tio, 1^ AstoTeJihnony"-, Ariftotle-, who was 
 ib.i.c.io.^ great Patron of this Opinion, and held that 
 the World was a nccellary Emanation from 
 God, as Light is from the Sun ; doth of him- 
 felf acknowledge, that the Philofophers be- 
 fore him, were of Opinion that the World 
 had a Beginning 5 which acknowledgment of 
 his, is no fmall prejudice to the Authority of 
 his Opinion, as I .fhall fhew afterwards. 
 And then, 
 
 2. As to Reafon, It is a mere precarious 
 Hypothefis, having no fufficient Argument, 
 that I knovv^ of, to render it probable. 
 
 But now for the other Opinion, namely, 
 the Beginning of the World, there are as fair 
 and convincing Proofs for it, of feveral kinds, 
 as the Nature of the Thing is well capable of. 
 
 I . Prom 
 
Ch ap. 5 • 0/ Natural (^Itgion, 5 7 
 
 I. From Tradition : if the World were 
 made and had a Beginning, it is but rcafona- 
 ble to expeft, that fo memorable a thing as 
 this, ihould be recorded in fome of the moft 
 ancient Hiflories j And that feme extrordi- 
 nary Means {houldbe ufed to perpetuate the 
 Memory of it, and to convey it down from 
 one Generation to another by Univerfal Tra- 
 dition : And if it fliail appear, that all the 
 Evidence of this kind is for this Opinion, 
 This muft needs render it highly credible. 
 
 Now the Htjlory of Mofes hath been ge^ 
 nerally acknowledged to be the moft anci- 
 ent Book in the World, and always cftecmed 
 of great Authority, even amongft thofe Hea 
 thens who do not believe it to be divinely in- 
 fpired : And there is no Man of Learning, 
 but muft allow to it (at leaft) the ordinary 
 credit of other ancient Hiftories ; efpccially, . 
 if he confider what ground there is for the 
 Credibility of it, from the Theology of the 
 darker Times, which is made up of fome im- 
 pcrfe(^t Traditions and AUufions, relating to 
 thofe particular Stories which are more di- 
 ftindly fet down in the Writings of Mofes. 
 
 Now Mofes doth give fuch a plain, brici, 
 unaffected account of the Creation of the 
 World, and of the moft remarkable PafTagcs 
 of the firft Ages, particularly of the Planta- 
 tion of the World by the difpcrlion of Ku- 
 ahhYzxmVjy {o agreeable to the moft ancient 
 Remains of Heathen Writers, as muft needs 
 
 very 
 
58 of the fnncipks^ 6cc, Lib. L 
 
 very much recommend it to the behef of e- 
 very impartial Man. 
 
 Though the Jews were but a fmall Na-- 
 tion, and confined to a narrow compafs in 
 the World 5 yet the firfl rife of Letters and 
 Languages is truly to be afcribed to them. It 
 is attefted by feveral of the befl and moft 
 ancient Heathen Writers, that the Hebre'W 
 Alphabet;, or (which is all one) the Tha;ni' 
 cian, is that, from which both the Greek and 
 the Latin, and confequently the generality of 
 the reft now known, are derived 5 fo Hero^ 
 dot us y 'P hit arch J Tliny^ Cur tins, LucaUy 
 ire. From whence it may be probably mfer- 
 red, that the account given by the iirft Lan- 
 guage, is the moft ancient, and therefore the 
 moft likely to be a true Account of the firft 
 Original of things. 
 
 The ufual Courfe obferved by all Nations 
 to preferve the Memory of things moft re- 
 markable, which might otherwife in a trad 
 of time be forgotten, efpecially amongft fuch 
 as are not acquainted with Letters, hath been 
 by ^omc praBical hiftitution, as by appoint- 
 ing fome Fejh-val for the Commemoration 
 offuchthmgs. And thus like wife liath it 
 been in the prefent Cafe : The Sabbath (as 
 Mofes exprelly tells us) was inftituted for this 
 very purpofc to keep up the Memory of the 
 Creation. And though perhaps it may be dif- 
 ticult to prove, that this Day hath upon this 
 Account been obferved by any other Nation, 
 ' ' bur 
 
chap. 5. of Natural (^li^ion. J9 
 
 but the Jews > yet the divifion of Time by 
 Weeks, iiath been univerfally obferved in the 
 World, not only amongft the Civtltz,'d, bot 
 likewife amongfl the vno^^: Barbarous Nations. 
 And there being no Foundation in Nature 
 for this kind of diftribution of Days, it mull 
 therefore depend upon fome ancient general 
 Tradition, the Original whereof, together 
 with the particular reafon of it, is preferv'd 
 in themoft ancient of all other Hiftories, njis^. 
 that of Mofes. 
 
 As for tile derivation of this from the fe- 
 ven Planets, whofe Names have been anci- 
 ently alllgned to them ; this being well con- 
 fidered, will appear to be fo far from invali- 
 dating what I now aflert, that it will rather 
 contribute to the probability of it. 
 
 It is commonly believed that the afligna- 
 tion of the Names of the Planets, to the Days 
 of the Week, was by the Chaldaans^ who 
 were much devoted to Aftrological Devices, 
 and had an opinion that every Hour of the 
 Day was governed by a particular Planet, 
 reckoning them according to their ufual or- 
 der, Saturn, Jupiter, Mars, Sol, Venus, Mer* 
 cury^ Luna 5 That Planet which was afcri- 
 bed to the firfl: Hour, giving Name to the 
 whole Day ; fuppofing Saturn to belong to 
 the firfl Hour of Saturday, then the fecond 
 Hour will belong to Jupiter^ the third to 
 Mars, &c. and according to this order, the 
 fifteenth Hour will belong likewife to Saturn, 
 
 and 
 
6o Of the Trtncifles, See. Lib. I. 
 
 and Co will the twenty-fecond, the twenty- 
 third to Jupiter, the twenty-fourth to 
 Mars 5 and fo the firft Hour of the next Day 
 muft belong to SoU which mufl according- 
 ly give the Denomination to that Day j and 
 fo for the other Days of the Week. 
 
 Now if it may appear, that in this very 
 Account, which all forts of learned Men do 
 agree in, there is fuch a fpecial regard to the 
 Jewijh Sabbath-, or Seventh-^ay, as can- 
 not be pretended for any other; this will flill 
 render it more credible, that the Tradition of 
 the Sabbath did precede thefc Aftrological 
 Names : If we fuppofe thefe Aftrologers to 
 reckon from the firft Day of the Creation, 
 and to begin with the moft noble Planet the 
 Sun ; then the Seventh Day will be Satur- 
 day^ or the Jewifh Sabbath : Or (which is 
 more probable) if we fuppofe them to begin 
 their Computation, from the firft Day after 
 the Creation was finifhed, and from the high- 
 cfl Planet, of (loweft Motion, and fo more 
 proper to fignify a Day of Reft 3 according 
 to this way of Computation, there is a pecu- 
 liar Privilege belongs to the je'xifb Sabbath, 
 which cannot be faid of any of the other 
 Days. 
 
 The Te^imony of greatefl: Antiquity, next 
 to the Books of Mofisy mufl be fought for 
 iimongfl thofe ancient Nations, the Egyp- 
 tians, Chald^ans^ Phoenicians^ from whom 
 ;he Grecians derived their Learning, and 
 
 . • amongft 
 
chap. J. of Katural ^lipoju 
 
 amongft whom the firft and moft famous Phi- 
 lofophcrs of Greece were wont to travel, for 
 the improving of their Knowledge ; it being 
 probable that fome Memorials might bcpre- 
 ferved amongft thofe ancient Nations, con- 
 cerning the firft beginning of Things 5 and 
 that they were acquainted with what was the 
 Univerfai Tradition of the firft x\ges. Up- 
 on which account, thofe Grecian Philofo- 
 phersbeforeyfr//?^//^, fuch as Tbales^Anax- 
 agoraSj Tythagoras^ &c. who by their Tra- 
 vel were converfant amongft thefe Nations, 
 muft by this advantage be more competent 
 judges than he was, concerning the general 
 Belief and Opinion of former Times, and 
 what Grounds they had for it. 
 
 Now it is v/ell known to have been a ge- 
 neral Tradition amongft thefe Nations, that 
 the World was made, and had a Beginning. 
 And though there be fome prodigious Ac- 
 counts amongft them, which may feem in- 
 confiftent with the Writings of Mofes^ as 
 n^mdy, th^t of the ChalJiCausj who reckon 
 Forty-three thoufand Years from thebegin- 
 ing of the World to the Time of Alexander : 
 yet this way of Computation is acknow- 
 ledged by i>lodorus Skidits and Tint arch, 
 to be meant of Lunary Years, or Months ; 
 which being reduced to Solary Years, will 
 fall out to be much about the time alligned 
 by Mofes for the Creation. 
 
 But 
 
<52 of the principles, Sec. Lib. L 
 
 But bcfidcs thcfe Teftimonies of the An- 
 cient Nations, and the firll Grecian Philofo- 
 pliers who converfed amongft them y This • 
 hath been likeWifebeUevedand profefled by 
 the mod eminent Writers ilnce, Socrates, 
 and Tlato, and Tully, and Seneca^ and the 
 generahty of the reft, whether Thilofophers 
 or ToetSy of greateft Repute for their Learn- 
 ing, wlio have aflerted. That God was the 
 Maker of the World. 
 
 There are fcveral Paflages to this purpofe 
 amongfl thofe ancient Greek Poets, Linus^ 
 Hejiodi Orpheus, EpkharmtiSy Ariftophanesi 
 which relate to the Creation of the World; 
 and Oi;i^ particularly, who fetched his Mat- 
 ter from the Grecian Writers, doth give fuch 
 a plain Defcription of it, as if he had been 
 acquainted with the Book of Mofes j in thofe 
 known Verfes : 
 
 Metam, Ante Mare & Terras, er quodtegit oni- 
 lib. I. nia coelunh &c. 
 
 Nor hath it been thus only amongft the 
 more civilized Nations; but the barbarous 
 Indians likewife have owned this Tradition, 
 and profefled the Belief of it. Now it is not 
 cafy to imagine, how any fuch Tradition 
 could arifc fo early ^ and fpread fo uni'ver- 
 fally^ if there were not a real Ground for it. 
 
 As for the Arguments from Reafon^ I 
 would offer thefe things to Confideration : 
 
 i,lf 
 
chap. 5. of Natural ^eli^'mh 6j 
 
 I . If the World had been either without a 
 Beginning, or elle very old, much older than 
 the time affigned for it in the Hiftory of 
 Mofesh 'tis not likely, but there ihould be 
 fome kind of Memorials of thofe former A- 
 ges, or fome real Evidence that there had 
 been fuch, ^tis dubitet^ qiiin Mundtis re- S'ltumali 
 ccns ac novus fit-, cum Hiftoria Gracdy bis ' ' ** 
 mille annorum hijioriam lix contineat ? faith 
 Macrobius. The IVorld cannot be ^uery oldy 
 becaufe the Grecian Hiftory doth fcarce ex- 
 tend to t'joo Thoitfand Tears, This was that 
 which convinced Lucretius^ that the World 
 could not be Eternal, becaufe there were fuch 
 obfcure Footfteps or Reliqucs in any credible 
 Story, either amongll the Grecians or Ro- 
 mans , concerning any Perfons that lived, or 
 any confiderable Adion that was done, much 
 before the Trojan JVars, 
 
 The firfi: rife and progrcfs of Arts and 
 Sciences in the World, may likcwife afford 
 another fair probability to this purpofe. Sene- 
 ca airerts,that there was not above aThoufand 
 Years fince the beginning of Arts and Sci- 
 ences, to the time wherein he lived. There is 
 fcarce any one of them fo ancient, but that 
 the Original and firft Inventors of them are 
 recorded in Scory. Nor is there any Nation 
 in the World, now accounted Civil, but 
 withm the Memory of Books, were utterly 
 rude and barbarous. Now it is not ima2:inabie 
 thatfo fagacious, fo bufy a Creature as Man- 
 kind 
 
6j\. Of the Trhiciplesy Sec. Lib. F. 
 
 kind is, could all of them have lived an in- 
 finity of Ages, deftitute ofthofe Arts, fo ad- 
 vantageous for the comfort and benefit of Hu- 
 man Life, without fome fuccefsfui Attempts 
 for the fupply i ng of their Wants by them . 
 
 If it be faid, that it i^pojjible there might 
 have happcn'd many general Inundations, by 
 which former hiventions might be loft and 
 forgotten, and fuch a kind of Simplicity in- 
 troduced mto the World, as is proper to the 
 firft and ruder Ages of it. To this I have 
 fhewed before, that a mere pofllbiiity to the 
 contrary, can by no means hinder a Thing 
 from being highly credible. To which 1 fhall 
 prefently add Ibmething farther. 
 
 3. If the World had been eternal, how 
 comes it to pafs that it is not every- where in- 
 habited and cultivated? How is it, that very 
 probably a confiderable Part of it is yet un- 
 known ? It is not yet two hundred Years 
 lince, that one half of that which i^s now 
 known lay undifcover'd. Whereas if we judge 
 of its Beginning by the prefect Plantations and 
 Fulnefs of it, according to thofe Proportions 
 wherein Men and Families are now multipli- 
 ed, allowing for fuch kind of Devaftations, 
 by War, Famine, Peftilence, Inundations, 
 as are recorded in credible Story to have hap- 
 ned in former Times j I fay according to this, 
 it will appear highly credible, that tlie Begin- 
 ing of the World was much about the Time 
 mentioned by Mofes for the Creation of it 5 
 * whereas 
 
Chap. y. oj Natural (^ligioiu (5j 
 
 whereas, had it been eternal, it muft long ere 
 this have been over-ftock'd, and become too 
 narrow for the Inhabitants, though we fhould 
 fuppofe the addition but of one Man every 
 Year. Nay, though we fuppofe but the ad- 
 dition of one Man for every thoufand Years, 
 yet long before this time there ihould have 
 been a far greater Number than there could 
 be Sands in the Earth, thougli the whole 
 Globe were made up of nothing elfe. 
 
 If it be fa id, that there may have been 
 great Checks given to the Increafe of Man- 
 kind by Wars, Famines, Pcftilences, and In* 
 undations. 
 
 To this it may be replied, that either thefe 
 extraordinary Devaftations of Mankind, mufh 
 fall out regularly, fo as not to be too much or 
 too little 5 and in this Cafe, they muft be or- 
 dered by fome Wife Agent, which is God 5 
 or elfe they muft be purely Cafual: And 
 then it is by no means credible, but that tl\e 
 World muft long ere this have been wholly 
 wafted, and left defolate of Inhabitants, or 
 clfe frequently too much replenilhed. 
 
 But the moft plaufible Ihift againft the 
 force of this Argument, is fetch'd from the 
 inftance oi Noah's Flood, by which the whole 
 World was deftroyed, excepting one Family. 
 The like whereto may frequently have hap,, 
 ned before, when perhaps one only Family 
 did efcape, and thofe fuch ignorant Perfons, as 
 could give no true account of what was be» 
 fore. F But 
 
^6 Of the principles y Sec. Lib. J, 
 
 But neither will this fhift fcrve the turn 5 
 becaufe no Man can give any rational Ac- 
 count, how 'tis poffible that iuch a general 
 riood fhould come, by any yiattiral means. 
 And if it be Jlipernatnralj That grants the 
 Thing I am proving, namely fiich a Supreme 
 Being as can alter the courfe of Nature. But 
 let it be fuppofed natural ^ How comes it to 
 pafs that fo much as one Family doth efcape ? 
 Such kind of Deluges, as mufl prevent the 
 over flocking of the World, muft be necef-* 
 fary once every ten or twenty thoufand Years. 
 And there muft have happen'u many Mil* 
 lions of them from all Eternity, And who 
 fhall take care for the adjudging of them to 
 their pro|ier Seafon? or for preventing the 
 total deilrudion of Mankind? Though we 
 fhould grant this poflible Cafualty, yet he 
 \vho can believe that to be a probable Cafual- 
 ty which hath never come to pafs in an eter- 
 nal Duration, muft not pretend to be an Ene- 
 my to Credulity. 
 
 By what hath been faid it may appear, that 
 there is a very great advantage in the Proofs 
 for this Opinion, concerning the Beginning 
 of the World, above the other for the Eter- 
 nity of it. 
 
 Now for the ^difficulties on each fide: 
 Thofe relating to the Eternity of the World,' 
 have been already difcuffed, in the Proofs I 
 have lately infifted upon. And as for the O- 
 pinion, concerning the Creation of it, the 
 
 chief 
 
chap. 5. of Natural ^U^ion, 
 
 chief Difficulty which Arijiotle doth menti- 
 on, is from that Principle of his. Ex nthilo 
 7iihilfit^ which is generally acknowledged to 
 be true concerning natural Generations, but 
 muft not neceflarily be extended to fuperna- 
 tural Produdlions. It is one of the natural 
 Notions belonging to the Supreme Being, to 
 conceive of him that he is Omnipotent. And 
 it is very reafonable for us to believe, that our 
 finite Underftandings cannot comprehend 
 the utmoft extent of Omnipotence. And 
 though the making of fomething out of no- 
 thing doth argue an inconceivable Power,yet 
 there is no contradidion in it. And if fuch 
 things muft be denied which our Keafon. 
 cannot comprehend, we muft then deny 
 that any thing can be Self-exiftent ; which 
 yet is and muft be fuppofed, on both fides; 
 It being altogether as difficult for us to con- 
 ceive, how any thing pjould be of itfelfy 
 as how any thing fljould be made of nothing. 
 So that this difficulty is not fufficient to over- 
 throw this Opinion, and withal it doth ex- 
 tend equally to both fides. 
 
 So then if it do appear, that betwixt thele 
 two Opinions the leaft and feweft Difficulties 
 do lie on that fide which hath the plaineft 
 and ftrongeft Proofs : 
 
 There is no queftion to be made, which 
 way every impartial Man will determine his 
 Opinion, 
 
 F 2 I do 
 
68 Of the frincipleSj See] Lib. I. 
 
 I do not pretend that thefe Arguments are 
 ^emonjirationsy of which the Nature of 
 this thing is not capable: But they are 
 fuch ftrong Probabihties, as ought to pre- 
 vail with all thofe, who arc not able to 
 produce greater Probabilities to the con- 
 trary. 
 
 As for that other O/t/Wtf;?, concerning •^- 
 fktirus his Atoms, it is fo extravagant and 
 irrational, and hath been fo abundantly con- 
 futed by others, that I cannot think it expe- 
 dient to fpend any time in the difcufling of it. 
 
 CH A R 
 
Chap. 6. of Natural (Religion. 6^ 
 
 CHAP. VI. 
 
 III. Arg. From the admirahle ContrU 
 "Vance of Natural Tb'ingi* 
 
 3 . T7 ROM that excellent Contrivance 
 X which there is in all natural Things: 
 Both with relped to that Elegance and Beau- 
 ty which they have in themfelves feparately 
 confidcrcd, and that regular Order and Sub- 
 ferviency wherein they ftand towards one a- 
 nother 5 together with the exad fitnefs and 
 propriety, for the feveral purpofes for which 
 they are defigned. From all which it may be 
 inferred, that thefe are the Pro4u<^ions o^ 
 fome Wife Agent. 
 
 The moft fagacious Man is not able to find 
 out any blot or error in this great Volume of 
 the World, as if any thing in it had been .an 
 imperfeft Eday at the firfl^ fuch as afterwards 
 flood in need of mending: But all things 
 continue as they were from the beginning of 
 the Creation. 
 
 Ttilly doth frequently infift upon this,' as De div?- 
 the mofl natural refult from that beauty and nationeV 
 regularity to be obferved in the Univerfe. ' ' *" 
 Effepra:Jiantem aiiqttajTi^aternamq':, natitram 
 ir earn fiifpiciendam adorandamq ; hominum 
 generij fulchritudo mundi ordoq\ rerum ca- 
 ]F 3 teftiiifyi 
 
70 Of the Trincif^y^ Sec, Lib* I. 
 
 lejiitim cogit coiifiteri. ** The great Elegance \ 
 '', and order of things in the World, is abun- 
 " dantly enough to evince the NeceiTicy of 
 *' fuch an eternal and excellent Being, to 
 '* whom we owe Adoration. And in ano- 
 ther place, quidpotejl ejfe tarn apertum, tarn- 
 Tft'^iim.que perfpicttum^ cum coehim fujpeximus^ coe- 
 Deor. hb. igjfjaque contemplati funrnSy qitdm aliquod 
 ejfe rlumen pr/ftantiJllma mentis y quo hac 
 fegantuTy " What can be more obvious 
 " than to infer a fupreme Deity, from that 
 " order and government we may behold a^ 
 ** mongft the heavenly Bodies? 
 
 The feveral viciflitudesof Night Oitid Day^ 
 Winter and Simmer ^ the produdion of Mi- 
 nerals^ the growth of TlantSy the genera- 
 tion of yf?//;;/^!/^' according to their feveral 
 Species , with the Law of Natural Inftindty 
 whereby every thing is inclined and enabled 
 for its own prefervation : The gathering of 
 the Inhabitants of the Earth into Nations, 
 tinder diftind Policies and Governments i 
 thofe Advantages which each of them have 
 of mutual Commerce, for fupplying the 
 Wants of each other, are fo many diftind 
 Arguments to the fame purpofe. 
 
 I cannot here omit the Obfervations which 
 have been made in thefe latter Times, fince 
 we have had the Ufe and Improvement of 
 the MicrofcopCy concerning that great diffe- 
 rence which by the help of that doth appear 
 betwixt natural ^vai ^r/^/jfiT/^/ Things. What- 
 ever 
 
chap.. ^. of Natural (^ligion. ^i 
 
 ever is NaUral doth by that appear adorned 
 with all iQiigiiiable Elegance and Beauty. 
 There arc fuch inimitable Gildings and Em- 
 broideries in tiie fmaileft Seeds of Plants, but 
 efpecially in the parts of Animals, in the 
 Head or Eye of a fmall Fly : Such accurate 
 Order and Symetry in the Frame of the mofi 
 minute Creatures, a Loiife^ or a Mite j as no 
 Man were able to conceive without feeing 
 of them. Whereas tlie moft curious Works 
 of Art, the fharpefl fin eft. Needle, doth 
 appear as a blunt rough Bar of Iron coming 
 from the Furnace or the Forge, The mofl: 
 accurate Engravings or EmboHments, Jfeem 
 fuch rude bungling deformpd Works, as if 
 they had been done with a Mattock or a 
 Trowel. So vaft a difference is there betwixt 
 the Skill of Nature^ and. the rudenefs ^nd 
 imperfedion of Art, 
 
 And for fuch kind of Bodies,, .is w^ ar^ 
 able to judge of by our naked Ey^s,. that 
 excellent contrivance which there is, i;i^ the 
 feveral parts of them j their being fb gomr 
 modioufly adapted to their proper uf?s, may 
 be another Argument to this purpof^i As 
 particularly thofe in Humane Bodies , upon 
 coniideration of which^ Galen himfelf, no 
 great Friend to Religion, could not but ac* 
 knowledge a Deity. In his Book de Forma- 
 tione F'oetiis, he takes notice>that there are ia 
 a Humane Body above 600 feveral MufckSf 
 aud there are at Igafl tea feveral lat.enuoiis, or 
 
7i Of the Trinctl'leSy Sec. Lib. L 
 
 due Qualifications, to be obferved in each of 
 thefe ; proper figure, juft magnitude, right 
 difpofition of its leveral ends, upper and lower 
 Polition of the whole, the infertion of its pro- 
 per Nerves, Veins, and Arteries, which arc 
 each of them to be duly placed 5 fo that about 
 the Mtifcles alone, no iefs than 6000 feveral 
 ends or aims are to be attended to. The Bones 
 are reckon'd to be 284. 5 the diftind Scopes or 
 Intention in each of thefe, are above Forty, in 
 all about i ocooo. And thus is it in lome pro- 
 portion with all the other parts, the Skm^ Li- 
 gaments y Veffels^ Glandules-, Htimotirs 5 but 
 more efpecially with the leveral Members of 
 the Body, which do in regard of the great 
 variety and multitude of thofe feveral inten- 
 tions required to them, very much exceed the 
 Homogeneous V2iix%. And the failing in any 
 one of thefe, would caufe an irregularity in 
 the Body, and in many of them, fuch as would 
 be very notorious. 
 
 And thus likewife is it in proportion with 
 all other kinds of Beings; Minerals^ Vegeta- 
 bles 'y but efpecially with fuch as are Senjitivey 
 Infers ^ FiJheSj Birds ^ Beafts -, and in thefe 
 yet more efpecially, for thofe Organs 2,Yidi Fa- 
 culties that concern Senfation : But moft of 
 all, for that kind of Frame which relates to 
 our Underftanding ^ower, whereby we are 
 able to corred: the Errors of our Senfes and 
 Imaginations, to call before us things paft and 
 future, and to behold things that axe invifible 
 to Senfe. Now 
 
chap. (J. of Natural (^Ugionl 75 
 
 Now to imagine, that all thefe things, ac- 
 cording to their feveral kinds, could be 
 brought into this regular Frame and Orderj 
 to which fuch an infinite number of Intenti- 
 ons are required, without the Contrivance of 
 fome wife Agent, muft needs be irrational 
 in the higheft degree. 
 
 And then, as for the Frame of Human Na- 
 ture itfelf. If a Man doth but confider how 
 he is endowed with fuch a Natural Princi- 
 ple, whereby he is neceffarily inclined to feek 
 his own well-being and Happinefs : And like- 
 "Wiie with one Faculty, whereby he is enabled 
 to judge of the Nature of Things, as to their 
 fitnefs or unfitncfs for this end : And another 
 Faculty, whereby he is enabled to chufe and, 
 profecute fuch things as may promote this 
 end, and to reject and avoid fuch thir.gs as 
 may hinder it : And that nothing properly is 
 his T)uty^ but what is really his Intereft, 
 This may be another Argument to convince 
 him, that the Author of his Being muil be 
 infinitely Wife and Powerful. 
 
 The wifcft Man is not able to imagine how 
 things fhould be better than now they are, 
 fuppoling them to be contrived by the wifeii: 
 Agent 5 and where we meet with all the 
 Indications and Evidences of fuch thin2;s as 
 the Thing is capable of, fuppofing it to be 
 true J it muft needs be very irrational to make 
 any dotsbt of it. 
 
 Now 
 
74 ^f ^^^^ TrincipleSy Sec. Lib. I. 
 
 Now I appeal unto any confidering Manj 
 unto what Caufe all this Exadnefs and Regu^ 
 larky can bereafonably afcribed. Whether to 
 blind Chance J or to blind NeceJJity^ or to the 
 Condud: of fome wife intelligent Being. 
 
 Though we fhould fuppofe both Matter. 
 and Motion to be Eternal, yet is it not in th^ 
 jeaft credible, that infenfible Matter could be 
 the Author of all thofe excellent Contrivan- 
 ces which we behold in thefe natural Things. 
 If any one lliall furmife, that thefe Effects 
 may proceed from \X\tAnmaMnndi j I would 
 ask fuch a one, Is this Anima Mundi an In- 
 telligent Being, or is it void of all Perception 
 andReafon? If it have no kind of fenfeor 
 knowledge, then *tis altogether needlefs to 
 aflert any fuch Principle, becaufe Matter and 
 Motion may ferve for this purpofe as well. 
 If it be an Intelligent, Wife, Eternal Being, 
 This is G O T>, under another Name. 
 
 As for Fate or Nec-effltyy this muft needs 
 be as blind and as unfit to produce wifeEffedts, 
 as Chance itfelf. 
 
 From whence it will follow. That it muft 
 be a Wife Being that is the Caufe of thefe 
 WifeEffefts. 
 
 By what hath been faid upon this Sub) e(5t, 
 it may appear, That thefe vifible things of the 
 Horn. i. World zx^fufficient to leave a Man without 
 ^°^ ^. Epccufe^ as being the Wttneffes of a 'Deity ^ 
 17. ' and fuch as do plainly declare hisgre^t Vom- 
 ifai- xix,^^ and Glory, 
 
 I CHAP. 
 
chap. 7. of Natural (^I'lgion, 7j 
 
 CHAP. VII. 
 
 IV. Arg. From TroVtdence^ and the Go* 
 Vernment of the World, 
 
 4. TT? ROM the Works of T^rovidence iii 
 Y/ the Government of the World ; and 
 that continual Experience which we have of 
 fome wile and powerful Being, who doth 
 prefide over, and govern all things ; not on- 
 ly by his general Concourfe in preferving all 
 kinds of things in their Beings, and regulating 
 them in their Operations : But chiefly in his 
 wife and juft Government over Mankind, and 
 Human Affairs, which may appear by fuch 
 Fif ft S Ordinary. 
 
 JJ \ Extraordinary. 
 
 I . For the more common EfFeds of it ; 
 namely, that general Succefs which in the 
 ordinary Courfe of things doth accompany 
 honeft and virtuous Adions : And the Pu- 
 nifliment and Vengeance that doth one time 
 or other in this World ufually befal fuch as are 
 wicked. BothVirtue andVice being generally, 
 and for the moft part, fufficiently diftin- 
 guifhed by Rewards and Punifhmentsin this 
 Life. 
 
 There are indeed fome Inftances to the 
 contrary, concerning the Miferies of Good 
 Men, and the Profperity of the Wicked : But 
 
 thefe 
 
7 6 Of the principles ^ &c. Lib. ' U 
 
 thefe have been by feveral of the wifeft HeaW 
 thcHy 'Plat d, P/utarch, Tulfy, Seneca; &c\ 
 fufficiently vindicated, by the cleareft Princi- 
 ples of -Reafon, from being any Prejudice to 
 the wife Government of Providence. ^ 
 
 It is not either Nec^fTary or Convenient, 
 that Happinefs and Profperity in this Life, 
 which is. the ufual Rewardof Virtue, fKouId 
 have either fucli a Phyfical ox. Mathemati- 
 cal Certainty, as could not poffibly fail. 
 Becaufe, 
 
 1. It would not be conflftent with our de- 
 pendent Conditions, that Worldly Profperi-.' 
 ty fhould be fo infallibly under the Power, 
 of our own Endeavours, as that God him- 
 felf might not fometimes interpofe for pur 
 Difappointment. If I may have leave to fup- 
 pofe what I am now proving, namely, a Wife 
 and Omnipotent Providence. It muft needs 
 appear highly reafon able, that it Ihould be 
 left to his Infinite Wifdom and Power, to 
 make what referved Cafes he pleafes, from 
 the ordinary Courfe of Things. Prom whence 
 it will follow, that thefe unequal Difpenfa- 
 tions can be no fufficient Ground for the 
 Disbelief of Providence. 
 
 2. It would very much prejudice another 
 great Principle of Religion, which is of 
 mighty Influence for the regulating of Men's 
 Lives and Adions in this World, nam el y^ 
 the Belief and Expectation of a Puture State 
 of Rewards and Puniihments» 
 
 3. If 
 
chap. 7. of Katural ^Ugion. 77 
 
 3., If Temporal Profperity did infallibly 
 attend all good Adions, This would be a Di- 
 minution to Virtue itfelf; Men would do 
 good by a kind of natural Neceflity ; which 
 would abate juft fo much from the Virtue 
 of their Adions, as it docs from the Liberty 
 of them. It is fufficient, t\\2X Moral Anions 
 fhould have Moral Motives. And that Vir- 
 tue doth generally, and for the moft part, 
 make Men profperous and happy in this 
 World. We know by Experience, that all 
 Mankind do in their moft weighty Affairs, 
 think it fufficient to depend upon fuch Cau- 
 fes as do commonly, and for the moft part, 
 prove effedual to the ends for which they 
 are defigned. So that this very thing, which 
 is ufually look'd upon as the greateft Obje6lion 
 againji Providence, is really and truly an Ar- 
 gument for it. 
 
 2. For Extraordinary Effects of it. If we 
 give any credit to the univcrfal Hiftory oi 
 all Ages and Nations, it will by that appear, 
 
 I . That there have many times happened 
 fuch fpecial fignal Providences for the punifb^ 
 ing of obftinate Sinners, and for the 'Delive- 
 rance of fuch as were Religious, in anfwer 
 to their Prayers, whereby the fupreme Go- 
 vernor of the World hath fo vifibly pointed 
 out his Will and Meaning, and fo plainly 
 manifefted his Power, that every impartial 
 Man muft be forced to fay, doiibtlefs there is 
 a God that judges in the Earth, 
 
 2. That 
 
78 Of the fr maples^ Sec. Lib. L 
 
 a. That fometimes Miracles have been 
 wrought, which could not be afFedled with- 
 out the help of fome Superior Power : And 
 fometimes there have been plain Prophecies 
 and Predictions concerning fuch future things, 
 as in their various Circumflances were con- 
 tingent, of which the Annals of all Ages and 
 Nations, as well Heathen as Chriftian, do 
 give very particular and large Accounts. And 
 though we may fafely grant, that fome of 
 the Stories to this purpofe, delivered either 
 from the more ancient or later Times, were 
 fabulous and vain ; yet for a Man to deny 
 that ever fuch things happened in the World, 
 but that they were all mere Forgeries and 
 Defigns to cheat Pofterity, this were to fub- 
 vert the Credit of all Hiftory 5 which is fo 
 immodcft a thing, as any fober Man would 
 be afham'd of. 
 
 Thefe Arguments are more largely dif- 
 cufled by others, who have Writ upon this 
 Subjecft : But there is one Particular which to 
 me feems very confiderable to this purpofe, 
 tho' but little notice of it betaken by others : 
 And that is, The State of the Jewijh Nation, 
 who for thefe 1700 Years have been driven 
 out of their own Country, having now no 
 particular Place of abode belonging to them 
 as a Nation; but are fcattered and dif^ 
 perfed over all the habitable World, hated 
 and defpifed wherever they are permitted 
 to dwell i very frequently perfecutcd, impove- 
 
 rilhed. 
 
Cliap. 7. of Natural ^eligmu 79 
 
 rifhed, baniflied, murthered in vafl Multi- 
 tudes 5 and notwithftanding all tiiis, they are 
 not yet fo mixed and blended with other Na- 
 tions, as to foe loft amongft them j but are 
 flill kept up as a diftind People ; there being 
 no Inftance like tliis in any Story. As if 
 they were intended for a ftanding Memorial 
 and Example to the World, of the Divine 
 Power and Vengeance. To me it feems, a- 
 mongft Rational Arguments, one of the 
 plaineft,not only for the proof of a Deity, and 
 a juft Providence in purluing that Nation 
 with firch exemplary Vengeance ; but like- 
 wife for the Authority of Scripture, and the 
 Truth of the Chriftian Religion. 
 
 I might here add another Argument to 
 the fame purpofe, from Natural Confcience^ 
 which is God*s Deputy, and doth internaUr 
 wirnefs for him, as other Creatures do exter- 
 fially. Tis plain, that all Mankind are in 
 fome meafure endowed with this ; and one 
 may as well aflert, that Hope and Fear are 
 not natural to Men, as that Confcience is not. 
 To this purpofe I might farther argue, from 
 thofe natural Notions of our Minds concern" 
 ing Good and EviU the Bounds of which are 
 fixed in the Nature of Things, and do not 
 depend either upon Cuftom or Tojltive Law. 
 Thofe things which have in them a fitnefs 
 to promote our chief End, being ftyled 
 Good, and implying in the very Definition 
 of tlicm, Comelinefs dLnd^Reward^xho^t things 
 
 which 
 
So Of the ^rmdples, Sec, Lib. L 
 
 which have in them a natural aptitude to 
 hinder our Chief End, being filled Evil i 
 and implying in the definitions of them Tur- 
 pttide and ^umfbment. Prom whence it will 
 follow, that there muft be feme Superior 
 Power, who, by framing things with fuch re- 
 :^eds towards one another, may be faid to 
 have declared this Law of Nature, and to 
 have taken care to enforce the obfervance of 
 tx. 5 both thefe belonging to the nature of a 
 Law. But I may perhaps have occafion to 
 fpeak more particularly to this afterwards. 
 
 Thefe Things put together, are fo flrong 
 an Evidence, and io fufficient to convince the 
 Exiftence of a Deity, that that Man mufl 
 be very wilful who doth not fubmit and ac- 
 quiefce in it. And for this Realon is it (laiih 
 'L.Bacon's 2i Nobk Atithor) that God never yet wrought 
 ^^* any Miracle to convince an ^/^^/^? J becaufe 
 to a Man that is capable of being convinced, 
 his ordinary works are fufficient to this pur- 
 pofe. And I ihould think it much more eafy 
 and rational (faith the fame Author) to be- 
 lieve all the Fables in the ^oets, the Legend^ 
 the Talmud, and the Alcoran, than that this 
 Univerfal Frame fhould be without a Crea- 
 tor and Governor. 
 
 And now it may not be improper to look 
 back, and take a review of what kind of E- 
 vidence hath been produced in this Matter. 
 As for any immediate ^roof from our out^ 
 ward Senfesy this cannot be pretended to, for 
 1 the 
 
lap. 7- vf Natural ^Ugio7h Si 
 
 the demonftration of fuch a Being, 'as is fup- 
 pofed to be a pure Spirit and inviuble ; but 
 for the 7nedtate Proofs from the effects of a 
 Wife Omnipotent Agent, we can look riQ 
 where about us, but every Objecft doth afford 
 evidence of it. There is no conclufioniil Phi- 
 lofophy (not immediately apparent to the 
 Senfe) that is capable of fo full and unque- 
 ftionable an Evidence from plain EjfeBs, aS 
 this. 
 
 Ks for that kind of Inward SenJatioJi, 
 whereby we can difccrn the Impreflions of 
 our own Minds, They that have any Senfe of a. 
 Law written in their Hearts, or any Natural 
 Notions about Good and Evil, mufi, by thefe 
 effects, be convinced of a fupreme Being, 
 And as for that kind of Evidence which be- 
 longs to our Underllandings, if the univer*- 
 fal Confent of Mankind be of any Authority : 
 If this vifible World, replenifhed with fucli 
 admirable variety of Creatures, prefervedand 
 governed in luch an excellent Order, beany 
 evidence of Infinite Power and Wifdom : If" 
 beiides what we our felvcs have known by 
 bur own Experience, any Credit be to be gi- 
 ven to univerfal Hiflory, attefting to many 
 Signal Providences that have happened in the 
 W^orld 5 befides the feveral Miracles and Pro- 
 phecies that have been taken notice of in fe^ 
 veral Ages and Nations : I fay, if anyj oi: all 
 of thefe things be of any force, they miift 
 h'rtdi? rfender the Thiiig I am proving to hi 
 
S2 Of the principles, 6cc, Lib. L 
 
 credible in the higheft degree, and even alto- 
 gether unqueflionable. 
 
 Infomuch, that if a Deity be fuppofed, it 
 is not imaginable by what other kind of Evi- 
 dence we lliould be afllired of it, than what 
 we are now furnifhed withaL And it was 
 chap. 3. before laid down as a Principle, That when 
 ^»'°P* 3* a thing is capable of good proof in any kind, 
 Men ought to rejl fatisffd in the beft Evi^ 
 dene e for it which that kind of thing will 
 bear, and beyond which better could ?iot be 
 expected-, fuppojing it were true. 
 
 If any fliould imagine, that the fi'equent 
 Miracles might be a more powerful Means 
 to convince Men of this Principle 5 To this 
 it may be faid, 
 
 1. That this is x^ox. fitting: The proper 
 Work of Miracles being for the confirmati- 
 on of fuch Doctrines as are not knowable by 
 natural Light, not for fuch things of which 
 Men may be fufficiently convinced by Rea- 
 fon. 
 
 2. Tis not fo certain, that this v/ould be 
 effeBual. Thofe frequent Miracles in the 
 Paflage of Ifrael out of Egypt •> The Divi-* 
 ding the Red-Sea , The Waters out of the 
 Rock 5 The Cloud and Pillar of Fire ; The 
 Mannah ; The Quails ; The Deftrudion of 
 Korah 5 &c. did not prevail With the gene- 
 rality of the Ifraelites. Thofe conftant Mi- 
 racles under the Mofaical Difpenfation j The 
 Waters of Jealoufy 5 The extraordinary Plen- 
 ty 
 
Chap. 7- of Natural Religion, 8} 
 
 ty of the Sixth Year ; The Urmi and Thum-' 
 mm y the fpeciai Protedion of the Coafts 
 of Ifrael et'cry Third Year, when all the 
 Males Vvere to go up to Jerufalem to wor- 
 Ihip ; which Cuftom of theirs maft needs 
 be known to their Enemies who lived round 
 about them : None of all thefe did prove 
 effectual for the Conviction ofobflinateMen* 
 Thofe occalional Miracles wrought by our 
 Saviour, though they were io many, and fo 
 great, as NVere never before wrought by any 
 one, yet did they not prevail with ruany of 
 the Jewsi 
 
 If it befaid, That none of thefe Proofs do 
 fo infallibly conclude, but that there doth 
 ftill remain a ^Pefftbility that the thing 
 may be otherwife. To this I have fhewed 
 before, That there may be an indnbitdble 
 Certainty, where there is not an infallible 
 Certainty : And that a mere pojjibility to the 
 contrary, is not a fufHcient Caufe of doubt- 
 ing. To which I now add. That if itlhouldbe 
 fuppofed, that a Man could not be fure of the 
 Being of QoA^ yet 'tis moil evident that he 
 could not be fure to the contrary : For this 
 plain Reafon, Becatlfe no Man can be fure of a 
 ^ are Negative-, namely, that fuch a thing is 
 not 3 unlefs he will either pretend to have a 
 certain knowledge of all Thinizs that are or 
 may be j than which nothing can be more 
 monftroufly and ridiculoufly arrogant jor elfe^- 
 nnkis he be fure that the Being of what he 
 
 G a denied 
 
^4 Of the frinciples^ Sec. Lib. I. 
 
 denies doth imply a Contradidion, for which 
 there is not the leaft colour in this cafe; The 
 true Notion of God conftfling in this, That 
 he is a Being ofallpoJJible^erfeBion. 
 
 If it be fuppofed, that notwithftanding all 
 that hath been faid, there may yet be fome 
 Probabilities to the contrary. To this it may 
 be anfwered, that unlefs thefe Probabilities 
 were greater and ftronger than thofe on the 
 other fide, no Man who ads rationally will 
 — incline to them. And if there be any fuch, 
 why are they not produced ? Where are they 
 to be found ? 
 
 If Men fhall yet pretend, That tho' they 
 cannot anfwer thefe Arguments, yet they do 
 really find fome doubt in their own Minds. 
 I would ask fuch, Have you ferioufly and im- 
 partially confldered what is alledged in 
 this Cafe ? It iliould be no prejudice to any 
 Propofttion in Philofophy or Mathematicks, 
 that an ignorant Man, who never apply'd 
 his Thoughts to fuch Things, doth pretend 
 to doubt of it. If you do in fome meafure un- 
 derftand, and have confidered thefe Argu- 
 ments : I would then ask, Have you not as 
 much Reafon for this, as you your fclves 
 would think fufficient for the proof of any 
 thing you were not unwilling to believe ? 
 Do you not knowingly and wilfully entertain 
 Prejudices againft fuch things? Have you 
 been true to fo much Light as you have re- 
 ceived ? Or, have you not rather with-held it 
 
 in 
 
chap. /. of Natural ^I'lgion. 8 y 
 
 in Uririghteoufnefs ? If fo, 'tis plain that you 
 have dilhoneft Minds, that you meafure by 
 an Unjuft Balance, and therefore cannot be 
 competent Judges of Truth or Fallhood. 
 
 If it be fuppofed yet farther, that the Pro- 
 babilities on each fide fnould be equal, or 
 that thofe on the other fide fhould fomevvhat 
 preponderate j yet if there be no confiderable 
 hazard on that fide which hath the Icaft 
 probability, and a very great and moft appa- 
 rent danger in a Miftake about the other; 
 in this cafe every rational and prudent Mn 
 is bound to order his Adions in favour of 
 that Way which appears to be moft fafe and 
 advantageous for his own Intereft, as I have 
 fhewcd before. 
 
 So that in fuch Cafes as may feem unto 
 us not altogether free from fome kind of 
 doubt, and which wc could not fo far clear 
 uptoourfelves, asto make *em appear wholly 
 unqucftlonablc j I fay, in fuch Cafes, Men 
 that would ad prudently, Ihould enquire, 
 Where lies the danger of Miftaking ? 
 
 Why, on the one fide, All the inconveni- 
 ence of Believing this (if it be not fo) will 
 be, that we are hereby occafioned to tie our 
 fclves up to fome needlefs Reftraints during 
 this Ihort time of our Lives, wherein not- 
 withftanding there is, as to xh^prefent, much 
 Peace, Quiet and Safety : And, as for the 
 future, our Errors Ihall die v>^ith us, there 
 being none to call us to an accouiit for our 
 Miftake. But 
 
26 Of the frinciples. Sec. Lib. L 
 
 But now, on the other iidc, what if there 
 fhould be a Deity fo holy, and jail:, and pow- 
 erful, as is fuppofed? If this fhould prove 
 to be a real Truth (and no Man can be fure 
 to the contrary) v.' hat Vengeance and Indig- 
 nation may fuch vile Milcrcanrs and Traitors 
 cxpe£V, who have made it their Eufincis to 
 baniih Hm out of the \7oiid, who is the 
 great Creator and Governor of it ^ to under- 
 inine his Being j to eradicate all Notions of 
 Him out of the Minds of Men 3 to provoke 
 his Creatures and Vaffals to a contempt of 
 Him, a flighting of his Fear and Worfhip, 
 as being but fuch imaginary Chimera s as are 
 fit only to keep Fools in awe ? Certainly, as 
 this is the higheft Provocation that any Man 
 can be guilty of, fo Ihall it be puniilied with 
 the forefl Vengeance. 
 
 There are two Things that yltheiftical Men 
 purpofe to themfelves, by their Propliane 
 loofc Principles : namely, to avoid the im- 
 putation of Credulity, and the Fears and 
 Perplexities of Mind, to which Religion 
 makes Men obnoxious : But their l?rmci- 
 fles are not more irrational^ than their T)e- 
 Jtgn \s foolijfh'-, for of ail Mankind thefc Pro- 
 phane Perions are, 
 
 I. The moif Credulous, who can believe 
 themfelves to' be wifer than all the World 3 
 who can believe the Eternity of the World ; 
 or its Produdion by a cafual Concourfe of 
 AtomSj withciit any kind of Argument for 
 
 it, 
 
chap. 7. of Natural ^ligion. 87 
 
 it, againft the many Reafons that are urged 
 to the contrary. Who, if they fhould de- 
 fncan themfelves about Matters of the World, 
 as they do about ReUgion, would be counted 
 ridiculous, fenfelefs Perfons, and altogether 
 unfit for Human Converfation. 
 
 2. The moft Timorous. Ttilly hath oh- ^"^ur* 
 ferved, that no kind of Men are more afraid jib^'i*. <., 
 of God, than fuch as pretend not to believe 86. 
 his Being : Thefe are the Men who above all 
 others are mofl liable to be afFeded with 
 Dread and Trembling, at Thunder and Light- 
 ning J at Solitude and Darknefs, and more 
 efpecially then, when it doth moft concern 
 them to be freed from fuch Difquiets : name- 
 ly, in the time of Sicknefs, and the approa- 
 ches of Death. 
 
 From whence it will follow, that upon 
 all Accounts Atheifm may juftly be account- 
 ed Folly 5 both as it is diredly contrary to 
 the Principles of Reafouy and the Rules of 
 JVifdom- 
 
 1 have now done with the firft Thing 
 required to a ftate of Religion : namely, A 
 Belief and Acknowledgment of the divine 
 fiature and Exijicnce. 
 
 CHAP, 
 
I 
 
 8?; &fthe<Pr'mdt'les,Scc. Lib. L 
 
 GH AP. VIII. 
 
 Goncernir.g the Excellencies andTerfe^ic^s 
 of the ^Divine Nature : And fir ft ^ ofthofe 
 'which are commonly called Incommnnicz- 
 ble, namely^ Simplicity, Unity, Immuta- 
 bility, Infinitenefs, \^ •, ^ • ' 
 ■' I. Etermty. 
 
 Proceed to the Second Thing propofed 
 ss a principal Part of Natural Religion :. 
 namely, T>iie Apfrehenfio7is of the ^Divine 
 Excellency andTerfe^ions. Without which 
 the m^ere belief of his Being, will contribute, 
 but little to a true ilate of Religion A Man 
 may have fuch unworthy Notions of a Deity, 
 that it v.'ould in fome refpecls be as good, 
 nay, much better, to be without a God, than 
 Xord^^a- to have fuch a one, as he may frame. " It 
 con stL - t(_ y^Q-^y^ |3£ better (faith a great Author) to 
 " have no Opinion of God, than luch a 
 " one as is unworthy of him , the one it; but 
 " m.ere 'Vnbeliefy the other is Contumely ^ 
 'Tis a common SayingjCited out oi Plutarch's 
 Book of Superflition, where hep rofefTe.h it 
 much more defirable to him, that Pofterity- 
 Ihould fay, that there never was any fuch 
 Mart as ^lutarchj rather than that he was a 
 ^erce, unconftant, revengeful Man, one wha 
 ypon the Icaft omiflion of any fmall Circum- 
 ' fiance 
 
 iaysu 
 
chap, 8. of Natural (^li^ion. &^ 
 
 fiance towards him, by Men other ways vir- 
 tuous and worthy, would tear out their 
 Hearts, deflroy their FamiHes and Children, 
 blaft their Fields, fpoil their Cattle with 
 Lightning and Thunder. This would be 
 fuch a Reprefentation as Avould make the 
 notion and remembrance of him hateful 5 
 and it were better to be forgotten, than to be 
 remembred with Infamy. Now there are 
 fome Opinions which do thus reproach the 
 Deity, and render him under fuch a Notion, 
 that if the Giants had prevailed in their At- 
 tempt againft Heaven, that place had not been 
 worfefupply'd. This therefore ought to be 
 nioft carefully avoided. 
 
 Whereas the Divine Nature is fuppofed to 
 be the firft and fupreme Good j therefore the 
 Idea of all abfolute Perfedion muft be effen- 
 tial to the Notion of him. And tho' it be 
 very difficult for us to raife our Minds to any 
 due apprehenfions of this j yet we muft en- 
 deavour in our Thoughts of him, fo far as 
 our Finite Underftan dings are capable, to re- 
 move and feparate from him whatever is in 
 any kind evil and unwortliy, and to afcribe 
 unto him the utraoft d^egree of all Goodnefs 
 and Perfeclion. 
 
 The moft general Notion that Men have 
 of God, is, that he is ihc firji Caufe^ and a 
 Being of allpojjlble Terjfeifmi. 
 
 Some 
 
)0 of the Principles ^ Sec, Lib. h 
 
 Some of his principal Excellencies difco- 
 verable by the Light of Nature, may be re- 
 duc'd to thefe Heads 5 nam^eiy, fuch as arc,. 
 
 ^ IncomfnunicMe h 
 
 Abfolute Simplicity. 
 Ejfential Unity. 
 Immutability. 
 
 Infinite7iefsy both In refpecl of Tlace 
 and Time, 
 
 '\ Immenjity. 
 2 Eternity. 
 Commimicabk j belonging either to the 
 Divine 
 
 Underftanding. 
 Knowledge. 
 IVtfdom. 
 
 Particular Trovidence. 
 \ Will, namely, his . 
 
 Ir Goodnefs, 
 s Juflice. 
 ] I Faithfulnefs . 
 ^X^Faculties of A^ing, his 
 r ^ovjer. 
 
 yDominion over us in this Life. 
 \ 'Diftribiiting of Ftiture Rewards 
 C and Tunijhments. 
 
 Each or thefe Attributes are upon this 
 account of very great confequence to be be- 
 lieved arid confidered, becaufethey are the 
 
 Foun- 
 
chap. 8, of Katural (B^l'igm. p| 
 
 Foundations of thofe Duties of Religion 
 whicli we. owe to him. According as a Man 
 apprehends God to be, fo muft his Efteem 
 be of him, and his T)emeanour towards 
 him. 
 
 And whereas thefe great and neceflary 
 Points, of fo much influence to Religion, 
 have been ufually treated of by others either 
 too largely %h^ the inferring of feveral things 
 lefs pertinent i or too obfcureljy by offering 
 fuch Proofs concerning them as are lefs in- 
 telligible, "or intermixing the Difcourfes a- 
 bout them with fucfi Niceties as are neither 
 very eafy to be folved, nor material for Men 
 to know : I Ihall therefore in this place en- 
 deavour to avoid both thefe Inconveniencies, 
 by treating concerning each of them with 
 all imaginable brevity and plainnefs : Ob- 
 lerving this Method. 
 
 Firft, I fhall endeavour to explain and 
 defcribc what is meant by each Attribute 5 
 and then prove, that thefe Attributes, fo ex- 
 plained, muft belong to the Natural Notiori 
 of God. Which I fhall make out, both by 
 the confent of the wifeft Heathens-, exprcls'd 
 by their declared Opinions, and by their ge- 
 neral Practice fuitaJDle thereunto: And from 
 the Nature of the things themfelves --, their 
 Cohgruiry to the Principles of Reafon, and 
 the Abfiirdities that will follow upon the de- 
 nial of them. 
 
 Thofp 
 
Of the principles, Sec. Lib. L 
 
 Thofe are called Incommunicable Attri- 
 butes, which are proper to God alone, and 
 not communicated to any Creature. 
 
 Th cFirfi of thefe I have propofed to treat 
 of, is his Abfokite Simplicity . By which I 
 mean his Freedom from all kind of compo- 
 iition or mixture, either of Principles or of 
 Parts : And that this doth belong to the Na- 
 tural Notion of the Deity, may bi^evident, 
 
 1 . From Teftimony of the Heathen Thi- 
 lofophers, who do generally acknowledge 
 him to be the FirftCaufe, and the m'oft Simple 
 Eeing, and do frequently ftile him mens pu- 
 ra, irjincer^. fegregatd ah omn'i concretione 
 mortali, &c. And not only Scripture, but 
 the very Heathen likewife do exprefs this At- 
 tribute by the Similitude of hight-, amongfl 
 all villble things the moft pure and fimple. 
 
 2. From Natural Reafon, by which it 
 will appear, that God cannot be compounded 
 of any Principles ; bccaule the Principles and 
 Ingredients, which concur to the making of 
 any thing, muft be antecedent to that thing. 
 And if the Divine Nature were compounded, 
 it would follow that th'eremuft be fomething 
 in Nature before him. Which is inconfiftcnt 
 with his being tiic firft Caufe. 
 
 And here I fnall take occafion to fpeak 
 fomewhat concerning the Spirituality of the 
 Divine Nature, as having fome Affinity with 
 this, though it be none of the incommunica-. 
 ble Attributes. 
 
 I know 
 
Chap. 8. of 'Katural (^I'lgton. ^J 
 
 I know it hath been faid, with Confidence 
 enough, that the Notion of a Spirit-) or Im- 
 material Stibftance, doth imply a Contradi- 
 dionj and that their is an utter ImpoilibiUty 
 of any other Being bcfides Matter. But tho' 
 this hath hztwfaidj yet was it ntvcr proved, 
 nor can it be, till either a Man be able to e- 
 vince, that the Notion of the word Suh- 
 fiance-, according to the mofl: general ufe 
 of it (which gives Signification to Words) 
 doihneceflarily imply Corporeity^ than which 
 nothing can be more falfe ; or unlefs a Man 
 Ihall pretend to the certain Knowledge and 
 Comprehenfion of all things that are or 
 may be, than .which nothing can be more 
 vain. 
 
 What the ^ofitive Notion of a Spirit is> 
 is not fo necedary to enquire after, or de- 
 termine. 'Tis fufficient, that we conceive 
 of it by Way o^ Negatio?i : namely, that it is 
 a Powerful Intelligent Being that is not Mat' 
 ter^ without Figure or Parts, not capable of 
 Rarefaction or Condcnfation, not vifible to 
 our Bodily Eyes, and therefore not to be re- 
 prefented by any kind of fenfible Image : 
 Not fubjed to thofe necelTary Laws of Mat- 
 ter, which cannot move unlefs it be moved, 
 and cannot but move when impelled by ano- 
 ther. I fay, it may be fufficient in our appre- 
 hending the Spiritmlity of God, to remove 
 all Corporeity and Figure in our Concepti- 
 ons of him. 
 
 Now 
 
p4 Of the principles y Sec. Lib* I. 
 
 Now that this Attribute doth belong to 
 the Divine Nature, may be made evident 
 both by Teftimony and by Reafon. 
 
 1. It hath been generally owned by the 
 wifeft and moft learned/7(?^/^^^«j ; ^ythago- 
 
 i>eirai)ei,ras is often cited for this ; by whom (faith 
 
 cap. II. LaBantius) God was wont to be ftiled In- 
 
 cor por alts Mens, an Incorporeal Mind 5 and 
 
 by Tlato frequently etazd^u^r^;) without a 
 
 Body j by other Grecian Philofophers vvi 
 
 ^r^cr ij.Q7nioi^ the Mind that made the World- 
 
 "^Plutarch ftiles him ^:eJ^^v eT^h a feparated 
 
 Form, not mixed with Matter, without any 
 
 thing in him that is paflible. 
 
 Tufcui.eiu. The Lati7i Philofophers do frequently 
 
 ' ' '' give him the Attribute of mens di'vina-, mens 
 
 fur a ^ Jin c era, mens fohttaj cJ" liber a, fe- 
 
 gregata ab omni concretione mortali. 
 
 2. V>y Reajon. Th^it Spirituality is ^iT^er - 
 feBion, and therefore to be afcribed unto 
 God ; or rather, that Corporeity is znlmper- 
 feBion, and therefore to be removed from 
 himj may appear from hence : Becaufe the 
 fuppofing of him to be Matter is inconfiftent 
 with divers of his other mofk Eifential Per- 
 fedions : As, 
 
 I. His Immenfity.. If we do fuppofe thefe 
 two reafonable Toflulata : i . That there are 
 fome other things in the World befidcs God : 
 And, 2. That two Bodies cannot be both at 
 the fame Time in the fame Place* From 
 whence it will follow, that whatever any 
 
 ©thef 
 
Chap. 8. of Natural (p^ligwn, pj 
 
 other Body or Matter is, from thence God 
 muft be excluded 5 and fo many Chafms 
 or Breaches muft there be in the Divine 
 Nature. 
 
 2 . His Knowledge and Wifdofn. It being 
 not imaginable, how mere Matter fhould be 
 able to comprehend, much lefs to contrive 
 all that Variety of things in the World, paft, 
 orefent, and to come. 
 
 3. Wis Liberty 2LX\di Freedom^ andconfe- 
 quently with his Goodne/s. That Adion 
 not being properly good, which is not done 
 freely and out of choice. Now the Laws 
 of Matter are neceffary -, there can be no 
 cct/T^rBo-iot/, or arbitrary T^tinciple^ in mere 
 Matter. And it is worth Obfervation, how 
 this very Argument puzzled Epicurus and his 
 Followers, as is reprclented by Lucretius. 
 If all material things move by neceflary 
 Laws, and the parts of Matter be naturally 
 fo difpos'd, that they do not move unlefs 
 tliey be moved, and cannot but move when 
 prefs'd upon by other parts that are in moti- 
 on j whence comes that Liberty which we 
 may by an inward Scnfation perceive to be 
 within us ? 
 
 Unde eft h£c inquam fatis avolfa 
 ijokmtas ? 
 
 To which he gives fo wild and irrational an 
 Anfwer,from the motionof declining Atoms, 
 
 as 
 
p(5 Of the principles, Sec. Lib. h 
 
 as doth fufficiently manif eft him to be baffled 
 by this Objection. 
 
 The fecond Incommunicable Attribute tcJ 
 be treated of, is the effential Unity of the 
 Divine Nature. By which I mean, his being 
 One and no rnore. And that this Perfection 
 doth belong to the natural Notion of God* 
 may be made evident both by Teftimony and 
 by Reafon. 
 
 I. By Teftimony. I have fiiewed before* 
 how that notwithftanding that ^olytheifm 
 which did fo generally abound amongft the 
 Heathen^ yet the wifer and more confiderate 
 Perfons amongft them, have in all Ages ac« 
 knowledged One Supreme^eity. The Eg yp- 
 tiansoi old, tho'of all others the raoft in- 
 famous for their multiplicity of Gods, yet 
 did aflert One Maker and chief Governor of 
 the World, under whom they did fuppofe fe- 
 veral Subordinate deities, who as his Depu- 
 ties did prefide over feveral parts of the Uni- 
 verfe. 
 
 The firft occaflon of thefc lejfer "T^eitiesi, 
 was probably from a defire that Men had> 
 to exprefs their Gratitude to, and to honour 
 the Memories of, iwchHeroical^TerfonSj ^^ 
 in thofe fit-ft and ruder Ages of the World, 
 had either by their In'ventions ortheir Trow- 
 efs, been highly Beneficial to Mankind, or 
 to their own Countries ; who thereupon were 
 for fuch publick Services, thought fit to be 
 
 advaneed 
 
Chap. 8. of Natural (Religion. 97 
 
 advance d to the hi<.;hcft Honour after their ' 
 Deaths, and admitted in a lubordinate way, 
 to fome fharc of Government, cfpecially in 
 taking care of the Welfare of their Coun- 
 tries. And to this doth the Apojtle feem to 
 allude, I Cor. vi]).4, 6. where he laith, fVe 
 know there is no other God but one ; for 
 though there be that are called Godsy both 
 in Heaven and in Earth (as there be Gods 
 many, and Lords many :) But to us there is 
 but one God, the Father , of 'whom are all 
 things^ andws in him. 
 
 There are many Atteftations amongft the 
 Heathen JVriters concerning this Attribute, 
 the Unity of the Godhead. It is obferved, 
 that Orpheus was the firft among them thac 
 wrote concerning the Genealogy of the Godsy 
 where he reduces them to the Number of 
 360. But he was afterwards fo fcnfible of 
 this impious Folly, that he writes a particu- 
 lar Difcourfe to. his Soi> Mupeus^ and his o- 
 ther Friends, wherein he doth' folemnly re- ' 
 cant thefe wild abfurd Fables, profelllng to 
 them, that he thought himfelf obliged to 
 redify thefe Errors and Abufes, which his 
 former Toem mi'2;ht have occafioned. And 
 here he doth in the hrft place admonilh them, 
 that there is bur one God, of himfelf, and 
 none befides him j ffs "^ a.vT0'}9^h by 
 whom all other things are made, and upon 
 whom they depend. And then he goes on 
 to ihew, that God is invifiblc, and yet fees 
 H and 
 
98 of the Trinciples^ Sec] Lib. I. 
 
 and knows all things ^ that as he is merciful, 
 fo is he JLift, being the Author of thofe 
 Judgments which befal wicked Men ; with 
 feveral other things to this purpofe : And 
 though //(9;;;fr doth too often follow Orpheus 
 in thefe Fidtions, concerning a Multitude of 
 Deities, yet when he is moft ferious, he fup- 
 pofes but one, gfs x,oies^vo$ t jw. So Sopho- 
 cles, 
 
 There is but one God-, who made the Hea- 
 'ven and the Earth* 
 
 So Pythagoras, and feveral others after 
 him, flile God by the Name of Monas or 
 Unity. 
 
 It is commonly faid, \ki2i\ Socrates ^z.^'^vx 
 to death for. his endeavouring to undeceive 
 his Countrymen in that Vanity they were 
 addided to, of worfhipping a Multitude of 
 Deities ; and that this made the Writers after 
 him, more fhy in fpeaking their thoughts 
 about this matter : But though Tlato do in 
 fome places (for fear of incurring the fame 
 Danger) feem to favour this popular Error, 
 by defending ^olytheifm-, yet he acknow- 
 ledges thefe fubordinate Deities to be begot- 
 ten ; and he lays it down in another place as 
 a Principle, that whatever is begotten is 
 corruptible^ and therefore incapable of being 
 
 pro^ 
 
Chap. 8. . of Natural (^eli^ioh Jip 
 
 properly a God. And (if the 1 3th Epiille be 
 truly his) there is a remarkable Paffage in it 
 to this purpofc, where he gives this Note, 
 That in thofe Epiftolary Difcourfes, where 
 he defigns to be more ferious, he doth men- 
 tion the Name of Go^ in the (ingnlar Num- 
 ber ; but when he is not fo, then he men- 
 tions Gods in x!:ic plural. 
 
 H'terocles in his Comment upon Pythago- 
 ras^ Golden VerfeSy dothftile him0gG5 Q^mi 
 God of Gods J the only Maker of all Thin^s^ 
 
 Arrian^xn. his T>iJfertat'tons of Epi^ietus^ 
 doth allure us, that in his time (which was 
 about 120 Years after Chrift) it was art 
 ufual Form in the Prayers of the Heathetiy 
 to fay, jtug^g eAswtror, Lord have mercy upon 
 us h whereby they did acknowledge the Unity 
 of that God whom they did invoke in their 
 Prayers. Which Claufe is thought to be from 
 that Ufage taken into the Liturgies of the 
 Chriflians. So far then as the Confent of the 
 wifeft and beft Merij informer Times, is of 
 any Authority, fo far is this Attribute render- 
 ed highly credible* 
 
 I fliall only add that remarkable Paflage ill , 
 Maximtis Tyritis : "■ Though Men differ ^"^*''^°^' 
 " much in their Opinions about other mat- 
 *• ters, yet in this they all agree. That there 
 " is one God, the King^ and Father of all ; 
 *' under whom there are fubordinate Deities, 
 ** his Offspring, who are admitted to fome 
 ** Sharrof Government with him. In this 
 
 H 2 5« ih^' 
 
100 of the Trinciples^ Sec. Lib. L 
 
 *' the Grecian confents with the Bar bar ian^ 
 " the Inhabitants of the Continent with the 
 " IJlanders, the TFife with the Unwife. 
 
 2. But befides the Teftimonies to this pur- 
 pofe,it may likewife be made evident by Rea- 
 fon. That a Tliirality of Gods is not only 
 Mnnecejfaryy and highly improbable ; 
 but that it is fuch a Supposition as doth 
 imply in it many Inco'njiflencies^ and there- 
 fore is imfojjible. 
 
 1. 'Tis unnecejjary^ and therefore highly 
 improbable. Thole have been always efleem- 
 ed good Rules, Fruftra fit per pliira, &c. 
 Entia nonfunt mult tplicanda fine neceffitate. 
 It is moft luitable to that common Analogy 
 to be obferved amongft natural things, even 
 in lefler Matters,that there is nothing amongft 
 them fuperfluous or redundant j and therefore 
 much more ought it to be fo in the greatcft 
 and higheft Matters of all. Now nothing can 
 be more evident, than that one infinite Be- 
 ing may be fufficient to all Purpofes whatfo- 
 ever j for if it had any Limit s, it were not 
 infinite ; and nothing can be more abfurd, 
 than to fiippofe more Gods than are neceflary. 
 
 2. 'Tis not poffible^ that there Ihould be 
 two fuch infinite Beings ^ becaufe either 
 they muft have feveral Perfedtions, or the 
 fame : Neither of which is confiflent with 
 the moft obvious Notion of God, That he 
 is a Being of all poffibk Terfe6fions. 
 
 To 
 
chap. 8. of Natural ^'liglon. loi 
 
 To fuppofe two Gods, with feveral Ter- 
 feBtonSy Ibme belonging to one, and fome 
 to another, will plainly prove, that neither 
 of them can be God^ becaufe neither of them 
 have all pollible Perfedions. 
 
 To fuppofe two Gods oixhcfame and equal 
 ^crfeBionSy would likewife prove, that nei- 
 ther of them can be God (/'. e.) not abfolute- 
 ly perfect, becaufe it is not fo great a Privi- 
 lege, to have the fame equal Perfedions with 
 another, and in a kind of Partnerfhip, as to 
 be alone, and fuperior above all others. 
 
 And to fuppofe one of them, whether 
 o^ feveral or the fame kinds or Perfedlions 
 with the other, but only in an inferior ^e- 
 gree-> may fufficicntly evince that one of them 
 is not properly God, becaufe nox. fupreme. 
 
 3. The third Attribute to be difcuffed, is 
 
 th.t^ ivine Immutability. By which 1 mean 
 
 a Freedom from all kind of Change cm Incon^ 
 
 fancy ^ot\\ as to his Nattire^ind. his Turpofes, 
 
 And that this Attribute is likewife very 
 fuitable to thofe natural Notions which Men 
 have of God, may appear, 
 
 I . By Teflimony. Plato having propofed in ph&d, 
 theQueflion, whether God be mutable and 
 inconftant, anfwers exprefly 5 'Tis mofl 
 necelfary that he Ihould be always the fame 
 and alike. His Words are mofh cmphatical, 
 
 U')^ic(jIj that he is never in any wife capable 
 of any kind of Change whatfoever, 
 
 H 3 And 
 
102 OfthefmcilfksyScc, Lib. T, 
 
 Pe liepub. /^nd in another place, he mentions thefe 
 two things, as being the grand Principles of 
 Religion, i. That God is the caufe of ali 
 good, and in no wife of any evil, 2. That 
 he is conftant and immutable_, and cannot 
 deceive by making various Reprefentations 
 or himfelf. 
 
 So Seneca, fpeaking of the NecefTity of 
 afcribing this Attribute to the Divine Nature 
 as to his Purpoles or Counfels, hath this Paf- 
 
 i)eBe>jej^c. i22c 5 Stattierunt m£ Tion fmttartmt, necun- 
 
 ' * * quam ptmi confiln T>eos pocnitet. God is 
 
 always conftant to his own Decrees, and 
 
 doth never repent of his Purpofes, And in 
 
 another place, Necejfe eft ei eadem placer e, 
 
 ^4i.§u4sji, cui niji optima p lac ere non f of] tint ; nee ob hoc 
 
 ^' ^^^^' minus liber ac pot ens eft^ ipfe enim eft Ne~ 
 cejjitas fua 'Tis neceffary that he ftootdd 
 . be. always pie a fed with the fame things^ who 
 can be pie a fed with nothing hut what is beft : 
 Nor can this be any Trejtidice to his Liberty 
 or his Towertfince he is his own Necejfity 5 
 i. e. nothing from without, but his own na- 
 tural Perfection lays this Necefllty upon him. 
 X. By Reaft)n. There is an excellent Ar- 
 gument to this purpofe, in that place before- 
 cited out of T'latOy which according to his 
 manner, hc-dehvers in a more copious way 
 of cxpreffion : But the Subflance of it is 
 this 5 All Change mufl be q\x\\qx innjolimta- 
 rjy and upon Necelliry ; or voluntary^ 
 and upon Choice, Now God being the 
 
 moil 
 
Chap. 8. of Natural (Religion, 103 
 
 moft powerful Being, caryjior by an)^ thing 
 be necellitatcd to an involuntary Change. 
 And for any ^voluntary Change, whereas it 
 muft be either for the better or the worfe, 
 it is not imaginable that any wife Being 
 fhould be wilhng to change for tlie worfe ; 
 nor is it poflible that ^wy perfect Being fhould 
 chang^e for the better. And therefore it is ne- 
 ceflary that the Divine Nature Ihould be im- 
 mutable. 
 
 We efteem Changeabienefs in Men either 
 an Imperfedion, or a Fault. Their Natural 
 Changes, as to their Terfons, are from 
 Weaknefs and Vanity 5 their 7V/<?r^/ Changes, 
 as to their Inclinations and ^urpofes,2S<z from 
 Ignorance and Inconftancy. And therefore 
 there is very good Reafon why we fhould 
 remove this from God, as being That which 
 would darken all his other Perfedions. The 
 greater the T^ivine Perfections are-, the 
 greater ImperfeBion would Mutability be, 
 Befides, that it would take away the Foun- 
 dation of all Religion, Love and Fear, and 
 Affiance, and fForjhip : In which Men would 
 be very much difcouraged, if they could not 
 certainly rely upon God, but were in doubt 
 that his Nature might aker, and that hereaf- 
 ter he might be quite otherwife from what 
 we now apprehend him to be. 
 
 4. Infinitenefs is another Attribute mofl 
 
 natural to the Notion of God. By which 
 
 is meant, his not being bounded by Tlace, or 
 
 H 4 SpacCi 
 
104 Of the principles J Sec, Lib.!. 
 
 Space-, or by ^wratiorh but being Immenfe 
 and Eternal. 
 
 I . This Attribute of God's Immenfity doth 
 jHgniry his not being fo confined by any 
 Bounds of Space, but tliat he doth fpread him- 
 felf to all Places that we can fee or can ima- 
 gine, and infinitely beyond : So as we cannot 
 fay, he is here, and not there, thus far he 
 reaches, and nor farther. Some have thought, 
 that it is not abiolutely necefiary to believe 
 fuch a kind of Omniprefence of the Divine 
 Subftance, as tobeadually prelent in every 
 place. But this is mod necetlary to be belie- , 
 ved. That God is every wh<.re in rcfpedt of 
 his ^ower and Trovidence-, whereby he doth 
 influence and govern ail things (which is 
 hardly poilibie to conceive without his jciual 
 prefence in all places) and ai refpcdl of his 
 Knoi;j ledge-, whereby he doth fee, hear, and 
 lake notice of every thing, though never fo 
 fecrct ; and that he can pierce through all thefe 
 created things, with greater Facility than, the 
 Light doth through the Air. And that this 
 dorh belong to the natural Notion of God, 
 may appear^ 
 
 1 . By the general Confent of the Hea- 
 theii, teflified by their praying tojiim at any 
 Place or Tinae 5 which fhews that they were 
 perfuaded that he was always and every- where 
 prefent, at leaft by his Knowledge and his 
 rahm' ^^''^^r. Tully cites ^j't/jagoras -dfRvmingy 
 %>etm effe animtimper naturam rerum om- 
 nium 
 
chap. 8. of Natural ^eligmu loj 
 
 nium intentum ^ commeantem^ That God 
 is a Spirit or Mind, vvhicii doth pafs through 
 all things. And in another place, he cites it 
 as Thales his Saying, which he commends, 
 Homines exijiimare oportere, 'Deos omnia ^^^_^S'^' 
 cernere-, T)eorum omnia effe plena t That Men 
 ought to think, that God beholds every thingy 
 and Jills every place. Tlato affirms, that j^^ ^'.^^*- 
 God doth fee and takes notice of all our Ani- 
 ons, Words and Thoughts. So Virgil^ Edo^.^i 
 
 Jovis omnia plena. And in another place. 
 
 — T^etim namqne ire per omnes ceorg. 
 
 Terrafqiie-, tratiufqiie maris, coelumque'^^^' 4* 
 profundum. 
 
 So Seneca fpeakingof God, faith, UbiqueEfifi. 95^ 
 ^ omnibus prafto eft. He is every- where, 
 and always at hand. And in another place, 
 G^ocunque te flexeris., ibi ilium videbis ^^««/^' 
 occttrrentem tibi j mbil ab illo vacate Opus ' * ^' 
 fuum ipfe imp let. IV e can turn our fe Ives 
 no whit her, but wejhallmeet him ; no place 
 is without him, he fills his own IVork. 
 
 2. By .the Principles of i^^^y^^/. If it were 
 otherwife, and the Divine Nature Ihould be 
 limited, this would contradid his univerial 
 Providence, and render all Worfhip of him 
 vain and ufelefs. Why fiiould a Man cither 
 fear him, or ferve him, if he could neither 
 hear our Prayers, nor take notice of our 
 Wants, nor receive our Acknowled2;ments. 
 
 2. For 
 
1C(J Of the principles ^ &cc. Lib. f. 
 
 2. For the Attribute o^ Eternity ^ where- 
 by is fignify'd God's being of infinite T^ura.' 
 ration, without Beginning or End \ \h.2X 
 tiiis Hkewife doth belong to the Natural 
 Notion of God, may be evident, 
 
 I. By the general confent of the Heathefi 
 ^hilofophers. And though there have been 
 Difputes among them, about fome of his 
 other Attributes, yet in this all of them have 
 agreed. They do indeed defcribe the Genealo- 
 gies of their Heroes and fubordinate Gods ; 
 but for x\\t fupreme Deitjy be is conftantly 
 acknowledged to be without beginning of 
 Time, or end of Days. Ej)iairus himfdi, 
 who had the lowefl and meaneft Opinion of 
 God, and robbM him of as many of his o- 
 ther Perfections as by the utmofl {training of 
 his Wit he was able to do, yet is forc'd to leave 
 K-at. Deor.him this Attribute. So Tul/y relates of him, 
 ^'^- "• fpeaking to thofe of that Se6t, Ubiigitur "ue- 
 jlnim beatiiM & c_yEte^umy quibus dtwbus 
 'Verbis Jignificatis T)enm ? Where is that 
 Blejfed and Eternal Being of yours, which 
 are the tiz'o uCiulfFords whereby you defcribe 
 the Nature of God ? And Lucretius , who 
 made it his Defign to rcprefenttothe World 
 the Dodrine of that Philofopher, doth from 
 him give this Account of the Divine Nature, 
 
 Omnis enim per feT^i'vumnaturaneceffeefi 
 Immortalt £Vofumrna cum pace f mat iir. 
 
 It 
 
chap. 8. of Natural <^ltgion, 107 
 
 It is eflential to the Notion of God, that 
 he fhould be happy and immortal. The?^^?- 
 c'ts themfelves, whoamongfl all others had 
 the wiidefl Thoughts of God, yet do conti- 
 nually give him the Title of 'A^VaTt??, and 
 feldom mention his Name without it : And 
 the Oath moft ufual amongft them was in. 
 this Form, ^Deos teftor Immortales, I appeal 
 to the Immortal Gods. Ariftotle doth in fe- Be CaeU, 
 vernl places make Eternity to he eflential to^'°* ** 
 the Notion of God. And Tully aflerts it im- 
 pollible to conceive of God without this Per- 
 fedion 5 Nos T)eiim nifi feftipiternum intel" 
 ligere qtu pojjtmtis ? Ho'uu is it pofjible for 
 ns to conceive of God^ but as being Eter- 
 nal ? There never yet was any Man, that 
 had any conception of God, who did not 
 eftcem him to be Everlafting. To fpeak of a 
 God that ihould be corruptible and mortal, 
 is fo monftrous an Abfurdity, that a Man 
 could not, though he Ihould purpofely ftudy 
 for it, dcvife any thing more wild and extra- Againft 
 vagant, faith Tlutarch. ^'^'''"• 
 
 2. There is very good rcafon, why this 
 Attribute ihould not by the moft Sceptical 
 Atheijiical Men be efleemed impoflible, be- 
 caufe they thei:uclves are willing to grant 
 it to the World, or at leaft to Matter. And 
 if we fuppofe God to be the firft Caufe or 
 Mover, it will thence neceflarily follow, that 
 he mull always be, and could not have a Be- 
 ginning J becaufc if he ever were only in pof- 
 
 fibtlity. 
 
io8 Of the principles ^ Sec. Lib. I^ 
 
 l^ilitjj he could not from thence pafs into 
 aBualBeingy without fome precedent Caufe 
 and Mover, which is inconfiftent with his 
 Being xSx^firft Caufe, And if nothing could 
 caufe his Being, then nothing can take it 
 away, and confequently he muft be Ever- 
 lafting. 
 
 It would be a great Abatement to all the 
 other Divine Perfections, if they were finite 
 and perilhing. Befides, that it would be al- 
 together inconfiftent with fome of them, 
 namely, his Self exiftencey and neceffary 
 Exifence. And wirlial, it muft needs take 
 off from the obligation to Duty of the Crea- 
 tures part, if they were uncertain of the con- 
 tinuance of his Being, by whom Rewards 
 and Punifhments were to be diftributed in 
 the World. 
 
 CHAP. 
 
chap. p. of Natural Religion', lop 
 
 CHAP. IX. 
 
 Of the Communicable ^erfeBions of 
 God : And firft^ of thofe which relate 
 to the Divine Underftanding, yi:^ 
 Knowledge, Wifdom, particular 
 Providence. 
 
 BEfides thofe incommunicable Attributes 
 already infifled upon, there are others 
 ftilcd communicable^ becaufe they are in fome 
 lower degree, and by way of participation, 
 communicated to other inferior Beings. And 
 concerning thefe, there is a Neceility that 
 we Ihould make an Eftimate of them, by 
 fuch Rules and Meafures as our Natures are 
 capable of. And becaufe the chief Perfedi- 
 ons that we can apprehend in any reafona- 
 ble Eflence, muft refer to one of thefe three 
 Things, the Underjf an dingy the Will, the 
 Faculties of fVor king ; for thisreafon, thefe 
 Divine Perfedions may be reduced to thefe 
 Three Heads. And whatever is the moft ex- 
 cellent of rational Beings, muft excel in each 
 of thefe (/. e.) There is no kind or degree of 
 Perfedion that our Imaginations are able to 
 conceive, but thefe Excellencies of the Divine 
 Nature mufl run out flill beyond ir, fo as 
 
 not 
 
ito of the principles y Sec. Lib. I, 
 
 not to be determined by any real or imagi- 
 nary Bounds. 
 
 1 purpofe to treat particularly concerning 
 each of them, beginning with thole Perfe* 
 ^tions that belong to the Divine Underftand- 
 ing^ namely, his Knoiiuledge, IVifdonii and 
 -particular ^'ovidence. 
 
 I. By tile Knowledge of God, I mean that 
 Perfection or Faculty whereby he under- 
 ftands and confiders things abfolutely, and as 
 they are in their own Natures, their ''PoW' 
 erSy Properties, T)ifferences^ together with 
 all the Circumftances belonging to them. 
 And 'tis ncceffary to the Notion of God, 
 that this ihould be afcribed to him, in the ut* 
 moftPerfedionof it, infinitely beyond what 
 the moil: knowing and the moft learned Men 
 can pretend unto. 
 
 1. His Knowledge is moft deep and inti- 
 mate, reaching to the very EffenCe of things j 
 ours is but flight and fuperficial. 
 
 2. His is clear and diilind j ours but con- 
 fufed and dark. 
 
 3- His infallible ; ours doubtful and liable 
 to Miftakes. 
 
 4. His eafy, and without Labour and Dif- 
 ficulty, always prefent and adual 5 ours got- 
 ten by fore Travail, and eafily loft again by 
 the Defeds of Memory or Jlge. 
 
 5. His univerfal, extending to all Objeds; 
 oursfhort and narrow, reaching only to fome 
 
 Eccl.i.ij.fe-vy Things, Z'to which is wanting cannot 
 be numhred> He 
 
chap. p. of Katural ^ligioiu ill 
 
 He hath a perfed Comprehenfion of all 
 things, that have been, that are, or ihall be, 
 according to all the various Relations, De- 
 pendencies, Circumftances, belonging to 
 each of them : So that this Attribute of his 
 muft be infinite and unbounded, both exteri" 
 Jive, with refped to the feveral kinds of Ob- 
 jedls which it comprehends ; and likewife in- 
 tenfive^ as it lees every fingle Objedl with a 
 moft perfed and infalUble view. He dotli 
 not only underftand all Particulars ; but he 
 knows every Particular fo exadly, as if he 
 were wholly taken up and intent in his 
 Thoughts upon that alone. There is a vaft 
 difference betwixt the wifeft of Men, and 
 fuch as are grofly ignorant and fottiih ; and 
 puch greater betwixt Men and other Crea- 
 tures, the little Inled:s, Ants and Worms, 
 which are no ways fit to pafs a Judgment con- 
 cerning human Counfels and Defigns. And 
 yet thefe things hold fome proportion to one 
 another, being both finite ; whereas betwixt 
 God's Knowledge and Man's, the diftance is 
 infinite. 
 
 And that this Attribute doth belong to the 
 natural notion of God, may appear, 
 
 I. From the Acknowledgment of the Hea- 
 then. Tully mentions it as an ufual Saying 
 of ThaleSj 'Deos omnia cernere^ God beholds 
 all things. So Seneca, Nihil '\D eo claufum, 
 inter eft animis noftris^ id'' mediis cogitatio- 
 nibjis interventt. Nothing is hid from God, 
 \ he 
 
1 1 1 of the principles ^ Sec. Lib. L 
 
 ke is intimate to our Miyids, and mingles 
 himfelf with oitr 'very Thoughts. 
 
 Beftdcs, that general Pradiceamongfttheni 
 of fwearing by him,and attefting him in their 
 moft folemn Compa6ls,do fufficiently imply 
 their belief of iiis Omnifcience. 
 
 2. From natural Re afon. Nothing can be 
 more manifeft, than that Knowledge is a 
 Perfedion, and therefore ought to be afcri- 
 bed to that Being which is fuppofed to have 
 all pofllble Perfedlion. 'Tis a Perfedion that 
 we know to be in fome of the Creatures^ 
 and therefore muft be much more in theCr^^- 
 tor himfelf He that made the Eye^jhall he 
 not fee ? He that gives to Men under ft and- 
 ing, Jhall not he know ? 
 
 Befides, that the denial of this Perfe6tIo(i 
 would neceffarily infer many other Imperfe- 
 dlions in the Divine Nature. It would de- 
 ftroy his Wifdomy Trovidence-, dominion. 
 Where there is no Knowledge, there can be 
 no Forecaft or Provifion for the Future, nor 
 any kind of Regular Government. In brief, 
 the denial of this Attribute muft take away 
 his Goodnefs^ Veracity^ Juftice, That Be- 
 ing cannot properly be faid to be Good.^ 
 which doth ad: either out of Ignorance, or 
 blind Necellity. 
 
 2. KsKnowledge doth refped Things abfo- 
 
 lutely, fo Wifdom doth conflder the relations 
 
 of Things one to another, under the No- 
 
 . ^ tioii 
 
chap. 9' of Natural (^li^ionl iij 
 
 tion of Means and End-, and of their fitnels, 
 or unfitncfsfor the various Purpofes to wiiich 
 ihey are defigncd. 
 
 And that this likewife doth belong to the 
 Natural Notion of God, may be evident, 
 
 1. By Teftimony. The Heathen Writers ^h^d, 
 are full of Exprellions to this purpofe. ^lato 
 afTcrts Wifdom to be a Thing of that Excel- 
 lency, that it cannot properly be afcribed to 
 
 any but God. It is a Saying of Tully^ ^^P^' Nat.Deeri 
 ens eji Homo, iy propterea 'Deus, Man /.rHb. a. 
 ic-'//^, and therefore much more God, And 
 in the fame Book, T>eo tribiienda efi ratio 
 reBa^ conftdnfqueh To God is to be afcribed 
 Right and fteady Reafon -, and a little after 
 he fays, it muft be fuch as is perfeSr and 
 abfolute. 
 
 Nothing more frequent in Seneca, EpiEie- 
 taSy Antoninus J than to perfuade Men to 
 an Acquiefcence under all the Difpenfations 
 of Providence, becaufe they are ordered by 
 the highcft Wifdom. 
 
 2. By Reafon. The want of Wifdom is 
 counted a very great Imperfedion, and one 
 of the worft Defeds belonging to Men, and 
 that which every one is moft unwilling to 
 own, being content to be counted any thing 
 rather than a Fool. And therefore there is 
 very good Reafon why we fhould remove 
 this Impcrfedion from that Being-, which is 
 fuppofed to have all pollible Perfedions. 
 And what was faid before concerning the 
 
 I denial 
 
114 0/ ^'^^ frinciples^ Sec. Lib. I. 
 
 denial of his Know ledge y muft be equally 
 true likcwife in this caie, tliat it mufl necef- 
 farily deftroy his other Perfedions, or render 
 them infigniticant. What reafon would there 
 be for Men to truft either to his Goodnefs or 
 his Juflice, or his Providence in the mana- 
 ging of things, if he were not withal infinite- 
 ly wife ? And as for his Tower ^ That with- 
 out Wifdom would be but a kind of a blind 
 force, as much to be feared and hated, as loved 
 and trufted to. 
 
 3. The Thxtd. Attribute to be confider'd 
 is his particular providence, whereby he 
 does fuperintend and take care of every in- 
 dividual thing in the World 5 continuing them 
 in their Beings, difpofing of their Ope- 
 rations and Effeds, in fuch a wife Order, as 
 may be moft fuitable to thofe Ends and Pur- 
 pofes for which they are defign'd. This like- 
 wife doth belong to the Natural Notion of 
 God. Though it muft be granted, that the 
 Belief of this Attribute has met with fome 
 Oppofition from feveral of the Philofophers, 
 chiefly Epicurus ; who in truth was an Athe- 
 ifl, and out of a pretended Refped: to the Dei- 
 ty, did think it to be below his GreatnefSy 
 and for the Trouble of it, inconfiflent with 
 his Happinefs, to have any Regard to thefe 
 Inferior Things 5 which he therefore imagi- 
 ed to be left to their own Courfes, whilft the 
 Divine Nature is wholly taken up in theCon- 
 , templation of it felf. 
 
 Semota 
 
chap. 9. of Natural (l^ligiom 
 
 Semota a noflris rebus fejtm^aque lough 
 as Lucretius fpeaks. Butbecaufe this mii^ht 
 iccm to argue too flight and narrow Appre- 
 henfions of the Deity, therefore others, to 
 mend the matter, have thought that he might 
 have Leifure,and perhaps an Inclination, to 
 extend his Providence to Heavenly ThingSi 
 but not to Earthly. Otiiers yet more boun- 
 tiful, will allow it to reach both to Celeftial 
 and TerreflrialT\im^s : But then it muft be 
 only to the general kinds of them, which 
 arc to be put into a natural Courfej not 
 to eijery particular of each kind by it felf, 
 which they conceived muft needs prove 
 too great a Trouble and Diftradion to his 
 Mind. 
 
 But 'tis evident, that all thefe wild Con- 
 ceits did proceed from a Mifapprchenfion of 
 what kind of Knowledge or Wifdom does 
 belong to the T^eity 5 namely, infinite) and 
 abfolutely perfeB 5 not to be limited, nor ca- 
 pable of any Difficulty to be put uponit, by 
 the Nature or Number of Things. 
 
 Any particular Man, whom we knoW to 
 be a Perfon of diligence and Sagacity, may 
 without any Trouble to himfelf undertake 
 the Management of anyT/zjg-Zi'Builncfs. Why, 
 God can with greater ' facility provide for 
 alii than any fingle Man can for one^ Tho' 
 We fnould luppofe that the Particulars to be 
 taken care of are Infinite, yet fo is his IFif-" 
 dom likewife 5 and there is the fame Propor- 
 
 I 3 tiotl 
 
1 1 6 Of the Trinciples^ 8cc. Lib. L 
 
 tion of Infinite to Infinite^ as of One to One. 
 And that this Attribute doth belong to the 
 Natural Notion of God, may be made evi- 
 dent, 
 
 I . By the more general Confent of the 
 Wife and Learned Heathen Writers (not- 
 withftanding the dilfent of fome amongft 
 them.) Arijiotle himfelf, or whoever elfe 
 Chap. 6. was the Author of that Book de Mundo, a- 
 mongft other Teftimonies he gives of the Di- 
 vine Providence, hath this for one, " That 
 *' as a Governor is to a Ship, as a Law to a 
 " City, as a General in an Army, fo is God 
 " in the World; but with this difference, 
 '^ that they perform their Bufinefs not with- 
 ". out Labour, Care and Difficulty ; whcre- 
 *' as the Divine Providence doth difpofe of 
 *< all and every particular thing, without the 
 ** leaft kind of trouble." Ttdly doth ac- 
 knowledge that the Providence of God doth 
 Nat, Dear, extend not only, univerfo generi hommunij 
 lib. 1. y^^ etiam finguliSi to Mankind in ^^»^r/«/, 
 but likewife to qv^vj particular Perfon. And 
 m Bivi- in another place : i>eorum provident id mun- 
 natiom. ^^^ adminiftratur, iidemque confulunt rebus 
 humanis, neqiie folum univerjisy fed etiam 
 fingidis. The whole IVorld is govern d by 
 divine Trovidence^ and not only Human 
 Affairs in general, but likewife every parti- 
 Natj^&ft.cular Bujinefs. t^^w^r^ Ipeaking of fuch as 
 iib.i.i'r^/.^gj^jgj^ particular Providence, hath this re- 
 markable Paffage j Sunt qui Jjutant, &c. 
 . » " There 
 
CC 
 
 chap. p. of Natural ^li^ion. \ \yr 
 
 " There are fome who think fo well of their 
 *' own Minds, that they are able to take care 
 ** of their own Bufinefs, and to provide for 
 ** other Men's Affairs likewifc : And yet are 
 '' fo abfurd as to queftion, whether this great 
 Univerfe, wiiereof they themfelves are but 
 a very inconfiderable part, be managed by 
 " any kind of Wifdom or Counfel, and not 
 *' left wholly to Chance. Hierocles doth ac- Py/%. 
 " knowledge, that the Providence of God ^'"■'"* 
 *' doth extend to Contingencies." And to 
 fay no more by way of Teflimony, this may 
 fufficiently appear, by the general Pradice 
 of Swearing by him, and Praying to him, 
 which doth fufficiently evince their Belief of 
 his particular Providence. 
 
 z.'Sty Reafon. TheDenialof this Attri- 
 bute will evacuate feveral others 5 namely, 
 his Goodnefs, Jtiflke^ dominion, which 
 muft all flgnify nothing without ^Providence 
 in the Application of them. And withal, the 
 Denial of this doth take away the Ground of 
 Worfhip. The Belief of a particular Provi- 
 dence, being neceflary unto that Adoration 
 which we owe to the Divine Nature. The 
 Greatnefs and the Excellency of the Deity in 
 it felf, abftraded from any Concernment of 
 our own, will have but a very flat and je- 
 june Operation upon our Hearts. Do we 
 not find by Experience, that Men have but 
 little Regard to the Great Mogtil^ the ChamJmyA)^ 
 oi T^rtaryy )the Emperors of Cbma^nd Ter-^'*^' 
 
 I 3 • >j 
 
}i$ Ofthefrinciples.Scc. Lib. F, 
 
 Jia, and fuch other Potentates ofremote Coun- 
 tries ? who though they are Princes of great 
 Power and Magnificence,and are able to bring 
 many hundred thoufands of Fighting-men in- 
 to the Field ; yet they having nothing to do 
 with us, nor we with them 5 we have there- 
 fore but a fmall Regard for them. Whereas, 
 the next ordinary Gentleman, who is but 
 Lord of a Manor, or Juftice of Peace, with 
 whom we are concerned to deal, and who 
 hath any Power, of punilhing or rewarding, 
 of doing us either a Kindnefs or a Difcourte- 
 fy, we ufe to be accordingly afFeded in our 
 Eflecm and Veneration towards him. And 
 thus muft it be likewife for our Adoration of 
 the Divine Nature s which will be either more 
 or lefs, according as we conceive ourfelves 
 pi ore or lefs concerned in his Providence to- 
 wards us. 
 
 CHAP. 
 
chap. I o. of Natural (^eli^ion. lip 
 
 CHAP. X. 
 
 Of the Perfedtions relating to the Divine 
 Will 5 Goodnefs, Juftice, Faith - 
 fulnefs. 
 
 a. T^ H E Perfedlons belonging to the 
 ■ Divine ^f^i//, were before reckoned 
 to be, I. His Goodnefs. 2. His Juftice. 
 3 . His Truth and Fatthfulnefs. 
 
 I . His Goodnefs. By which word is fome- 
 times fignified, the notion of 'Perfe^ion in 
 general 5 and fometimes it denotes Moral 
 Goodnefs, in oppofition to all kind of Moral 
 Imperfedions. Of both which kinds of 
 Goodnefs, God is the Fountain and Author, 
 the Rule and Meafure, from whom all crea- 
 ted Goodnefs is derived, and by conformity 
 to whom it is to be cflimated. But that more 
 particular fenfe of this'Word, according to 
 which it is now to be treated of, doth refped 
 the Inclination of the TDivine Will toward 
 his Creatures 5 xh^tpropenjlon of his, where- 
 by he is generally dijpofed to procure their 
 happinefsy in oppofition to Envy or Malice^ 
 which delights in withholdino; Good from o- 
 thers, or doing Mifchief to tliem. And that 
 this Attribute is natural to the Notion of God, 
 pay appear, 
 
 \ ^ ?. By 
 
120 Of the^rinciplesy Sec, Lib. I. 
 
 I . By Teftimony. There being no one Per- 
 fection about which the generality of Men 
 arc more agreed than about this (excepting 
 only the Epicureans^ who attribute nathing 
 to God but everlaflingHappinefs and Bleflcd- 
 nefs, which yet cannot be without Goodnefs.) 
 ^Tlato ftiles him to xpftTDj/, the beft Being. 
 And his common Title amongft the LatmSy 
 was T)eus Optimus Maximns. And our 
 Tore- fathers in this Nation, feem to have 
 given this very Name of God from Good. 
 That is a known and an excellent Pallage in 
 Seneca^^rimus efi 'Deoritm ctdtns^eos cre- 
 dere -■> detnde redder e illis Majeftatem ftiam^ 
 redder e bonitatem-, fiyie ma nidla Majejtas. 
 " The moft fundamental thing m B^eJigion, 
 " is to acknowledge the Being of God, and 
 " then to demean ourfelves towards him fui- 
 *^ tably to the greatnefs of his Majefty, and to 
 *' his Goodnefs, without which there can be 
 j5#Ef«r/c.« noMajefty." And in another place, '* He 
 lib. 4. it ^i^^j. ^Qj.|^ j^Q^ acknowledge the Goodnefs 
 ** of the Divine Natuce, doth not take notice 
 ^* of the general Cuftom amongft Men, of 
 *' praying to him in their Diftrefs, and ma- 
 " king Vows both publick and private, which 
 *' would not be, unlefs they had this Per- 
 " fuafion well fixed within them, that God 
 *' was ready to hear and to help them, and 
 ^' that he is in his own Nature propenfe to 
 <F Kindnefs and Pity.*' J^ec in hiinc furo-- 
 ffm omnes mortaks confenjiffentj alloquendi 
 
 fur da 
 
chap. 1 o, of Natural ^eU^ion. i 2 1 
 
 furda numina ^ inefjicaces T^eos. ^' Nor 
 ** is it pollible that ailMankind ihould una- 
 " nimoufly agree togetlier in To great a Mad- 
 *' nefs, of praying to fuch Deities as tiiey did 
 '* not believe could either hear or help 
 *' them. 
 
 And in another Place, ^i^damfimt qu£ "^e ira,\\h, 
 nocere nonpojftmt^ Sec. " Some things there ^' ^^?'^7» 
 " are of fo benign and helpful a Nature, fo 
 " mild and beneficial, that nothing of evil 
 " or hurt can proceed from them : Such is 
 " the Deity, who neither can, nor will do 
 " any thing that is mirchievous 5 being as re- 
 *' mote from any Ad ion that is injurious to 
 *' others, as to itfelf." 
 
 And elfewhere, Ecce feeler at is fol oritur ^ihtd.Mh,^: 
 c!r Tir at is patent Maria. " He caufeth his"?*^^* 
 " Sun to fhine upon the Juft, and Unjuft, 
 " and the Seas are open to Pirates as well as 
 ** Merchants. He communicates his Bounty 
 " to us in our Infancy and Childhood, when 
 *' we can have )io (tn{t of it : nor doth he ^eBenefic, 
 '' prefently withdraw andceafe his Favours^' ^'* 
 " towards fuch Wretches as make a queftion 
 <* and doubt concerning the Author of them : 
 " Nor is there any Perfon fo miferable a.nd DeSenefic, 
 *' wretched, who hath not in feveralrefpeds^'^* ^' 
 ** had experience of the Divine Bounty." 
 Hierocles^iknSi that God is effentially ^ood j Py^^^s^ 
 not by accident, and from external Motives 
 and Confiderations. 
 
1 2 2 Of the ^rincl^les^ &c. Lib. /. 
 
 1. By Reafin. It is fo plain, fo funda- 
 mental a Notion, that Goodnefs muft belong 
 to God, that I know not how to go about 
 the Proof of it. *Tis the brighteft Ray of the 
 Deity, the firfl and cleareft Notion we have 
 of God. We may fee every Day many thou- 
 fand vifible Effeds of this Goodnefs in the 
 World. And there are fome GUmpfes, and 
 weak Impreffions of it amongft the Crea- 
 tures, and therefore much more muft it be in 
 the Creator himfelf. 
 
 This is the Foundation of all Worfhip and 
 Religion amongft Men, the Reafon of their 
 Prayers to God, and Praifes of him. With- 
 out this his other Attributes would not afford 
 any fufficient ground for our Love and Ado- 
 ration of him. Knowledge and T^ovjer 
 ■without Goodnefs^ would be but Craft and 
 Violence. He can by his fVifdom out- wit 
 his Creatures, and eafily impofe upon them ; 
 and by his ^ower he could tyrannize over 
 them, and play with their Mifery ; but that 
 he will not do thus we are affured by his Good- 
 Tiefs. This is fo eflential to him, that to ima- 
 gine him without Goodnefs^ were to ima- 
 gine a God without a Deity, /. e. without That 
 which chiefly conftitutes him what he is : 
 Nay, it were to imagine, inftead of a God, a 
 worfe Devil, and more qualify'd to do Mif- 
 chief, than any is now in the World. 
 
 %. The 
 
chap. 10. of Natural ^li^ion, 125 
 
 2. The Second Attribute belonging to the 
 Divine Will, is his Juflice. By which is # 
 meant not only the Reditude of his Nature 
 in general, but more efpecially his dealing 
 with his Creatures according to the defert of 
 their l^eeds. 
 
 And that this Perfe6tion is natural to the 
 Notion of God, may appear, 
 
 I . By Teftimony. It is an Affertion oi^la- Theawuf. 
 
 to, ©gog yJ^jUJj vShupuoi a5)j(i?$> cth>i cos Inf Tt Si* 
 xct^oTttT©-. *^ God cannot be faid in any 
 *' kind or refped whatever to be unjuft, but 
 " fo far as is poflible to be nioft juft/' Tul/y T)eLegihus; 
 lays it down as a Principle, that before Men ^^' *' 
 are fit to alTociate under Government, they 
 ought to be firfl convinced that God is the 
 fupreme Governor of the World, and doth 
 take particular notice, ^alis quifqtce fity 
 quid agatj quid in fe admittat, qtid mente, 
 qua pietate religionis colat^piorumque & 
 impiorum habere rationem x '* What kind 
 " of Perfon every one is, what he doth, and 
 *' what he thinks, how his Heart ftands in- 
 " clin*d to the Duties of Religion, and will 
 ** deal with every one according to his Rea- . 
 *' lity or Hypocrify in all fuch Matters. 
 
 And that this was the general Belief a- 
 mongft them, may appear by the univerfal 
 Cullom of attefting him by Solemn Oaths 5 
 whereby they did appeal to him as a Righte^ 
 ous judge, who would certainly revenge all 
 •Fahhood and Injuftice, 
 
 .^^ 5rom 
 
124 ^f ^'^^ principles ^ 8cc. Lib. I. 
 
 2. From Reafon. And that notfo much 
 becaufe Juflice is a Perfe£bion, as becaufe In- 
 
 * juflice is fo great a Blemifh and Imperfedion ; 
 efpecially in the great Sovereign and Judge 
 of the World, who having all Power and 
 Authority in his Hands, can have no Tempta- 
 tion or Byafs imaginable to do any thing that 
 is unjuft. 
 
 3 . His Truth and Fatthfulnefs. By which 
 is meant, the congrmty of his ffords to his 
 Intentions, efpecially in refped of any PrO" 
 mifcs which he hath made. 
 
 And that this doth belong to the Natural 
 Notion of God, may be made evident, 
 De RepHh. I • Ftom TeftimoTiy, '^ Tlato afferts, all 
 lib I. *< kind of Lying and Falfhood to be Imper- 
 " feftions, mofl odious both to God and Man, 
 " and that the Divine Nature is abfolutely free 
 '' from all kind of Temptation to it ; fo that 
 " there can be no imaginable Reafon why 
 " God mould falfify." " 
 
 Torphyryy in the Life of Tythagoras, 
 tells us, that it was one of his Precepts puixi- 
 ^ <f g oiXi^d^{v^ That Men fhould mod of all 
 endeavour after Truth, becaufe this only can 
 make them like God. And he adds afterwards. 
 That Truth is fo great a Perfedion, that if 
 God would render himfelf vifible to Men, 
 he would chufe Light for his Body, and 
 Truth for his SouL 
 
 2, From 
 
chap: I o. of Natural (S^ligion. 1 2 j- 
 
 2. From Reafon. It is one of the greatcft 
 Reproaches, and an Argument of Bafenefs 
 amongft Men, to be counted a Liar : And 
 therefore it muft necelTarily be removed from 
 that Being which is fuppofed to have all pof- 
 fible Perfections, and to be the Father of 
 Truth, as the Devil is of Lies. 
 
 That which tempts Men to falfify, isufu- 
 ally either the fear of fome Evil, or the hope 
 of fome Advantage. The Reafon why they 
 break their Words, is either becaufe of their 
 rafhnefs and inconfideratenefs in making Pro- 
 mi fes, or their forgetfulnefs in not minding 
 them, or their Inconftancy in not keeping to 
 them, or their Impotence to perform them. 
 But now the Divine Nature being infinitely 
 wife, andall-fufficient, can have no Tempta- 
 tion to be otherwife than true and faithful. 
 His infinite Knowledge and IVifdom doth fe- 
 cure him from being deceived himfelf j his 
 Omnipotence ^o^ki exempt him from Handing 
 in need of deceiving others ; and his Good- 
 nefs fecures us from the ieaft fufpicion of any 
 inclination thereto. 
 
 CHAP, 
 
m6 Of the principles, 3cc, Lib. I, 
 
 CHAP. XL 
 
 Of the Perfedions belonging to the Pow- 
 ers and Faculties 0/ Ading, Vi:^. 
 Power, Dominion, Diftribution of 
 Future Rewards and Punifhments. 
 
 THofe Perfedions which are eflential to 
 the Notion of God, with refpeft to 
 his Factilties of workinp--, are likewife three- 
 fold : ^ 
 
 1 . His Power or Omnipotence, 
 
 2. His Dominion or Right to govern us irt 
 this Life. 
 
 3 . His Diftributing of Future Rewards and 
 FuniThments after this Life. 
 
 I . By the ^otsuer or Omnipotence cti God 
 is meant, an Ability of doing allfuch things ^ 
 the doing of which may argue TerfeBiouy 
 and which do not imply a Contradiction, 
 either in the things themfehes^ or to the Na- 
 ture and Perfection of the ^oer. Somz 
 things are repugnant to the Perfedionof God^ 
 either Naturally', as that he fhould be fick, 
 or die ; or elfe Morally, as tiiat he fhould he, 
 or deceive : Both which imply ImperfeBion. 
 And fome other Things may imply Contra- 
 
 di^ioni 
 
chap. II. of Natural ^li^iou, \zj 
 
 dt^ion, either diretliy, or by plain confe- 
 quence. And of fuch Matters it is not fo pro- 
 per to lay, that he cannot do them^ as that 
 they cannot be done. As tlie Objcd of the 
 Underftanding, tiie Eye, and the Ear, is that 
 which is intelhgible, vifible, audible: Sothc 
 Object of Power muft be that which is pofli- 
 ble. And as it is no prejudice to the moft per- 
 fedtUnderftanding, or Sight, or Hearing, that 
 it doth not underftand what is not intelligi- 
 ble, or fee what is not vijible, or hear what 
 is riot audible ; fo neither is it to the mod 
 perfect 7ower, that it doth not do what is 
 not poJ/Jbk. Every kind of Faculty being 
 neccfi'ariJy determined to its own proper 
 Objea. 
 
 But as for all pollible Things, it is natu- 
 ral-and neccflary to apprehend ot God, that 
 he can do whatfoever any other iingle thing, 
 era Combination of all other things put to- 
 gether, can perform, and infinitely more; and 
 that without any kind of Labour or Difficul- 
 ty : So that his Power mufh be infinite, exten- 
 fively, withYefpea to all Objeds; and /«- 
 tenjively^ with refped to the Ads of it, toge- 
 ther with the Manner and degrees of 
 them. 
 
 That this kind of Omnipotence doth be- 
 long to the natural Notion of God, may ap- 
 pear, 
 
 I. By Teftimony. It is a frequent Ti- 
 
 tk^iven unto God by xh^Crecian Philofo- 
 
 \- phersj 
 
1 1 8 0/ the frinciplesy Sec. Lib. I. 
 
 phers, who ftile him iritv^y.^rmp. Omni- 
 potent. 
 
 And nothing is more frequent amongft the 
 Latins^ than the Titles of Jupiter Omnipo- 
 tens, OpttmuSy Maximus : He is generally 
 acknowledged to be the Creator and Gover- 
 nor of the World ; upon which account they 
 call him, Opifex rernmt and Rector Mundi. 
 It is an Acknowledgment oiTully^Nihil eft 
 De Divi- quod T> ens effic ere nonpoffit, cr qui dem fine 
 ^^^' ullo labor e. " There is nothing which God 
 '* cannot do, and that without any kind of 
 V Labour." 
 
 2. "^y Reafoji. If the Power of God could 
 be limited or circumfcribed, it mull: either be 
 ' by fomething of greater Power, which is in- 
 
 confiftent with the Notion of his being Su- 
 preme and Sovereign : Or tl^Q by the Diffi- 
 culty and Repugnancy which there is in the 
 Nature of Tiungs ; which could not be in 
 the firft Creation of them, becaufe there was 
 nothing then to make any Refiflancc j and 
 fince that, there is nothing but what was 
 made by him, derived from him, and is de- 
 pendent upon him, and therefore mufl be 
 fubje(St to him. And befides, all fuch things 
 being finite, muft therefore be at a vail di- 
 ftance of Inequality from the infinite Power 
 of God. 
 
 To which may be added, that all his other 
 Perfed:ions would be infignificant and in- 
 effedual, if his Power of ading, whereby 
 
 thev 
 
Chap. IT. "bf Natural (^I'lgion. ti^ 
 
 they were to be communicated to inferior 
 Natures, were not anfwcrable to them. Mere 
 Knovj ledge without ^^^C/Tr, would be but aii 
 idle Speculation 5 JVifdom to cdntrive> with-r 
 out ^o'-jaer to effed, would be but valri and 
 ufelefs. What could his Goodnefs and Mercy 
 ilgnify to us^ if he were not able to give any 
 proofs of it. And fo iikewife for his Ju- 
 ft ice and Fait h f nine fs-, which there would be 
 no reafon to fear or to depend upon, if Rewards 
 and Punilhments were not at His Difpofal, 
 and he had not fufficient Power to perform 
 what he promifes; Nor could there be any 
 fufficient ground for his being acknowledg'd 
 the Supreme Law-given For why Hioiild any 
 one take upon him to intermeddle in the 
 Affairs of the World, and to prefcribe Law5 
 to others, who had no Pbwer to difpofe of 
 things, and were not able to enforce Obedi- 
 ence to his own Laws ? 
 
 In brief, without the Belief of this Attri- 
 bute, there can be no Foundation for:ReIi- 
 gion amongft Men j becaufe there could be 
 ho Ground for our Faith or Trtift,i\o Reafon 
 iov OUT Hope ox Fear. 
 
 2. Befides this ab Joint e Confideration of 
 the Divine ^ower, there is Iikewife a rela- 
 tive Notion of it, refpeding that T>ominion 
 apdjurifdidion which he hath over Reafon- 
 able Creatures, his Right to govern them iri 
 this Life ; to command, and prohibit what he 
 pleafes, to revVard and punilh as Ihdl feem. 
 
 K gooc^ 
 
I } o of the Trinciples^ 8cc. Lib. I, 
 
 good unto him. And that this doth belong 
 
 to the Natural Notion of God, may appear, 
 
 sympoftac. j . By TeftimoTiy. ^lato and Tully^ and 
 
 ^'^'^'"^''Tlutarch, do often ftile him, the Lord af 
 
 all things •-, the Eternal God-, Father and 
 
 Creator of the Worlds and all things in it. 
 
 T^eo nihil prajiantius, ab eo igitur necejfe 
 
 NaWDeor.eftmundttmregiy fmh Tully ; " God is the 
 
 " mofl: excellent Being;, and therefore it is 
 
 " neceffary that he fhould be the Governor 
 
 *'^ of the World/* And in another place, 
 
 ^eorumimmortalium numine, omnia regigu- 
 
 bernarique credimus. " We believe tliat God 
 
 is the Governor of ail things. 
 
 To which 1 fhall add that Teftimony of a 
 Heathen King, Nebuchadnezzar^ in that 
 Dan.iv.34;Remonftrance which he publifhed to allpeo- 
 3?' ^Icy nations^ and languages^ that dwell in 
 all the earthy viz. that God's dominion is 
 an everlafling dominion^ and bis kingdom 
 is from generation to generation^ and alt 
 the inhabitants of the earth are reputed as 
 nothing before him. And he doth according 
 to his will^ in the armies of heaven, and 
 amongfl the inhabitants of the earth ; and 
 none can fay his hand, or fay unto hiniy 
 what doft thou ? 
 
 And as this was their declared Opinion, fo 
 was their Practice fuitable to it ; by owning 
 that to be their Duty which they fuppofed to 
 be agreeable to his Will, and which would 
 render them acceptable to him. 
 
 2 By 
 
chap. I u of Natural (^Hgm. i j i 
 
 2. By Reafon. If we confidcr thofe fe- 
 vcral T^fks which can give Right to Domi- 
 nion amongft Men, we ihall find them all to 
 concur in God. Now Men claim a Right of 
 Government, either by Conqucft, or Pur- 
 chafe, or Compact, or by having others born 
 in a ftate of Subjedion under them, or by 
 their having obliged others with any fpecial 
 Bounty or Favour j but above all thefe, there 
 is another Ground of Subjedion, which Men 
 cannot pretend to, namely, thtgiving of Be- 
 tng to a thing. And this muft needs, above 
 all other Claims, be the greateft imaginable 
 Right, for the Government and Difpofal of 
 that thing, according to the Pleafureof him 
 that made it. It is he that made us (faysPfal. c. s. 
 the ^falm'tji) and not 'uae our f elves -y and 
 therefore we are his people, and it is reafo- 
 nablethatwelhould be under his Dominion 
 and Government. 
 
 3 . The diftribution of future Rewards and 
 Punilhmentsto Men, according as their Lives 
 and Adions have been in this World. 
 
 That this likcwife doth belong to the na- 
 tural Notion of God, may appear, 
 
 I. By Teftimony. From all kind of Hea- 
 then Writers. Nothing has been more uni- 
 verfally believed in all Places and Times, 
 not only amongft the civilized Nations, the 
 Grecians and Romans ; but likewife amongll 
 fuch aswercmoft wild and barbarous. 
 
 K2 All 
 
1 J 2 Of the principles ^ Sec. Lib. L 
 
 All Sorts and Profeflions of Men, of any 
 fpecial Eminence, as Princes, Statefmen, Sol- 
 diers, Philofophers, Poets, Artifts, have had 
 great Impreflions upon their Minds concern- 
 ing a future State. And it may be reafonably 
 Tufcul. q. prefumed (as Tulfy obferves) that thofe who 
 *''*• ^* do fo much excel others in their Parts and 
 their Virtue, are not generally miftaken in 
 their Judgments about a Natural Truth. 
 
 Whereas feveral other Opinions and Do- 
 (Slrines, which at fome times have prevailed, 
 have afterwards been rejected ; this hath 
 ftill kept up in its Vigour and Authority, 
 amidft all the various Revolutions of Go- 
 vernment and Religion, of Nations and 
 Churches. 
 
 The moft ancient Philofophers amongft 
 the Grecians-, who reduced that People to 
 Civility, were Thales, ^herecides-^Tythago- 
 ras i the laft of whom was for a long time of 
 fo great Authority, that no others were count- 
 ed Learned but fuch as were his Followers ^ 
 And each of thefe have mofl exprefly afferted 
 this Dodrine. And befides, there are many 
 other Teftimonies to this purpofe, cited out 
 of T/ato, Empedocles^ Tlutarchy together 
 with Homer, Euripides^ Sophocles, for the 
 Grecians ; the ancient Druids amongft the 
 ' Gauls ; the Brachmans amongft the Indians, 
 who are all mentioned as bearing Witnefs to 
 this Truth, by Juftin Martyr, Clemens 
 AlexandrimiSy and others. 
 
 And 
 
chap. II. of Natural ^li^ion. ijj 
 
 And as for the Latins, I Ihall mention 
 only two Teftimonies 5 That of Tully, ^PeV' 
 manere animas arbitramury con fen fu natio-Tttfc. 1. 1. 
 num omnium. '* We do believe that the 
 ^' Souls of Men do abide after Death, by the 
 ** Gonfentof all Nations/' And that of J"^- 
 necaj Cum de animarum at emit ate differ i-Epiji. 1x7, 
 musy no7i leve momentum apud nos habet^ 
 confenfus omnium.aut timentium inferos, aut 
 colentium- "■ When we difpute about the 
 *' Immortality of the Soul, the general Con- 
 "^ fent of Men, either fearing or worlhipping 
 '^ the infernal Powers, is of no fmall Mo- 
 *' ment with us." 
 
 That common Pradice amongfl: the Hea- 
 thens, of worlhipping their departed //^r^^j, 
 doth fuppofe a general belief that their Souls 
 did remain after Death, and were advan- 
 ced unto a higher State of Happinels and 
 Power. 
 
 In brief,all the Atteftationsamongftthem, 
 concerning ihcSoul'sImmortalitVj are found- 
 ed in their belief of the Necelllty of this Prin- 
 ciple, That there muft be a future State of 
 liewards and Punilhments. 
 
 Though it muft be granted, that this State 
 as to the Manner of it, is by them defcribed 
 in fuch a Poetical way, as is more fit to ^- 
 mufe and make Imprellion upon the /^«/- 
 gar, than to fatisfy the Rcafpn of the Ju- 
 'Vicious. 
 
 K3 They 
 
134 Of the frincipksy Sec, Lib. I. 
 
 They tell us,that Good Men fhall after their 
 Death be received into the ElyJiaitYiMs and 
 Gardens, which are always flourilhing and 
 pleafant, where Men fhall be continually ex- 
 crcifed in fuch kind of Employments as are 
 moft fuitable to their Inclinations; fome in 
 Combats, Running, Wreftling mothers in Phi- 
 lofophical Difcourfes ; others in Dancing or 
 Muiick; where fuch kind of Actions or 
 Things, whether in themfelves worthy, or 
 merely innocent^ 'in which good Men during 
 the time of their Lives, did find any fpecial 
 Pleafure, fhould be enjoyed by them in the 
 utmoft Perfection . 
 
 And as this fhall be the State of fuch as 
 have been Virtuous j fo thofc who have been 
 fVicked^zW be thruft down into the Infernal 
 Regions,into Prifons and dark Caverns,where 
 Fiirtes are appointed for their Tormentors, 
 who fhall infli<ftupon them various kinds of 
 Punifhments, according to the Nature and 
 Quality of the Crimes of which they have 
 been guilty. 
 
 And though fuch kind of Enjoyments 
 wherein thefe Heathens placed their future 
 Happinefs. be not 'altogether fo fenfual as 
 the Turktjh Taradife ; yet are they too earth* 
 Jy and grofsfor any Rational Man to reft in, 
 as his chief Felicity : And muft, even to 
 the judgment of mere Reafon, leem altoge- 
 ther dcfpi cable in comparifon to the Chrifli- 
 an's Heaven \ which confifls in the railing 
 
 of 
 
chap. II. of Natural ^Jlgion, 135 
 
 of our Natures to the higheft Perfedion of 
 which they are capable, in a perpetual Vifion 
 and Fruition of the Supreme Good. 
 
 It muft be granted, that the principal Evi- 
 dence for this Dodtrine concerning a future 
 State of Rewards and Puniihments, is to be 
 derived from Scripture, efpecially from the 
 New Teftament, where it is faid/^^^ Life^'^^^*^' 
 and Immortality is brought to light by the 
 <^ofpel. 
 
 Not but that there is Evidence for it, both 
 from the Old Teftament and from the Light 
 of Nature. 'Tis true indeed, that Temporal 
 things are more exprefly infifted upon in the 
 Promifes and Threats of the Old Teftament, 
 upon account of the grofifnefs andduinefs of 
 the People of .the Jews, who being more 
 immerfed in fenfible things, Vere therefore 
 more eafy to be wrought upon by fuch Con- 
 fiderations. But that thefe things were not 
 then intended for the chief Motives of Reli« 
 gion, may appear from the Hiftories concern- 
 ing fuch Religious Perfons as lived in thofe 
 firft Ages. Amongft whom, there were but 
 very few (if any) that did attain to any fuch 
 •perfed Felicity in refped of worldly things, 
 but that they might very well apply to them- 
 felves the Words of old Jacobs and fay with 
 him, Fei!^ and evil have the days of my 
 life been. And if God had intended thefe 
 Temporal Enjoyments, for the chief Felici- 
 ty which that Religion was to entitle them 
 K 4 unto 5 
 
I ] ^ of the principles y Sec, Lib. L 
 
 unto ; thofe very Hiftories upon Record, 
 where thefe Promifes are mentioned, con- 
 eerning the Sufferings of the beft Men in 
 thofe times, muft needs have been a Difpa- 
 ragement and Confutation to thefe Promifes 
 thcmfelves. 
 
 But befides the Tcftimonies to this pur- 
 pofe frorn Scripture and Revelation, it is not 
 imaginable that in a Point of fo great Mo- 
 rnent,' anc^ fo univerfal Confequehce as this 
 is, God fhould have kfi^ himfelf without a 
 JVitnefs unto all the Nat ions of the World \ 
 J3ut that all Men fhould be endowed with 
 fuch natural Capacities and Notions, as be- 
 ing improved by Confideration, will afford 
 iufficient Evidence for the Belief of this 
 Great and Fundamental Principle. 
 ' As for fuch Men who live under the 
 Senfe of Guilt, whofe Intereft it is that there 
 fhouid be no future Account j ic cannot be 
 otherwile expedled from fuch, but that they 
 Ihould be willing to disbelieve this. And 
 from hence it is, that fome of the Ancient 
 phllofophers have employed their Learning 
 and Subtilty, to difputc thcmfelves into fome 
 X^rA of doubt and uncertainty about it: 
 And yet the generahty even of thefehave'bceii 
 forced to acknowledge it much more proba- 
 ble than the contrary. And as for the Vul- 
 gar ibrt of People, who are' guided by the 
 more fimple Diftates of Nature, thefe have 
 In all Ages and Nations fubmitted themfeives 
 
chap, 1 1 . of Natural Religion. 137 
 
 to this Dodripe, and prpfeiTed a firm Belief 
 of it. And though Vulgar Opinion be but 
 a very bad Topick, about fuch Matters a^ 
 may gratify Men in their Eafe and Senfual 
 Appetites j yet in fuch other Opinions, as are 
 crofs to their worldly Interefts, it may argue 
 fuch things to be from fome natural Impref- 
 fion upon theif Minds, which they muft be- 
 lieve, and cannot otherwife chufe. 
 
 The Arguments 1 would make ufe of to 
 this purpofe, may be reduced to thefe Three 
 General Heads : 
 
 1 . The Suitablenefs of this Principle to 
 the moft Natural Notions of our Minds. 
 
 2. The Neceflity of it to the Government 
 of Men's Lives and Adions in this 
 World. 
 
 3 . The Neceflity of it for the vindication 
 of Divine Providence. 
 
 I . T begia with the Firfl, this Suitablencfs 
 of it tQ the moft Natural Notions of our 
 Minds, and thofe kind of Impreflions which 
 belong to us as we are reafonable Creatures. 
 \Vc fee by Experience that all other things 
 (fo far as we are able to judge) Miner alsy 
 Plants^ Beajisj &c, are naturally endowed 
 with fuch Principles as arc mofl fit to pro- 
 rnote the Perfection of their Natures, in their 
 feveral Kinds. 'And therefore it is by no 
 i^cans credible, that Mankind only, the mofl 
 
 excel- 
 
138 Of the Trmdples, Sec. Lib. L 
 
 excellent of all other Creatures in this viliblc 
 World, for the Service of whom fo many 
 • other things feem to be defigned, fhould have 
 fuch kind of Principles interwoven in his 
 very nature, as do contain in them mere 
 Cheats and Delufions. And therefore what- 
 foever thofe things are, which the generality 
 of Mankind, efpecially the moft wife and 
 the moft confiderate part of them, do agree 
 in, ought to be allowed for highly credible ; 
 otherwife it muft follow, that we are fram'd 
 with fuch kind of Faculties, as in our moft 
 cautious exercife of them, are more like to 
 feduce us and expofe us to Error, than to di- 
 re(^ and lead us to the Truth. 
 
 But I fhail endeavour to manifcft this more 
 particularly, by thefe three Confiderations. 
 
 1. This Principle is moft fuitable to the 
 general Apprehenfions of Mankind, concern- 
 ing the Nature of Good and Evil. , 
 
 2. To thofe Natural Hopes and Expedla- 
 tions which the generality of Good Men have 
 concerning a State of Future Happinefs. 
 
 3 . To thofe Natural Fears and Expedati- 
 tons which the generality of wicked Men are 
 pofTefs'd with, concerning a Future State of 
 Punifhment and Mifery. 
 
 I. This Principle is moft fuitable to the 
 general Apprehenfions of Mankind, concern- 
 ing the Nature of Good and^vil. All Men 
 heretofore have agreed that there is fuch a 
 Thing as the Law of Nature, whereby things 
 
 are 
 
chap. II. of Natural (^li^ion. i j ^ 
 
 are diftinguifli'd into Good and Bad 5 accord- 
 ing to whicii the Adions of Men are deter- 
 mined to be either virtuous or vicious. And 
 as the one of thefe doth in the Eflence of it 
 imply Comelinefs and Reward, fo doth the 
 other denote Turpitude and Punifliment ; 
 thefe tilings being imply'd in the very Defi- 
 nitions of Virtue and Vice. And from hence 
 it will follow, That as there is fome Superior 
 Power, who hath put this Law into our Na- 
 tures, fo will he take care to enforce the ob- 
 fervance of it, by rewarding and punifhing 
 Men accordingly. This being imply'd in the 
 Nature of a Law. 
 
 If there be nothing in the naked Effencc 
 of things that makes them to differ, but what 
 doth merely arife from Cuftom and pofitivc 
 Laws : why then 5 Cuftom and Law would be 
 able to render it a very virtuous and com- 
 mendable thing for a Man to be ingrateful, 
 a breaker of Compads, a falfe Witnefs, a 
 perjur'd Perfon 5 which is fo monflrous a Po- 
 sition, that the common Reafon of Mankind 
 will abhor it upon the firft Propofal. No- 
 thing is more obvious than that there is an 
 univerfal defire amongft Men of fceming ho- 
 neft: the moil impudent and profligate 
 Wretch being loth to be eftcem'd what 
 really he is. The very Sin of Hypocrify, fo 
 general amongft Men, doth giv^ a large Te- 
 ftimony to the Beauty of Goodnefs, and the 
 Deformity of Vice. Nor is there any Account 
 
} 49 Of the frinciples^ Sec . Lib. I. 
 
 to be given why there fhould be imprefs'd up- 
 on the Nature of Men fuch a value for the 
 one, and diflike for the other, if tliere were 
 not in the things themfelves fomething fuita- 
 ble to thofe contrary Affcdions. 
 
 We fee by experience that there is fuch a 
 kind of Reft and Acquiefcence in the Mind 
 upon the difcovery of Truth, and the doing 
 of Virtuous Anions, as belongs to natural 
 Eodies when they are in their proper places j 
 which may argue thefe things to have fome 
 peculiar Suitablenefs to the Soul of Man, and 
 that the Oppofites to them do offer violence 
 to fome natural Principle belonging to it. 
 
 2. This Principle is moft fuitable to thofe 
 natural Hopes and Expectations wluch the 
 generality of good Men have concerning a 
 State of Future Happinefs, From whence 
 doth arife that Confidence and Courage 
 whereby thofe of meaneft quality and abilir 
 ties (if otherwife virtuous ferfons) can fup- 
 port themfelyes in their Sujfi^rings for that 
 which is good, which doth neceflarily fup- 
 pofe in them a ftrong, and even a natural Be- 
 lief and Perfuafion of fuch a future State, 
 wherein their Sufferings fhali be confider'd 
 and rewarded. 
 
 Befdes that, there is a ftrong Averfion a- 
 mongft Men againft a dark State of Annihila- 
 tion, which no Man can think of without 
 great regret of Mind : And likewife a natu- 
 ral Defire in a(l Men after a State of Happi- 
 
 nefs 
 
chap. II. ^f Natural (]^eltgioH. 141 
 
 nefs and Perfedion. And no natural Defire 
 is in vain. All other things have fomewhat 
 to fatisfy their natural Appetites. And if we 
 consider the utter impoflibility of attaining 
 to any fuch condition in this Life, this will 
 render it highly credible, that there muft be 
 another ftate wherein this Happinefs is attaina- 
 ble i otherwife Mankind muft fail of his chief 
 end, being by a natural Principle moftftrong- 
 ly inclined to fuch a State of Happinefs as 
 he can never attain to ; as if he were purpofe- 
 ly fram'd to be tormented betwixt thefe two 
 Paflions, Defire and Defpairj anearneftpro- 
 penfion after Happinefs, and an utter incapa- 
 city of ever enjoying it; as if Nature itielf, 
 whereby all other things are dilpofed to their 
 perfecflion, did ferve only in Mankind to 
 make them miferable. And which is yet 
 more confiderable, the better and the wifer 
 any Man is, the more earneft Defires and 
 Hopes hath he after fuch a State of Happi- 
 nefs. And if there be no fuch thing, not on- 
 ly Nature, but Virtue likewife muft contribute 
 to make Men miferable ; than which, nothing 
 can feem more unreafonable to thofe who 
 believe a juft and a wife Providence. 
 
 3. This Principle is moft fuitable to thofe 
 Fears and Expedations which the generality 
 of wicked Men are pollelVd with, concern- 
 ing a future State of Mifery. Witnefs thofe 
 natural Suggeftions of Confcience in the worft 
 of Men, that upon any wicked Anions (tho* 
 
 never 
 
142 of the principles J dec. Lib. I. 
 
 never fo private) are oftentimes ftartling of 
 them, with the apprehenfions of another Ju- 
 dicature and Tribunal, before which they 
 ihall be called to an account for the clofeft 
 Sins. All that fecret Regret, and thofe in- 
 ward Smitings, Laniatus &' IBus, which 
 are fo often felt in the Minds of Men, upon 
 the commifllon of any great Sin, do argue 
 feme common Intimations, even in the Light 
 of Nature, of another Judgment after this 
 Life, wherein they fhall be accountable for 
 fuch Adlions as Men do not punifh or take 
 notice of. 
 
 And thefe natural Fears do ufually feize 
 upon all kind of Men promifcuoufly : Even 
 thofe who are moft potent, who by their 
 own will can give Laws to Nations, and 
 command mighty Armies; yet cannot they 
 avoid thefe checks and lafhes of Confcience, 
 but that they will feize upon them, and 
 fliake them as well as the pooreft, meaneft 
 Subjed. Nor can fuch as are moft obfti- 
 nately wicked, who with their utmoft ftudy 
 and endeavour, apply themfelves to the fup- 
 preffing and disbelief of thefe Notions, fo 
 wholly ftifle them, but that they will be 
 continually rifing up in their Minds, and pur- 
 fuing of them. 
 
 Now as there is no Man whatfoever, that 
 is wholly freed from thefe Fears of future 
 Mifery after Death; fo there is no Creature 
 below Man, that hathanv Fears of this kind. 
 
 And 
 
Chap. II. of Katural (^(eltgimu 1 4^ 
 
 And if there be no real ground for this*, then 
 it muft follow. That he who framed all his 
 other Works with fuchan excellent Congru- 
 ity, did yet fo contrive the Nature of Man, 
 the mofh noble amongft them, as to prove 
 a necdlefs torment and burden to it felf. 
 
 If it be faid. That thefe Notions may pro- 
 ceed from fuch Principles as Men have de- 
 rived from Inflitution and the Teaching of 
 others, but that they do not imply a necefli- 
 ty of any fuch natural Impreflions. 
 
 To this it may be anfwered, That it is fuf- 
 ficient to denominate them Natural Notions, 
 if they have fuch a fuitablenefs to the Minds 
 of Men, as makes them to be generally 
 owned by all thofe who apply their Thoughts 
 to the confideration of them : And that they 
 have fuch a natural fuitablenefs, may appear^ 
 becaufe Inftitution cannot fo eafily eradicate 
 thefe Notions, as it can fix them. Now if 
 the mere teaching of others were it felf fuf- 
 ficicnt to imprefs thefe Notions, without any 
 fuch peculiar congruity in the things them- 
 felves, it would be as fufficient to deface 
 them again ; efpecially confidering the ad- 
 vantage on this fide, from that natiu:al Re- 
 pugnancy which we have to any thing which 
 brings difquiet to our Minds. And nothing 
 is more troublefome in this kind, than the 
 Fear which follows upon Guilt. 
 
 But now, though there have been feveral 
 Men of no mean Abilities in feveral Ages, 
 
 who 
 
1 44 Of the principles y Sec. Lib. I: 
 
 who have made it their Bufinefs to root out 
 of the Minds of Men all fuch troublefome 
 Notions about a future State, fendeavouring 
 to ferfuade themfelves and others. That as 
 there was a Time before they were born into 
 the World, when they were not ;. fo at their 
 dying, or going out of it, they fhall exift no 
 more. And yet, though it be their Intereft 
 to believe this, though they make it their 
 Study and Bufinefs to perfuade themfelvts 
 and others of it, it may reafonably be doubt- 
 ed, whether ever yet there hath been fo much 
 as one Perfon, that hath hereby become ah- 
 folutely free from thefe Fears : But for the 
 moft part, thofe who would have them 
 efteemed vain and imaginary, without any 
 Foundation in Nature, thefe are the Perfons 
 who are moft aflaulted with them . 
 
 Hifunt qui trepidant, ^ omnia fulgur la 
 patient. 
 
 So powerful and unconquerable are thefe 
 Impreffions, and therefore Natural. 
 
 2. The feeond Reafon I propofed to fpeak 
 to, was from the Neceility of this Princi- 
 ple, to the right Government of Men's Lives 
 and Adions in this World, and the prcferv- 
 ing of Society amongft them. 
 
 Nothing can be more evident, than that 
 Human Nature is fo framed, as not to be re- 
 gulated and kept within due Bounds, with- 
 out 
 
Chaps II* of Natural ^ligion. 145 
 
 out Laws s and Laws muft bt in/ignificant, 
 without the Sanation of Rewards and Puniih- 
 mcnts, whereby Men may be induced to the 
 obfervancc of tiiem. Now the temporal Re- 
 wards and Punifhmeritsof this Life, cannot 
 be fufficient to this end ; and tiierefore there 
 is a Neceflity that there fhould be another fu- 
 ture State of Happinefs andMifery. 
 
 All the Rewards and Puniihments of this 
 Life are to be expeded, either from the Ci- 
 vil Magiftrate, who by virtue of his Place 
 and Calling is obliged to the duty of diftri- 
 bu^ive Juftice: Or elfe from Divine Provi- 
 "dence, according to that moft ufual courfe 
 which we find by experience to be obferved 
 by him, in his difpenlation of thefe Tempo- 
 ral Things. Now neither of thefe can afford 
 fufficient Motives for the Government of 
 Men's Lives and Actions. 
 
 I . Not all that may be expe£ted from the 
 Civil Magiftrates, becaufe there may be ma- 
 ny good and evil Actions which they cannot 
 take notice of ; and they can reward and pu- 
 nifh only fuch things as come under their cog- 
 nizance. And if this were the only reflraint 
 upon Men, it could be no hindrance from 
 any llich Mifchiefs or Villanies which Men 
 had the opportunity of committing fecretly. 
 Nor would it extend to thofe who had Pow- 
 er and Strength enough to defend themfelves 
 from die Law, and efcape the Penalty of it, 
 but that fuch might without any kind of 
 
 L check , 
 
1 46 of the Trincipy^ &c. Lib. I. 
 
 check or fear follow the Inclinations of their 
 own Appetites : Nor would it afford any re- 
 medy in the cafe of fuch wicked Magiftrates 
 as fhould invert the Order of their Inftitution, 
 proving Terrors to well-doers, and Encou- 
 ragers to thofe that do ill. 
 
 2. Not all that may be expected from 
 common Providence : For tho' it fhould be 
 granted, that according to the moft ufual 
 and general Courfe of things, both virtuous 
 and vicious Actions are rewarded and puniih- 
 ed in this Life, yet there may be many par^ 
 ticular Cafes which this Motive would not 
 reach unto ; namely, all fuch Cafes where a 
 Man s Reafon fhall inform him, that there is 
 far greater probability of fafety and advan- 
 tage by committing a Sin, than can be realo- 
 nably expeded (according to his Experience 
 of the ufual courfe of things in the World) 
 by doing his Duty. Suppofe the Cafe of the 
 Three Children', or of any other called to 
 Martyrdom, who may be threatned with 
 Torments and Death, unlefs they will blal^ 
 pheme God, and renounce their Religion ; if 
 it appear to them very probable (fuppofe a 
 Hundred to one) that upon their refufal, 
 their Perfecutors will really execute what 
 they threaten : And if on the other iide, it 
 prove very improbable (fuppofe ten Thou- 
 fand to one) that they Ihall be delivered by 
 a Miracle : In fuch Cafes, it is not to be ex- 
 pedcd, that the Confideration of the ordinary 
 
 courfe 
 
chap. 11. ef T^dtural ^llgion* 147 
 
 courfe of Providence in the difpcnfation of 
 Rewards and Punifhmcnts, ihould be fuffici- 
 entto reftrain a Man from any kind of Blaf- 
 phemy or Villany whatfoever. 
 
 But the Thing lam fpcaking to, will more 
 fully appear, by confideration of thofe horrid 
 Milchiefs of all Kinds, that would moft na- 
 turally follow from the denial of this Do- 
 drine. 
 
 If there be no fuch thing to be expeded 
 as Happinefs or Mifery hereafter, why then 
 the only bufinefs that Men are to take care 
 of, is their prefent well-being in this World. 
 There being nothing to be counted either 
 Good or Bad, but in order to thefe : Thofe 
 things which we conceive to be conducible 
 to it, being the only Duties 5 and all other 
 things that are crofs to it, being the only Sins. 
 And therefore what ever a Man's appetite 
 fhall incline him to, he ought not to deny 
 himfelf in it (be the thing what it will) fo he 
 can have it, or do it, without probable Dan- 
 
 Suppofe it be matter of Gain or Profit 
 he is defpofed to ; if he can cheat or ftcal fe- 
 curely, this will be fo far from being a Fault, 
 that it is plainly his Duty, that is, reafonable 
 for him to do, becaufe it is a proper means 
 to promote his chief End. 
 
 And fo for other Cafes of Anger, Hatred, 
 Revenge^ See. according to this Principle, -a 
 Man mufl take the hrll opportunity of fatif- 
 
 L 2 fyinS 
 
148 of the principles, 6cc. Lib. I. 
 
 fying thefe Paflions, by doing any kind of 
 mifchief to the Perfon he is offended with ; 
 whether by falfe Accufation and Perjury, or 
 (if need be) by poifoning or {tabbing of him ; 
 provided he can do thefe things fo, as to 
 efcape the Sufpicion of others, and Human 
 Penalties. 
 
 Now let any Man judge what Bears, and. 
 Wohes, and devils Men would prove to 
 one another, if every thing fhould be not on- 
 ly lawful, but a Duty, whereby they might 
 gratify their impetuous Lufts j if they might 
 either perjure themfelves, or ileal, or mur- 
 ther as often as they could do it fafely, and 
 get any advantage by it. 
 
 But thefe things are fo very obvious and 
 undeniable, that the moft prophane Atheifti- 
 cal Perfons do own the Truth of them. And 
 upon this they are willing to acknow- 
 ledge. That Religion and the Belief of ano- 
 ther Life, is a very politick Invention, and 
 needful for the well-governing of the World, 
 and for the keeping of Men in awe, from the 
 doing any fecret Mifchief. Which (by the 
 way) is a Conceflion of no fmall advantage 
 to the honour of Religion, confidering that 
 it proceeds from the greateft profeffed Ene- 
 mies to it. Whereby they grant, that it is 
 fit thefe things fhould be true, if they are not; 
 or at Jeaft, that it is fit that the generality of 
 Men fhould believe them to be true. And 
 tho' themfelves pretend to believe other- 
 wife. 
 
chap. 11. of Natural (I^Jipon, 1 49 
 
 wife, yet are they not fo far out of their Wits, 
 as to be willing that thofe with whom they 
 converfe, their Wives, and Children, and 
 Servants fhould be of the fame Opinion with 
 them 5 becaufe then they could have no Rea- 
 fon to exped: any Safety amongft them. What 
 Security could any Man have of his Eftate, 
 or Honour, or Life, if fuch with .whom he 
 is mofl familiar and intimate, might think 
 themfelves at liberty to do all the fecret Mif 
 chiefs to them which they had the Opportu- 
 nity to commit ? 
 
 IBut there is one thing more which thofe 
 who profefs to disbelieve this Principle fhould 
 do well to confider ; and that is this, That 
 tliere is no imaginable Reafon, why (amongfl 
 thofe that know them) they fhould pretend 
 to any kind of Honefty or Confcience, be- 
 caufe they are wholly dcftitute of all fuch 
 Motives as may be fufficient to oblige them 
 to aMf thing of this Nature: But according 
 to them, that which is called Virtue and Re- 
 ligion muft be one of the mofl lilly and ufe- 
 lefs things in the World. 
 
 As for the Principle of Honour-, which 
 fome imagine may fupply the Room of Con- 
 fcience: This relates only to External Kq- 
 putation, and the efleem which we have a- 
 mongfl others 3 and therefore can be of no 
 influence to reftrain Men from doing anyy^- 
 cret Mifchicf. 
 
 L 3 From 
 
150 Of the frincildes^ Sec. Lib. I, 
 
 From what hath been faid it will follow, 
 That thofe who have any regard to their own 
 Safety, ought to abandon all kind of Socie- 
 ty \\ ith-fuch pernicious Perfons, who accord- 
 ing to their own Principles, muft take all 
 Opportunities of doing any Mifchief to o- 
 thers, which they are able to efFed with any 
 advantage, to themfelves. 
 
 Now if this be fo (as I haVe proved) that 
 the Nature of Man is fo fram'd, as not to 
 be efFedually perfuaded and wrought upon, 
 without the confideration of ftich a Future 
 State 3 if it be necellary to add everlailingMo- 
 tives, as the Sanclions of that Law% by which 
 \ the Human Nature is to be governed ; this 
 
 muft render it highly credible, that there is 
 fuch a State, becauie it muft needs be very 
 unworthy of God, to conceive of him, that 
 he hath contrived the Nature of one of his 
 beft and moft noble Creatures after fuch -a 
 manner, as to make it incapable of bci» go- 
 verned without Faifhood and Deceit. The 
 ncceftity of this Principle to the government 
 of Men's Lives and Adtions, is the ground of 
 that Saying among the Rabh'inSy That Pa- 
 radife and Hell are two of the Seven Pillars 
 upon which God is faid to have founded the 
 World. As if it could not be upheld with- 
 out fuch a Support. 
 
 5. The third and laft Argument I pro- 
 pofcdto fpeak to, was from ^ iieceflity of 
 
 ,Ais 
 
chap. II. of Natural <^ligm. i j i 
 
 this Principle to the vindication of Divine 
 Providence. Nothing is more univcrfall y ac- 
 knowledged, than that God is Good and Juft 5 
 That well-doing fhall be rewarded, and Evil 
 Adions puniflied by him. And yet we fee 
 that his Difpenfations in this Life, are many 
 times promifcuous and uncertain, fo that a 
 Man cannot judge of love or hatred, by all 
 that is before him. The worft of Men are 
 fometimes in the beft Condition : If in this ^ Cor.xr, 
 life only we had hope, we jhould be of all^^' 
 men moji miferable, faith the Apoftle, fpeak- 
 ing concerning thofe primitive Times of Per- 
 fecution, when the better any Man was, the 
 more was he expos'd to Suffering. Nor is it 
 thus only in the Cafe of particular Perfons, 
 or in the fuccefs of private Differences betwixt 
 Men and Men 5 but likewife for fome of 
 thofe Decifions that are made by the Sword, 
 in the publick Contefts of Princes and Na- 
 tions 5 thefe may fometimes be fo flated, as 
 to the Event of them, as may in the judg- 
 ment of Wife and Good Men feem unequal, 
 and not according to Juftice, and the Right 
 of the Caufe. 
 
 Now the greater uncertainty there is, as 
 to the prefent Affairs of this World, by fo 
 much greater is the certainty of a Future 
 Judgment. It is true indeed, that Virtue 
 may be faid to be a Reward to it felf, and 
 Vice a Punifhment 5 in regard of that Satif- 
 fadtion, or that Regret of Mind which doth 
 L 4 accom- 
 
1 5 ^ Of the TmcipkSy Sec. Lib. L 
 
 accompany fuch things. But thefe are not 
 fuch kind of Rewards and Punifhments as 
 Law -givers are to take care of; by which they 
 are to excite thofe under the Government, to 
 overcome the Labours and Difficulties that 
 they may fometimesmeet with in doing their 
 Duty, and to reftrain others from wicked 
 Adions. 
 
 It would feem a wild extravagant Law, 
 which fhould propofe by Way of Reward, 
 that thofe who had upon account of Reli- 
 gion or Virtue, undergone any great Dan- 
 gers and Troubles, fhould for their Reward 
 be put again to undergo more and greater. 
 That they who had been guilty of Robbery, 
 fhould by way of Punifhment be obliged to 
 commit Murder, 
 
 Befides thofe moral Advantages or Mif- 
 chiefs, which are properly the effeds of Vir- 
 tue and Vice > there is likewife fome Phyfi- 
 cal Good or Evil, that may be expected as 
 the Reward and Punifhment of them. 
 
 Would it become a juft Governor, to per- 
 mit his Rebellious Subjed:s, thofe who con- 
 temn his Laws, to perfecute fuch as were 
 obedient to him, with all kind of Scorn and 
 Violence, Stripes, Imprifonments, Tor- 
 ments, and Death it felf ; and that for this ve- 
 ry Reafon, becaufe they were willing to do 
 their Duties, and to obferve the Laws ? Would 
 k be a reafonable Excufe for fuch a Ruler 
 ;o fay,That one of thefe had received fufficient 
 
 PuniOi- 
 
chap. II. of Natural (I(ehgwn, i y ^ 
 
 Punifhment in the very commiflion of fiich 
 Crimes ; and that the other had a fufficient 
 Reward, both in the doing of his Duty, and 
 in his fufFerings for it ? What could be more 
 inconfiftent with the Rules of Juftice, and 
 the wife Ends of Government ? 
 
 What could be a greater difparagement 
 to divine Providence, than to permit the Ca- 
 lamities and Sufferings which good Men un- 
 dergo in this World, many times upon the 
 account of Religion, to pafs unrewarded ^ 
 and the many Mifchiefs and Prophanations, 
 which wicked Men take the advantage of 
 committing by their Greatnefs and Frolperity 
 in this World to go unpunilhed ? 
 
 What great Glory would it be to prefide 
 over this material World, Stars and Meteors, 
 Sea and Land, Plants and Beafts, to put 
 thefe things into fuch a regular courfe as 
 mav be fuitable to their Natures, and the 
 Operations for which they are defign'd 5 and 
 in the mean fpace to have no proportiona- 
 ble regard either for thofe that reverence 
 the Deity, or thofe who contemn him ? 
 
 'Tis very well faid to this purpofe by a 
 late Author^ That not to condud the courfe Jmyal- 
 of Nature in a due manner, might fpeak'^"^- 
 fome defetl of Wifdom in God ; but not 
 to compenfate Virtue and Vice, belides the 
 defeft of Wifdom, is not adjufting things 
 fuitable to their Qiialifications, but crofly 
 
 coupling 
 
154 Of th principles J Sec. Lib. L 
 
 coupling Profperity with Vice, and Mifery 
 with Virtue, would argue too great adefed 
 of Goodnels and of Juftice. And perhaps 
 it would not be lefs expedient (faith he) 
 with Epicurus, to deny all Providence, 
 than to afcribe to it fuch Defeds : It being 
 lels unworthy of the Divine Nature to ne- 
 gled the Univerfe altogether, than to ad- 
 minifter Human Affairs with fo much Inju- 
 llice and Irregularity, 
 
 And therefore 'tis neceffary for the vindi- 
 cation of Divine Providence, that there 
 ihould be a Future State, and Day of Ac- 
 counts, wherein every Man ihall be forced 
 Pf. Wiii. ^^ acknowledge, that verily there is a Re- 
 ward for the Righteous^ doubt lefs there is 
 a God that judgeth the Earth, 
 
 ii« 
 
 C jji A P* 
 
chap. 12. of Natural (^ligion. i 5 5 
 
 CHAP. Xlf. 
 
 Concerning the Duties of Religion natu- 
 rally flowing from the Confideration of 
 the T>ivine Nature and (perfeBions : 
 And fir ft J 0/ Adoration andW oiihip. 
 
 HAving difpatch'd the two firft Things 
 I propofed as the principal Ingredi- 
 ents to a State of Religion, namely, i. A 
 Belief and an Acknowledgment of the Di- 
 vine Nature and Exiftence. 2. Due appre- 
 henfions of his Excellencies and Perfedions : 
 I proceed now to the Third, namely, fuita- 
 ble Affedtions and Demeanour towards him : 
 Which muft naturally follow from the 
 former. The ferious belief and confidera-* 
 tion of thofe incomparable Excellencies 
 which there are in the Divine Nature, ought 
 not to be terminated in mere Speculation, 
 but muft derive an Influence upon the 
 Heart and AfFedions ; it being natural for 
 Men to proportion their efteem of things 
 according to that Worth and Dignity which 
 they apprehend to be in them. And there- 
 fore that Being which hath in it all poflible 
 Perfeftions, may juftly challenge all poffi- 
 ble efteem and veneration as due to it. 
 
 In 
 
1^6 Of the principles y Sec, Lib. I. 
 
 In the enumerating of thofe feveral AfFe- 
 dions and Duties, I fhall obferve the fame 
 method which I have formerly ufed in reck- 
 oning up the Attributes themfelves. 
 
 1. God's Incommunicable Excellencies 
 Ihould difpofe our Minds to Adoration and 
 JVorjhip. 
 
 2. The Communicable Attributes, which 
 belong to the Divine 
 
 I. 1)nderfianding, namely, his infinite 
 Knowledge and Wifdom, and his particular 
 Providence, fhould work in us, Faith^ Affi- 
 ance^ Hope, Confidence. ' 
 
 a. Will, namely, his Goodnefs^ J u ft ice, 
 Faithfulnefsy are naturally apt to excite in 
 us, Love., DefirCy Zeal. 
 
 3. Faculties of ABing, namely, his 
 T^ower, which ihould produce in us Re- 
 verence and Fear : His T)ominion over uSj 
 
 *and diftributing of future Rewards and Pu- 
 nilhments, which calls for our Obedience^ 
 both A6itve and Taffive. 
 
 Though 1 cannot fay, that each of thefe 
 AffedionsandDuties are fo to be reftrained to 
 thofe refpedive Attributes unto which 1 have 
 afcribed them, but that the confideration of 
 any of the reft, may have a proper Influence 
 to difpofe Men to any, or to all of them; 
 yet that there is fome more peculiar Refe^ 
 rence and Gorrefpondence betwixt thefe At- 
 tributes and thefe Affections and Duties, as 
 
 they 
 
chap. 1 2. of Natural ^eU^ioiu i J7 
 
 they are here conjoin'd, I fhall endeavour 
 to fhew in treating concerning each of them : 
 
 I . Thofe incommunicable and fuperlative 
 Excellencies of the Divine Nature, whereby 
 God doth infinitely tranfcend all other He- 
 ings, are naturally apt to work in us^ a high 
 Efteem and Admiration of him ; a readinefs 
 of Mind, upon all occafions, to exprefsour 
 j^doration and Worjhip towards him. 
 
 That Worjhip is due to God, hath been 
 .univerfally acknowledged in all Ages and 
 Nations. And Ariftotle afferts, that whofb- TopU, i. 9. 
 ever doth doubt of, or deny this, ought not 
 to be dealt with by Arguments, but by Pu- 
 nifhments. 
 
 That it is the Excellency of any Being 
 which is the proper ground of the Worlhip 
 we pay to it, hath been generally acknow- 
 ledged. The T'hilo fishers have owned this. 
 So Tully^ Trajians T^eorum naturdy £Cc. Nat. Beer. 
 " The Natureof God may juftly challenge ^'''' '• 
 " the Worftiip of Men, becaufe of its fuper- 
 " lative Excellency, BlelTednefs, Eternity. 
 " For whatfoever excels, hath upon that ac- 
 " count a Veneration due to it. So Seneca -, 
 1)etis col'tttir propterMajefiatem eximiam, 
 fingularemq-y naturam. " God is therefore 
 " worftiipped, becaufe of his Excellent Ma- 
 " jefty and Incomparable Nature. And to 
 " this the Scripture likewife doth atteft. All^^. ivxxf?: 
 nations whom thou hafi made ^fl:} all come and 9' ^ °- 
 
ijg Ofthe principles, Sec. Lib. L 
 
 worjhip before thee, and jh all glorify thy 
 name, for thou art great, and do ft wondrous 
 things, thou artGod alone. And again, ?y2?A 
 xcv. 3. having faid, For the Lord is a great 
 God, and a great King above all Gods ; it is 
 prefently fubjoined, O come let usworjhip, 
 and fall down^and knee I before the Lord our 
 Maker. And yet again, ^fal. xcvij. 7. 
 Worftoip him all ye gods : And the Realbn 
 is given prefently after; For thott Lord art 
 high above all the Earth, thou art exalt- 
 ed far above all Gods. 
 
 By Worjhip, I mean in the general, the 
 higheft Efteem and Admiration of him in our 
 Minds, whereby we do continually bow 
 down our Souls before him \ in the Acknow- 
 ledgment of his Excellencies j depending up- 
 on him, invoking of him in our Neceffities, 
 making our Acknowledgments to him, as 
 being the Author of all the Mercies we en- 
 joy j together with fuch external Services, 
 as may be fit to teflify unto others that in- 
 ward Veneration which we have for him, 
 whether by the humbleft Geftures of Pro- 
 ftration or Bowing our felves before him. 
 Kneeling, lifting up our Hands and Eyes 
 unto him ; being always ready to fpeak good 
 of his Name, to make his ^raife glorious. 
 Which muft be accompanied with a hearty 
 Zeal and Indignation againft all fuch things 
 as refled Diihonour upon him. 
 
 Befides 
 
chap. ! 2. of Natural (l^Ughu -159 
 
 Befides this general habit of JVorJhip^ 
 with which our Minds fhould always be 
 poflefled, there are likewife fome particu- 
 lar Adions and Services, which by the 
 light of Nature, and the confent of Nations 
 have been judged proper to exprefs our ho* 
 nouring of him : As the fetting apart of par- 
 ticular ^erfons, and ^laceSy and Times, 
 peculiarly for his Worfhip. 
 
 It hath been the general Pradlice of alf 
 Nations, to have amongft them a diftinct 
 calling of Men, fet apart to officiate ii^ Sa- 
 cris^ to affift the People in their publick 
 Worfhip, to inftrud them in their Duties, 
 and to excite them to the Performance of 
 them. Which being a ^Vork of fo publick 
 Ufefulnefs and general Neceility, common 
 reafon will affure us, that the befl Way of 
 providing for it, is by fuch Perfons as are 
 bred up to it, and let apart for it. Such 
 Men are like to ha ve the greateft Skill, who 
 have made it their Bufinefs and their great- 
 elt Care^ and who are obliged to it by way 
 of Office. 
 
 It is natural for Men who are joined to- 
 gether in Civil Societies^ to join likewife in 
 Religious IVorJhip. And in order to this, 
 'tis neceflary that there fhould be publick 
 Places, and folemn Times fet apart for fuch 
 AfTemblies. Which hath accordingly been 
 the practice of all civilized Nations. And in 
 the manner of performing their publick Wor- 
 fhip, 
 
i6o Of the J^rlnciples, See. Lib. L 
 
 Ihip, it was ftill required to be done with all 
 imaginable SubmiiTion and Reverence. This 
 the Stoick commends, and cites Arlftotle for 
 it ; EgregieArljiotelesatt^ nunquam nos ve- 
 recundiorese[fe debere.quam cum deUiis a- 
 gitWy 6Cc. " Men are never more concerned 
 " to be humble and modeft, than when they 
 ** have to do about God. We fhould enter 
 " the Temples with an humble and compo- 
 *' led demeanour. When we approach to 
 " Sacrifice, it fliould be with all imaginable 
 " Exprejdions of Reverence and Modefty in 
 *^ our Countenance and Carriage. As for the 
 chief Matter and Subftance of Natural Wor- 
 ftiip, unto which the Light of Reafon will 
 direct, I know no other than Invoking of the 
 Deity, Returning Thanks to him, and En- 
 quiring after his Will. Thofe things which 
 arefuperadded to thefe in that moll accepta- 
 ble way of Worfhip revealed in the Gofpel, 
 are not proper to be difcourfed of here, be- 
 caufe they depend merely upon Revelation. 
 It is true indeed, that all Nations pretend- 
 ing to any Religion from the moft ancient 
 Times to which any Record doth extend, 
 have agreed in the way of Worfhip hySacri- 
 jice. And from this general ^raliice^ there 
 may feem to be fome ground to infer, this 
 way of Worftiip to have been direded by 
 the Light of Nature^ But when 'tis well 
 confidered, what little ground there is to 
 perfuade a Man, left to his own free Reafon, 
 
 that 
 
chap. 12. of Natural ^elipon. t6l 
 
 that God fhould be pleafed with the killing 
 and burning of Beafts, or with the deftroy- 
 ing of fiich Things by Fire of which better 
 ufe might be made, if they were dilpofed of 
 fome other way j I fay, when 'tis well con- 
 fidered, what little Reafon there is to induce 
 liich a Man to believe, that the killing or 
 burning of Beafts or Birds, or any other thing 
 iifeful to Mankind, fhould of it felf be a pro- 
 per and natural Means to teftify our Subje- 
 <Sion to God ; or to be ufed by way of expi- 
 ation from Sin : It will rather appear pro- 
 bable, that the original of this Practice was 
 from Inftitut'ion^ and that our iirft Parents 
 were by particular Revelation inftruded in 
 this way of Worfhip, from whom it was 
 delivered down to their fucceffive Genera-^ 
 tions by verbal Tradition ; and by this 
 Means was continued in thofe Families, who 
 departed from the Church, and proved Hea- 
 then in the firft x^ges of the World j a- 
 mongft whom this Tradition was in courfe 
 of time, for want of care and frequent re- 
 newals, corrupted with many human Super- 
 inducements, according to the Genius or 
 Interefts of feveral Times or Nations. 
 
 As for the Reafons, why God was pleaied 
 to inftitute to his own People this way of 
 Worfhip, there are thefe two Things may 
 be fuggefted. 
 
 I . Sacrifices had a typical Reference un- 
 to that great Delign which was to be acconi- 
 M plilhed 
 
i6i Of the principles ^ Sec. Lib. I. 
 
 pllfhed in ih^ f nine fs of time ^ by the Sacri- 
 fice of Chrift upon the Crofs, which is at 
 large explained and applied in feveral parts 
 of the Ne'wTefiame7it^ particularly in the 
 Epiftle to the Hebrews j from whence ma- 
 ny flrong Arguments may now be deduced, 
 for confirmation of the Truth of the Gofpel. 
 2. Becaufe this way of Worfhip was moft 
 fuitable to thofe Ages; the Providence of 
 Gori having purpofely adapted his own Infti- 
 tutions of Worlhip, unto the Abilities and 
 Capacities of Men in feveral Times j difco« 
 vering himfelf to his People in divers man^ 
 
 Heb.i. I. nerS:, according to fundry Times. And there- 
 fore in thofe tirft and ruder Ages of the 
 World, when People were more generally 
 immerfed in fenfible things, and ftood in 
 need of fomewhat to rdfe and fix their Ima- 
 ginations, God was pleafed to amufe them 
 with external Pomp and Solemnities, and to 
 employ that time of their Nonage^ about 
 x.\\Q(t^\2\ncx Rudiments oxElements of the 
 
 Gal. iv, s./iF^r/^. Butwhen they were grownup from 
 this Nonage J when the generality of Men be- 
 came more notional, better able to con/ider 
 and abfrraft things ; when by the fpreading 
 of the Roman Conquefts, which extended to 
 the moft confiderable Parts of the World, 
 they had likewife fpread their Arts and Ci- 
 vilities, reducing the Provinces which came 
 under their Power, from that Savagenefs and 
 Barbarifm with which they had formerly- 
 been 
 
Chap, iii of Natural (^Upo?u 163 
 
 been overfpread, to the love and defireof all 
 peaceful Arts, and the fludy of all ufeful 
 KnovvledgCjWhereby the Minds of Men were 
 rendred more rational and inquifitive than 
 before they had been, and confequently bet- 
 ter prepared for the reception of the Ghri- 
 ftian Religion : In this fuhe/s of time (as 
 the Scripture ftiles it) did the Providence of 
 God think fit to introduce Chriftian Religion, 
 a more rational and fpiritual way of Wor- 
 ihip, whole 'Precepts are moft agreeable to 
 the pureft and fublimeft Reafon ; confifting 
 chiefly in a Regulation of the Mind and Spi* 
 rit, and fuch kind of Practices as may pro^ 
 mote the good of Human Society, and moft 
 effedually conduce to the perfedling of out 
 Natures, and the rendring of them happy. 
 And that the moft rational kind of Wor- 
 fliip doth confift in fuch kind of Qualifica- 
 tions and Services, befides the Atteftation 
 of feveral Scriptures to this purpofe, may 
 likewife be made evident by the acknow- 
 ledgment of the wifeft Heathens. Eufebiuf 
 quotes Menander^ a Greek Poet, to this pur* 
 pofe, ffometimes cited by St. Paul) Men do 
 in vain,ia\th he, endeavour to make theGods prepan 
 propitious by their cojtly Sacrifices 5 if they Evang, u 
 would have the divine Favour^ let them love ' ^^ ^* ' ^ * 
 and adore God in their Hearts^ ^^juft and 
 holy in their Conver fat ions. And in another 
 place he cites the like Sayings out of Por- 
 phyry^ in his Book de Sacrificiis, and Apol* Lib.4* 
 loniusy &c. Mi So*"'*^' 
 
1^4 Of the frinci[4esy See, Lib. I. 
 
 Differt. 3 8 go Maximus Tyvius^ fpeaking concerning 
 thofe divers Solemnities wherewith feveral 
 Nations did honour their Gods, faith, He 
 would be loth J by denying any ofthefe^ to de- 
 rogate from the Honour of the T^)e'tty ^ but 
 Men jhould chiefly labour to have him in 
 their Minds ^ ffwoa.j' i4)vzi-i fee^'Twaar \j3v0vy 
 they ftiould principally endeavour to know 
 him, and to love him. 
 Epift, 95. So Seneca^ having difcourfed concerning 
 thofe external Adorations and Ceremonies, 
 whereby feveral Men were wont to exprefs 
 their Devotion, he fays, Humana ambitio 
 iftis capitiir officits^ i)eum colit qui novit ; 
 *' Such Formalities may be acceptable to the 
 *' Ambition of Men, but he only can truly 
 " worfhip God who knows him/' The firft 
 ftep (faith he) unto Divine Worfhip, is to 
 believe the Being of God ; and then to de- 
 mean our felves towards him fuitably to the 
 greatnefs of his Majefty. Vis T^eos propiti^ 
 are^ bonus eflo ; fdtis illos coliiit quffquis 
 imitatus eft. " Would you render him 
 " propitious to you, endeavour tabe good : 
 BeNat " That Man only doth truly vvorlhip him, 
 Deormn, " who labours to be like him." So Tully^ 
 ^''^•*' Cultus autemDeorum eft optimus^ idem^ 
 que caftiJJJmus^ atque fan^iiJJimus^plenif- 
 Jimufque pietatis^ ut eos femper purdy in- 
 tegrd incorrupt dement e & voce veneremur. 
 Satyr, 2. To which 1 fhall only add that Saying 
 of ^er/eusy where he prefers an honeil and 
 
 a vir- 
 
chap. 12. ofNatural ^ligmu i(Jj 
 
 a virtuous Mind, above all other coftly Sa- 
 crifices and Offerings. 
 
 ComJ>o//tum jus fafque an'tmi^ fan6tofque 
 
 recejftis 
 Mentis^ ^ tnco6ium generofo pe6ius ho- 
 
 nejio^ 
 Hac cado^ ut admoveam temflisj ^ farre 
 
 I'ttabo. 
 
 If true Worfhip did confiftonly in coftly 
 Sacrifices, then fuch alone as were rich could 
 be religious ; whereas God is more ready to 
 accept the mean eft Offering, from a Perfbn 
 of a juft, and worthy, and generous Mind, 
 who doth truly love and devote himfelf to 
 him, than of the moft pompous coftly Sa- 
 crifices from others. 
 
 And thus have I done treating of thofe 
 kind of Affedions, which naturally follow 
 from due Apprehenfions of the incommuni" 
 cable Attributes belonging to the Divine 
 Nature ; namely, Adoration and fVorJhi£, 
 
 M3 CHAP. 
 
66 Of thefrincipksj Sec, Lib. I, 
 
 I 
 
 CHAP. XIII. 
 
 Of Faith or Affiance in God. 
 
 Proceed to thofe other AfFedions where- 
 by we are to give unto God (fo far as 
 Creatures are capable) that Honour which 
 is due to thole communicable Perfedions be- 
 longing to the Divine Vnderjiandmg^ IV ill, 
 Factilties of A6iing ; namely, his IVifdoniy 
 Goodnefs^l^ower^i>ominiGn^^ndSu^tnoniY 
 over us, and \i\sdiflributing of future Re^ 
 wards and Tunijhments^ which fhould re- 
 fpectively excite in us, Affiance ^Love ^Reve^ 
 rence^^x\AObedience^o\h a&ive zndpajflve. 
 And though each of thefe Graces have fuf- 
 ficient foundation in every one of the Divine' 
 Excellencies promifcuoufly 5 yet there is fome 
 more peculiar reference and correfpondence 
 aqiongft them, according to this Order. 
 
 I purpofe to fpeak to eachof them feve- 
 rally and briefly. 
 
 Firft, Concerning Affiance j by which I 
 mean an acquiefcence of the Mind, whereby 
 it is fupported againft all unneceflary Doubts 
 and Fears, upon Account of the Divine AU- 
 fnfficiency in general, with morefpecial re- 
 fped to his Knowledge, and Wifdom, and 
 providence; whereby he doth take notice 
 
 of 
 
chap. 15. of Natural Religion, \ 67 
 
 of our Conditions, and is able to order all 
 things for the beft, and doth not permit any- 
 thing to befal us without his knowledge of 
 it, and being concerned for it. This Grace, 
 according to its different Relations., is ufually 
 diftinguilhed into thefe Three Branches : 
 I. As it refpeds an Ad of the Judgment in 
 affenting to all Divine Truths, whether dif- 
 coverable by Reafon, or by Revelation ; fo 
 'tis ftiled Faith. 1. As it imports a Refting 
 of the Will and Affedions in the Divine 
 Goodnels, whether dilcovered to us by the 
 Light of Nature, or by Revelation ; io 'tis 
 ftiled Truji ; and according to the greater 
 Meafure or Degree of it, Confidence and 
 ^lero^ory. So the Heathen, who have no 
 Revelation, can fupport themfelves in their 
 Sufferings for that which is good, with the 
 Conlideration that God will take care of 
 them. As it relates to the Expedation and 
 Defire after Ibme future Good which we 
 Hand in need of, or the Efcaping of fomc 
 Evil we are obnoxious unto 5 fo 'tis ftiled 
 Hope. But I lliall treat of thefe promifcu- 
 oufly, becaufe they agree in the general na- 
 ture of Affiance. And how realbriable and 
 proper this ^^^;/f^ in God is, will appear 
 from thefe Gonfidcrations. 
 
 I. 'Tis neceffary to our prefcnt flate in 
 this World, that there fliould be Ibmething 
 for us to lean upon, and have recourfe unto, 
 as our Support and Refuge. 
 
 M 4 2. God 
 
1 68 Of the frlnciples^ Sec. Lib. I. 
 
 a. God alone is an all-fufficient Stay, upon 
 which the Mind of Man can fecurely repofe 
 it felf in every Condition. 
 
 I. 'Tis neceffary to our prefent State in 
 this World, that there fhould be fomething 
 for us to lean upon, and have recourfe unto, 
 as our Support and Refuge. This the anci- 
 ent Toets have fignified in their Fable of 
 '^ an dor a' sZo^^\w}\\ch whtnE^imetheus had 
 opened, and faw all manner of Evils flying 
 out of it, he fuddenly clofed it again, and 
 fo kept in Hope at the bottom of it, as being 
 the only PvCmedy left to Mankind, againft all 
 thofe Evils to which they are obnoxious. 
 Every Man at his beft Eftate, is but a feeble 
 infirm Creature : What from the Impotence 
 of his Mind, and the Difordcr of his Paflions 
 from "X'zthiny together with the Troubles and 
 Difficulties that he fhall meet withal from 
 ^without \ thegreat Obfcurity which thereis 
 in the nature of things, thac Uncertainty 
 which attends the IfTues and Events of them ; 
 the mutability of all human Affairs, which 
 cannot poflibly be fecured by all the imagi- 
 nable Wifdom and Forefight which Men are 
 capable of. From all which it fufficiently ap- 
 pears, that Faith and Hope and Triiji are al- 
 together neceffary to the ftate of Men in this 
 World ; and that they muft always be in an 
 unfafe unquiet condition, unlcfs they have 
 fomewhat to fupport and relieve them in 
 their Exigencies. 'Tis cbferved'of the //<?/, 
 
 and 
 
chap. 13- of Natural ^li^ion. i6p 
 
 and other fuch climbing Plants, which are 
 not of ftrength enough to bear up themfelves, 
 that they will by natural inflincl lean towards 
 and clalp about any thing that is next, which 
 may help to bear them up; and in want of a 
 Tree or a Pole, which is their proper Sup- 
 port, they will wind about a Thiftleor-a 
 Nettle, or any other Weed, though in the 
 iflue it will help to choak and deftroy the 
 growth of them, inftead of furthering it. 
 The Application is eafy, jill flejh is grafs^ ifa.xl.6. 
 and the glory thereof -^ as the flower of the 
 fields of a fading impotent condition, {land- 
 ing in need of fomething ic;/Y^<?«/^ its felf for 
 its protedion and fupport. And a miftake 
 in the choice of fuch Helps, may fometimes 
 prove fatal. Our conditions in this World 
 are often in Scripture reprefented by a State 
 of Warfare ; wherein the Virtues of 7^^/>^ 
 and Hope arc faid to be our Breaft-plate, our i ThefT. 
 Shield and our Helmet, the chief defenfivcg* ^- . 
 Arms whereby we are to be guarded againft P^'^''^^- 
 allAflaults. And fometimes by a State of Tra- 
 "Veiling by Sea, wherein Hope is oux Anchor ^n^h.y],!^, 
 that which mufl fix and keep us fleddy in the 
 midft of all Storms. 
 
 2. God alone is an all-fufficient flay, upon 
 which the Mind of Man can fecurely repoie 
 it felf in every Condition. For which Rea- 
 fon he is in the Scripture Phrnfe ftiled the 
 Hope of Ifrael, the confidence of all the ends pf ixv.?. 
 of the earth, and of fuch as are afar off 'J °''''^^'^- 
 
 upon ' 
 
iro Of the principles, Sec. Lib. I 
 
 Rom. XV. upon the Sea, the God of Hope. Which Ti- 
 '^* ties he hath been pleafed to aflume unto him- 
 t Pet. i. felf, to teach us this Leffon, that our Faith 
 »i» and Hope fhoidd be in God. 
 
 The principal Conditions requifite in that 
 Perfon , who is fit to be a proper Object of 
 our Confidence, are thefe four : 
 
 1. Perfed Knowledge and Wifdom, to 
 underftand our Conditions, and what may 
 be the moil proper Helps and Remedies for 
 them. 
 
 2 . Unqueftionable Goodnefs, Love, Faith- 
 fulnefs, to be concerned for us, and to take 
 care of us. 
 
 3 . Sufficient Power, to relieve us in every 
 Condition. 
 
 4. Everlaftingnefs, that may reach to us 
 and our Poflerity to all Generations. All 
 which are only to be found in God. From 
 whence it will appear, that as he is the only 
 proper Objed of our Truft, fo by not tru- 
 fting in him, we do deny to him the Honour 
 which is due to thefe Divine Excellencies, and 
 confequently are deficient in one of the chief 
 Parts of Religion. 
 
 I . He alone hath perfe(5l Knowledge and 
 Wifdom to underfland our Conditions, and 
 what may be the moft proper Remedy for 
 Kcxlvij. them. His Underfianding is infinite. Our 
 5' mofl fecret Thoughts and inward Groanings 
 
 are not hid from him. He knows our Dif- 
 eafes, and what Phyfick is fitteft for us, the 
 
 befl 
 
chap, 15* of Katural Religion. 171 
 
 befl Means of Help, and the moft fitting 
 Sealbn to apply thofe Means, He is infi- 
 nitely wife to contrive fuch ways of Safety 
 and Deliverance, as will furmount all thofe 
 Difficulties and Perplexities which would put 
 Human Wiidom to a Lofs. He doth fome- 
 times accomplifh his Ends without any via- 
 ble Means ; filling Mens bellies with hishid^^^^' J^vij. 
 treafure, making them to thrive and profper ^** 
 in the World, by fuch fecret Ways as Men 
 underftand not. And fometimes he doth 
 blaft the moft likely Means, fo that the battel^cc\^{. ix. 
 is not to the Jirong, nor yet bread to the wife^ "• 
 nor yet riches to men of underftanding^ nor 
 yet favour to men of skill \ but it may hap- 
 pen to them, as the Prophet fpeaks, that Hag. i. 6. 
 they fow much, yet they bring in but little ; 
 they eat and have not enough^ they drink but 
 are not filled, they are c loathed but are not 
 war my earn wages but put it into a bag with 
 holes. And therefore upon this account 
 there is very good reafon why God fhould be 
 the Objed of our Confidence. 
 
 2. He is likewife infinite as to hisGood- 
 nefs, Love, Truth, Faithfulnefs, whereby 
 he is concern'd for our Welfare, and doth 
 take care for us. The nearefl and deareft 
 Relations which we have in the World, in 
 whom we have moft Reafon to be confi- 
 dent. Our Father and Mother may forfake^^^ xxvij. 
 iis : And as for fuch whom we have ob-'^* 
 liged by all imaginable Kindncfs, they may 
 
 deal 
 
1/^ of the principles J Sec, Lib. T. 
 
 deal deceitfully with us, and prove like win- 
 
 J»fcvM5«/<fr Brooks, which in wet Seafons, when 
 there is no need of them, will run with a 
 Torrent, but are quite vanifh'd in a time of 
 Drought. Whilft we are in a profperous Con- 
 dition, they will be forward to apply them- 
 felves to us, with great Profeflions of Kind- 
 nefs and Zeal ; but if our Condition prove 
 any way declining, they prefe^tly fall off and 
 
 ^ become Strangers, forgetting and renouncing 
 all Obligations of Friendfhip and Gratitude, 
 rather than run the leaft hazard or trouble to 
 do us a Kindnefs. That Man hath had but 
 little Experience in the World, to whom this 
 is not very evident. But now the M ercy and 
 
 Ff.kvn^5.Goodnefs of God is over allhisJfVorksj and 
 more efpecially extended to fuch as are in a 
 
 «v. 14. ftare of Mifery, the Father lefs and JVidowSi 
 
 ^ ^'' ^* the ^rifoners^ the T^oor, and the Stranger. 
 
 Pfai. X. 1 4.//> is a helper ofthefriendlefs. That which 
 amongft Men is ufually the chief occafion to 
 take off their Affection and Kindnefs ; name- 
 ly jMifery and Afflidion, is a principal Argu- 
 ment to entitle us to the Favour of God, 
 and therefore is frequently made ufe of by 
 good Men in H. Scripture to that purpofe, 
 
 pr^l.xxij. O go not far from me, for trouble is nigh at 
 hand^ and there is none to help me% lam in 
 mifery^ O hear me fpeedily. 
 
 3. He is of infinite Power, for our re- 
 lief and fupply in every Condition ; being 
 
 able 
 
 11. 
 
chap. 13. of Natural ^Uglonl 1 7] 
 
 able to do 'uchatfoever he pleajeth both m'^^-^^^^h 
 heaven and in earth, and in the fea^ and in 
 all deep places. He is thefirft caufe of every 
 thing, both as to its Being and Operation, 
 We depend wholly upon his Power, not on- 
 ly for the Iflues and Events of things, but 
 likcwife for the Means. And therefore 'tis 
 in Scripture made an Argument why we 
 fhould not truftin Riches, or in any Worldly 
 thing, becaufe foisoer belongs to God. And pr.ixi'j.io, 
 'tis elfewhere urged for a Reafon wliy we^'* 
 fhould triift in the Lord for ever^ becaufe in ira.xxvj. 
 the Lord Jehovah is everlafting ftrength,^' 
 And upon this confideration Abraham is laid Rom. iv. 
 to have hoped againft hope-, being fully per-^'^' '"'' 
 fuadedthat what God hadpro^nis'd he was 
 able to perform. 
 
 4. He is everlafting, whereas all other 
 Helps and Comforts which we can propofe 
 to ourfelvcs are tranfient and fading. As zech.i. 5. 
 for our fathers, where are they ? And do the 
 Prophets, or Princes, live for ever ? Their 
 Days upon Earth are a Shadow that ^eteth 
 away, their breath goeth forth, and they re- 
 turn to the earth, and then all their thoughts 
 periflj : Whereas he is from Everlafting to 
 Everlafting, God bleffed for ever ; and his 
 Righteoufnefs extcndeth to Childrens Chil- 
 dren, even to all Generations. We fee by 
 daily Experience, Perfons of great Hopes 
 and Expedations, when their Patrons die 
 upon whom they had their dependence, to 
 
 what 
 
1 74 Of the principles y Sec. Lib. L 
 
 what a forlorn and helplefs Condition they 
 . are reduced : But now this can never befal 
 jer.xvij.7. the Man who trujieth in the Lord, and 
 whofe hope the Lord is. And 'tis one of 
 the greateft Privileges of Religion, that it 
 doth furnifh a Man with fuch a fure Refuge 
 and Support againfl all kind of Exigencies, 
 whereby he may bear up his Spirit under 
 thofe Difficulties wherewith others are over- 
 whelmed. 
 
 'Tis true indeed, it cannot be denied, but 
 that God doth exped, and the Nature of 
 Things doth require, that Men Ihould be 
 fuitably afFeded with Joy or Sorrow, accord- 
 ing as their Conditions are 5 but yet with this 
 difference, that thole who believe the Pro- 
 vidence of God, fhould not be fo deeply af- 
 feded with thefe things as other Men, they 
 fhould weep, as not weeping, andrejoice, as 
 not rejoicing' They fhould not upon any 
 Occafion fear or forrow as meJt without hope^ 
 but fhould demean themfelves as Perfons that 
 have ^higher Principle to be ad:ed by, and 
 to live upon, than any of thefe fenfible 
 Things. 
 
 I cannot omit to fuggefl one Obiervation 
 concerning this Duty of Affiance^ which I 
 have now been infilling upon 5 That tho' 
 this particular Virtue, and others of the 
 like Affinity, be evidently moral T>utieSy 
 our Obligation to them being clearly de- 
 ducible from the Light of Nature and the 
 
 Prin- 
 
chap.' 14' of Natural (^ehgton, i^j 
 
 Principles of Reafon, and confequently muft 
 be owned by the Heatiien Piiilofophers ; yet 
 they do in their Writings fpeak but fparing]y 
 concerning thofe kind of Virtues which are 
 of a more fpiritual Nature, and tend rroft 
 to the Elevating ami Refining of the Mind. 
 And on the other fide, the Scripture doth 
 moft of all infift upon the Excellency and 
 Nfeceflity of thefe kind of Graces. Which 
 is one of the main Differences betwixt the 
 Scripture and other moral Writings. And 
 for this Reafon it is, that in fpeaking of thefe 
 Graces and Virtues, I do more frequently 
 allude to Scripture Expreflions. 
 
 CHAP. XIV. 
 
 Of the Love of God. 
 
 SEcondly, As for thofe Perfections be- 
 longing to the Divine fVill-^ namely, 
 his Goodnefsy his Juftice, his Truths and 
 Faithfulnefs : The due apprchenfion of thefe 
 fhould excite in us the Virtue of Love^ with 
 all the genuine Fruits of it. By Love, I 
 mean an efleeming of him, and a feeking 
 after him, as our only Happinefs. 
 
 So that there are two Ingredients of this 
 Virtue of Love^ Eftimation and Choice. 
 ^- I. An 
 
1/6 Of the principles, Sec, Lib. J. 
 
 I . An Eftmation of the Judgment ; a due 
 Valuation of thofe Excellencies which are in 
 the Divine Nature, whereby we loolc upon 
 God as the Supreme Being in genere bom : 
 From whom all created Goodnefs is derived, 
 and by conformity to whom it is to be mea- 
 iured. And this Notion is the proper im- 
 portance of the word Charity y whereby we 
 account a Thing dear or precious. And in 
 thisSenfe doth our Saviour opipofe7)e/piJiyig 
 Mat.v.2+. to Loving y Either he muji hate the one, 
 and love the other -^ or he muJi hold to the 
 ojiey and defpife the other. 
 
 Now thele Perfections of the Divine Na- 
 ture may be confidered, either abfolutely 
 or relatively. 
 
 1. Abfolutely^ as they are in themfelves, 
 abftrading from any Benefit that we our 
 felves may have by them. And in this Senfe 
 they can only produce in us an efteem of 
 our Judgments, without any dcfire or zeal 
 in our Will or AfFedions. The Devil doth 
 underftand thefe abfolute Ferfedions of the 
 Divine Nature, that God is in himfelf moft 
 wife, moft juft, and powerful : And he 
 knows withal that thefe things are good, de« 
 ferving Efteem and Veneration , and yet he 
 doth not love God for thefe Perfedions, be- 
 caufe he himfelf is evil, and is not like to re- 
 ceive any Benefit by them 
 
 2. Relatively., with reference to that 
 Advantage which may arrive to us from the 
 
 Divine 
 
chap. 14. of Natural (j^eli^lon. 177 
 
 Divine Goodnefs. Wiien Men are convinced 
 of their infinite need of him, and theirmifery 
 without him 5 and that their utmofl Felicity- 
 doth confift in the Enjoyment of him : This is 
 that which properly provokes AfFeQ:ion and 
 Defire, namely, his relative Goodnefs as to us. 
 There is fcarce any one under fuch tranfports 
 of Love, as to believe the Perfon whom he 
 loves, to be in all Refpeds the moft virtuous, 
 wife, beautiful, wealthy that is in the World. 
 He may know many others, that do in fome, 
 if not in all thefe RefpedSj exceed : And yen 
 he hath not an equal love for them, becaufe 
 he hath not the fame hopes of attaining an 
 Intereft in them, and being made happy by 
 them. So that this Virtue doth properly con- 
 fift in fuch a kind of efteem, as is withal ac- 
 companied with a hope and belief of promo- 
 ting our own Happinefs by them. And this is 
 properly the true ground and original of our 
 love to God. From whence will follow, 
 
 2. Our Choice of him, as being the only 
 proper Objed of our Happinefs, preferring 
 him before any thing elfe that may come in 
 competition with them. Not only (as the 
 Scripture exprefleth it) loving him above fa- Uzt.r. W). 
 ther and mother^ hwx hating father and mo-^^^'^^'^- 
 ther, yea and life it fe If for his fake : Count- phliem. 3. 
 ing all other things but drofs and dungy in 
 comparifon of him. 
 
 Now it cannot otherwife be, but that a 
 due apprehenfion of the Divine Excellencies 
 
 N in 
 
178 Of the frinciples^ &c. Lib. I. 
 
 in general, efpecially of his particular Good- 
 •nefs to us, muft excite in the Soul fuitable 
 Affedtions towards him. And hence it is, that 
 the Mifapprehenfion of the Divine Nature, 
 as to this Attribute, doth naturally produce 
 in Men that kind of Superftition ftiled J^etm- 
 ^aijbcovia,^ which imports a frightful and over- 
 timerous notion of the Deity, reprefenting 
 God as auftere and rigorous, eafily provoked 
 by every little circumftantial Miftake,andas 
 eafily appeafed again by any flattering and 
 flight Formalities. Not but^ that there is 
 fufficient Evidence from the Principles of Na- 
 tural Reafon, to evince the contrary : But 
 the true ground of their Miflakes in this 
 matter, is from their own vicious and cor- 
 rupt Affedions. Tis mofl natural for felf- 
 ifh and narrow Men, to make themfelves the 
 Rule and Meafure of Perfection in other 
 things. And hence it is, that according as a 
 Man's own Inclinations are, fo will he be 
 Pfal.iai.apt to think of God; Thou thought eft that 
 I was altogether fitch a one as thy f elf > Thofe 
 that are of ill Natures and of little Minds, 
 whofc Thoughts arc fixed upon fmall and 
 low Matters, laying greater weight upon Cir- 
 cumflances, Salutes, AddrelTes, than upon the 
 real worth of Perfons and fubftantial Duties, 
 being themielves apt to be provoked unto 
 wrath and fiercenefs, upon the omilTion of 
 thefe leffer Circumflances, and to be pacified 
 again by any flattering and formal Services ? 
 
 fuch 
 
chap. 14. of TSlatural (^lipon, lyp 
 
 fuch xMen mufl confequcntly think them- 
 fclves obliged to deal juft lb towards God, as 
 they cxped that others fhould deal with 
 them. Arid according to the different Na- 
 tures and Tempers of thofe Men wlio mi- 
 ftakc this Notion of the Divine Goodnefs, (o 
 arc the Effedsand Confcquences of this Mi- 
 flake various (as a learned Man hath well Mr. s?n;t;? 
 obfervcd :) When it meets with 7?<?^i^ and ^fSupei-- 
 finrdj Natures, who are under a Confciouf- '"°"'' 
 nefs of Guilt, it works them to Atheifm, 
 hardens them to an Oppofition of him, to an 
 endeavour of undepmining and deftroying the 
 Notion of that Deity, by whom they are 
 not like to befafe or happy. If with more 
 foft and tmerous Natures, Men of bafe and 
 flavilh Mmds, it purs fuch Men on to flatter 
 and collogue with him, and to propitiate his 
 Pavour by their Zeal in lefler Matters. And 
 though in this kind of Temper and Carriage 
 there may be a Ihew of Religion, yet the ter- 
 minating of it in fuch things is moft dcllru- 
 clive to the nature of it, rendrlng all converfc 
 with the Deity irkfomc and grievous, begct^ 
 ting a kind of forced and preternatural Zeal, 
 inllead of that inward Love and Delight, and 
 thofe other genuine kindly Advantages which 
 fhould arifetothe Soul from an internal fram^ 
 of Religion. 
 
 And that the Perfections of the Divine Na- 
 ture, and particularly his Goodnefs, fhould 
 excite our Love of him, may be made evi- 
 
 N 2 dent 
 
i8o 0fthefmcil>lesj8cc. Lib.!. 
 
 dent by all kind of Proofs ; there being no 
 kind of Motive to AfFedion, whether imagi- 
 nary or real^ but 'tis infinitely more in God 
 than in any thing elfe befides. I (hall men- 
 tion only thefe three Things. 
 
 1 . His abfolute Goodnefs and Excellency. 
 
 2. His relative Goodnefs and Kindnefs to 
 us. 
 
 3 . The Neceflity we are under of being ut- 
 terly loft and undone, without an intereft ift 
 his Favour. 
 
 I. His abfolute Perfedions are infinite, 
 being the Original of all that Good which 
 we behold in other Things. Whatever At- 
 tradives wefind difFufed amongft other Crea- 
 tures, by which they are rendred amiable, 
 they are all derived from him, and they are 
 all, in comparifon to him, but as little drops 
 to the Ocean. There is much of lovelinefs 
 in the Fabrick of this beautiful World, the 
 glorious Sun, the Moon and the Stars which 
 he hath ordained--, which is abundantly e- 
 nough to render the Notion and the Name 
 of him excellent in all the Earth. We may 
 perhaps know fome particular Perfons fo ve- 
 ry Eminent for all kind of Accomplifhments, 
 Virtuet and fVifdom, and Goodnefs^ &c. as 
 to contract an Efteem and Veneration from 
 all that know them. But now the higheft 
 Perfedlions that are in Men, beftdes that they 
 are derived from him, are fo infinitely dif- 
 proportionable to his, that they may be faid 
 
 not. 
 
Chap. 1 4. of Natural (Religion* 1 8 1 
 
 not to be in any of the Creatures. There is 
 feme icind of communicated Goodnefs, and 
 Wifdom, and Power, and Immortality in 
 Men 5 and yet thefe Perfedions are in Scri- 
 pturc appropriated to the Divine Nature in 
 fuch a manner, as if no Creature did par- 
 take of them. There is none goody or ':£;//?,Mat.xix.7. 
 but he. He is the only ^otentate^ who only J.y*'"* '' 
 hath immortality. No Man can take a fe*ch.vj. ij. 
 rious view of the Works he hath wrought, '*** 
 whether they concern Creation orProvidence, 
 but he mufl needs acknowledge, concerning 
 the Author of them, that he is altogether 
 lovely ; and fay with the Prophet, How great zech. ix.' 
 is his Goodnefs ? and how great is his Bonn- ^ 7» 
 ty ? The comelinefs of them is upon all ac- 
 counts fo eminent and confpicuous, as can- 
 not but be owned by every one who ^on- 
 fidersthem. For any Man to ask, what 
 Beauty is, this is, 'to(P?\.b IpwT^ftgt, ^%Ariflotle 
 fpeaks, the queftion of a Blind Man. Every 
 Man who hath Eyes, may judge of it at firft 
 view : Not to difcern it, is a fure Argu- 
 mentof Blindnefs and Darknefs. And that 
 the Divine Nature is not more amiable to us, 
 Ihews the great Imperfe^ion of our prefent 
 Condition. It fhall be the perpetual Em- 
 ployment of our future State in Heaven, to 
 celebrate thefe Excellencies of the Divine 
 Nature. The Blefled Angels, and the Spi- 
 rits of juft Men made perfcd, do receive a 
 chief Part Qf their Fehcity, by contempla- 
 N 3 tin^ 
 
1 8 2 of the fr'mcipksy Sec. Lib. I. 
 
 ting thcfe Divine Perfedions in the beatifical 
 Vifion. 
 
 2. His relative Goodnefs and Kindnefs to 
 usj teflified m fo many particulars, that 
 iz'ben we would reckon ihe?n up, they are 
 more in number than the fund. He is the 
 Author of our beings, and our well-beings. 
 
 Pfal. c. ?, Jt is he that made us, and not we our f elves. 
 He fpreads our tables, and Jills our cups : 
 
 ?iz\,xxi\].In hirnwe livct and mcve^ and have our be- 
 ings. He doth daily follow us, compafs us 
 about ^ load us with his benefits. He gives 
 us all that we enjoy .^ and he is willing upon 
 our Repentance to forgive us all that we 
 offend. And to whom much is given, or for* 
 given, they jhoiddlove much. To love them 
 that love us, is a Duty but of a low attain- 
 ment, the Tublicans and Sinners do the fame ; 
 nay, the very Beafts will do it, The Ox knows 
 his Owner 'i and the Afs his Maftefs Crib, 
 That Perfon mull; be void of the Reafon of 
 a Man, who will not admire and love God for 
 his Excellencies , but he that doth not love 
 him for his Kindnefs, muft be more flupid and 
 lenQefs than the brute Creatures. 
 
 3. We are utterly undone without an In- 
 tereft in his Favour. So that if the appre- 
 henfion oi\\\%abfolute Goodnefs cannot work 
 upon our Reafon^ nor the Senfe of his rela- 
 tive Goodneis or Kindnefs upon our inge- 
 fitiity and gratitude ; "yet the Confideration 
 gf our undone eflate v/ithout him, ought to 
 
 " prevail 
 
chap. 14. of Natural ^digmi. 183 
 
 prevail with all fuch, as have not forfeited 
 the firfl: and moft univerfal Principle of Self- 
 prcfervation. The not having him for our 
 Priend, and much more the having him 
 for our Enemy, puts a Man into an abfo» 
 luteincapacity of allkind ofHappinefs. 'Tis 
 a Qucftion propoied by St. Aitjiin, why we 
 are fo often in Scripture enjoined to love 
 God and our Neighbours, but have no- where 
 any Precept commanding us to love our 
 felves? To which he gave this AnfWer, 
 Ftngi 7ion pott fi major dile^ioftih quam di- 
 leEito T>ei ; " The highcft and trueft Self- 
 *' love, is to love that which can alone make 
 *' us happy." Men do not need any Motive 
 or Argument to perfuade them to love them- 
 felves. 'Tis a natural ^Principle, rather than 
 a moral "Duty -, they muft do fo, nor can 
 they do otherwife. Only this is that where- 
 in they, ftand in greatefl need of diredion, 
 how to fet this natural Principle on work up- 
 on its due Objed. Felicity muft be every 
 Man's chief End, there is no need of perfua- 
 ding any one to that; all the difficulty is to 
 convince Men, wherein this Happinefs doth 
 confift. And there is no rational confidering 
 Man, but muft needs grant it to be in the fru- 
 ition of the firft and fupreme Good; fo that 
 to love God as our Happinefs, is to love our 
 felves, beyond which there is nothing to be 
 faid or fancied by way of Motive or Perfua- 
 fion, 
 
 N 4- Tis 
 
;i 84 of the Trinciples^ Sec. Lib. I. 
 
 *Tis a Duty this, upon all accounts, fo 
 plain and reafonable, that no Man whatfoever 
 can pretend to any kind of doubt or difpute 
 about it. And therefore I ihall add no more 
 by way of proof or confirmation of the Ne- 
 ceflity of it. 
 
 1 fhall only offer two Confiderations, which 
 fhould engage Men's utmoft diligence a^d 
 caution in this Matter. 
 
 1 . 'Tis a bufinefs of greateft confequence, 
 to know whether we truly love God. 
 
 2. *Tis a matter wherein we are very liable 
 to miftake. 
 
 1 . 'Tis a bufinefs of unfpeakable concern- 
 ment, to underftand whether we love God, 
 or not ; It being the fame thing as to en- 
 quire, whether there be any thing in us of 
 true Religion or not. *Tis not a Queftion 
 about the Fruits or the Branches, but about 
 the Root 5 not about the Degrees, but about 
 the very Eflence of Grace and Holinefs. There 
 being no Medium betwixt loving God and ha- 
 ting of him . He that is not with me, is againft 
 
 .tpe^ (faith om Saviour) Luk. xj. 23. 
 
 2. And then 'tis a matter wherein Men 
 are liable to miftake. There is naturally in 
 all Nations of men y who dwell on the face of 
 the earth, a kind of confufed Inclination to- 
 
 A^s :fvij. wards God, whereby they Jeek the Lord, if 
 ^' haply they might feel after him^ and find 
 him, as the Apoftle fpeaks. And Men are 
 ape to miftake this natviral Propenfion for the 
 
 grace 
 
chap. 1 4. of Hatural (J^l'igloiu 1 8 5 
 
 grace of Love ; whereas this is rather an In- 
 clination, than a firm Choice and Refolution ; 
 rather a natural Difpofition, than an acquired 
 or infufed Habit. None could have more 
 confident Perfuafions of their love to God, 
 and their Zeal for him, than the Jews had ; 
 and yet ouv Saviour tells them, But I knoiM )oh.y.Jk-i 
 you^ that you have not the love of God in you. 
 'Tis not an outward Profellion, though ac- 
 companied with Zeal, that is a fufficient Ar- 
 gument of our Love. Though there are ma- 
 ny in the World, who both live and die un- 
 der this delufion, Matt. V\). 22. Many will 
 fay unto me in that day, Lordy Lord, have 
 we not prophefied in thy name^ and in thy 
 name have caft out T) evils, and in thy name 
 done many wonderful works ? And then 
 will Iprofefs unto them, I never knew you, 
 depart from me you that work Iniquity. 
 *Tis not the being gifted and called for thefe 
 extraordinary works of prophefying and Mi- 
 racles i *tis not an ability to undergo the 
 Flames of Martyrdom, and the giving ourBo- 
 dies to be burned : Neither Gifts or Privi- 
 leges, nor fome particular Ads of Duty, the* 
 of the moft noble kind and greateft difficulty, 
 can be a fufficient Evidence of this Love. So 
 that 'tis a matter wherein Men are very lia- 
 ble to miftake, and where a Miftake will prove 
 of infinite confequence. And therefore will 
 it concern us, to be very confiderate and cau- 
 tious in our enquiry about it. 
 
 There 
 
I 8 (J Of the principles, Sec. Lib. I. 
 
 There is one kind of afFedion feared in the 
 ratio7ial part of the Soul, the Under ft anding 
 and Willh and another ini\itfeJiJitivej the 
 Fancy and Appetite : The one confifting in 
 a full convidion, deliberate choice, and firm 
 relblution j the other conlifling more in fome 
 ^udden impetus and tranlport of defire after 
 a Thing. The firfl of thefe may be filled the 
 Virtue -i the other the ^ajjion of Love. Now 
 thoui^h a Man ihould, in fome Fits of Devo- 
 tion, love God with as great a degree of fer- 
 vor, as to pallionate fenfitiye Love, as fome 
 Martyrs have done ; yet were it poffible for 
 him in his judgrncnt, to efteem any thing 
 clfe but equally, or never fo little more than 
 God ; fuch a .kind of AfFedion, though it 
 were fufficient to make the other a Martyr, 
 yet could not prelerve him from being an 
 Apoftate, and renouncer or blalphemer of 
 Mr. p/«.t.'. Religion (as a learned v^/^/^/^^^r hath proved 
 more at large ;) nay, I add farther, from the 
 fame Author-, though a Man fhould love 
 God with an equal degree of AfFedion, yet 
 becaufe the Objcds are fo infinitely difpro- 
 portionable, and 'tis the Nature of moral 
 Duties to be meafured from thofp Motives by 
 which we are to be induced to them ; there- 
 fore of fuch an one it may be aiHrmed, that 
 he doth not love God. He that makes him 
 but equal to any worldly thing, may be faid 
 infinitely do defpife and undervalue him. 
 
 For 
 
Chap. 14- of Natural (]^ltgion. 187 
 
 For the farther Explication of tiiis, Ilhall 
 fuggefl to you a Diflindion, not commonly 
 (if at all) taken notice of by others, betwixt 
 natural ^rincifles and moralT>utjes. The 
 milunderftanding of which, is the occafion 
 of many Difficulties and Confufions about 
 this and fome other Points. 
 
 I . By Natural Principles y I mean fuch 
 kind of Impreflionsas are originally llamp'd 
 upon the Nature of Things, whereby they 
 are fitted for thofe Services to which they 
 are defigned in their Creation ; the adls of 
 which are neceflary, and under no kind of 
 liberty of being fufpended : All things muft 
 work according to their natural Principles, 
 nor can they do ocherwife ; as heavy Bodies 
 muft tend downwards. The beauty of the 
 World, and the wifdom of the Creation, is 
 generally acknowledged to confift in this, 
 that God was pleafed to endue the Kinds of 
 Things, with fuch Nature and Principles, as 
 might accommodate them for thofe Works 
 to which they were appointed. And he 
 governs all things by fuch Laws, as are fuited 
 to thofe feveral Natures which he had at firft 
 inplanted in them. The molf univerfal Prin- 
 ciple belonging to all kind of Things, is 
 felf-prefervation, which in Man (being a ra- 
 tional Agent) is Ibmewhat farther advanced 
 to ftrong Propenfions and Defircs of the 
 Soul after a ftate of Happinefs, which hath 
 the predominancy over all other Inclinati- 
 ons, 
 
1 88 Ofthefrmciples, Sec. Lib. I. 
 
 ons, as being the fupreme and ultimate End, 
 to which all their Defigns and Actions muft 
 be fubfervient by a natural Neceflity. 
 
 2 .Whereas, on the other hand, thofe Rules 
 or Means which are moft proper for the at- 
 taining of this End, about which we have a 
 liberty of adting, to which Men arc to be in- 
 duced in a moral Way, by fuch kind of Mo- 
 tives or Arguments as are in themfelves fuf- 
 ficient to convince the Reafon : Thefe I call 
 moral T)uties 'j^uties, as deriving their ob- 
 ligation from their conducibility to the pro. 
 moting of our chief End :and moral, as de- 
 pending upon moral Motives. So that Self- 
 love, and the propofing of Happinefs as our 
 cliief End, though it be the Foundation of 
 Duty, that iiajis or fubjiratum upon which 
 the Law is founded, yet 'tis not properly a 
 moral Duty, about which Men have a li- 
 berty of aching. They muft do fo, nor can 
 they do otherwife. The moft vile and profli- 
 gate Wretches that are, who are mofl: oppo- 
 iite to that which is their true Happinefs, 
 ihey are not againft Happinefs it felf, but they 
 miftake about it, and erroneoufly fubftitute 
 fomethlng elfe in the room of it. So that 
 if Men were upon all Accounts firmly con- 
 vinced, that God was their chief Happinefs, 
 they would almoft as neccflarily love him, 
 as hungry Men do eat, and thirfty Men do 
 drink. I have enlarged fomewhat the more 
 upon this particular, the better to m^nifel^ 
 
 the 
 
chap. 1 y. of Natural ^liffon, 1 89 
 
 the true Caufe or Ground of this Love, to 
 confift in this Perfuafion, that our chief 
 Happinefs is in the Favour of God, and the 
 Enjoyment of him. 
 
 CHAP. XV. 
 
 Of Reverence, and the Fear of God, 
 
 THirdly, As for thofe kind of AfFedions, 
 which fhould be wrought in us, more 
 efpecially from the apprehenfion of the ©/- 
 ^me 'Powers thefeare Reverence j Fear, Hu- 
 mility, a fubmiflive and fiUal awe, which 
 is fo fuitabie to the notion of Omnipotence, 
 and fo neceflary a confequence from it, as 
 not to be feparated. 
 
 By this Reverence, I mean fuch an hum- 
 ble, awful, and ingenuous regard towards 
 the Divine Nature, proceeding from a due 
 Efteem and Love of him, whereby we are 
 rendred unwiUing to do any thing which 
 may argue contempt of him, or which may 
 provoke and offend him. *Tis a Duty which 
 we owe to fuch as are in a fuperior relation, 
 and is in the Fifth Commandment enjoined 
 under the Name of Honour 5 which in the 
 Notion of it doth imply a mixture of Love 
 t^nd Fear, and in the Objedt of it doth fup- 
 pofe Goodnefs and ^ower. That Power 
 " which 
 
ipo Of the Trincples^ Sec. Lib. L 
 
 which is hurtful to Men, and devoid of 
 goodnefs, may raiie in their Minds a Dread 
 and Terror, but not a Reverence and an Ho- 
 nour. And therefore all fuch Dodrines as 
 afcribe unto God what is harfh and rigorous, 
 and unworthy of his infinite goodnefs, in- 
 ftead of this Ji/ialf do beget z fervile fear 
 in Men. This is the meaning of that Cita- 
 tion in St. Aufttn^ where he mentions it as 
 Varros judgment, T^eum a religiofo vereri, 
 a fuperjlitiofo timeri. The Paflion of Fear 
 and Dread belongs to fuperftitious Perfons, 
 but the Virtue of reverence to thofethat are 
 Benefic.i.j-eiiaious. And that of ^y^/z^r^, ^D COS nemo 
 
 4. cap. ig. r • n • n. ^ i ■ 
 
 Epift. 1 2 Janus timet J furor entm ejt metuerejahttarta^ 
 nee quifquam amat quos timet. No Man in 
 his right Mind will fear God in this Senfej 
 'tis no lefs than Madnefs to have frightful Ap- 
 prehenfions of that which is mofl benign and 
 beneficial ; nor can true Love confift with this 
 kind of Fear. 
 
 But as for this Reverence or filial Fear, it 
 is fo efTential to a ftate of Religion, that nor 
 only the Scripture, but the Heathen Mora- 
 lifts likewife do defcribe Religion it felf by 
 this very Name o^ fearing God. And Men 
 who are pious and devout, are by the Gen- 
 tiles filled loAaba? and 9o^a/A€yo/, Men of 
 Reverence and Fear. 
 
 Now though every one of the Divine Per- 
 fections may juftly challenge this AfFedion 
 as due to it, particularly his infinite Wifdom 
 
 and 
 
chap. 15. of Natural Religion, ipi 
 
 and Goodnefsj yet doth it more particularly 
 belong to his Tower. I fliall fpeak briefly of 
 each of thefe. 
 
 I. For his infinite Knowledge and M'lf- 
 doniy which are things that have been always 
 counted venerable. He knows all our In- 
 firmities and moft fecret Faults, and there- 
 fore ought to be feared upon that account. 
 *Tis a notable Saying in Cicero to this pur- 
 pofe ; §^^is non timeat omnia providentem 
 ^ coj^itantem-, & animadvert enterriy & om- 
 nia ad fe pertinere put ant em ^ curiofum ^ 
 plenum negotii IDeum. '' Who would not 
 *' fear that God who fees and takes notice of 
 " all Things, fo curious and full of bu/inefs, 
 ** as to have a particular concern for every 
 *' adlion and perfon in the World?" And in 
 another place he makes this Notion of the 
 Deity, and the Fear confequent thereupon, 
 to be the chief ^^//j of Government, the rlrft 
 Foundation of that civil policy whereby Men 
 are gathered together and prcferved in regu- 
 lar Societies. Sit perfuafum civibus, 'Deos, Dc Lcgib, 
 qualis qui f que fity quid in fe adtnittat^^^^''^' 
 qua mente, qud ptetate religiones colat^ in- 
 tueri ; piorumque iy impiorum habere ratio- 
 nem. '' This is one of the firft Principles, 
 " which Men who would aflbciate under 
 " Government ought to be convinced of, that 
 '' God takes particular notice, what kind of 
 ** Perfon every one is^ with what Mind and 
 *' Devotion he applies l^imfelf to the Duties 
 
 " of 
 
I pi Of the Tn?:cipIeSy Sec. Lib. I, 
 
 '^ of Religion, and will deal with Men ac- 
 " cording as they are pious or impious."From 
 whence will follow, fuch a Fear of offends^ 
 ing him by any dilhdnefl: adlion, as muft 
 make Men capable of living under Govern- 
 ment. 
 
 2. His Goodnefs^ Holinefs^ lOndnefs, and 
 Mercy, do afford another Reafon why he 
 ought to be feared ; though thefe are the 
 mofl immediate Objedls of our Hove and 
 ]oy, yet will they likewile afFprd ground 
 for our Reverence. We read in one Text, of 
 
 ^'pf. n].'^. fear ing the Lord and his goodnefs ; which 
 is, when Men have fuch a Senfe of his Good- 
 nefs, as thereby to be affected with an holy 
 awe and fear of offending him. And elfe- 
 
 p^^ where, 'tis faid, There is forgivenefs with 
 '^' him, that he ought to be feared. The mean- 
 ing of which place may be this, We ftand 
 in continual need of Pardon -and Remillion, 
 being utterly undone without it; and God 
 only doth give this, and therefore upon this 
 account we ought to reverence and fear 
 him. 
 
 3. This Duty doth more efpecially refer 
 to that Attribute of his bowery together with 
 the Effeds of it, in the Judgments which 
 he executes in the World. Now nothing is 
 more natural to Men, than to fear fuch as 
 have power over them, and are able to help 
 or to hurt them. The Civil Magiftrate is 
 to be feared and reverenced upon this account^ 
 
 becaufe 
 
Chap. 15. of Natural Religion, 193 
 
 bccaufe he bears thefwordy and is a revenger : ^°^ '3 
 Much more the Supreme Govcrnour of the 
 World. Men can but kill the body^ and af- 
 ter that muft die themfelves 5 but God lives 
 for ever, and can punifh for ever; he can 
 caft both body and foul into hell: And there- Mat. lo. 
 fore we have very great reafon to fear him.'^- 
 Tis mention'd in Scripture, as one of thofe 
 Attributes and Titles whereby the Divine 
 Nature is defcrib'd, The fear of Ifrael, He?i^\. id. 
 that ought to be feared. And that by thofe ' '• 
 who need not to fear others, the Princes 
 and Potentates of the World. Thofe Very 
 Perfons, whom others arc moft afraid of, 
 ought themfelves to ftand in fear of him 5 
 for he cuts off the fpirits of princes., and^^r. 12, 
 is terrible to the Kings of the earth, as it 
 follows in that Place. 
 
 The great Prejudice which ignorant Men 
 have againft this Affedion of Fear, is, that 
 it is a Check and Reftraint to a Man in his 
 Liberty, and confequently brings Difquiet to 
 his Mind; which is fo far from Truth, that 
 on the contrary it may be manifcfted, that 
 one of the greateft Privileges belonging to 
 a State of Religion, doth arife from this true 
 Fear of God, as being that which muft fet us 
 at liberty from all other tormcntful Fcais. 
 That which hath the greateft Influence up- 
 on the Troubles and Difcontcnts of Men in 
 the W^rld, whereby their Conditions arc 
 rendred uncomfortable, is their inordinate 
 O Fear, 
 
1 94 Of the Principles^ 8cc. Lib. I. 
 
 Fear, thofe mifgiving Thoughts and Surmi- 
 fcs, whereby they are apt to multiply their 
 own Dangers, and create needlefs Troubles 
 to themfelves. And whatever a Man's out- 
 ward Condition may be, as to the fecurity 
 and flourifhing of it, yet while fuch Fears 
 Pf.ij. 13. are in his Mind, His foul doth not dwell at 
 eafe, as the Phrafe isj whereas, he that fears 
 the Lord, his foul fhall dwell at eafe, i. e. 
 fuch an one need not be afraid of any thing 
 elfe. 'Difcat timer e^ qui non vult timer e; 
 difcat ad tempus ejfe folicitus , qui vult ejfe 
 femper fecurusy faith St. Aufiin-, '' He that 
 " would not fear other things, let him learn 
 " to fear God 5 let him be cautious and fo- 
 " licitous for a Time, that would be ever- 
 *' laftingly fecure. " And in another Place, 
 Homo time ^eum, & minantem mundum 
 ridebisj " O Man! learn to fear God, an 
 *' thou wilt defpife the Threatnings of the 
 " World." And 2i2,2iin,Exhorrefce quod mina- 
 tur Omnipotens, ama quod pr omit tit Omni- 
 pot ens, S" vile fief mundus five pr omit tens 
 five t err ens \ " He that hath a true Fear of 
 ** what the Omnipotent God doth threaten, 
 " and a Love to what he promifes, to fuch a 
 *' one the World, whether fmiling or frown- 
 " ing, will feem contemptible." The Hea- 
 ven, and Earth, and Men, are all but his 
 Inftruments, and cannot do any thing other- 
 wife than as they are permitted or aded by 
 him. Though they (hould feem to be an- 
 gry 
 
Chap. IS* ^f Natural Religion. 195 
 
 gry with us, yet he can reftrain their Wrath, 
 and, when he pleafeth, can reconcile them to 
 us. But if he himfclf be offended, none of 
 thefe things will be able to afford us any 
 Comfort or Relief Tis above all other 
 things the moft fearful to fall into the hands 
 of the living God. That's a notable Speech 
 to this purpofe, which I find cited out of 
 Plutarch; " They that look upon God as 
 " the chief Rewardcr of Good and Evil, and 
 " fear him accordingly, are thereby freed 
 ** from other perplexing Fears." Such Per- 
 fons, miniis animo conturbantur, quam qui 
 indulgent vitiis audentque feeler a, have 
 '* more inward Peace than others who in- 
 " dulge themfelves in their Vices, and dare 
 *' commit any Wickednefs." 
 
 And as on the one fide, the more Mqw 
 have of this Fear towards God, the Icfs they 
 have of other Fears: So the lefs they have 
 of this, the more fubjcd are they to other 
 Fears. Amongft the many Judgments de- 
 nounced againft the want of this Fear of God, 
 the Scripture particularly mentions a fear- 
 ful Mind ; If thou wtlt not fear that glori- Deut. iS, 
 oils and fearful name, the Lord thy Godj ^^• 
 the Lord will make thy plagues '■juonder- 
 fulj &c. And this is reckoned as one of 
 them. The Lord fhall give thee a trembling sex. 6j. 
 heart. And if we conlult E)(penence, there 
 are none more obnoxious in this kind, than 
 prophane athciftical Perfons, who by their 
 O 2 vile 
 
196 Of the Principles^ 8cc. Lib. I. 
 
 vile Dodlrines and Pradices endeavour to 
 harden themfelves and others againft this fear 
 of God. None fo cowardly and timorous 
 as thefe, none fo eafily frightned with the 
 lead Appearance of Danger. The Satyrift 
 of old obferved it of them : 
 
 Hifunt qui trepidant , & ad omnia fulgura 
 patient. 
 
 None are fo fearful, as thofe that pretend 
 not to fear God at all. And 'tis but juftice, 
 that thofe who will not reverence him as 
 SonSj fhould be overwhelmed with Dread 
 and Aftonifhment towards him as Slaves, 
 And this Confideration ought to be no fmall 
 Inducement to Men, to labour after this 
 Judg.p.a.Difpofition. As Abimelech faid to the Men 
 of Sichem, Judge, I pray you, whether it 
 be better for you-, that threefiore and ten 
 perfons reign over you, or that one reign 
 over you. So in this cafe, confider whether 
 it be better for you, to be diftraded by the 
 great Variety of worldly Cares and Fears, 
 which, as fo many Tyrants, will domineer 
 over you, and keep you in perpetual Slavery, 
 or to fubmit yourfelves to this one Fear, 
 the Fear of God, which is perfed Peace and 
 Liberty. 
 
 To all which may be added. That it is 
 by this Fear that we are to give unto God 
 the Glory of his Power and Juftice. 'Tis 
 
 this 
 
Chap. 15.^/ Natural Religion, 197 
 
 this that muft make us pliable to his Will, 
 and efFedually remove all fuch Obftaclcs as 
 may hinder us from fubmitlAg to him ; fub- 
 due our Reludancies, and make us bow 
 down before him. Upon which Account 
 this Expreflion of fearing God is frequently 
 ufed in Scripture for the whole Bufmefs of 
 Worfhip and Religion; becaufc where this 
 Fear is well fixed in the Heart, all other Parts 
 of Holinefs and Righteoufnefs will naturally 
 follow. 
 
 It hath a more peculiar Influence to ftir 
 up in us Watchfulnefs and Caution, and 
 like a wary Friend is apt to fuggefl: to us the 
 fafeft Counfel and Advice: Tis the vigilant 
 Keeper of all Virtues, that which muft for- 
 tify us in our Temptations, and reftorc us 
 in our Lapfes. 
 
 He that will but fcrioufly ponder upon 
 what the mere Light of Nature didates, con- 
 cerning the Omnipotence of him, who is the 
 great Creator and Governour of the World, 
 his infinite Holinefs and Juftice, and that 
 wife Providence, which extends to every par- 
 ticular Perfon and Adion, whereby he takes 
 notice of them, and will be fure to reward 
 or punifh them, according as they are good 
 or evil; fuch an one muft needs have his 
 Heart aft^eded with a great Awe and Dread 
 towards the Divine Nature. 
 
 The very Heathens were wont upon this 
 
 Account to paint their Jupiter with a Thun- 
 
 O 3 derbolt 
 
198 Of the Principles^ &c. Lib. I. 
 
 derbolt in his Hand 5 to ftiike an awe into 
 Men, from daring to offend him who (lands 
 always ready ar#'d with Vengeance againft 
 fuch as provoke him. 
 
 CHAP. XVI. 
 
 Of Obedience: And firfi of Aftive 
 Obedience to the Laws of God. 
 
 HAving difpatched the Duties wc arc 
 more efpecially obliged to, with re- 
 gard to God's IVifdom, GoodnefSy 'Power-, 
 I fhall now treat concerning fuch other Du- 
 ties, as refer more particularly to his ^omi- 
 nion and Superiority over us, his Right to 
 command and govern us, which are com- 
 prehended under the general Name of Obe- 
 dience. 
 
 The Habit of which may be defcrib'd to 
 confift in fuch a fubmiffive Frame of Spirit, 
 whereby a Man doth always devote and re- 
 fign up himfelf unto the Difpofal of his Ma- 
 ker, being ready in every Condition to do or 
 fuffer that which he apprehends to be moft 
 reafonable and acceptable, and whereby he 
 may beft exprefs his Love and Subjedion. 
 
 By which Defcription it may appear, that 
 this Obedience is of two kinds, r^^/'z;^. 
 
 XPafive. 
 I. jiBive, 
 
Chap, i^' of Natural Religion, 199 
 
 1. ASitve. Which confifts in a Rcadincfs 
 of Mind to do what God fhall enjoin. 
 
 2. ^afjive. In an Acquiefccncc of Mind 
 under what he Ihall inflid. Both which do 
 neceflarily flow from the Apprchenfion of 
 God's dominion over us, his Right to govern 
 and difpofe of us as he plcafcth. Obedience-, 
 in the true Notion of it, being nothing cUc 
 but that Homage which we owe to fuch as 
 are in a fupcrior Relation, who have a Right 
 to command us. Every Relation of Superi- 
 ority and Dominion being a diftind Engage- 
 ment to Subjcdion; wiiether Oeconomicaly 
 as that betwixt Parent and Child-, ToliticaU 
 as betwixt Magiftrate and SubjeEi--, Moral, 
 as betwixt BenefaBor and Beneficiary, or 
 laftly, that whicii is Natttral, which above 
 all other things gives the highefl: Title to 
 Dominion, as that betwixt the Maker and 
 his fVork, the firft Caufe, and that which 
 he beflows Being upon. And God by all 
 thefe Titles^ and many more, may juftly 
 challenge Dominion over us. 
 
 Under this firft kind of Obedience, ftiled 
 AEiive, are comprehended thefe three Par- 
 ticulars : I. A Knowledge of, and an Acquain- 
 tance with thofe Laws which we are to ob- 
 fervc. 2. A Confent to them, or an Appro- 
 bation of them. 3 . A Conformity to them. 
 
 I. An Acquaintance with the Laws of 
 God, whether difcovered to us by Revela- 
 tion (die Principles of Nature obliging us to 
 O 4 obfeivc 
 
200 Of the Principles^ ^c. Lib. I. 
 
 obferve and fubmit to all things which we 
 have reafon to believe do proceed from God j) 
 or by natural Light, abftrading from Scrip- 
 ture and Revelation, as the Subftance of that 
 which we call the Moral Law is. Now tho* 
 fuch Perfons only are under the Obligation 
 of thofe Laws which depend upon Revela- 
 tion, to whom a Revelation is made and fuf- 
 ficicntly propofed, becaufe Promulgation is 
 effential to a Lawj yet the Moral Law be- 
 ing difcoverablc by natural Light to every 
 Man, who will but excite the Principles of 
 his own Reafon, and apply them to their due 
 Confequences; therefore there muft be an 
 Obligation upon all Men, who have but the 
 ufe of their Reafon, to know thefe Moral 
 Lawsi and the Ignorance of them muft be 
 an inexcufable Sin. Ignorantia juris can be 
 no Plea in this Cafe, becaufe the Law is 
 written in every Man's Heart by Nature, 
 and the Ignorance of Mankind, as to any 
 part of it, hath been wilfully contraded. 
 
 The Duties concerning natural Worfhip, 
 our Adoration of the Deity by affiance, love, 
 reverence, praying to him, expcding Mercies 
 from him, returning to him our Thanks and 
 Acknowledgments, being reverent and fo- 
 lemn in all our Addrefles towards him, our 
 Thoughts and Speeches of him, and of the 
 Things that refer to his Service, may be 
 evidently inferred from thofe natural Noti- 
 ons, which we have concerning the Excel- 
 lencies 
 
Chap. 1 6. of Natural Religion, 201 
 
 lencies of his Nature, and our own Depen- 
 dance upon him. 
 
 The Duties which concern the promoting 
 of our own and our Neighbours Welfare, that 
 mutual Juftice, Charity, Helpfulnefs, which 
 we are to excrcife towards one another; thefe 
 may each of them be deduced from that com- 
 mon Principle of Self-love, whereby every 
 one doth naturally feek his own Welfare and 
 Prefervation. We are all of us defirous that 
 others fhould be juft to us, ready to help us, 
 and do good to us ; and becaufe 'tis a Prin- 
 ciple of the higheft Equity and Reafon, that 
 we (hould be willing to do to others as wc 
 defire and think them obliged to deal with 
 us, this muft therefore oblige us to the fame 
 Adls of Charity and Helpfulnefs towards 
 them. Now the drawing out of thefe Gene- 
 ral Rules, and fitting them to particular Ca- 
 fes; a ftudious and inquiiitive Endeavour, to 
 find out what our Mailer's Will is, in feveral 
 Relations and Circumftanccs j this I call the 
 Duty of knowing the Commandments, And 
 'tis neceflary, that they fhould be thus dif- 
 tindly known., before a Man can keep them. 
 
 2. A Content to them, or Approbation of 
 them, as being holy, jiifi, and good. Which Rom. ;, 
 will neceilarily/^//tf'K) from a true Notion of •*• 
 the Ground and Reafon of them, and muft 
 neceffarily 'precede a genuine Obedience and 
 Conformity to them. He that looks upon 
 them as Fetters and Bonds, doth rather en- 
 dure 
 
20 2 Of the Principles^ ^c. Lib. I. 
 
 dure them out of Necedity, than obey them 
 Rom. 7. Q^^ Qf Choice and Love. / confent to the 
 Law that it is good J Mththc ^poji/e-, that 
 is, I do in my judgment own the fitnefs and 
 reafonablenefs of the things therein enjoin'd, 
 as being the moft proper means to advance 
 Tf. ip. 7- the Perfedion of our Natures. The Law of 
 the Lord is perfect (faith the Tfalmift i) 
 not on\y for maliter, in itfelf 5 but alfo effe- 
 6iive, as to us, it makes us to be fo. And in 
 119. 142. amother Place, Thy Law is the Truths name- 
 ly, fuch as it ought to be. There is a congru- 
 ity betwixt our Well-beings, and the Nature 
 of the things enjoin'd. And it is this Con- 
 vidion alone, that muft beget in us a Love 
 of it, and a Delight to praftife it. He that 
 harbours any Prejudice in his Mind againft 
 the Ways of God, as if they were unpro- 
 fitable, or unequal, can never fubmit to them 
 willingly, but out of a Conftraintj he may 
 look upon them as his Task and Burden, but 
 not as his Joy and Delight. Our external 
 Submiilion to the Law, can never be kindly 
 and regular, till our Minds be caft into the 
 fame Mould with it, and framed unto a fuit- 
 ablenefs and conformity to it. And fuch a 
 Temper doth, in the Judgment of Seneca, 
 Tic Vita render the Mind truly great and noble, Hie 
 Beata, ^s- efi fftagnus animus qui fe^eo tradidit. And 
 in another Place, in regno nati furmis, T^eo 
 parere libertas eft. " Such a Man hath a 
 *^ truly great and generous Mind, who can 
 
 " refign 
 
Chap. 1 6, of Natural Religion, 203 
 
 " refign up himfelf to God's difpolal." The 
 greateft Liberty is to fubmit to the Laws of 
 our Sovereign. His Service is perfeEi 
 Freedom, 
 
 3. An Obfervance of them, and Confor- 
 mity to them in our Lives. This is the End 
 both of the Commandments thcmfelves, and 
 Jikewife of our Knowledge and Approbation 
 of them, namely, the Pradice of Holinefs 
 and Virtue in the Condud: of our Lives j 
 whereby we are to be advanced unto that 
 State of Happinefs, wherein the Perfedion 
 of our Natures, and our Refemblance of the 
 Deity doth confift. 
 
 And becaufe the befl: of Men do frequent- 
 ly fall fhort of that Obedience, which is due 
 to the Laws of God ; therefore in cafe of 
 TranfgrelTion, natural Light doth dired Men 
 to Repentance, which is an hearty Sorrow^ 
 for our Negleds and Violations of the divine 
 Law, accompanied with a firm and efFedual 
 Purpofe and Refolution of Amendment for 
 the future. Which tho' it do fuppofe the 
 Commandments of God not to have been 
 duly obferv'd, yet is it the only Remedy left 
 in fuch Cafes. 
 
 Some have queftioned, whether there be 
 any Obligation upon us for this by the light 
 of Nature ; partly, becaufe the Stoicks deny 
 it; and partly, becaufe Reafon will tell a 
 Man that it cannot afford any compenfation 
 to Divine Juftice. To which 1 fhould fay. 
 
 That 
 
204 Of the Principles^ ix.z» Lib. I. 
 
 That the Stotcks indeed do deny this, becaufe 
 it implies Paffion, which their wife Man 
 muft be without; yet they will admit a Man 
 to be difpleafed with himfelf for any Error 
 or Miflake, which is much the fame thing 
 with Sorrow, tho' under another Name. 
 And tho* this be not enough to fati^fy infi- 
 nite Juftice, yet it is that which Reafon 
 doth oblige us to. We exped from thofe 
 who offend us, that they fhould profefs their 
 Sorrow and Shame, beg Pardon, and pro- 
 mife Amendment. And the Men of Nine- 
 *veh did upon a natural Principle betake 
 themfelves to this Remedy, and with good 
 fuccefs, tho' they were doubtful of it. Who 
 Jon. 3. 9-^^;^ tell if God will turn and repent? 
 
 This Conformity to the Law of God re- 
 quires a twofold Condition, 
 {Univerfality. 
 Regularity. 
 
 1. Univerfality I Both as to the Time, 
 and the Duties themfelves; without any fuch 
 picking and chufing amongft them, as may 
 bend the Laws, to make them fuitable to 
 our own Interefts and Humours. 
 
 2. Regularity-, In the due proportioning 
 of our Love, and Zeal, and Obfervance, ac- 
 cording to that Difference which there is in 
 the true Nature and Confequence of the 
 things themfelves; preferring Mercy and 
 Obedience-, hzioxt Sacrifice-, zndxhz weighty 
 matters of the Law, before ty thing of Mint 
 
 and 
 
chap. 1^' of Natural Religion, 205 
 
 and Cummin : Right eoufnefs and ^eace, 
 before Meat and T>rink. Tis true, the 
 Icaft Commandment is not to be negleded, 
 as having ftamped upon it the Authority of 
 the great God : But then we are to confider, 
 that the fame Authority by which that is 
 enjoined, doth oblige us to prefer other 
 things before it. So that a Man doth dif- 
 obey in doing a good thing, when upon that 
 account he ncgleds what is far better. And 
 the Miftake of Men about this, is the true 
 Caufe of that which we call Superftition; 
 which is one of the Oppofites to Religion, 
 and fo deftruftivc to the true Nature of it ; 
 Men being apt to think themfclves privi- 
 leged for their Negleds and Failings in fome 
 greater Matters, by their Zeal about lefler 
 Things. 
 
 Now nothing will contribute more to ba- 
 nifli this Superftition out of the World, than 
 a fober Enquiry into the Nature and Caufes 
 of Things, whereby we may be able to take 
 a juft Eftimate of their Evidence and Impor- 
 tance, and confequently to proportion our 
 Zeal about them. 
 
 I mention this the rather, becaufc it hath 
 been by fome objeded, that human Learn- 
 ing and Philofophy doth much indifpole 
 Men for this humble Submillion to divine 
 Laws, by framing their Minds to other No- 
 tions and Inclinations than what arc agree- 
 able to Religion. 
 
 But 
 
20 6 Of the Principlesy &c. Lib. I. 
 
 But that this is a falfe and groundlefs Pre- 
 judice, may be made very evident: The 
 true Knowledge of the Nature of things be- 
 ing, amongft natural Helps, one of the moft 
 eflfedual to keep Men off from thofe two 
 Extremes of Religion, Superft'ttton and 
 ^rophanenefs. 
 
 1. For Superft'ttion\ this doth properly 
 confift in a Mifapprehenfion of things, pla- 
 cing Religion in fuch things as they ought 
 not, for the Mattery or in fuch a Degree as 
 they ought nor, for the Meafure--, which 
 proceeds from Ignorance. 
 
 2. For Trophanenefs 'y this doth confift 
 in a Negleft, or Irreverence towards facred 
 Things and Duties, when fuch Matters, as 
 ought to have our higheft Efteem, are ren- 
 dred vile and common. And this likewife 
 doth proceed from Ignorance of the true Na- 
 ture of things. Now one of the beft Reme- 
 dies againft this, is the Study of Philofophy, 
 and a Skill in Nature, which will be apt to 
 beget in Men a Veneration for the God of 
 Nature. And therefore to thofe Nations who 
 have been dcftitute of Revelation, the fame 
 Perfons have been both their ^hilofophers 
 and their Triefts\ thofe who had moft Skill 
 in one kind of Knowledge, being thought 
 moft fit to inftrud and dired Men in the o- 
 ther. And if we confult the Stories of other 
 Places and Times, we Ihall conftantly find 
 
 thofe 
 
Chap- id' of Natural Religion, 20 j 
 
 thofc Nations moft folemn and devout in 
 
 their Worfhip, who have been moft civili- 
 zed and moft philofophical. And, on the 
 contrary, thofe other Nations in America 
 and Africa, whom Navigators report to 
 be moft deftitute of Religion, are withal 
 moft brutifh and barbarous as to other Arts 
 and Knovvleds^e. 
 
 It cannot be denied indeed, but that a 
 flight fuperficial Knowledge of things, will 
 render a Man obnoxious either to Superfti- 
 tion, or to Atheiftical Thoughts 5 efpecialiy 
 if joia'd with a proud Mind and vicious In- 
 clinations. He that hath made fome little 
 progrefs in natural Enquiries, and gotten 
 ibme fmattering in the Phrafes of any Theory, 
 whereby (as he conceives) he can folve fome 
 of the common ^hanomena, may be apt to 
 think, that all the reft will prove as eafy as 
 his firft Beginning feems to be; and that he 
 fhall be able to give an Account of all things- 
 But they that penetrate more deeply into 
 the Nature of Things, and do not look up- 
 on fecond Caufcs, as being fingle and fcat- 
 ter'd, but upon the whole Chain of them, 
 as linked together, will in the plaincft 
 Things, fuch as are counted moft obvious, 
 acknowledge their own Ignorance, and a 
 Divine Power; and fo become more modcft 
 and humble in their Thoughts and Carriage. 
 Such inquifitive Perfons will cafily difccrn, 
 (as a noble Author hath well exprefled it) 
 
 that 
 
20 8 Of the Principles^ &c. Lib. L 
 
 that the higheft Link of Nature's Chain is 
 faftened to Jupiter's, Chair. 
 
 This (notwithftanding it be a Digreflion) 
 I thought fit to fay, by way of Vindication 
 and Anfwer to thofe Prejudices, which fome 
 Men have raifed againft iiuman Learning and 
 the Study of Philofophy, as if this were apt 
 to difpofe Men unto Atheifticai Principles 
 and Practices. Whereas a fober Enquiry 
 into the Nature of things, a diligent Perufal 
 of this Volume of the World, doth of itfelf 
 naturally tend to make Men regular in their 
 Minds and Converfations, and to keep them 
 off from thofe two Oppofites of Religion, 
 Superftitton and Trophanenefs, 
 
 CHAR 
 
Chap. 17' of Natural Religion. 209 
 
 CHAP. XVII. 
 
 Of Paflive Obedience, or Patience 
 and Subfnijfton to the Will of God. 
 
 'T~^Hus much may fuffice coircerning the 
 -■- Nature and Duty of Active Obedi- 
 ence. 
 
 I proceed to that of Tafflve ObedicncCi 
 or patient Submiilion under the afflicting 
 hand of God. 
 
 And tho' this may feem one of the moft 
 difficult of all other Duties, and moft re- 
 pugnant to human Nature ; yet is there no 
 Subjed more excellently difcufled by tha 
 Heathen Moratijis^ and wherein they feem 
 more to exceed themfelvcs, than this. 
 
 I (hall mention out of them fome of 
 thofe Paffages, which feem to me moft ap- 
 pofite and material to this purpofe, undcc 
 thcfc four Heads, which contain the feve- 
 ral Arguments to this Duty, vizi. 
 
 1. Such as refer to God, by whofe Prci- 
 vidence ail our Sufferings arc procured, 
 or permitted. 
 
 2. Such as concern our fclvcs. 
 
 3. Such as may be derived from the nature 
 of Affliaion. 
 
 P ^, Aifd* 
 
210 Of the Principles^ ^c» Lib. I. 
 
 4. And laftly, fuch as refer to this Grace 
 of Patience. 
 
 I. Tiiere are many Arguments to con- 
 vince us of the Reafonablenefs of this Duty, 
 from the Nature and Attributes of God, who 
 either fends AfHiftions, or permits them to 
 fail upon us. I (hall rank them under thefe 
 three Heads, i . His infinite Knowledge and 
 JVifdom. 2. His Goodnefs and Patience 
 towards us. 3. His Tower and T^ominion 
 over us. 
 
 I. From the Confideration of his iiifinite 
 Knowledge and Wifdom^ whereby he takes 
 notice of, and doth concern himfclf about 
 every particular Event in the World, making 
 all things beautiful^ and in their time, dif- 
 pofmg of all to the bell: : which is an Argu- 
 ment, that divers of the Heathen Philofo- 
 phers do very largely infift upon ; particu- 
 Lib,5.39.1arly Antoninus^ v/ho hath this PafTage : " If 
 " God [faith he) do not take particular no- 
 " tice of, and care for me and my Affairs, 
 *' why do 1 at any time pray to him ? And 
 " if he doth cxercife a fpecial Providence 
 " towards all Events, no doubt but he doth 
 " conlult well and wifely about them ; 
 " nor would he fuffer any Hurt or Pre- 
 " judice to befal me, unlefs it were for a 
 " greater Good upon fome other account ; 
 ** and in this 1 ought to acquiefce." And 
 Lib. 8. 13. ii^ another Place, faith the fame Author, " I 
 
 " refer 
 
Chap. 17. of Natural Religion* 5 1 1 
 
 '' refer every thing that befalls mc to God, 
 " as the Contriver of it, by whom all Events 
 " are difpofed in a wife Order." 
 
 There are alfo many great and excellent 
 Sayings in £/'/V7^/«i' to this purpofe. " ThatLib.4.c.^' 
 " muft needs be much more dcfirable, which 
 ** is chofen by the Wifdom of God, than 
 " that which I chufe." A Reludancy againft 
 the Divine Will, is the Ground of all Irreli- 
 gion and Atheifm in the World. " WhyLib. i.c: 
 " may not a Man refule to obey God in"* 
 " what he commands, as well as to fubmit 
 " to him in what he inflicts? And then 
 ** what ground can there be for any Pre- 
 *' rence to Religion? We fhould all {faith 
 *' he) conform our Minds to the Will of 
 *' Providence, and moft willingly follow 
 " whither ever he fhall lead us, as knowing 
 " it to proceed from the bed and wifert 
 " Contrivance. I do in my Judgment more Eachiridi' 
 ** confent to that which God would have, 
 " than to that which my own Inclinations 
 " lead unto. I would defire, and will iuftDifrer.3.7. 
 " fo, and no otherwife than as he doth." 
 And in another Ptacc, " Ufe me as thou— ^- i^- 
 " pleafeft, I do fully confent, and fubmit to 
 " it, and fhall refufe nothing which fha?ll 
 " feem good unto thcc. Lead me whither 
 " ever thou wilt; put me into what Condi- 
 " tion thou pleafeft ; muft I be in a private, 
 '^ not in a publick Station ; in Poverty, not 
 '* ifl Wealth ? 'V.y^ \^ oiTrxvljav TvTooy cDgpj 
 
212 Of the Principles^ Sec. Lib. I. 
 
 " TfcS aiGpcoTTJiS ctTroKQynaSfJicti^ I will not only 
 " conlcnt to it, but make it my Bufineis to 
 " apologize for it, to juftify and maintain 
 " before all Men, fuch thy Dealing with me 
 *' to be mod fitting and prudent, moft fuit- 
 " able and advantageous to my Condition." 
 
 And befides the Reafons to this purpofe 
 
 from natural Light, which are fo excellently 
 
 improved and urged by fome of the Thilofo- 
 
 fhers^ there are likewife feveral Atteftations 
 
 of this nature in Scripture, wherein God is 
 
 Pfal. iip.faid to ajflitl; oat of faith f nine fs : To be 
 
 7^- wife in counfel^ and excellent in working , 
 
 fignifying all the Works of his Providence to 
 
 be mofl: excellent, becaufe they proceed from 
 
 the wifell: Counlcl. 
 
 And tho' fome particular Difpenfations 
 may feem unto us to be difficult and obfcure, 
 His judgments being unfearchable^ and his 
 ways p aft finding out 5 yet we may be moft; 
 lure, that there is an excellent Contrivance 
 inall of tliem. Though clouds and darknefs 
 may be roundabout him, yet righteotifnefs and 
 judg?nent are the habitation of his throne. 
 And beiidcs the more general Aflertions, 
 which the Scripture doth frequently mention 
 to this purpofe, it doth likewife more parti- 
 cularly infift upon thofe fpccial Reafons and 
 Ends, whereby the Wifdom of fuch Difpen- 
 Hek 12, lations are to be juftified ; as namely, To 
 * » • ?Jiake us pc, r takers of God's holinefs 3 to work 
 
 in 
 
Chap. 1^. of Natural ReUgi07t, 213 
 
 in us the peacmble fruits of Rigkteoiifnefs'-, 
 to lave us from being condemned iz'ith the^ ^^ ■ ' 
 ixjorld'-i to preferve in us a holy Awe and 
 Reverence. They have no changes^ there- 
 fore they fear not God, Pial. 55. 19. To 
 quicken our relifh of thofc Mercies which 
 we enjoy, and our Thankfuhiefs for them; 
 to wean our AfFedions from the things of 
 this World; to prevent the Surfeits of Pro- 
 fpcrity; to enlarge our Experience; to con- 
 trad fuch a kind of Hardinefs and Courage 
 as may become a militant State; to keep 
 up in our Minds a continual Senfc of our 
 dependent Condition; which are fome of 
 the principal Things wherein our Happincfs 
 doth confill. 
 
 To which may be added, that the Scrip- 
 ture doth like wife contain feveral exprefs 
 Promifcs, to allure us of the Benefit and 
 Advantage to be had by the Croffcs that be- 
 fall us. That all things in the iUue fliall 
 in'ork together for our good, Rom. 8. 28. 
 So that there is not a. Trouble or Afliidion 
 that we meet with, which we could be with- 
 out, but it hath its neceifary Place and Work, 
 in that Frame and Dcfign of Events^, which 
 the Providence of God hath ordained, for 
 tlie bringing of us to Happincfs. And tho' 
 all of them may for the prefent feem grie- 
 I'ous; and fome of them perhaps iiot fuiiable 
 to the divine Goodncls and Promifcs ; yet 
 P 3 of 
 
214 Of the Principles^ he. Lib. L 
 
 of this we may be mofc ailured, that all the 
 Fflzj. 10.^^ J Qj^ ffje Lord, are mercy and truth, to 
 fuch as keep his covenant, and his teftimo- 
 nies. And there are few PeiTons who have 
 been obfervant of God's Dealings towards 
 them, but are able to fay from their own 
 Experience, that it ts good for themj that 
 they have been afflicted. 
 
 2. A fecond Argument to this purpofe, 
 is from the Confideration of God's Goodnefi 
 and Patience towards us. ! have fhewed 
 before from feveral Acknowledgments of 
 the Heathen^ what Apprehcnfions they had 
 of the Divine Goodnel's and Forbearance to- 
 wards Sinners, from whence 'tis eafy to in- 
 fer the Equity and Reafonablenefs of our 
 patient Submifllon under his affliding Hand. 
 Exod. 34. He is merciful and gracious, long- fit fferingy 
 ^- abundant in goodnefs and truth. The ^po- 
 
 "^'z.^.Ji/e fpeaks of the riches of his goodtiefs, and 
 forbearance, and long-fujfering. Hfj doth 
 in«lulge us in our Failings and Infirmities, 
 with fuch a kind of Tendernefs, as Nurfes 
 ufe to their young Children. Now there is 
 all imaginable Equity in this Confcquence, 
 that if hp bear with us, iii what we cannot 
 lawfully do, fhat we fhould bear with him, 
 in doinz what he will with his own- If he 
 be patient towards us in our finnipg againft 
 him, when we oppofe and provoke him, 'tis 
 but reafon that we fhould be patieijrt in ouu 
 
 Suffer- 
 
chap. 17. of Natural Religion., 215 
 
 Sufferings from him, when he endeavours 
 to heal and reclaim us. 
 
 It is of the Lord's mercies that we arei-^m- 3. 
 not con fume dy and becaufe his compajjions'^^' 
 foal not. 'Tis a great Argument of Favour 
 and Tendernefs, that God is pleafed to fpare 
 us in the midft of our Provocations. 'Twere 
 but juftice if he fhould fuddenly fnatch us 
 out of this Life, and caft us into Hell : If 
 he «loth abate any thing of this, he ^oth 
 then punijh us lefs than our iniquities de- 
 fervCy and we have more Reafon to praifc 
 him, than to complain againft him : For he 
 hath not dealt with us after our fins, nor 
 rewarded us according to our iniquities. 
 
 He that confidcrs the Mercies he envoys, 
 as well as the Evils he fuffcrs, and will im- 
 partially compare them both together, may 
 find that though his ajjiiBions do abo.und,i Cor. i, 
 yet his confolatiov.s do rnuch more abound -y^- 
 and that upon the whole Matter, when his 
 Condition is at the worfl:, 'tis much better 
 than what he himfclf deferves, or what nea- 
 rly others enjoy. 
 
 They that are fenfibk of every thing they 
 enjoy, as being the free Gift of God, will 
 not murmur againft him, when he is pleafed 
 to rcfume any thing from them. There 
 muft needs be much unreafonablenefs and 
 want of Equity in that Difpolition, which 
 cannot bear with fomc Suft'erings from that 
 Hand, from which we receive all our En- 
 P ^ joymcnts. 
 
2 1 6 Of the Principles^ &c. Lib. I, 
 
 Job 2. lo.joymcnts. Shall we receive good at the 
 hand of God, and foall we not receive evil^ 
 The Evils we fuffer are much Ihort of our 
 deiertj the Good we enjoy is much beyond 
 our defcrts. And therefore upon either ac- 
 count, it muft be highly unreafonable for a 
 Man to be guilty of Impatience, and Mur- 
 muring. Iniq'uus eft qui muneris fiii arhi- 
 Ad Vo\^h.trium danti non relinquity faith Seneca % 
 c. xo- « That Man muft needs be unjuft and unc- 
 '^ qual, who doth not think tit to leave the 
 " Giver unto the Liberty of his own Gift, 
 *' to refume it again when he pleafeth." 
 And fuch an one may juftly be reputed gree- 
 dy, who is more feniible of Lofs in the re- 
 (loring of a thing, than of Gain in the En- 
 joyment of it. He is an ingrateful Wretch, 
 who complains of that as an Injury, which 
 r*^ but Rcftitution of what was freely lent. 
 And he is a Fool, who knows not how to 
 receive B.cnefit by good Things, any other- 
 wife ihnn by the prefent Fruition of them. 
 DifiTert. So EpiSietus fpeaking concerning the un- 
 1-. 3.C. 2(5. reafonablcncfs of m.urmuring at any crofs E- 
 vents, he hath this Paflage, T] %v S-gwwcx,;^^? 
 '' What Reafqn have I to figlit againft God? 
 *' Why fhpuld I defu'c things not defirable? 
 " He that gave, hath Power to take, and why 
 "^ fhould Irefili? This would npt only be 
 ^' great Folly, to oppofe one that is much 
 *' ftronger, but great Injuftice likcwife, to 
 f^ fight agaipft a Benefactor, You have re- 
 
 " ccived 
 
Chap. 17. of N antral Religion, 217 
 
 " ccivcd all that you have, and your own 
 ■^ very Being from him, and why fhould 
 ^' you take it fo hcinonfly, if he is plcafed 
 *' to refame fomething back again ?^* 
 
 3. The Confidcration of tiic Divine /><7'X'^r 
 and dominion over its, muft needs engage 
 us to a quiet SubrniOlon under his Hand. 
 There are many excellent Difcourics to this 
 purpofe amongft the Heathen Philofophers, 
 as particularly in Seneca: " There is no- 
 " thing (faith he) more defirable, tha^i for a 
 " Man to arrive unto this Temper of Mind, 
 *' to be able in all Troubles and Afflidions, 
 " to quiet himfelf with this Thought, 2);/x 
 " aliter 'vifum efti God thinks not fit to 
 *■ have it fo> and therefore I ought to be 
 " content." Which is the fame Senfe with 
 that in the Scripture, It is the Lord Jeho- • Sam. 3. 
 njahi let him do ivhat feemeth good unto^^^^^ 
 him. I was dumb^ and opened not my 
 mouthy becattfe thou didjt it. 
 
 *' In all thole Conditions which feem hard 
 '' and grievous to me (laith the fame Author^ Epift. pfi. 
 " I do thus difpofe niy felfj I confider they 
 ** come from God." B't nonpareo ^eOyfed 
 ajfentior ; ex animo illim-, non quia necejfe 
 efty fequor: " An^d I do endeavour not meer- 
 ** ly to ftibmit, but to ajfent to him in his 
 " Dealings; not to follow him only out of 
 *' Necejfity, but out of «C^(?/r^." And in ano- 
 ther place giving Counfel to fuch as were inEpift.107. 
 ^n affliclcd Eflatc, he thus advifeth, S^ta- 
 
 cunqu^ 
 
1 8 Of the Principles^ Sec, Lib, I. 
 
 cunqtie jmnty debiiiffe fieri putet^ nee velit 
 objurgare natnram : Optimum eft fati quod 
 emendare ?ion pojffis^ ir T>eujn [quo autore 
 cun6ia proveniunt) fine murmur atione comi^ 
 tart: " Let fuch a Man think that nothing 
 " comes to pafs, but what ought to be ; and 
 *^ let him not take upon him to reprehend 
 " Providence : 'Tis beft for a Man to bear 
 " what he cannot mend, and to follow God 
 " (by whom all Events are difpofed) with- 
 " out fnurmuring." Let us {faith he) be» 
 fpeak God as Cleanthes did, 
 
 ^uc me parens^ celfique dominator poli^ 
 ^Htocunque placuitf milla parendi mora eft. 
 Aftfum impiger i Fac nolle, comitabor 
 
 {gemensy 
 IMalufque patiar, quod pat i licuit bono, 
 
 * * Let the great Governour of the World lead 
 *^ me into what Condition he pleafeth, I am 
 " moft ready to follow him j or fuppofe I 
 " fhould find a Reludancy againft his Deal- 
 *' ings with me; yet I will ftill follow him, 
 " tho* it be fighing, and fuffer that as an evil 
 ^' and wretched Man, which I ought to bear 
 " as a good Man, with Patience and Submif- 
 *' fion." And a little after, Sic vivamus.fic lo- 
 quamur — Hie eft magnus animus qui fe 'Deo. 
 tradidtt 5 & contra^ ille pufillus ac degener, 
 qui obluBatury & de ordine mundi male eX' 
 tftimat^ & emendare mavult Deos quamfe. 
 
 " It 
 
Chap. 17' of Natural Religio72, 219 
 
 *' It becomes Men both to fpcak and live up 
 '* to this Principle. He only is a truly ge- 
 *' nerous Man, who doth thus rcfign up him- 
 " felf to God 5 and on the contrary, he is a 
 " little Wretch of a degenerate Mind, who 
 ^ ftruggles againft him, having a hard Opi- 
 " nion of the Government of the World, 
 " and thinks it fitter to mend God than him- 
 " felf." Where is there any thing amongft 
 thofe who profefs Chriftianity better and 
 more becomingly faid to this Purpofe? Or 
 how can the Wit of Man frame auy Scnfe 
 or Words, that do more fully exprcfs this 
 Self-refignation and Submiilion to the Pro- 
 vidence of God, than is done in thcle excel- 
 lent Speeches of a Heathen Thilofopher? 
 
 EpiBetus likewiie, fpcaking concerning 
 :he reafonablenefs and fitnefs of Mens refign- 
 ng themfelvcs up to God's Difpofal, hatli 
 :his Paffage, ^us vero es tii ? aut unde ve- 
 tijii? aut quare? " Do you confider what 
 ' you are, and whence you came, and upon 
 ■* what Bufinefs? Did not he give you a Be- 
 ' ing ia the World ? Endow you with fuch 
 ' a Nature ? Put you into fuch a Condition 
 ' wherein you fhould be fubjcd to his Go- 
 ' vernment and Difpofal? Did not he ap- 
 ' point the Time, and Place, and Part you 
 ' are to ad upon the Theatre of this World? 
 ' And this is properly your Bufinefs, toap- 
 ' ply your felf to the fitted Means of re- 
 ^ prcfcnting the Part allotted to you, not to 
 
 " tak,e 
 
2 20 Of the Principles^ Sec, Lib. I, 
 
 <* take upon you to murmur or repine a- 
 
 Enchirid. «' gainft it." Hoc timm efi, datam perfonam 
 
 "^' *^" bene effingere\ earn autem eligere alterius, 
 
 *' It doth not belong to us to chufe our parrs, 
 
 " but to ad them. Would it not better be- 
 
 *' come us to go off the Stage with Adora- 
 
 *' tions and Prailes of him, for fo much as 
 
 " he hath permitted us to hear and fee, ra- 
 
 '^ ther than mutinying againil him, becaufe 
 
 " we had no more?" And in another Place, 
 
 DifTert ^^^ fuggcfts tliis Confidcration ; *' That our 
 
 Lib.3.cap." Condition, whilft we are in this World, 
 
 H- " is militant, wherein every one is without 
 
 " Reludancy to fubmit to the Orders of 
 
 ■' his great Captain or General, in what- 
 
 " ever he fhall appoint , whether or no it be 
 
 " to dig in the Trenches., or Hand upon the 
 
 " Watch, or to fight. Every Man cannot 
 
 *^ be a Commander; and a common Sol- 
 
 '' dier is to obey, not to difpute or offer 
 
 " Counfcl. If thou mayeft refufe the Con- 
 
 " dition or Work afligned thee, why may 
 
 "not another do fo; and according to this, 
 
 " what Order could there be in the World.* 
 
 Lib. ic. To the fame purpofe Antoninus: '' That 
 
 cap. 2J-. ic }s^i[2i\\ {faith he) is to be elkcmed a Fugi- 
 
 " tive and an Apoftate, who runs away from 
 
 " his Maftcr. Now the great Lawgiver who 
 
 " governs the World, is our common M after 
 
 '^ and Ruler, and his Will is the only Latv 
 
 *' we are to fubmit unto. And therefore 
 
 <' for a Man to be angry or grieved, he- 
 
 *' caufe 
 
chap. I']* of Natural Religion. 221 
 
 " caufe things fall not out according to his 
 " Will, what is this but revolting from him, 
 " and declaring Enmity againft him?" 
 
 Beiidcs thcic Teftimonics from fome of the 
 wifer Heathens, the Scripture likewife doth 
 abound in feveral Attcftations to this purpofc, 
 as particularly that in Job 34. 31. Surely it 
 is meet to be [aid unto God^ I ha-ve born 
 chaftifement, I will not offend any more i that 
 which I fee not^ teach thou mej if I have 
 done iniquity, I will do fo no more. And 
 chap. 33. 12, 13. God is greater than many 
 why do (I thou ft rive againft him? He gives 
 not account of any of his matters. As, if he 
 had faid, that Man doth flrangely forget his 
 Condition, who by his murmuring and repi- 
 ning doth think to call God to an account; 
 why, he is the fupreme Lord of all, and may 
 do whatever he pleafeth. Should not the 
 ^'Potter have power over the Clay ? There is 
 no Man but muft think it juft that the Pot- 
 ter fhould difpofc of his Clay as he pleafeth, 
 giving it fuch a Shape, and dcfigning it to 
 liich a Ufe as he fhali think meet. A^d can 
 any one judge it rcafonablc, that God fhould 
 have Icfs Power over us, than we have over 
 the Works of our hands? Behold, O Lord, 
 thou art our Father, we are the Clay, and 
 thou art the Totter. — IFo to him that ftri- Ifa. 64. 8, 
 veth with his Maker ; Let the Totfherd 
 ftrive with the Totfherds of the earth: 
 fljall the Clay fay to him that fafliioneth /V, 
 
 what 
 
2 2 2 Of the Principles^ Sec, Lib. h 
 
 what make ft thoti ? or thy work. He hath no 
 hands ? Ifa. 45. 9. This Sin of Impatience 
 and Murmuring, is here ftyied ftnving a- 
 gainfl God'-, contefting with his Wifdom and 
 his Power, faying to him, fVhat makefl thott^ 
 which reflects upon his IVifdom; and he 
 hath no hands, which refleds upon hxs^ow- 
 er, as if he were not able extremam apponere 
 manum, to finifh what he had begun ^ both 
 which are not only high Affronts to the 
 Divine Nature, but exceeding fooHfh and 
 mifchievous in the Confequence of them. 
 Tiie mutual Contention of Men amongft 
 themfelves, tefta cum tejlis, one Potfheard 
 ■with another, may prove fatal to them: If 
 two earthen Veffcls dafli together, they can 
 get nothing by it, they may both be bro- 
 ken 5 but for the Clay to ftrive with the 
 Potter, that is fo foolifh and fo unequal a 
 Contention, as nothing can be more, and 
 niuif needs expofe it to the worft of Dangers, 
 Murmurers are in the Scripture-phrafe ftyied 
 Childreyi of rebellion. Numb. 17. 10. Be- 
 caule they that fpeak againft God, Would 
 aftually refift him likcwife if they could. 
 
 If we receive all that we are or have, 
 our Beings and our Well-beings from God, 
 nothing can be more evident, than that he 
 may juftly refume any thing again, or inflid 
 upon us any evil, that is either fhoft of, or 
 but equal unto, the Good he hath beftowed 
 upon US'. 
 
 Thus 
 
Chap, ij' of Natural Religion. 223 
 
 Thus much fhall ferve for the iirft kind of 
 Arguments, referring to the Divine Nature 
 and Attributes. 
 
 2. 1 proceed to the fecond fort of Argu- 
 ments to this purpofe, from the Confideratton 
 of our f elves -y which I (hail treat of in thefe 
 three Particulars, i . We are Men. 2. We are 
 Sinaers. 3. We are living Men. Upon each 
 of which Grounds it will appeax a very un- 
 reafonable thing, that wc fhould murmur 
 and complain againft God. The Prophet 
 hath put thefe three Confiderations together, 
 Why doth a living Man complain^ a Man him.n^. 
 for the ^unijhment of his Sin ? 
 
 I. We are Men^ which is a Mercy fat: 
 above any temporal Affliction that we can 
 fuffcr. God might have made us Worms 
 inftcad of Men, fuch defpicable Creatures as> 
 are below common Notice. Whereas in be- 
 ing Men, we are become Lords of Heavea 
 and Earth, having an Excellency above all 
 other Creatures that ever God made, except- 
 ing the Angels. And is it not a fhame foe 
 fuch an one, to be a Slave to every flight 
 Trouble ? that any light AffliBioUy which is 
 but for a Moment y fhould make our Souls, 
 which are immortal^ to bow down under it ? 
 Should not the Nobihiy of our Natures ad- 
 vance us to a more generOus Temper, and 
 make us ered and chearful under fuch Trou- 
 bles ? See how T)avid was afFeded with this 
 Thought ; Lord ! what is Man that thou art pfal. 8. 4, 
 
 mindful 
 
2 24 Of the Printiples, Sec, Lib. Ii 
 
 mindful of him^ or the Son of Man that thoti 
 lifitejis him ? 'Tis a Mercy and a Conde- 
 fcenfion to be admired, that God doth (6 
 much as take notice of us, though with his 
 Chaftifements, and therefore ought not to be 
 the Ground of our Complaint. He might 
 liiffer us to go on fecurely in our Sins, with- 
 out any Reftraint. We do not think our- 
 felves concerned to take notice of every little 
 Fly or Infed, or the poor Worms under our 
 Feet. And therefore, when he fhall take 
 fuch fpecial Care of us, as to reftrain us ini 
 our Wanderings, to adminifter Phyfick to us 
 in our Difeafes^ we ought, upon this account, 
 rather humbly to thank and admire him, than 
 to murm.ur againft him. 
 
 Again, we are but Men, Creatures of a 
 dependent Being, not Lords of our own 
 Happinefs. And who art thou^ O Manl 
 that repliefi againft God? How vile and 
 dcfpicable in comparifon to him, and how 
 unfit to judge of his Ways? It is the com- 
 mon Condition of Humanity, to be expofed 
 Job f. 7. to Sufferings. For Man is born to troubles 
 as the fparks fly upwards $ that is, by a 
 1 Cor. 10. natural unavoidable Necefliry. And there 
 *3« is no Temptation or Trouble that befals us, 
 but what is common to men. We are born 
 into, and muft Jive in a treublefomc tumul- 
 tuous World, where, 
 
Chap, r 7' of Natural ReligiG7t> 225 
 
 Lu&tts^ & ult rices pofuere cubilid cura^ 
 Tallentcfque habitant morhi , tnfiifque 
 
 {feneBus, 
 
 '' Which is the proper Place of Grief, 
 " and Care and Difeales, and the Infirmities 
 ** of Age j" and therefore we cannot exped 
 a total Exemption from thefe Things. Om-^Sen. Ep. 
 nia ifia in longa vita funt, qttomodo in^^' 
 longa vita, & pulvis, &' lutttnij & pluvia. 
 '* Thefe things in a long Life, are like Dud, 
 *•' and Dirt, and Rain in a long Journey j" 
 which it were a vain Thing for a Man to 
 think he could wholly avoid, but that he 
 mufl: fomc time or other have his Share of 
 tj^em. Now Men ufually vex and repine 
 at that which is extraordinary and unuliial, 
 not at that which is general and common 
 to all. 
 
 2. We are Sinners^ and fo Afflidions are 
 our Wases, our Due; and there is no reafon- 
 able Man that will repine at juft and equal 
 Dealing; there is a fpccial Emphajis to this 
 Purpolc in the very Phrafc of that Text fore- 
 cited 5 A Man for the Tuni^^ment of his Sins : 
 implying, that if he be but a Man, if he 
 have but rational Principles, he muft needs 
 acknowledge the Equity of being punifhed 
 for Sin. The Thief upon the Crofs had foLuke 23, 
 much ingenuity, as to confefs it reafona-4'- 
 blc, that both he and his Fellow fliould fub- 
 C^ mit 
 
226 Of the Principles^ biz. Lib. I. 
 
 mit to jult Punifhment. Now the Apoftlc 
 tells us, that every Man is by a natural Con- 
 Rom. 3. vidion concluded ii?ider Siriy^ox this \zvyKc^- 
 fon, that every Mouth may be flopped^ and 
 ver. 4. that God may be j lift i fie d in his faying^ and 
 clear when he judgeth. One chief Reafon , 
 Ezek. 18. which makes Men apt to complain, that G^^'j 
 ^S- ways are unequal^ is becaufe they do not 
 confidcr that their own are fo. It is the Pride 
 and Folly of our Natures, as to afcribe all 
 the Good we enjoy to our own Endeavours 
 and Merit, lb to murmur and complain a- 
 gahift God for the Evil we fufFer -, than which 
 nothing can be more falfe and unequal. The 
 Prov. i9.'Z£,'i/^j/l/<;z;2hath obfervcd it^that the fool/fhne/s 
 3* of Man pervert eth his Ways^ and his Heart 
 
 fretteth agaivft the Lord. We firft run our 
 lelvcs into Mifchief, and then complain a- 
 gainft God ; whereas according to common 
 Reafon, the Blame fhould be where the Fault 
 is. It would be a much more befitting? Tern- 
 per, to demean ourfelvcs upon this Confide- 
 job 34. ration, -^s Elihu advifesj Surely it is meet 
 '*■ to be faid unto God^ I have born chafi i fe- 
 rn ent, I will not offend any more J ^c And 
 upon this Ground it is, that the Prophet 
 having in one Verfe, in the fore-cited Place, 
 difliiaded from Murmuring and Complaints, 
 he doth in tli-e very next Verfe, exhort to 
 Lam. 5. Self-Examlnation, Let us fearch and try our 
 39* JVays: implying, that he who rightly under- 
 
 ftands his own Sinfulnefs, will find little 
 Reafon to repine at his Sufferings. 3 . 
 
Chap. 17' of Natural Religidn. 227 
 
 3 . We are living Men^ whereas the Wages 
 of Sin is T^eath i all the Plagues that we are 
 capable of, either in this or the other World, 
 being but the due Reward of Sin. And wc 
 have no Reafon to repine at kind and mode- 
 rated Corredions. He might have ftruck us 
 dead in the Ad of fome Sin, and lb have put 
 us out of a podibility of Happinefs. It vv^as 
 David's Comfort, that though the Lordhad^^^- m8* 
 chajiemdhim fore y yet he had not given hi?n 
 over to T>eath : And the Advantage, which 
 he enjoyed in this Relped, did abundantly fi- 
 Icnce him againft any Complaints in regard 
 of the other. It is of the Lord's Mercies l^^va. ^, 
 that we dre not con fumed ^ becaufe his Com- **" 
 pajjions fail not. The Words are very cm- 
 phatical. Mercies in the Tlural, for the 
 Number^) intimating a Multitude of Favours 
 in this one Ad of his Forbearance. And 'tis 
 Compaffions or Bowels for the AT/^/^r^of them, 
 which fignifies tender affectionate Mercy. 
 
 3. From the Coliftderation of Afflidions, 
 which in themfelvcs are neither good nor 
 evil, but fecundum modum recipientis^ ac- 
 cording to the Dilpofition of the Subjed. To 
 wicked Men they may prove Curfcs and 
 Judgments, Teftimoniesof God's Hatred and 
 Anger. But to others they may upon thele 
 two Accounts prove Benefits 5 from their 
 
 Indication^ what they fignify. 
 Endy what they cffcd. 
 
 Q^z I , From 
 
2 28 Of the Principles^ &c. "Lib. 1. 
 
 I. From the Indication of them, what 
 they denote and fignity • not God's Hatred 
 of us, but his fpecial Care towards us. They 
 may beTcftimonies orEarnefts of God's Fa- 
 Heb. 12. vour, for ''jnhom he loves he rebukes and cha- 
 9- ^ Jtens, even as a father a [on in whom he 
 V£])\^xxdeligpJteth. Bleffed is the man vu horn thou 
 Vios-i.M.chafteneth^ O Lord. Ye are the Children of 
 God (faith Seneca) and therefore, Jicut feve- 
 rtts pater durius educate he carries a if rider 
 hand over you, as having a fpecial regard to 
 your Welfare, that you may not mifcarry 5 
 I Cor. 1 1, or, as the Apoftle expreflcth it, that 7^« may 
 3^- not be condtm7icd ivith the world. The Ho^ 
 ly Ghojl eiteems Afflid:ions to be a fpecial Pri- 
 Aftsp. ij-.vilege. Speaking of St. 'P/z^/Z's being zchofen 
 veffel, to bear his name before the Gentiles 
 and Kings-, in the next Verfe it is reckoned 
 up as another Privilege, that he pjould fujfer 
 many things for his name fake. And there- 
 fore the fame bleffed Apoftle fpeaks of AfHi- 
 Phii. i.ip.dions as a Gift 5 To you *tis given, not only 
 to believe on him, but alfo to fuffer for his 
 Hcb. iz.s.fake. If ye are without ajfltcfions, then are 
 ye baflards^ and not fori s. Tis reckoned upon 
 Luk. 16. as a Curfe to have our good things in this 
 *^- life. And that was one of God's fevereft 
 Puni{hments,whichhe threatens to xhoi^c^Hof 
 4. 14. that he will not punifh them for their 
 Pfal. 73.;. Whoredoms and Adulteries. Not to be trou- 
 bled like other Men, may be afign of Negled 
 and Disfavour. Tis neceilary to our Condi- 
 tions 
 
Chap. 17. of Natural Religion. 229 
 
 tions in this World ; and God doth afflicl his 
 own Children out of faithfulnefs. He hathPfil. 119. 
 fo appointed, that the way to the heavenly ^i"- 
 Canaan fhall be through the Wilderncfs. 
 
 2. From the £«^ of them, what they are 
 defigned for and effed, namely, our Profit 
 and Improvement ; being intended cither for 
 our Correction or Probation, for our Amend- 
 ment or Trial, as I have fhewed before. 
 
 4. This Virtue of Patience and Submiflloii 
 is highly reafonable, upon account of thofe 
 Advantages, which do follow fuch a Temper 
 of Mind. 
 
 r. It keeps our Happinefs in our own 
 power, by bringing our Minds to our Con- 
 ditions, which is the only remedy things are 
 capable of, when we cannot bring our Con- 
 ditions to our Minds. Hanc reriim conditio-Zen.E^. 
 nem miitare non pojftimus , idpofpumus^ mag- '°^* 
 num fumere animum, & liro bono dignum^ 
 quo fortiter fortuita patiamiir. " It is not 
 *' in our power to change our Condition ; 
 " but this is in our power, to attain unto 
 '' fuch a grcatnefs of Mind, as becomes wor- 
 " thy Men, whereby we may be lifted up 
 " above the hurt of outward Crofles." If 
 a Man would be fure never to meet with any 
 Impediment in the thing he dcnres, never 
 to be forced to any thing againfl his Will, 
 his only way is to conform his Mind to the 
 Will of God, and to let him do with us what Difierr. 
 feemeth good unto him. " If he would have '• 3- c i^. 
 
230 Of the Principles^ &c. Lib. I. 
 
 DifT. 1. 3. « nie (faith Epi^etus) to be fick or poor, I 
 "^' ■ " will be willing to be fo 5 whatever Em- 
 " ployment he will deiign for me, I will not 
 " decline s anid whatever he would not have 
 ?' me be or do^ I will be againft it likewifc." 
 2. It will be a means to promote our Peace, 
 Comfort, Quiet, and to alleviate our Trou- 
 bles, and make our Yoke more eafy. 2)/i- 
 cimt "volentem fata, nolentern txuhimt. The 
 ftruggling with our Yoke will but make it gall 
 us fo much the more j 'twill be a greater Eafe 
 for us to follow it willingly, and to be \f:.<X 
 by it, rather than to be dragged along with ,1 
 Stneca de It. HuHiim tam arBum eft jiigum quod non 
 ^'^^■^'^- i- minus ladat ducentem quam repugnant etn. 
 Uniim efi levamentum maloritm tngentium^ 
 fatty & neceffttatibus juis obfequi. " There 
 " is no Yoke fo ftreight and hurtful in itfelf, 
 " but will prove more hurtful for our ftrug- { 
 '' clings with it. The only Allay under great 
 " Sufferings, is to bear them quietly, and 
 " obey Neceflity, to fubmit to what we can- 
 " not remedy." It may be in the power of 
 Others to diHurb our outward Conditions, j 
 but it fhould be in our power, that they ^ 
 Ihould not difturb our Minds. And fo long 
 as we can preferve our Tranquillity there, j 
 we rnay be faid to be truly happy. 
 
 An impatient Man is in the Scripture 
 \Phr4fi''i compared to a ivild Bull in a Net, 
 being full of the fury of the Lord, Ifa. 5 i . 20. 
 As that fierce Creature, b^ing muzled in the 
 
 Huntf- 
 
chap. 17. of Natural Religioii, 231 
 
 Huntfman's Toil, doth by all his Struggling 
 but farther intanglc himlclf ; fo do Men in- 
 creafc their own Perplexities, by their Im- 
 patience under them. There is no one thing 
 wherein the folly of Men doth more appear 
 than that foolidi Exchange which they make 
 of their inward Qiiiet and Peace, for outward 
 Trifles; both as to their hnpaticncc under 
 the Things they fufFer, and their impetuous 
 Defires after the Things they want. Ex eo^v- +2- 
 Jiupor nofier apparet (faith ifeneca) quod ea 
 fola putamus emr^ pro qnibus pecnniam fol- 
 *uimus^ ea gratttita "uocamus, pro qtiihus nos 
 ipfos impendimiis. " Herein appears the 
 *^ Stupidnefs of Men, that they elkcm thofc 
 " Things only to be bought, for which they 
 " pay Moneys but count fuch Things of 
 " Free-coft, for which they '^-xy themfelves-, 
 their inward Q.uct and Tranquillity, which 
 is far more to be valued than their outward 
 Poflclllons. Whereas if they were but as 
 wife in this kind of Merchandize, as in o- 
 thers, they would confider the juft Rate and 
 Value of every thing, and pay no more for 
 it, either in the Purchafc of it, or parting 
 with it, than it is really worth. 
 
 3. 'Tis very much for our Honour and 
 Reputation, to bear Afflictions decently. 
 •' Take away from a good Man (faith Maxi- 
 '' mus Tyrius) the Honour of his Suffer- 
 " ings, )^ a7F0(j-g(paj'«s -^ cLTro^epvTpf&i, and you 
 " rob him of his Crown, you hide and 
 Q 4 " obfcurc 
 
41 
 
 232 Of the Prmciples-i &c. Lib. I. 
 
 Sen. Ep. " obfcure his Glory." Si hom'inemv'tderisy 
 interritnm per'iculis, inter adverfa feiicemy 
 in inedits tempeftatihus flactdtim, ex fupe- 
 riore loco homines 'videntem, ex aquo ^eos, 
 non fiibtt te 'veneratioejus^ <^c ? " If thou 
 *' fecft a Man undaunred in tiic midft of 
 " Danger, happy in x^dverfity, placid and 
 ^^ fercne in a Tempcft, placid in a Station 
 " equal with the Gods, whence he looks 
 " down upon, other Men, as being in a 
 " Vale below'^iim ; art thou nor prcfcntly 
 ** pollcft with a high Reverence and Vencra- 
 " tion for fuch a Perfon?" And in another 
 
 Ep, 54,. place (faith the fame Author,) ^tam vene- 
 rationem fr^ceptoribus meis debeo, candem 
 illis precept or ibiis generis humani. Speak- 
 ing of Inch Pcrfons, faith he, " Such Vene- 
 *' ration as I owe to my Mafter and Tutor, 
 *' fuch and much more ought I to pay to 
 *' thefc Teachers of Mankind, who let them 
 '' fuch excellent Lcflbns for their Imita- 
 " tion." 
 
 God himfelf, updn this account, Teems (as 
 it were) to glory and to triumph over the 
 
 Job, 2. Devil, in the behalf of 'Job: Sec ft thou my 
 feruant ]ob, that there is none like him upon 
 earth. 'Twas an high Elogium, and tended 
 
 I Per. 4. much to his Honour. And the Apoftle t^Xs 
 us ellewhere, that ^ ?;?^^^' and a patient_y^/- 
 rit is with God of great price. The fpirtt 
 of glory and of God rejieth i4pon fuch as 
 endure Sufferings. Men think to i^t. out 
 
 them- 
 
Chap. 1-7* of Natural ReligioM, 233 
 
 themfelves, and to get Repute amongft others, 
 by their Haughtincfs, looking]!; upon every 
 little Injury as a high Indignity 5 but of fuch 
 a Frame of Mind, it may be truly faid, non 
 eft magnitndOj tumor eft ; it is not Greatncf*, 
 but a fwclling of Mind. It fhcws a Narrovv- 
 nefs and Littlcncfs of Soul, Invalidum 
 omne natura queruhtm. " The more weak 
 " any thing is, the more apt to complain.'* 
 Whereas, on the other fide, Patience doth 
 enlarge the Minds of Men, and raife their 
 Efteem, making them triumphant without 
 fighting. The Heathen and their Idolatries 
 were heretofore fubdued, non a repugnanti- 
 bus^ fed d mor tent thus Chrifiianis^ as St. j^Ur 
 ft in ipeaksj Not by the Reftftance, but by the 
 patient Sufferings of the dying Chriftians. 
 So mightily did this Grace conduce in the 
 primitive Times, to the fpreading and pro- 
 pagation of Chriftianity through the Heathen 
 World. 
 
 But are all Complaints then in Affli(n:ion 
 unlawful ? To this I anfwer, 
 
 1. Natural Exprcilionsof Grief are allow- 
 able. A Man muft be fenfible of his Suffer- 
 ings, and confcquently cannot but grieve 
 under them. That Stupor and Bcnumbed- 
 nefs of Spirit, whereby Men arc made unap- 
 prehenfivc of their Aflliclions, is in itfelf 
 both a great Sin, and a great Judgment. 
 
 2. But then thefe Exprelllons of our Grkf 
 mull: be rightly qualified with their due Cir- 
 cumftanccs, i. They 
 
234 OfthePrincipleSy^Q, Lib. I. 
 
 1. They mufl: not be dif proportionable to 
 the Occajion. A great Complaint for a little 
 Crofs, like Jonah'*s Trouble for his Gourd. 
 
 2. Not unfitting for the Manner j not ac- 
 companied with bitter Invedives againft fcr- 
 cond Caufes and Inftruments j they fhould ra- 
 ther exprefs our Humility, than our Anger. 
 
 5. They muft not be immoderate for^he 
 degree 5 as if we were without Hope, like 
 David's paffionate Complaints for the Death 
 of his Son Abfalom. 
 
 4. They muft not be finftd for the Na- 
 ture of them, blaming God's Juftice, and 
 reviling his Providence, 
 
 And now that I have fo abundantly fhewed 
 the Reafonablenefs of this Virtue oi Patience 
 and Submijfion^ I am ftill fenfible how hard- 
 ly Men are brought to it, when there is real 
 occafion for the Pradice of it ; and therefore 
 I think it may be of great ufe to add fome 
 ^ireiiions, which may help to prevent, or at 
 leaft abate our Impatience under Afflidions, 
 and to promote this fubmifllve Temper and 
 Difpofition. And accordingly they fhall be of 
 two^ forts, fome Negative^ others Tofitive, 
 
 I begin with the Negative. 
 
 I. Take heed of aggravating AfHidtions 
 beyond their due Proportions. Do not fix 
 your Eye or your Thoughts chiefly upon 
 the Smart of them, without regarding the 
 Bejiefit of theui. Tis true indeed (as the 
 
I£. 
 
 Chap. 17. of Natural Religion, 235 
 
 Apoflle tells us) No ajfi't6i'ton is joyous for^^^^ 
 the thne, but grievous, neverthelefs after- 
 wards it yieldeth the peaceable fruit of righ- 
 teoufnefs^ to them that are exercifed thereby, 
 Tvvere an unreafonable thing, and an Argu- 
 rnent of great Frowardnefs, for a Patient to 
 mind only the Bitternefs of his Potion, the 
 Corrofivenefs of his Plaifter, without having 
 any regard to the Remedy and the Health, 
 which may be procured by them. For a 
 Man always to have his Hand upon his Sore, 
 will increafc the Pain, and hinder the Cure of 
 it. To infift upon every particular Circum- 
 ftance, whereby Men may aggravate their 
 Afflictions, is the ready Means to add Fuel 
 to their Impatience, and to drive them to De- 
 fpondcncy. This is a fure way to bring upon 
 ourfelves much needlefs Trouble. 'Tis all one 
 as if a Man fhouldchew the Pills,which ought 
 to be fwallowed whole 5 which will make us 
 more fick, and thereby rather hinder the due 
 Operation of them than promote it. 
 
 2. Beware of refufing Comfort, or rejed- 
 ing the Means that are afforded us for our 
 Relief and Support, under the Troubles that 
 befall us. This were to take part with our 
 Difeafe againft ourfelves, to rcfufe the Phy- 
 ilck, and to pull off the Plaifter that fhould 
 heal us; which argues much Frowardnefs, 
 bcfides the Folly and Ingratitude of rejedling 
 the confolations of God ^ as if they were but job ly 
 fmall to uSy as Eliphaz fpeaks. Whatever ^i- 
 
 our 
 
236 Of the Principles'^ Sec, Lib. L 
 
 our Lodes. 6r Difappoiiitments are, he can 
 be ten times better to us, than thofe Things 
 are, by theLofs of which, we are provoked 
 to Difcontent and Murmuring. 
 
 3 . Do not give liberty to Paflions 5 which, 
 of all other things belonging to the Soul, 
 are moft impetuous and unruly, if not re- 
 ftrained within fitting Bounds. The fenfi- 
 tive Appetite (to which the Paflions belong) 
 is the inferior and brutifh part of the Soul, 
 anfwerable to the Dregs of the People in a 
 political Government, of thcmfelves apt to be 
 heady, tumultuous, rafh, mutinous ; if not 
 reftrained by fome fuperior Power : So is it 
 with the Pallions of the Soul, which there* 
 fore ought to be watched over with great 
 Circumfpedion ; and the rather, becaufe they 
 haveufually the Empire over us, during our 
 younger Years, before Reafon comes to 
 cxercife its Sovereignty : And if once we 
 give way to them, 'twill be a Bufinefs of 
 no fmall difficulty to reduce them into Or- 
 der a^ain. 
 
 Thofe very Thoughts which occafion 
 much Difcont-ent and Trouble to the Soul, 
 whilft they lie in the Breafi: in a Huddle and 
 Confufion, if they be but diHinclly con- 
 fidered, and coolly debated, will fecm much 
 lefs, if not vanifh into nothing. Tis the 
 Nature of Diforder, to make Things appear 
 more than indeed they are, Which is one 
 Reafon that 'Philofofjhers^wCy why the Stars 
 
 feem 
 
chap. ly* of Natural Religiofi^ 237 
 
 fccm innumerable 5 becaufe they are com- 
 monly looked upon, as being wildly fcatter'd 
 up and down, out of all regular Form. 'Tis 
 To likewife with Mens inward Difcontents, 
 which are exceedingly multiplied by the 
 Confufion of them ; and would appear much 
 lefs, if but diftindly reduced and examined. 
 Moft of thofe which occafion much per- 
 plexity, whilll they are mixed with many 
 others in a Croud, would upon a clear View 
 and feveire Examinatio;i, appear much \z{i 
 confiderable : And that's another good Means 
 for the preferving of our Minds from this 
 Impatience 5 to put a flop to our Pallions 
 in the beginning of their Courfe, before they 
 be in their full Career, and then grow too 
 hard for us. 
 
 4. Do not chiefly regard the Inftrumcnts 
 of vour Troubles, which will be apt to pro- 
 voke Impatience and Diftemper ; but ra- 
 ther the fupreme Difpofer of them. Tho* 
 Men may deal very unworthily with us, yet 
 God is juft in all his Ways. This was that 
 which fatisfied old £"//", It is the Lord, let\ Sam, 3. 
 him do what feemeth him good. Tho' the '^' 
 Sabaans had fpoil'd Job of his Oxen and job i. i^-, 
 AlTcs, and the Chaldeans plundered him of '7- 
 his Camels 5 yet we find no Complaints 
 againft them : he takes notice only of God 
 as the Author of his Sufferings. The Lord 
 gives ^ and the Lprd takes away, and there- 
 fore blejfed be the Name of the Lord, 'Tis 
 
 worth 
 
^3^ ^f ^^^ PrincipleSy &c. Lib. L- 
 
 worth your notice to obferve the ftrange Va-* 
 * tiety of 1)avid's Carriage, according as he 
 
 was either mindful or forgetful of this Con- 
 fideration. How meek and humble upon 
 a Sam. i/.the Rebellion of Abfalorn : If the Lord jhall 
 ^^- fay I have no delight in thee -, behold here I 
 am^ let him do to me as feemeth good unto 
 vcr. 10. him. And fo in rhe next Chapter, when 
 Shimei did fo bitterly revile him, that which 
 pacified all impatient revengeful Thoughts^ 
 was this Conftderatipn, The Lord hath bid 
 Shimei curfe. Whereas at another time,when 
 he was not fo careful to fix his Thoughts 
 upon this, how ftrangely is his Carriage al- 
 tered ? How furious at the Churlifhnels of 
 J Sam. a;. Nabal ? How pafllonatc at the Death of Ab- 
 ^V Q f^lom? Such great power is there in this one 
 33,^"^"* Meditation, if ferioiifly fixed upon, to fub- 
 due the natural Rage and Diftemper of our 
 Hearts. When he looks upon God, he fub- 
 Pfal. 39. mits and is filent. / was dumb and opened 
 not my mouthy becaufe thou didft it. But 
 when he confiders the Inftruments, his Heart 
 begins to rife, and his Paflions totumultuate 
 and ferment into a Storm. 
 
 5. Take heed of engaging your Defires 
 upon thefe tranfient perilhable things. Learn 
 to eftimate every thing, according to its juft 
 Rate and Value 5 and this will be a Means 
 to work in us weaned Affedions from the 
 World. They that love too much, muft 
 grieve too much. If we would weep as not 
 
 weeping. 
 
chap. T 7* of Natural Religion. 239 
 
 weepings we muft rejoice as not rejoicing. 
 They that think the greateft Gain to be but 
 fmalJ, will think the greateft Lofs to be fo 
 too. Neminem adverfafortuna comminttit^sen. Heh. 
 nijt quern feciinda decepit, *' Thofc that*^^^" ^' 
 " are moft apt to be deceived and puft up 
 " by the Flatteries of Profperity, will be moft 
 *' apt to be dejected by the Frowns of Ad- 
 " verfity." And therefore one of the fureft 
 Ways, to make all Crofles eafy to us, is to 
 have a low Efteem of thefe temporal Things ; 
 for which we ihall find reafon enough, if we 
 confider the Vanity and Vexation of them. 
 There being a thoufand Ways of Fraud and 
 \ Opprcflion and Cafualties, whereby we may 
 be deprived of their PolTeflion ; and as ma- 
 ny, whereby they may be rendered ufelefs 
 to us in their PoflelTion ; as in the cafe of 
 Pain and Sicknefs, either of Body or Mind : 
 And as many, whereby they may be render'd 
 hurtful, and expofe us to the Envy of others, 
 to many kind of Temptations unto Sin, and 
 particularly to many kind of Griefs and 
 Vexations upon the account of our Unwil- 
 lingnefs to part with them. All which are 
 to be provided againft, by our entertaining 
 fuch Thoughts of them, as may be fuitable 
 to their Value. 
 
 6. Take heed of being folicitous about the 
 If[ue of Things, and of determining your- 
 felvestoo peremptorily to particular ^^'^«rJ•. 
 Tis our Bufuiefs indeed to fcrve Providence 
 
 In 
 
240 ^ Of the Principles^ &c. Lib. I. 
 
 in the ufe of Means, but the IlTue of things 
 belongs to God. Wc have nothing to do 
 with them, and that which is not within 
 our Noisier, fhould be otit of our Care. 
 Every Man's great End is Happinefs. The 
 various Events that befal us in the World, 
 are but feveral JVays to this End. And 
 therefore 'tis very reafonable and congruous, 
 that every one fhould have a Traveller's In- 
 diffcrency towards them. A Man upon the 
 Road, who is travelling to fuch a Town, 
 and comes to fome doubtful Turnings, is 
 not concerned either for the right or the 
 left-hand Way, hath not an Inclination to 
 one more than the other, any farther than 
 to be direded to that, which is the true Way, 
 and will bring him to his Journey's End. 
 Now that Way, which the Providence of 
 God doth lead us into, mufl: needs be the 
 beft and the fureft Way to this End. 
 Lib.z.c.;. ** Thou foolifh Man (faith EpiBetus') 
 '* doft not thou defire that which may be 
 " moft convenient for thee? And can there 
 " be any thing better than what God ap- 
 *' points? Do but then confider (faith he) 
 *' what is the meaning of being eagerly 
 " folicitous about particular Events, S'lafp-^ei- 
 " peis T y.^bjJy 'Gxcc^yeii r Qufji^aXov-, thoil 
 " doft thereby as much as in thee lies to 
 " corrupt thy Judge, and feduce thy Coun- 
 " fellor 5 than which there cannot be a 
 " greater Folly." Thefe are the Negative 
 Direftions. I 
 
chap. 17* of Natural Religion i 241 
 
 I proceed to thofe that -ss^ pofitive \ and, 
 I. Labour for true Apprchenfions of the 
 divine Nature and Excellencies ; his infinite 
 Power, and Wifdom, and Goodnefs. When 
 our Hearts are once pofleft with right No- 
 tions, and a due Efteem of thcfe Perfeftions, 
 they will not be fo apt to break out into 
 murmurinj^ a2;ainft him. That which Ben- 
 hadad fpake proudly to Ahab ; Thy filver ' ^'ng* 
 md thy gold, thy wives afid thy children are *^' ^' 
 mine: That may God truly fay to us; what 
 haft thou that thou haft not received ? And 
 if we have received it, as we have no reafon 
 to glory in the Pofleflion, fo neither have 
 we to complain at the Lofs of it, when he 
 that hath lent it u«, doth refume it again. It 
 is, or fhould be our daily Prayer, that God's 
 Will may be done on Earth as it is in Heaven* 
 And it were a moft unreafonable thing for 
 Men to murmur at the Grant of their Peti* 
 tions. 'Twas a notable Saying, which is 
 commonly reported of huther^ when Philip 
 Melan^hon was much difquieted in his own 
 Thoughts, at the confufcd State of thini^s in 
 the firft Reformation ; Monendus efi Philip- 
 puSy definat ejfe re£ior mundf, '* Melan&hon 
 " is to be admonifhed, that he would ccafe 
 ** to take upon him the Government of the 
 " World, as if the liTue of things did be- 
 " long to his Care." God is infinitely wife ' Cor. 10, 
 and faithful, and will proportion our Suf-'^' 
 fcrings .to our Abilities. He hath promi- 
 R , fed 
 
242 Of the Principles^ ^c. Lib. I. 
 
 Rom. 8. fed that all things floall iz'ork together for 
 our good. 
 
 2. Confider the Mercies you enjoy, as 
 well as the Evils you luffer. That was a 
 mod unworthy Temper in ylhab,z\\d in Ha- 
 nian^ to receive no Satisfaftion in all their 
 great Pofleflions and Enjoyments, becaufe 
 they were difappointed in Ibmc one rmall 
 Particular. 'Tis the Advice of the Wife man^ 
 Ecclcf, 7. 14. In the day of profpcrity re- 
 joice, in the day of adverfity corijider. But 
 what is that which we fhould confider? Whv, 
 that God bath fet the one againfl the other : 
 .And fe fhould we too, fet one againfl: ano- 
 ther; and then we fhall find, that we have 
 as much reafon to be patient under our Suf- 
 ferings, as to rejoice in our Mercies. Tis a 
 re.inarkable Paifage thatj concerning Mephi- 
 
 iSdixn. \c,,l^ojheth j 'v^\-iti-\ Ziba had, by his falfe'Ac- 
 jcufation, caufcd the King to confifcate his 
 Goods, and bellow them upon himfelfi this 
 had been enough one would think to pro- 
 voke Alephibojheth unto .high Complaints, 
 both againfl the Injuflice of 'David, and the 
 Bafcnefs and Unfaithfulnels of his Servant 
 Ziba: But fee how he demeans himfelf! / 
 
 ver.27 i8./j^^-^ been f under edtmto my Lordtke King^ 
 but do what is good in thine eyes. Thou haji 
 fet thy fervant amongfl them that eat at thine 
 own table J what right therefore have I to cry 
 any more unto the King ? Where he makes 
 the Kindnefs that T)avtd had formerly fhe wn 
 
 him. 
 
Chap. I7» of Natural Religio7t, 243 
 
 him, to weigh down and fatisfy for the 
 Wrong that he then fuffcred. And if Men 
 had but fuch a grateful Temper of Spirit, 
 they would not be fo apt to murmur. Thofe 
 that defervc kaft, doufualjy complain moft. 
 The moft unworthy are the moft impatient. 
 
 Suppofe all manner of Evils and AfHidi-^ 
 bns, which are now promifcuoufly fcattered 
 up and down in the World, whether they 
 concern Soul or Body ; Spiritual Blindnefs 
 and Obduracy, Poverty, Slavery, Reproach, 
 Sickncls, Pain, Maimednefs, Deformity, (^c. 
 I fay, fuppofe all thefe were now to be di- 
 ftnbuted amongft Mankind^ fo as 6very one 
 were to have an equal (hare of them : Would 
 you be content to ftand to this new Diftri- 
 bution ? I fuppofe there are not many Per- 
 fons in this Nation, in fo miferable and for- 
 lorn a Condition, that upon ferious Confide- 
 ration of the fpccial Advantages they do ojl 
 may partake of, above many other Millions 
 in the World, would confent to it. And if 
 this be fo, certainly then it muft be both an 
 unreafonable, and a very ungrateful thing for 
 fuch Men to be impatient, who enjoy more 
 than their fhare comes to. 
 
 3. Confider the Dclcrts of your Sins, an I 
 then it will eafdy appear, that your Condi" 
 tion is not at any time fo bad, but you have 
 deferved it Ihould be worfe. That you have 
 more reafon to commend the Care and Wif- 
 dom of the Phyfician, than to complain of 
 
244 Of the Principles^ Uc, Lib. I. 
 
 Greg ^i^e Bitternefs of the Potion. Tanto quis 
 pafientius ferrum medtci tolerat, qtianth 
 magis ptitr'tdum effe confpictt quod fecat j 
 " The more the Patient doth difcern the O .-- 
 " fuption and Danger of his Sore, the more 
 " willingly doth he endure the Lance of his 
 " Surgeon." That is a remarkable Story 
 in Genefis, c. 42. to fhcw that this Confide- 
 ration of the Defert of our own Sins, is a 
 very powerful Means to pacify us againft all 
 Impatience under Sufferings. The Story 
 concerns Jofeph\ Brethren, who coming in- 
 to Egypt to buy Corn, were there roughly 
 treated, accufed for Spies, clapt into Prilbn 5 
 fo that one would have thought, they had 
 reafon enough to fret and murmur at that 
 hard uniuft Dealing. And yet we find their 
 Carriage to be very humble and patient j but 
 what that was which made them fo, you 
 may {zz'ver. 21. they remembcr'd their Cru- 
 elty to their Brother Joftph,d.nd That brought 
 them to acknowledge this Diftrefs to be de- 
 fervedly come upon them, hecaufe they had 
 not pitted their brother, isohen he befought 
 them in the angiiijlj of his foul. The like 
 Confidcration did ftop Job in his Complaint, 
 after all his high Contellations and Arguings 
 with God 5 he no fooner thought upon his 
 ownVilenefs, but he was prefenrly filenced. 
 
 Chap. 4,0. Behold I am vile.what ^mll I anfwer thee? 
 I will lay my hand upon my mouth, 
 
 X 4. Be 
 
Chap. 1 7* of Natural Religion. 245 
 
 4, Be careful whilfl: you are in a profpc- 
 rous Eftatc, to prepare for Trouble and Affli- 
 ftions, by a prudent Confideration of the 
 Mutability of Things. This will be a Means 
 to alleviate the Burden of them. Tracogitati^^- 
 mail mollis iBus venit. And in another place, 
 inexpeBata pltts aggravant^ nonjitas adjicit'^?- 9^- 
 calamitatibus pondtiSy " That Stroke will 
 *' have lefs Force which is forefeen and ex- 
 *' pedcd 5 whereas the Suddennefs and Sur- 
 *' prize of it, will add to the Weight and 
 ^' Smart of it." Intanta rerum furfiim <^t"Sen.Tran- 
 deorfum eunttum ver fat tone y fi nan quicquid^^^' ,"' 
 fieri pote ft y profuturo babes ^ das in te -vires 
 rebus adverfis, qtias infregit quifquis prior 
 "vidit j " In that various Change and Revo- 
 " lution of Events, which we behold in tlie 
 " World, if we do not look upon poflible 
 " Dangers and Troubles as future, we do 
 " thereby ftrengthen our Adverfaries, and 
 " difarm ourfelves." When we fee at any 
 time the Loilcs and Imprifonments, or Po- 
 verty, or Funerals of others, we ought pre- 
 fently to rcfled, this may be our Cafe. 
 Cuivis poteft ac cider e^ quod cuiquam potejl, 
 Qne lofes Husband, Wife, Children, Eftate : 
 We ought from all fuch Spedacles to infer, 
 that tho' this be not at prefent, yet it may 
 fhortly be our Condition ; and accordingly 
 by Expectation to fortify ourfelves againft it. 
 Hie nos error decipit-, hie effaiminat du?n s^"-. ^^ 
 ^atimur^ qua nunquam pati nos foffe pra- caj!' 5'^* 
 R, 3 "vidimus. 
 
246 Of the Pi^inciples^ &c. Lib. !, 
 
 'Vidimus. Aufert 'vim prafentibus malis^ 
 qui fiitura profpexit. " This is the Error 
 " which doth deceive and effeminate Men, 
 ■^ whilft they fuifer fuch things as they did 
 *' not exped, and are not prepared for. It 
 " breaks the force of Evils when they come, 
 *^ to forefee they will come." 
 
 5. Often reflect upon your former Expe- 
 lience: That will be a Means to prevent aU 
 Defpondencics, to work in us Hope and Con- 
 fidence. There is no Man fo i;nean and in- 
 confiderablc, if he will but take an impartial 
 View of what he hath formerly feen and ob- 
 ferved concerning God's dealing with him- 
 felf and others, but may upon this account 
 find reafon enough to allay all murmuring 
 dijcon tented Thoughts. We hav^e frequent 
 
 Gen. 3^- Examples to this purpofe in Scripture, Jacobs 
 
 '®- T^avidy Jehofaphat, the Apoftle St. ^auly 
 
 57. ' in feveral places 5 who all have had recourfe to 
 
 aChron. t[;ijs Remedy, when they would (^reno;then 
 
 I Cor. i.themfelves againft Difcontent and Defpon- 
 
 IP- dency. And I fuppofe, there is fcarce any 
 
 ferious Man of fo little Experience, but hath 
 
 taken notice of, and can remember how fome 
 
 Croffcs and Difappointments have in the 
 
 iflue proved Mercies and Benefits to him. 
 
 And if it have been fo formerly, why may 
 
 it not be fo again ? 
 
 6. And lafdy, Labour after thofe parti- 
 cular Virtues, which are of near Affinity to ' 
 ?his of jpatipnc.e ^ whereby it will be very- 
 much 
 
Chap. I7» of Natural Religio7i* 247 
 
 much ftrengthcncd and promoted. There is 
 a certain Chain of them mentioned, Gal. 5. 
 22. and ftiled by the ApojHe xho. fruits of 
 the fptrit^ as belonging more particularly to 
 the Spirit of Chriftianity. The firfl: is Love, 
 ciycc'/niy which bcareth all things, and en- * 
 durerh all things : The ncxtis yoy, x°^P^' ^ 
 chearful Temper of Mind, in oppolirion to 
 Morofenefs and Frowardnefs : Thcn*^eacey 
 ftpwj?, a Compofednels and Sedatenefs of Spi- 
 rit, free from all inordinate Perturbations, and 
 without Any kind of itch of quarrelling \Vith 
 others : And ncxt:Lojtg-fi/ffermg,[A.ccxfo^ufjiicc, 
 whereby the Mind is not eafdy provoked or 
 tu'cd, but is cafily appeafcd : Then Gentle- 
 nefs, r^j)iicro7m, Generofity, Benignity, which 
 fignifies a Mind moif ready to part with any 
 thing, towards the Help and Relief of others, 
 I in their Neccfllties: Then Goodnefs. dfoc^co- 
 crJj/w, (/*. e.) inch an equal and ingenuous 
 Simplicity of Manners, whereby Men arc 
 render'd eafily tradable,and placable,and moil 
 amiable in the whole Courfe of their Con- 
 verfations : Then Faith, iri^n, a Dependence 
 upon God for our Support and Deliverance : 
 Then Meeknefs^ 'ro^oTjjs, whereby we put 
 a Reftraint upon our Anger, fo as not to be 
 provoked for any leller Caufe, or in a greater 
 Meafure, or for a longer Time, than may be 
 fitting for the Occafion 5 always prefcrving 
 our Minds free from any fudden Gufts of 
 Paflion. And laftly, Temperance, ef^x^pdrsiccy 
 R 4 Conti- 
 
$4^ Of the Prmciphs^ Sec. Lib. I. 
 
 Continence, whereby we contain all our 
 Paflions within their Juft Bounds, either of 
 Joy in the Affluence of Things, or of 
 Grief in the Lofs^ or of T)efire iii the fVant 
 of them. 
 * A Mind that is modelled and prepared 
 
 with thefe kind of Virtues, will thereby be 
 renderM generous and couragious, fit for the 
 undergoing of any kind of Trouble or Suffer- 
 ing, which the Providence of God fhall 
 think fit to call a Man unto. 
 
 I have now done with the Firfl thing \ 
 propofed to treat of, namely, The Reafonu" 
 blenefs and Credibility of the Principles of 
 Natural Religion^ in which I have endea- 
 voured to ellaDlifh the belief oi God's Beings 
 to clear the natural Motions of his Excellen- 
 cies and ^erfeBions, and to deduce the Ob^ 
 ligation of Moral duties, from the Belief 
 and Acknowledgement of the divine Nature 
 and Perfedions. 
 
 T H i 
 
( 249 ) 
 THE 
 
 SECOND BOOK, 
 
 OF THE 
 
 TVifdom ofpraciifing the Duties 
 of Natural Religion. 
 
 CHAP. L 
 
 Shewing in general how Religion con- 
 duces to our Happinefs, 
 
 I Proceed now to the fecond Part of my 
 Defign, which was to fhew The Wifdom 
 offraEitfing the "Duties of Natural Religion. 
 In which 1 fhall endeavour to convince Men, 
 how much it is, upon all accounts, their 
 chief Happinefs and Intereft to lead a Reli- 
 gious and Virtuous Courfe of Life. 
 
 Solomon, who is fo much celebrated in 
 Scripture for his Wifdom and Knowledge, 
 hath purpofely written a Book, the main 
 Argument whereof is to enquire, wherein 
 the chief Happinefs of Man doth confift: 
 And having in the former Part of it (hewed 
 the Infufficiency of all other Things that 
 
25© Of the Principles^ &:c. Lib. II. 
 
 pretend to it, he comes in the Concluflon 
 to fix it upon its true Bajis, affcrting every 
 Man's greatefl Interefl: and Happin els, to 
 Ecd. 12. confift in being Religious. Let us hear the 
 '5- conclufion of the whole matter -, Fear God 
 and keep his commandments 5 for this is the 
 whole of man. That is, the ferious Pradice 
 of Religion is That which every confiderate 
 Man, after all his other Di{quifitions,will find 
 to be his chief Intereft, and That which doth 
 deferve his utmoft Care and Diligence. 
 
 And becaufe tiiefe Words of Solomon do 
 fo fully exprefs that, which is to be the main 
 Argument of my following Difcourfe, I fhall, 
 by way of Preface or Introdudlion to it, more 
 particularly confider the Commendation, 
 which he here gives to the Pradice of Reli- 
 gion, in that full and fignificant Expreflion, 
 this is the whole of man. 
 
 Which Words are by the Septuagint and 
 ^«/^^r thus rendered, this is All^ ox. Every 
 man ; the word T>uty^ which is fupphed by 
 our Englijh, being not in the Originals or in 
 other Tranfations. This ought to be the way 
 and c our fe of all mankind ; lb the Targum. 
 This is the courfe to which every man is 
 defigned h fo the Syriack. This will be 
 Tnoft profitable and advantageous to men j 
 iQ\\\zArabick. Hoc efl tottmi hominis, xhi^ 
 is the whole of man 5 fo fome of our later 
 Interpreters^ mod properly to the Scope of 
 the Place, it being an ufual Enallage m the 
 
 Hebrew, 
 
chap. T. of Natural Religion. 251 
 
 Hebrew^ totius univerfalis pro toto inte- 
 grante. All for JVhole. 
 
 So that according to the various Inter- 
 pretations of the Words, they may contain 
 in them a threefold Reference : To the Ef- 
 fence^ the Happinefs, the Bufinefs of Man. 
 
 According to which, the Senfe of them 
 mult be, that F.eligion, or the fearing of 
 God, and keeping his Commandments, is a 
 Matter of fo great Confequence to Human 
 Nature, that, 
 
 1. The EJfence or Being of Man may be 
 faid to confift in it. 
 
 2. Thv great Bufinefs or Duty of Man, is 
 to be convcrfant about it, and to labour 
 after it. 
 
 3 . T he Happinefsy or Well-being of Man, 
 doth depend upon it. 
 
 Thefe Particulars 1 (hall endeavour to make 
 out by fuch clear Principles of Reafon, at- 
 tcfted to by feveral of the wifeft Heathen 
 Writers, as may be enough to fatisfy any fe- 
 rious Man, who is able to underftand the 
 Rcafon and Confequence of Things, and 
 will but attend and confider. 
 
 Firji^ Religion is of fo great Importance, 
 that the EJfence of Man may be faid to con- 
 fift in it. Man may be confidered under a 
 two-fold Notion : 
 
 I . In his fingle Capacity, according to 
 that Principle whereby he is conftituted in 
 fuch a Rank of Creatures. 
 
 2. In 
 
$^2 Of the Principles'^ &c. Lib. IL 
 
 2. In Society y for which Man fcems to be 
 naturally de%ned, and without which he 
 could not well fubfift. Now Religion will 
 appear to be effenfial to him, in both thefe 
 Refpefts. 
 
 I . As confidercd in \i\%Jingle Capacity, ac- 
 cording to thofe Principles by which he is 
 framed. That which doth conftitute any 
 thing in its Being, and diftinguifh it from all 
 other things, this is that which we call the 
 Form or Eflence of a Thing. Now the 
 things which diftinguifh Human Nature 
 from all other things, are the chief princi- 
 ples and Faundations of Religion, namely, 
 the Apprehenjion of a T>eity, and an Ex^ 
 feBation of a future State after this Life : 
 Which no other Creature, below Man, doth 
 partake of; and which are common to all 
 Mankind ; notwithft:anding the utmoft En- 
 deavours that can be ufed for the fupprelTing 
 of them. 
 
 As for what is commonly allcdged in the 
 behalf of Reafon, it may be obferved, that 
 in the Adions of many brute Creatures^ 
 there ^re difcernible fome Footfteps, fome 
 imperfed Stridures and Degrees of Ratioci- 
 nation > fuch a natural Sagacity as at leaft 
 bears a near Refemblance to Reafon. From 
 whence it may follow, that it is not Reafon 
 in the general, which is the Form of Human 
 Nature i but Reafon, as it is determined to 
 Anions of Religion, of which we do not find 
 ' ' th^ 
 
chap. I. of Natural Religion. 253 
 
 the lead Signs or Degrees in Brutes: Man 
 being the only Creature in this vifible World, 
 that is formed with a Capacity of worfhip- 
 ping and enjoying his Maker. ISIor is this 
 any new Opinion, bat what feveral of the 
 ancient Writers, Philolophers, Orators, Poets, 
 have atteftcd to; who make the Notion of a 
 Deity, and Adoration of him, to be the true 
 Difference betwixt Man and Be aft. 
 
 So Tully ; Ex tot generibus nullum eft ^ teg. 
 animal prater hominem, quod habeat notiti- ^ * *' 
 am aliqtiam T)eii ipfijque in homintbus, nul- 
 la gens eft neque tarn immanfiieta^ neque tarn 
 fera, qua nan etiamfi tgnoret^ qualem habere 
 ^eum deceaty tamen habendum fciat. " A- 
 ** mongft all the living Creatures that are in 
 " the World, there is none but Man, that 
 *' hath any Notion of a "Deity ; and amongft 
 *' Mankind, there is no Nation fo wild and 
 " ba'rbarous, but pretends to fome Religion." 
 Whence it fhould feem, that this is the moft 
 proper Difference betwixt Man and Beafls. 
 And in another place, he makes this to be 
 the Charader of that Rcafbn, which is the 
 Form of Man, that it is Vinculum T>ei ^ 
 hominiSj which imports both Name and 
 Thing. 
 
 Of the fame Senfe is that of the Satyrift, 
 who fpeaking of Religion and a Senfe of 
 divine Things, faith this of it j 
 
254 OfthePrineipksyUc* Lib. it 
 
 juv. Sat. ■ 'feparat hoc nos 
 
 ^s- A grege tnutorum, atque ideo venerabile 
 
 Sortiti ingemum, divmorimque capaces. 
 
 " 'Tis this, faith he, which doth diftin- 
 *' guifh us from brute Creatures, that we 
 V have Souls capable of divine Impreflions." 
 There are abundance of Expreffions to this 
 purpofe in feveral other of the Heathen Wri- 
 De super-t^^s. That in Tlutarchj where he fdles Irre- 
 fiitione. Ijgion a kind of Stupor^ whereby Men are 
 as it were deprived of their Senfcs. And 
 in another place, he aflerts it to be " an ex~ 
 " ceeding improper Thing, to afcribe true 
 " Reafon to thofe who do not acknowledge 
 viat. Deor. *' and adore the Deity." So again, Tulfy, Ejffe 
 Lib. 2. q^eos qui negate vix eumfan£ mentis extfti- 
 mem. " I can hardly think that Man to be 
 " in his right Mind, who is deftitute of Re- 
 < *' ligion." And in another place of the fame 
 
 Book, ^uis hunc hominem dixerit? 6cc. 
 *' Why lliould any one ftyle fuch an one a 
 *' Man, who by what he fees in the World, 
 " is not convinced of a Deity, and a Provi- 
 " dence, and of that Adoration he owes to 
 Ladant. " the Deity?" Non modo non philofophosy 
 fed nee homine-^ quidem fuijje dixerim, (faith 
 another.) " Men that are deftitute of Reli* 
 " gion, are fo far from being learned Philo- 
 " fophers, that they ought not to be efteemed 
 *' fo much as reafonable Men» 'Tis 
 
Ch ap. T . of Natural Religion. 255 
 
 'Tis true, nothing is more ordinary than 
 for fuch Pcrfons as are fceptical in thefe firft 
 Principles, to entertain great Thoughts of 
 themfelves, as if they had confider'd things 
 more deeply, and were arriv'd unto a higher 
 pitch of Reafon and Wit than others. But 
 yet the plain Truth is, they who have not 
 attained to this Convidion of placing their 
 chief Intereft in being religious, they are fo 
 far from exceeding others in T^egrees^ that * 
 they come fhort of the very Nature and 
 Ejfence of Men, as being deftitute of thofc 
 firit Notions concerning Truth and Falfe- 
 hood. Good and Evil, wherein the Eflence 
 of a rational Being dc)th confilt: befides 
 their palpable Deficiency in fuch plain Con- 
 fcquences and Deductions of Reafon, as 
 would become thofe, who in any meafurc 
 pretend to that Principle. 
 
 So that, by what hath been faid, it may 
 appear, that the Definition of Mun may be 
 render'd as well by the Difference of Reli- 
 giofiim as Rationale. As for that hiconve- 
 nience which fome may object, tliat athe- 
 iftical and prophane Pcrfons will hereby be 
 excluded: Why, fo they are by the other 
 Difference likewife ; fuch Perfons having no 
 juft Pretence to Reafon^ who renounce Re- 
 ligion: And it were well, if they might not 
 only be reckoned among Bealts (as they arc 
 by the T'fahniJ}^ where he ftyles them bru- 
 tifh,) but driven out amongft them likewife, 
 
 and 
 
i^B Of fie PrincipleSy &c. Lib. it. 
 
 and banifhed from all Human Society, as 
 being publick Pefts ahd Mifchiefs of Man- 
 kind, fuch as would debafe the Nobility of 
 our Natures to the Condition of brute Crea- 
 tures, and therefore are fit only to live a- 
 mongft them. Which brings me to the 
 
 zd Confederation of Man, as a fociable 
 Creature. Religion is ejfential to him, iri 
 this Refped alfo 5 as being the furcfl Bond 
 to tye Men lip to thofe refpeftive Duties to- 
 wards one another, without which. Govern- 
 ment and Society could not fubfift. 
 
 There is a remarkable PafTage in Plutarch 
 to this purpofe j where he fliles Religion 
 crtjuusy^txov ctTrdcrm xoivcoviois,^ vofxo^ea-iccs tp€i&'- 
 Againft /jcct, the Cement of all Community j and the 
 coiotes. chief Bafis of all Legtflattve Tower. And 
 in another place he fays, " That 'tis much 
 " more cafy to build a City in the open Air, 
 *' without any Ground to found it upon^ 
 " than to eftablifh Government without Re- 
 " ligion." A City (faith he) may make fom& 
 pjift to fubfift without Walls ^ Schools ^ Thea- 
 tres .^ Houfes, nay^ without Money \ but not 
 without Religion, 
 
 If it were not for this Notion of a Deity, 
 and thofc natural Impreflions which we have 
 concerning Juftice and Probity, fo neceffary 
 for the Confervation of Human Society 5 in- 
 ftead of thofe well-ordered Governments and 
 Cities which are now in the World, Man- 
 kind muft have lived either wild and foli- 
 
 tary 
 
Chap. I . of Natural Religion* 2$ 7 
 
 tary in Caves and Dens, like favage Beafts ; 
 or clCc in Troops of Robbers, fubfifting upon 
 the Spoil and Rapine of fuch as were weaker 
 than themfelves. 
 
 Tietate fublata, fides ettam^ & focietasNat. tto, 
 hiimani generis-, & una excellent ijfima vir-^^^- '• 
 tus juftitia tollltur, faith Tully. '^ Take 
 " but away the Awe of Religion, and all 
 *' that Fidelity and juftice, io neceflary for 
 " the keeping up of Human Society, muft 
 " perifh with it." 
 
 'Tis this Fear of a Deity, and the Senfe of 
 our Obligation to him, that is the Only ef- 
 fectual Means to retrain Men within the 
 Bounds of Duty. And were this wholly cx- 
 tinguiHied, there would follow fuch wild 
 Diforders and Extravagancies amongft Men, 
 as would not leave fo much as the Face or 
 leafi: Shadow of Virtue or Honefty in the 
 World : There being no kind of Vice which 
 Men would not abandon themfelves unto, 
 confidering the hnpetuotifnefs of their own 
 natural Appetites, and the Power of exter- 
 nal Temptations, were this Reflraint from 
 Religion once removed or abolilhed. 
 
 The two chief Oppofites to Religion, are 
 Trophanenefs and Sttper flit ion. Both which 
 are prejudicial to Civil Government : the one 
 by deftroying Confcicnce, the ftrongeft Ob- 
 ligation to political Duties; the other, by 
 ;)^r^'^r?;«^ and abufing it ; introducing in the 
 itead of it a new ^Primum mobile^ which ra- 
 S vidicrh 
 
fajrj. 
 
 258 Of the Principles^ &c. Lib. II. 
 
 vifheth the Spheres of Government, and puts 
 them into a prxternatural Courfe, as a Noble 
 
 ]'m'tz{*' '^^^^^^ cxpreffeth it. 
 
 The two grand Relations that concern So- 
 ciety, are Government and Subje5iion : And 
 Irreligion doth indifpofe Men for both thefe. 
 
 I. For Government. Without Religion 
 Magiftratcs will lofe that Courage and Con- 
 fidence belonging to their Stations, which 
 they cannot fo well exert in punifhing the 
 Offences of others, when they are guilty of 
 the fame or the like themfelves. Thofe that 
 Jit on the throne of judgment, fhould be able 
 to fcatter away evil with their eyes, as 
 Solomon fpeaks, Trov. 20. 8. By their very 
 Prefence and Looks to ftrike an Awe upon 
 Offenders. Which will not be fo eafily done, 
 if they lie under the fame Guilt themfelves. 
 Sine bonitate nulla majeftas, faith Seneca 5 the 
 very Nature oiMajefty doth dcnoicGoodnefs 
 as well as Tower. And without this, Go- 
 vernours may eafily lofe that Reverence, 
 which is due to them from others ; and con- 
 fequently that Authority, which they ought 
 to have over them. When they ceafe to be 
 Gods in refped of their Goodnefs, they will 
 foon diminifti in their Tower. And tho' they 
 fhould be able to keep Men under, as to 
 their Bodies and Eftates, yet will they de- 
 cline as to that awful Love and Reverence, 
 whereby they fiiould fway over the Hearts 
 and Affedions of Men. 
 
 The 
 
Chap. I. of Natural Religion. 259 
 
 The Thilofopher in the fifth Book of his Cap. u. 
 Toliticks^ doth lay it down as a Rule for 
 Magiftrates, that they muft be careful to 
 give publick Teftimonies of their being Reli- 
 gious and Devout ; for which he gives this 
 double Reafon : Becaufe the People will be 
 lefs fubjed to entertain any Jealoufy or Suf- 
 picion oi fujfering Injury, from fuch whom 
 they believe to be religious : And withal, 
 they will be lefs fubje<fl: to attempt the do- 
 ing of Injury againft fuch 5 as knowing that 
 good Magiftrates are after a more efpecial 
 manner und^ the divine Favour and Prote« 
 dion, j^ avfjifj^clx^^ e^ovroci rvt S-gaf, having 
 God to fight with them J and for them, 
 
 2. The want of this will indifpofe Men 
 for the Condition of Subje^s, and render 
 them loofe and unftable in thofe Duties of 
 Obedience and Submijfion required to that 
 State. How can it be expcded from that 
 Man, who dares affront and defpife God 
 himfelf, that he fhould have any hearty re- 
 verence for his Deputies and Vicegerents ? 
 
 He that is fubje6t only upon the account 
 of wrath, ^x\<i the power of the fword which 
 is over him, will be no longer fo, when he 
 hath an opportunity of efcaping or rcfifting 
 that Power. Nor is there any poflibleway 
 to fecure Men in their quiet Subjection and 
 Obedience, but by their being obliged for 
 Confcience-fake. And therefore fuch kind of Rom. ij. 
 Perfons, as by their open Prophanenefs and^- 
 
 S 2 Cou- 
 
26o Of the Principles^ ^c. Lib. II. 
 
 tempt of Religion, do endeavour to de- 
 llroy Confcience from amongft Men, may 
 juftly be efteemed as the worft kind of fedi- 
 tious Perfons, and moft pernicious to Civil 
 Government. 
 
 That Temper of Trophanenefs^ whereby 
 a Man is difpofed to contemn and dcfpife all 
 Religion (how flightly foever Men may think 
 of it) is much worfe than Infidelity^ than 
 Fanaticalnefs^xhiw Idolatry i and of the two, 
 'tis much more eligible for a Man to be an 
 hone ft Heathen and a devout Idolater^ than 
 a prophane Chriftian. 
 
 Whatever Difputes have been raifed con- 
 cerning the Lawfulnefs of punifhing Men for 
 their diffenting Confciences in matters of Re- 
 ligion j yet never any Man queftioned the 
 Lawfulnefs of punifhing Men for their Pro- 
 phanenefs and Contempt of all Religion. 
 Such Men as renounce Confcience, cannot 
 pretend that they fuffer for it. And certainly 
 this Vice doth upon many Accounts deferve 
 the greateft feverity of Laws, as being in 
 its own Nature deftrudive of the very 
 Principles of Government, and the Peace of 
 ail human Societies; befides, the Mifchiefs 
 confequent upon it, from divine Vengeance. 
 De Benef. 'Jis an Obfetvation of Seneca, '' That 
 -1 • 3- ^- • cc feveral Countries do appoint fever al Pu- 
 " niOiments for the Violation of Religion ; 
 " but every Country appoints fome, and it 
 " doth not any where cfcape unpuniHied. 
 
 Tlato 
 
Chap. I . of Natural Religion, 261 
 
 "Plato in his Book de Legibus, would liave Lib. 10. 
 it punifhcd capitally, as being a thing of moft 
 pernicious confequcncc to Government. 'Tis 
 a Rule in the Civil Law ^ that Religioconta- 
 minata ad omnium pertinet injuriam ; The Lib. 4. c 
 Abu fe of Religion is to be looked upon as being^"^ ^^^^^" 
 a common Injury ^Tind every Man is concerned 
 to endeavour a Vindication of it. And there G^otius ^c 
 are fomc Inftances in Story, of Wars thatg^^p^acs.l. 
 have been undertaken upon this very Ac- 2- cap. 2c. 
 count, to bring a Nation to Punifhment for^'^'^" ^^' 
 that Prophanenefs they have exprefled to- 
 wards the Rehgion they profeflcd and pre- 
 tended to, as being injurious to Mankind, 
 ^od orbis viribus expiari debility as Jujiin Lib. 8. 
 the Hiftorian fpeaks, whtch the whole world 
 ought to vindicate and expiate by their com- 
 mon Forces. 
 
 There can be no AfTurance from loofe irre- 
 ligious Perfons, that they will be faithful in 
 the ordinary Duties belonging to their feve- 
 ral Ranks and Stations. And as for any ex- 
 traordinary heroical Adtion, by which the 
 publick Welfare is to be promoted, Men that 
 are without Confcience of Religion, and a 
 fcnfe of Virtue, can never apply thcmfclves 
 to any thing of that kind, as having their 
 Minds deftitute of all fuch Principles as are 
 fublime and generous, without any the leaft 
 Seed of Honour, and Piety, and Virtue ; 
 and therefore they can have no Sparks of 
 Magnanimity, nor any the Icaft Inclina- 
 S 3 tion 
 
262 Of the Pri7tcipk5^k,c. Lib. IL 
 
 tion to Adions that are truly Great and 
 Noble. 
 
 So that upon all Accounts, it is very 
 evident, that Religion is totum hominis in 
 this firft Senfe, as it refers to the Ejfence of 
 Man, confidered either in h\s Jingle Capacity, 
 or as a Member of Society. 
 
 2. Tis fo likewife as it refers to the Bu- 
 pnefs and Duty of Man, that which he ought 
 to be moft intent upon, and converfant about, 
 as to his Employment in this World : That 
 General Calling, in which every Man, of 
 what Rank or Quality foeyer, is to be 
 engaged. Men are diftributed under other 
 particular Callings, according as their Edu- 
 cation, Abilities, Friends, and feveral Oppor- 
 tunities do difpofe of them. But the Obli-i- 
 gation of Religion, being of univerfal Con- 
 cernment, doth extend to all and every Par- 
 ticular, there being none exempted from it. 
 Hoc eji omnis homo. Every Man is concerned 
 in it. And it is totum hominis likewife : 
 'Tis his CaUing, the chief Bufinefs about 
 which he is employcdo 
 
 I do not fay, that a Man's Thoughts arc 
 alway to be taken up about the immediate 
 Afts of Religion, any more than a Traveller 
 is always to have his Mind adually fixed 
 uponthe thought of his Journey's End. This 
 would be inconfiftcnt with the Infirmity of 
 our Natures, and theNeceility of our Con- 
 ditions in this World. But yet, as he, that 
 
 is 
 
Chap. r. of Natural Religion. 263 
 
 is upon a Journey, doth fo order all his par- 
 ticular Motions, as may be moft conducible 
 to his general End i fo fhould Men habitu- 
 ally^ though they cannot aBtially^ in every 
 Affair, have refpcdl to their chief End, fo as 
 to obferve all the Duties of Religion, and 
 never to allow themfclves in any thing againft 
 the Rules of it. And he that hath this Care 
 contmually upon his Mind (tho' he be but 
 a fecular Perfon) may properly be faid to 
 make Religion his Bufinefs. 
 
 The Wife Man, in the Beginning of his ^^^^^^- *•' 
 Book^ had propofed it as his great Qiieftion^' 
 to be difcufled, to find out what was that 
 good for the fins of Men, which they fhould 
 do under the Heavens all the days of their 
 lives. (/'. e.) What was the chief Employ- 
 ment or Bufinefs, which they fhould apply 
 themfelves to in this World ? And in the 
 Conclufion of his Difcourfe, after an Indu- 
 dion and Refutation of all other Particulars, 
 which may feem to have any Claim or Pre- 
 tence to this, he afferts it to be the liafinefs 
 of Religion, Fearing Gody and keeping his 
 Commandments : Suitable to that Trecept 
 oiMofes, Deut. 10. 12. And now, O Ifracl, 
 what doth the Lord thy God require of 
 thee, but to fear the Lord thy God, to 
 walk in his Ways, and to ferve the Lord 
 thy Gody and keep his Commandments ? 
 And the T^ra6iice of '^t, Tatd, who made Afts 24, 
 this his daily Exercife, to keep his confci-^^' 
 i> 4 ence 
 
264. Of the Principles^ ^c. Lib. II, 
 
 ence void of offence, both towards God and 
 towards Man. 
 
 To the Reafonablenefs of this, feveral of 
 the wifeft Heathens have attefted. That's a 
 Moral. I. remarkable Pafiage in Arijiotle to this pur- 
 ad Eu- pofe, where he ftates that to be the moft de- 
 firable proportion of all. worldly Felicities 
 and Enjoyments, which is moft confiftent 
 with Men's devoting themfelves to the bufi- 
 nefs of Religion : And that to be either too 
 much or too little of Wealth, or Honour, or 
 Power, (b'c. whereby Men are hindered in 
 their meditating upon God, or their worfhip- 
 ping of him. 
 Differ.i.d. ^o EpiBettis, difcourfmg concerning the 
 Workand Bufinefshe wasdefigned to, hath 
 this excellent Pafiage : " If I had been made 
 " a Nightingale or a Swan, I fhould have 
 " employed the time of my Life in fuch a 
 " Way as is fuitable to the Condition of thofe 
 " Creatures : But being made a Man, capa- 
 " ble of ferving and worfhipping that God 
 " from whom I had my Being, 'tis but Rea- 
 " fon* that I fhould apply myfelf to this, 
 " as being my proper Work and Buflnefs 5" 
 tSto /xtf TO tpUv Iq-i. '■'■ And therefore here- 
 " unto will I devote myfelf, as being the 
 *^ chief Employment to which I am dcr 
 *' figned." 1 am now, as to the Condition of 
 my Body, lame and old, (faith he in the 
 fame place) to which he might have added, 
 that he was fickly and deformed i and as for 
 
 his 
 
chap. I. of Natural Religion. 265 
 
 his outward Quality, lie was Poor, and under 
 Servitude, being a Slave to EpaphrodituSy 
 one of the Roman Courtiers ; which are Con- 
 ditions that ufually expofe Men to repining 
 and difcontent : and yet he concludes it to 
 be his Duty, " wholly to devote himfclf to 
 " the Praifes and Worfhip of that God who 
 *' was the Author of his Being." Which 
 upbraids fo many Profeflbrs of Chriftianity, 
 who have both more Advantages of know- 
 ing their Duty, and greater Engagements up- 
 on them to exercife themfelves in the Duties 
 of Religion. 
 
 There is another appofite Teftimony to 
 this purpofe in Antoninus. " Every thing Lib. g. 
 " {faith he) is defigned for fome kind of'*^^*^' '^' 
 " Work. Beafis and Tlants^ the Sun and 
 " Stars } ay aV tir^s nfi 5 and what do you con- 
 " ceive yourBufmefsto be? fenfualPleafures? 
 *' Bethink yourfelf a little better, whether 
 " this be fuitable to your natural Sentiments, 
 " to the Nobility of your Mind, and thofe 
 " excellent Faculties with which you are en- 
 " dowed." 
 
 Now *tis the ufual Courfe of Men to ap- 
 ply themfelves to that as their chief Bufinefs, 
 by which their IntcreO: is mofl: promoted, 
 and which may moft conduce to that main 
 End which they propofc to themfelves. And 
 can any thing be more reafonable, than for 
 that to be the chief bufinefs of a Man's Life, 
 which is the chief End of his Being ? 
 
 3. Rcli- 
 
266 Of the Principles^ 6cc. Lib. II. 
 
 3 . Religion is totum hominis, with refped 
 to the Happinefs and Well-being of Man. 
 That is properly faid to be the chief End or 
 Happinefs of a Thing, which doth raife its 
 Nature to the utmoft Perfection of which it 
 is capable, according to its Rank and Kind. 
 This is the chief End which he ought to 
 propofe, that alone wherein his true Feli- 
 city doth confift, that which doth advance 
 his Nature to the utmoft Perfection it is ca- 
 pable of. The chief Good belonging to a 
 Vegetable or Plant, is to grow up to a State 
 of Maturity, to continue to its natural Pe- 
 riod, and to propagate its Kind, which is the 
 utmoft Perfection that kind of Being is ca- 
 pable of. And whereas fenfuive Creatures, 
 befides thofe things which are common to 
 them with Plants, have likewife fuch Facul- 
 ties, whereby they are able to apprehend 
 external ObjeCts, and to receive Pain or Plea- 
 fur e from them : therefore the Happinefs 
 proper to them, muft confift in the Perfection 
 of thefe Faculties, namely, in fenfiblc Plea- 
 fures, in the Enjoyment of fuch things as may 
 be grateful to their Senfes. But now Man- 
 kind (if we allow it to be a diftinCt Rank of 
 Creatures, fuperior to Brutes) being endowed 
 with fuch Faculties, whereby 'tis made capa- 
 ble of apprehending a Deity, and of expeCting 
 a future State after this Life j it will hence 
 follow, that the proper Happinefs of Man 
 muft confift in the perfecting of thefe Fa- 
 culties j 
 
chap. I . of Natural Religion. 267 
 
 cultiesi namely, in fuch a State as may re- 
 concile him to the divine Favour, and afford 
 him the bed Affurance of a blefled Immor- 
 tality hereafter : Which nothing elfe but 
 Religion can fo much as pretend to. 
 
 'Tis true indeed, the Nature of Marty by 
 reafon of thofe other Capacities common to 
 him with Plants and BruteSy may ftand in 
 need of feveral other things, to render his 
 Condition pleafant and comfortable in this 
 World, as Health, Riches, ReputatioUy Safe- 
 ty, &c. Now herein is the great Advantage 
 of Religion, that befides the principal Work 
 which it doth for us, in fecuring our future 
 Eftates in the other World, it is likewife the 
 moft efFedual Means to promote our Happi- 
 nefs in this World. 
 
 In my Difcourfeof this, I fhall firft fugged: 
 fomething more_^f«^r^//y,concerning the Na- 
 ture of our chief End ; and then defcend to 
 thofe Particulars, which are eftcemed to be 
 the chief Ingredients to a State of Happinefs. 
 
 Under the Firft of thefe, I Ihali fpeak 
 briefly to thefp three Things. 
 
 1. There is a Neceflity that every Man 
 who will aft rationally, fliould propofe to 
 himfeif fome chief Scope and End. 
 
 2. The chief End of every thing muft be 
 of fuch a nature, as may be moft fit to pro- 
 mote the Perfcftion of that thing in its Rank 
 and Kind. 
 
 3. This in rational Beings which arc capa- 
 
 ble 
 
268 Of the Principles^ Sec. Lib. IL 
 
 bleof it, muft confift in a Communion with, 
 and a Conformity unto the chief Good, and 
 confequently in being religious. 
 
 I. There is a Neceflity that every Man 
 who will ad rationally fhould propofe to 
 himfelf fome chief Scope or End. The having 
 of an End, is not fo much a moral 'Duty^ 
 which fuppofeth a Liberty of Ading, as a 
 natural Trinciple^ like that of the Defcent of 
 heavy Bodies j Men muft do fo, nor can they 
 do otherwife. Such is the Principle of Self- 
 prefervation in all things ; and this of ading 
 for an End, in all rational Agents. The moft 
 loofe and profligate Wretches that are, do 
 and muft a£t for an End, even in thofe very 
 Courfes, wherein they put the Thought of 
 their future State and their laft Account far 
 from them. The very fuppreftlng and harden- 
 ing themfelves againft the Thought of their 
 true End is in order to their prefent Peace 
 and Quiet, which they do erroneoufly fub- 
 ftitute in the room of their chief End. That 
 wherein Men are commonly defedive, is in 
 not exciting the Thought of their chief End, 
 and not fufficiently confidering and ftating 
 in their own Minds, the moft proper Means 
 for the attaining of it. There are too ma- 
 ny in the World that do ctuTocr^S'iai^m tcV 
 /SioV, live ex tempore^ without any parti- 
 cular reference to their chief End, being 
 immerfed only in prefent Matters, anima-^ 
 lia fine praterito & futuro, w^ithout any 
 
 regard 
 
Chap. I. of Natural Religion* 269 
 
 regard to what is paft or future j like Ships 
 upon the vaft Ocean, without any Compafs 
 or Pilot, that do rather wander than travel^ 
 being carried up and down according as eve- 
 ry Wind ox Tide doth drive them. And this 
 the Thilofbpher doth worthily brand with the 
 name of Folly ,* Vita fine propofito^ ftultitia seneca," 
 argumentum eft j " There is no greater Ar- 
 *' gument of Fooliflinefs, than for a Man not 
 " to be fixed upon fome particular Defign." 
 ^roponamus^ oportety finem fummi boni, ad^^^^^-'£ 
 qiiem omhe fatium nofirum diBum've refpi- ^ 
 ciat ; veluti navigantibtts^ ad fidus altqiwd 
 dirigendus eft cttrftis, faith the fanie Author, 
 *' There ought always to be fome particular 
 " Scope and Mark propofed, as the main. 
 " End and Drift of all our Adions, as the Star 
 " by which we are to be guided in our 
 " Voyage." Nondifponetfingulajnificuijam^^ 51/ 
 'vitafuafnmmapropofita eft. " 'Twill be a 
 " hard matter to proportion out Particulars, 
 *' till we know what is the main Sum." This 
 is the true ground of the common Mifiakcs 
 amongft Men,Avhilft they deliberate conccrn-^ 
 mg the feveral Parts of their Lives, but neg- 
 led the ftating of what fhould be the main de 
 fign of the whole. He that intends to (lioor at 
 any thing,muft fo manage the whole Adion m 
 levelling his Arrow, and regulating hisHan-ds,, 
 and exerting his Strength fo a> may be moil 
 advantageous for hitting the Mark. As the 
 Efficient is in natural^ ^o is tiic /i/;^r.mongil 
 
 moral 
 
2yo 0/ tie Ptmdpksy Sec. Lib. II. 
 
 moral Caufes, of principal efficacy. Tis 
 this which is the chief Rule of all our Ac- 
 tions. And therefore there is a Neceffity 
 that fome End be propofed and fixed upon. 
 
 2. The chief End of every thing mull be 
 of fuch a Nature, as may be moft fit to pro- 
 mote the Perfediion of that thing in its Rank 
 and Kind. Any thing that is fhort of this, 
 may be a Means, or a fubordinateEndj but 
 cannot be the chief and ultimate End, if 
 there be any thing defirable beyond it ; tsA©* 
 
 Mag. Mo. faith y^r//?^^/? 5 That is truly the chief End, 
 Sp.'i!* which is defired for itfelf ; which being once 
 obtained^ we want no more i " That which 
 " doth fatiate and fill up the Defires. Hac 
 Epift. 74. nihil 'uacare patitur loci-, totum animum te- 
 net^ dejiderium omnium tolUt^ folafatis eft 
 ( faith Seneca. ) In brief, 'tis that State, 
 wherein a thing enjoys all that good that 
 'tis capable of, and which is moft fuitable to 
 its Nature. 
 
 3. This in rational Creatures muft con- 
 fift, in a Communion with, and a Conformi- 
 ty to the fupreme Good ; and confequently, 
 in being religious. Which is the meaning 
 of thofe Scripture Exprefllons, of walking 
 with Gody and as becomes the fons of the 
 Moft High ; being followers of him ; holy 
 as he is holy ; being made partakers of a 
 divine Nature. And to this the Philofophers 
 do likewife confent. This is the meaning 
 
 of 
 
Chap. I . of Natural Religion. 271 
 
 of that Speech in Tythagoras rnxQ^ l<rt o/ngl- 
 ua-tt ^«, " Every man's chief End (hould 
 " be a Refemblance to God, a being made 
 «' like to the Deity." SoT/atomdEp^^ettiS 
 will have it to confift in following ofGody 
 TsA'^ fcV* iTTSa^cci S-gw. And another, zmitari 
 quern colts y in imitating him whom we 
 vvorfhip. So Seneca, Summtim bomtm ^y?,Epift. 7^. 
 quod honeftum efty ^ quod magis admirercy 
 folum bonum eft quod honeftum eft. Not 
 only the chief, but the only Good doth con- 
 fift, in what is honeft and virtuous. Now 
 the Fruition of God cannot confift in any 
 external Union or Contrad of our Souls with 
 the Deity, which Spirits are not capable of; 
 nor in any mere Speculation or intelledual 
 Gazing upon his Excellencies : But in fuch 
 an Influence, whereby he doth communicate 
 to us, fuch divine Qualities, as will exalt 
 our Faculties beyond their natural State, and 
 bring them into an Aflimilation and Confor- 
 mity to the moft perfcdl Idea of Goodnefs, 
 together with an inward Scnfation of the 
 EfFeds of this in ourfelves. 
 
 Having thus difpatched what I had to fug- 
 gcft concerning the Nature of Happinefs in 
 general^ I proceed to fpeak to fuch '^Parti- 
 culars, as are cfteemed to be the moft ufual 
 Ingredients into fuch a State, and which do 
 conduce to the compleating of it : whether 
 they concern 
 
 Our 
 
< < 
 
 272 Of the Principles^ Sec, Lib. II. 
 
 ^0\xr prefent Condition in this World ; ei- 
 ther our 
 'ExternalVJtXhtC'^ confifting in 
 fi. Health. 
 
 2. Liberty y Safety^ ^iet. 
 
 3. PofTeflionsi with refped either 
 to the Sufficiency of them, for 
 anfwering our Necellities 5 which 
 is called Riches or Profit : 
 Or to 
 
 4. The Delight or Satisfadion we 
 receive in the Enjoyments, in 
 the Ufe and Suitablenefs of the 
 things we poflcfsj which is cal- 
 led Tleafure.^ 
 
 5. The Efteem Which we have a- 
 mongft good Men, whereby we 
 are rendered acceptable and ufe- 
 ful to others i ftyled Honour or 
 Reputation. 
 
 Internal Welfare, or the Happinefs of 
 our Minds $ which doth confift in 
 thefe two things : 
 
 fi. The due regulating and exalting 
 J of our Faculties to their proper 
 ^ Fundion. 
 
 I 2. The Teace, Joy^ Contentment. 
 L confequent thereupon. 
 I^Thc Happinefs of our future State. This 
 doth confift in fuch a Fruition of the 
 Supreme Good, as our Souls are ca- 
 pable of i and muft depend upon fuch 
 
 Courfes, 
 
Chap. I. of Natural Religion. 27 
 
 Courfcs, as can afford us the moft ratio- 
 nal Aflurancc of BlefTedncfs and Glory 
 hereafter. 
 
 Now, I fliall endeavour to make it out by 
 plain Rcafon, that the Happinefs of our Con- 
 dition, in all thefe refpeds, doth depend 
 upon Religion : and that not only morally 
 upon account of that Reward which vir- 
 tuous Adions do entitle a Man unto, from 
 a juft and wife Providence; but naturally 
 alfo, by reafon of that phyfical Efficacy 
 which the Duties of Religion have, to pro- 
 cure for us all thofe things wherein our tem- 
 poral Happinefs confifts ; to promote the 
 Welfare, not only of particular Perfons, but 
 of publick Communities of Mankind in ge- 
 neral, and of the whole Univerfe. 
 
 J 
 
 CHAP, 
 
274 Of the Principles^ &c. Lib. II. 
 
 CHAP. 11. 
 
 How Religion conduces to our prefent 
 Happinefs in this World : Andfirjl 
 to the Happinefs of the Outward 
 Man. I . In refpeSi of Health. 
 
 AN D becaufe thefe things I have men- 
 tioned, (efpecially thofe of them which 
 concern our external Happinefs in this world) 
 are the great Aims and Defigns, by which 
 the generality of Men are chiefly fway'd in 
 their Aftions 5 and therefore like to prove 
 very powerful Motives to make Men reli- 
 gious, if they could be once effedually per- 
 fuadcdj that Religion is the moft proper 
 Means for the attaining of thefe Things : I 
 fhall therefore endeavour to make out this 
 Truth, by the plaineft and moft convincing 
 Evidence that may be. And the rather, be- 
 caufe in fuch kind of AfTertions, as are be- 
 fides the common Opinion, and feem Para- 
 doxes, Men will be apt to be jealous of 
 their being impofed upon by fome kind of 
 Sophifm or Fallacy. 
 
 In order to this, I fliall obferve this Me- 
 thod : Firft, I fhall endeavour to ftate 
 and define the Nature of thefe Things, 
 
 and 
 
Chap. 2. of Natural Religion. 275 
 
 and to (hew wherein the true Notion of 
 them doth confift. And then proceed to 
 the Proof of this Propofition, that Religion 
 is the moft proper Means to procure and pro- 
 mote thefe Ends. And bcfidcs the Evidence 
 to this purpofe, from the concurrent Opini- 
 ons of wife Men, in fcveral Ages ; I fhall 
 Jikewife make them out both by Reafon 
 and by Experience^ which are all the kind 
 of Arguments that fuch Matters are capa- 
 ble of. / 
 
 Only I muft premife one Caution ; that 
 when I fay Religion is the Caufe of thefe 
 Things, the Meaning is not, that it is fo 
 necelTary, and fo infallible a Caufe, as can 
 never feil of its Effed. This would not 
 be confident with our dependent Condition, 
 there being nothing in this World fo much 
 under the power of human Endeavours, but 
 that the Providence of God may interpofc 
 for the Difappointnient of it. To whom it 
 muft be left, to make what refervcd Cafes he 
 pleafes- from the ordinary Courfc of Things. 
 But tho' it be not an infallible Caufe, yet 
 it is fuch a Caufe as doth generally and It} 
 TO TToAu, produce itsEffed: And all Man- 
 kind do think it a fufficient inducement, to 
 apply their Endeavours unto fuch Courfes foe 
 the procuring of any thing, as are the beft 
 Means to be had, and do for the mod part 
 cffccl the Ends they are dcfigned for. 
 
 T 2 This 
 
276 Of the Principles^ &c. Lib. IL 
 
 This being premifed, I doubt not but to 
 o(fei- fuch Arguments for the Proof of thcfe 
 Things, as fhall be fufficient for the Convi- 
 dion of any Man who will but underftand 
 and confidcr them. 
 
 I begin with the Firft. The Welfare of 
 owx prefe7tt Condition in rerpe<^ of our Out- 
 '•iVard Man doth depend upon Religion. 
 
 Firft, Religion is the bed Means for 
 Health. By Health I mean fuch a Confti- 
 tution of our Bodies, whereby our Members 
 and Faculties arc inabled for the due Perfor- 
 mance of their natural Fundions, and freed 
 from Pain ; 'tis properly oppofed to Sicknefs 
 or Difeafe. As for the Infirmities of Old 
 Age, thcfe arc fo eflential to all living Crea- 
 tures, fo neccflarily fpring from the very 
 Principles of our Natures, that though they 
 may be fomewhat Jcllcned and alleviated, 
 yet are they not capable of any complete 
 Remedy. 
 
 This Blefiing of Health is fo neceifary to 
 our Well-beings in this World, that without 
 it we cannot enjoy any thing elfej no, not 
 our own fclvcs : infomuchthat Men do, and 
 may juftly put a great Value upon it, and 
 are willing to purchafe it at any Rate. And 
 therefore to all fuch, this Confideration muft 
 needs be a very powerful Motive. 
 
 Now I (hall make it plain that this doth 
 depend upon Religion, 
 
 Morally, 
 
Chap. 2. of Natural Religion, 277 
 
 K Morally, 
 \ Naturally. 
 
 I. Morally y By reafon of thofc Blcfllngs 
 of this kind, which, by the Light of Nature, 
 Men may rcafonably cxpc6t from the Good- 
 ncfs of God, upon the Obfervance of his 
 Laws ; befides the fcvcral Allcrtions and 
 Promifes in Scriptureto this purpofc, where 
 Sin is often rcprcfentcd as the meritorious 
 Caufe of Sicknefs, and Difeafcs are often 
 threatened, and accordingly inflided as the 
 due Rewards of Sin : And on the other fide, Deur. iS. 
 upon Mens obferving the Duties of Religion, '' 
 God promifes to take away ficknefs from the Excd. 23. 
 midft ofthetriy to beftow upon them health'^^' 
 and length of days. The fear of the Lord^^^^'^- 1- 
 and departing from evil^fhall be health to thy '^' 
 navelj and marrow to thy bones, ^rov. 3. 
 7,8. ^rov. II. 19. As Righteoufnefstcnd-Prov. 4. 
 eth to Life, fo he that purfueth Evil, ptir-'^'^' 
 fiteth it to his own death, c. 2. 22. The li^. ;8. 8. 
 wicked fkall be cut off from the earth, and 
 the tranfgreffors jhall be rooted out of it. 
 
 2. Religion is the natural Caufe of Health, 
 which may appear upon this two-fold Rea- 
 fon j bccaufe it doth remove thofe Things 
 that will hinder it, and doth promote fuch 
 Things as will help it. 
 
 I . It doth removere prohibens, it is apt to 
 
 prevent and remove fuch Things as are the 
 
 T 3 gieJt 
 
27 B Of the Principles^ he. Lib. II. 
 
 great ImpediQients of our Health. Nothing 
 is more evident, than that there are feveral 
 Vices which have a phyfical Efficacy in the 
 producing of Difeafcs, as all kind of Intem- 
 perance of Body, all inordinate Pallions of 
 Mind j to one of which, the greateft Part 
 of the Sicknefs amongft Men may be afcri^ 
 bed ; and confequently the Virtues oppofite 
 to thefe, Temperance, Sobriety, Moderation, 
 mud needs have a natural Caufality for the 
 hindring of thefe Difeafes. Tis by Religion 
 that Men are inabled to prevent all fuch Ex- 
 ceflcs as are prejudicial to Nature, to reprefs 
 all fuch violent Tranfports of Paflion, Ha- 
 tred, Anger, Fear, Sorrow, Envy, &c. as 
 are in themfelves very pernicious to our Bo- 
 dily Health, and by that violent Commo- 
 tion, which they are apt to put the Humours 
 into, do fometimes caufe prefent Sicknefs, 
 and always lay in us the Seeds of future 
 Difeafes. 
 
 2. It doth promov ere adjuvans, promote 
 all fuch things as may mod effedually con- 
 duce to the improving of our Health j by 
 obliging us upon the Account of Duty and 
 Confcience, to a careful Obfervance of the 
 moft proper Means to this End 5 keeping us 
 within due Bounds in our Eating, Drink- 
 ing, Exercife; prcferving our Minds in an 
 equal Frame of Serenity and Calmnefs ; fup- 
 porting our Spirits with Contentation and 
 Cheaifulncis under every State of Life : fo 
 
 that 
 
Chap. 2 . of Natui^al Religion* ,279 
 
 that nothing can be more true than that of 
 Solomon^ That a chearful Mind doth good^^of- 17- 
 like a medicine^ and makes a healthy cotm-]^' 
 tenance i whereas ^^^w;^ and cares will— 12. 2/. 
 break a man's fpirity and make it jloop. 
 
 I know there are other Means to be madq 
 ufe of, in order to the procuring of Health, 
 various kind of Medicaments to be applied by 
 the Art of Phyfick, according as the Nature 
 of feveral Difcafes (hall require, which Re- 
 ligion doth oblige a Man not to neglcft : Cut 
 yet this, I think, may be truly faid, that 
 thofe who are moft expert in the Profeflion 
 of Phyfick, are not able to prefcribe any Ca- 
 thoUcon, which fliall more effedually ope- 
 rate, both by way of Prevention and Curey 
 than the Obfervance of thofe Duties which 
 Religion and Virtue do oblige us unto. 
 
 Nor is this true only in Theory and Spe- 
 culation, but it may appear to be fo upon 
 common Experience, to which I fhali appeal 
 for the further Confirmation of it. What 
 kind of Perfonsare thofe who enjoy the beft 
 State of Fkalth, and the longed Lives? Arc 
 they not fuch generally, who are moil fober 
 and regular in their Converfations, mod tem- 
 perate as to thejr Bodies ^ men. free from all 
 kind of inordinate Pallions, Fiercenefs, An- 
 xiety, Cares, as to their Minds ? Tis laid 
 of MofeSy that though he were exceeding old, C)^ut. 3+. 
 yet his eye ijuere not dim^ nor 'was his naturaP' 
 force abated. Which (amongft other Cau- 
 T 4 fcs) 
 
28o Of the Principles^ &c. Lib. II. 
 
 fcs) may be afcribcd to thofe eminent Vir- 
 tues he was endowed with, the Temperance 
 of his Body, and Meeknefs of his Spirit. 
 That beloved dtfciple^ whofe Thoughts and 
 Writings feem to be wholly taken up with 
 the divine Virtue of Love, is upon account 
 of this Temper of his Mind, thought to have 
 enjoyed a more vigorous old Age than any 
 of the reft : Such a Power is there in Reli- 
 gion, tho' not wholly to prevent the Infirmi- 
 ties of old Age, yet in a great meafure to 
 alleviate and abate them. 
 
 And on the other fide, if we confult Ex- 
 perience ; Who are the Men moft obnoxious 
 to Difeafes ? are they not fuch generally as 
 are moft vicious in their Lives ? moft given 
 to Surfeits, Debaucheries, and Leudnefs i 
 whereby they do fo far enflame their Blood, 
 and wafte their Spirits, as not to live out half 
 their Days : Infomuch, that no Man of or- 
 dinary Prudence, who is to take a Leafe for 
 Lives, will be content (if he can well avoid 
 it) to chufe fuch a one, whom he knows to 
 be vicious and intemperate. 
 
 But thefe things are fo obvious to com- 
 mon Experience, that I need not enlarge up- 
 on them : Only I would not be miftaken. 
 1 do not fay, that none of thofe are religious, 
 who are liable to Difeafes, and are taken a- 
 way in their younger Years j or that all fuch 
 are religious, who are free from Difeafes, and 
 live to old Age. Some may be naturally of 
 
 fo 
 
Chap. 2. of Natural Religion, 281 
 
 fo tender and brittle a Make, that every little 
 Blow will break them j others of fo tough 
 and ftrong a Conftitution, as to hold out 
 againft many Batteries and Aflaults ; and 
 yet neither of thefe to be afcrib'd, either 
 to the Vices of the one, or the Virtues of 
 the other, but do rather belong to their Con- 
 dition and Temper 5 which being Natural, 
 and not falling under the Choice of our 
 Wills, is not therefore capable of any moral 
 Good or Evil. 
 
 Befides, there ought Allowance to be made 
 fas I faid before) for fuch exempt Cafes, as 
 fhall feem good to the Providence of God in 
 the Government of Human Affairs. Some 
 good Men may be taken away from the evil 
 to come^ others may be excrcifed with Dif- 
 eafes in their Bodies for the Cure of their 
 Minds, or to make their Patience and Courage 
 exemplary to others. And fome that are good 
 Men for the Main, may yet by their own 
 Carelefihefs in ufing the fittcft Means for the 
 Prcfervation of their Health, cxpofe them- 
 felves to Sicknefs 5 none of which can be 
 any prejudice to the Thing I have been pro- 
 ving. This being that which I affirm, that 
 fo far as the Infirmities of our natural Tem- 
 pers are capable of Remedy by any thing in 
 our power, it is the Obfervance of the Du- 
 ties of Religion, that doth for the moft part 
 and generally prove the moft effctflual Means 
 
 to 
 
282 Of the Principles^ &c. Lib. II. 
 
 to this purpofe. Which is all I lliall fay to 
 xhcjirji thing I propofed to fpeak to, con- 
 cerning the Health of our Bodies. 
 
 CHAP. III. 
 
 How Religion conduces to the Happi- 
 nefs of the Outward Man -^ in refpeSi 
 of Liberty, Safety, and Quiet. 
 
 SEcondly, Religion is the moft proper 
 Means to procure our external Safety ^ 
 Liberty-, §lutet. 
 
 By Safety, I mean a Freedom from thofe 
 common Dangers and Mifchiefs which o- 
 thers are expofed to. 
 
 By Liberty, the being at our own Difpo- 
 fal, and not under Bondage, Reftrainr, Im- 
 prifonment. 
 
 By ^iet, an Exemption from thofe ma- 
 ny Moleftations and Troubles by reafon 
 of Difappointments, Enmity, Contentions, 
 whereby the Conditions of moft Men are 
 render'd very burthenfome and uncomfort- 
 able. 
 
 I put thefe things together, becaufe of 
 their near Affinity to one another. 
 
 Now Religion is both the Moral and the 
 Natural Caufe of thefe Things. 
 
 I. 'Tis 
 
Chap. 3 • of Natural Religion. 283 
 
 I. Tis the Moral Caufe of them, upon 
 account of that Divine Protedlion and Affift- 
 ance, which the Light of Nature will affurc 
 us we are entitled unto in the doing of our 
 Duties ; befides the many Affertions and 
 Promifes in Scripture to this purpofc, of be- 
 ing protefted in our Ways, and fecured in 
 Times of Danger. If you will keep my ft a- Lev. 2^. 
 tutes, ye fljall dwell in the land in fafety. »8. 
 Whofo hearkeneth to me^ fhall dwell fafely-,^^^- ^^ 
 and jhall be quiet from the fear of evil.^'^' 
 There jhall no evil happen to the juft, but ?rov. n 
 the wicked fhall be filled with mifchief^^' 
 The Lord delivers the righteous out of all^^^l 34- 
 their troubles. When a man's ways pleafe^^' 
 the Lord^ he will make his enemies to be 
 at peace with him, 
 
 2. Tis the natural Caufe of thefe Blef- 
 fings, by preventing or removing all fuch 
 Things, whereby the contrary Evils are oc- 
 cafioned. The moft ufual and general Caufe 
 of Mens Sufferings, is from the Negled 
 of their Duty, and the Violations of Law ; 
 they are obnoxious to the Punilhments of 
 Banifhment, Imprifonment, Lofs of Goods, 
 or of Life, upon the account of fome illegal 
 irreligious Ads 5 Murder, Theft, Sedition, 
 injuring of otherSjUecdlefs Contentions, med- 
 dling in other Men's Affairs, where they arc 
 nor concerned. 'Tis obfcrvablc, that in the 
 legal Form of indiding Men for Crimes, our 
 Law doth afcribe their Guilt to their want 
 
 of 
 
284 Of the Prmclples^ 8cc. Lib. II. 
 
 of Religion, their not having the fear of 
 God before their eyes, which doth difpofe 
 them to commit luch Ads as makes them 
 obnoxious to legal Punifhmcnt. Now no- 
 thing can fo efFedualiy prevent fuch things 
 as Religon. This will teach Men to obey 
 Laws, and fubmit to Government : This will 
 keep them within the Bounds of their Duty, 
 both towards God and Man. This will 
 remove all thofc dividing Principles, of Sel* 
 fiihnefs, and Pride, and Covetoufnefs ; It will 
 teach them Charity and Meeknefs, and For- 
 bearance, to ftudy publick Peace and com- 
 mon Good, to be generous and large in their 
 Well-wifhing and their Well-doing : Which 
 are the mod proper Means to provide for our 
 own Quiet and Safety. 
 
 And the Truth of this may be evident like- 
 wile from common Experience 5 by which 
 it will appear, that for the general, no kind 
 of Men do enjoy fo much external Peace, 
 and Freedom, and Safety, as thofe that are 
 truly religious. The Apoftle feems to appeal 
 to that common Notion in the Minds of all 
 Men concerning the Safety belonging to In- 
 nocence, when he puts it by way of Quefti- 
 on, Who is he that will harm you, if you be 
 followers of that which is good? Implying 
 that 'tis a Thing generally known and taken 
 notice of, that there is a kind of natural Re- 
 verence and Awe amongft the word of Men 
 towards fuch as are innocent and virtuous. 
 
 And 
 
chap. 3. of Natural Religion. 2 85 
 
 And on the other fide, no Men do i^cuc 
 fo many Hazards, Moleftations, Contentions, 
 as thofe that are vicious 5 what from their 
 Violations of Law, their ncedlcfs Provoca- 
 tions of thofe they converfe with,being fcarce 
 ever free from Danger and Trouble 5 which 
 the WifS'inan feems to appeal to, as a Thing 
 evident from Experience, in thofe fhort 
 Qiieftions which he propofeth: Who hath^^^"^- *5- 
 *uUoe? who hath forrow ? ''Ji^ho hath conten- ^' 
 tions ? '•iVho hath babblings ? who hath 
 wounds without caufe ? who hath rednefs 
 of eyes ? 'Tis particularly fpokcn of the 
 Drunkard, but 'tis proportionably true of 
 other Vices like wife. 
 
 There is one Objedion that lies very ob- 
 vious againft what 1 have been proving ; and 
 that is from thofe Scriptures where 'tis faid, 
 that whoever will live godly in Chrifi Jefiis^ 
 mufi fufftr perfecution^ and that the world 
 jhould hate them 5 befides what may be al- 
 ledged from common Experience to this pur- 
 pofc, concerning the Suflfcrings of fomethat 
 arc good Men. 
 
 To this two Things may be faid by way 
 of Anfwcr. 
 
 I. Eveiy thing is not Pcrfecution for Re- 
 ligion, which Men may be apt to Rile io. 
 Some Pcrfons who for the main may be tru- 
 ly religious, may yet by their own follies 
 and Imprudence, expofe themfcvcs to nced- 
 lcfs Sufferings. And in luch cafes, Religion 
 
 is 
 
286 Of the Principles^ &c. Lib. IL i 
 
 is not to be charged, as being the Caufe of 
 their Suffering, but their Defed in ir, and 
 Miftakes about it. 
 
 2. There may be (as was faid before) fome 
 exempt Cafes from the general Rule, and 
 fuch muft thofe be granted to be, which con- 
 cern Times of Perfecution j when Religion 
 will be fo far from protefting a Man, that it 
 will rather expofe him to Danger and Suffer- 
 ings. And fuch were thofe primitive Times 
 to which thefe Scriptures do refer, when 
 it feemed good to Divine Providence, to 
 make ufe of this as one Means for the pro- 
 pagating of Chriftianity in the World, name- 
 ly, by the Suffering of thofe that profeffed 
 it. And in fuch Cafes, when Men are per- 
 fecuted properly upon the Account of Reli- 
 gion, God doth ufually compenfate their 
 outward Sufferings with fome inward Advan- 
 tage, fupplying them with fuch Patience and 
 Courage, as will fupport them with Joy and 
 Comfort in their Suffering for that which is 
 good. But then it muft withal be granted, 
 that thefe Scriptures are not equally appli- 
 cable to fuch other Times and Places, when 
 and where the true Religion is publickly pro- 
 feffed and encouraged, when Kings are nur- 
 fing Fathers^ and ^teens nurjing Mothers 
 to the Church ; becaufe in fuch Times and 
 Places, the ProfeiTion of Religion will be fo 
 far from hindring, that it will rather promote 
 
 a Man's fccuUr Advantage, 
 
 CHAP. 
 
Chap. 4. of Natural Religion. 287 
 
 CHAP. IV. 
 
 How Religion conduces to the Hap- 
 pinefs of the Outward Man^ in re- 
 fpeSi ^Riches. 
 
 THirdly, as to our Eftatcs and Poffef- 
 fions, I fhall fhew that Religion is the 
 Caufe of Riches. In order to the Proof of 
 this, the Firft Thing to be inquired into, is, 
 what is the true Nature of Wealth or Riches^ 
 and wherein it may properly be faid to con- 
 fift. And here it is to be noted, that the 
 Word Riches is capable of a two- fold 
 Senfe, 
 
 t Abfolute^ 
 
 \ Relative, 
 
 I. In the more abfolute Senfe, it may 
 be defined to confift in fuch a Meafure of 
 Eftate, as may be fufficient for a Man's Oc*. 
 cafions and Conveniencics ; when his Pof- 
 feflions are fo proportioned, as may fully 
 anfwer all the Neceflities of his Condition, 
 and afford him a comfortable SubflftcncC;, 
 according to his Quality, the Station where- 
 in he is placed. In which fenfe, Men of all 
 Ranks and Degrees are capable of being ricli* 
 A Husbandman, or an ordinary Tradeiman, 
 
 may 
 
288 Of the Principles^ &c. Lib. IL 
 
 may be as truly ftilcd a rich Man, as he 
 that is a Gentleman, or a Lord, or a King. 
 Tho' perhaps wiiat thefe can very well af- 
 ford to fling away upon their Diverfions, be 
 more than all the Ellate and Pofleflions 
 which the other can pretend to. And upon 
 this Ground it is, that all Men will grant, 
 one Perfon to be as truly liberal in giving 
 but a ^enny, or a poor Mite^ as another in 
 giving a hundred Tounds^ becaufe thefe 
 Things are to be meafured by the different 
 Conditions of the Givers : And a Man may 
 as well be rich with a little^ as liberal with 
 a little. 
 
 2. In the more relative Senfe, Riches 
 may be defcribed to confift in the having of 
 large Pofleflions, when a Man's Eftate and 
 Revenue is of fuch a Proportion as is com- 
 monly efteemed Greats whether with rela- 
 tion to the Generality of other Men, and fo 
 only thofe at the upper End of the World 
 are capable of being counted rich ; or elfe 
 with refped to others of the fame Rank and 
 Order, and fo all fuch are counted rich, who 
 do in their PoflcflTions exceed the common 
 fort of thofe that are of the fame Rank with 
 them ; this kind of Wealth conflfting pro- 
 perly in Comparifon : There being not any 
 one determinate Sum, or Proportion of Re- 
 venue, to which the Name of Riches may 
 ^e appropriated, but that it may be as much 
 below the Occafions of fome Perfons as it 
 
 is 
 
chap. 4. of Natural Religion, 289 
 
 is above the Condition of otliers who yet 
 live plcnrifully. 
 
 Now the Firft of rhefe is the only projicr 
 Notion of Riches^ becaufc this alone is agree- 
 able to the chief End of Wealth, which is 
 to free us from Want and Neceflity. And 
 the other may be rather ftilcd, the being 
 Proprietor of great Polleflions, the mere ha- 
 vinc: of which cannot denominate one a ttulv 
 rich Man, for this plain Reafon 5 becaufc 
 tho' fuch PolTcflions be in thcmfelves great, 
 yet they may not be fufficient to free the 
 Owner of them from Want and Poverty, 
 whether in refpedl to his real or imaginary 
 Occaftons for more : And that is not Riches, 
 which cannot free a Man from being poor. 
 And want of Neceffaries, is as truly Poverty 
 in him that hath much, as in him that hath 
 but a little. He that in any one Condition 
 of Life, hath enough to anfwer all his Con- 
 veniencies, fuch a Man is more truly rich than 
 he vvhofe Revenue is a thouland times great- 
 er, if it be not equal cither to his Occafions, 
 or to his Mind. 
 
 Now when it is faid, that Religion is the 
 Caufe of Riches, the Meaning of this can- 
 not reafonably be undcrftood of ' Riches in 
 the fecond Senfc, as if he that were religious 
 fhould be thereby advanced to the grcateft 
 PofTeflions that any Man elfe doth enjoy, 
 from the Condition of aPeafant oraTradef- 
 man to that of a Prince : Becaufc this would 
 
 U no 
 
290 Of the Principles^ Sec. Lib. 11. 
 
 no more confift with thofe fcveral Degrees 
 and Subordinations required to the Order of 
 the Univerfe, than it would for every com- 
 mon Soldier to be a General, or every pri- 
 vate Man to be a King. But the Meaning 
 of this Propofition muft be, that Religion 
 will be a Means to fupply a Man with fuch 
 a Sufficiency as may denominate him rich ; 
 and to free him from fuch Neceflities, whe- 
 ther real or imaginary, as others of his Rank 
 and Station are liable unto. 
 
 So that by what hath been faid, it may 
 appear, that the true Notion of Riches doth 
 comprehend under it thefe two Things. 
 
 1. A Sufficiency for a Man's Occafions 
 and Conveniencies. 
 
 2. An Acquiefccnce of Mind, in fo much 
 as is in itfelf really fufficient, and which will 
 appear to be fo, fuppofing a Man to judge 
 according to right Reafon. 
 
 And that this is not a mere Fancy or No- 
 tion, but the moft proper Senfe of the Word 
 Riches, wherein all Mankind have agreed, 
 may be made very evident. 
 
 Concerning \\\zfirfi of thefe, there can be 
 no Colour or Doubt.* All the Scruple will 
 be concerning xhz fecond ; Whether that be 
 ncceifary to make a Man rich. And to this 
 the Thilofophers do generally atteil. Ari- 
 Rhet. hh. ftotle in particular doth affirm, that the true 
 '•"p. f. >^3j.^j.g ^3f j^iehes doth confift in the con- 
 tented Ufc and Enjoyment of the Things we 
 
 have, 
 
Ghap. 4. of Natural Religion, 291 
 
 have, rather than in the Poflcflion of them. 
 Thofe that out of ^enurioufnefs can fcarce 
 afford themfclvcs the orduiary Conveniences 
 of Life out of their large PofTeillons, have 
 been always accounted poor; nay, he that 
 cannot ufe and enjoy the things he doth pof- 
 (z(Sy may upon this account be faid to be 
 of all others the moft indigent, becaule lucii 
 a one doth truly want the Things he hath, 
 as well as thofe he hath not. 
 
 That Man who is not content with what 
 is in itfelf fufficient for his Condition, nei- 
 ther is rich, nor ever will be fo j bccaufe 
 there can be no other real Limits to his De- 
 fircs, but that oi Sufficiency j whatever is be- 
 yond this, being boundlefs and infinite. And • 
 though Men may pleafc themfelves with an 
 imagination, that if they had 43ut fuch an 
 Addition to their Eftates, they fhould then 
 think they had enough ; yet that is biit a 
 mere Imagination, there being no real Caufc, 
 why they fhould be more fatisfied rhcrij 
 tlian they are now. 
 
 He that is in fuch a Condition as doth 
 place him above Contempt, and below Envy, 
 cannot by any Enlargement of his Fortune be 
 made really more rich or more happy than he 
 is. And he is not a wife Man, if he do not 
 think fo ; nor is he in this cither wife or wor- 
 thy, if he be fo far folicitious as to part with 
 his Liberty, though it be but in fome lirtle 
 Servilities, for the incrcaflng of his Eftarc. 
 U 2 Thcfe 
 
292 Of the Principles'^ 6cc. Lib. II, 
 
 Thefe things being premifed, it may be 
 made very evident, that the Defign of being 
 truly rich, that is, of having enough, and 
 being contented, will be moft cfFedually pro- 
 moted by Religion 5 and That both Morally 
 and Naturally. 
 
 1. Morally ; upon which Account this is 
 by the Philofophers owned to be one of the 
 Rewards belonging to Virtue ; good Men 
 only having a moral Title to Wealth upon 
 
 , account of Fitncfs and Defert. There are 
 
 many Allertions and Promifes in Scripture 
 
 to this Purpofe, of being profpered in our 
 
 Pfal. 34 ftores and labours, and all that we fet our 
 
 hands unto -y of lacking noth'mg that is good 
 
 for us. 'Tis this that muft entitle us to the 
 
 Blelling of God, and 'tis the blejjing of God 
 
 that maketlo rich. Solomon fpeaking of Re- 
 
 li(rion under the Name of fVifdom, faith, 
 
 Prov. 3. that in her left hand are riches^ durable 
 
 c 7 8 1*8 ^i(^^^^ '■> that fhc caufes thofe that love her to 
 
 — 8.' 11. inherit fubftance, and doth fill their trea- 
 
 fiires. And the Apoftle tells us, that God- 
 
 linefs hath the promifes of this life. 
 
 2. Religion is a natural Caufe of Riches, 
 with reference to thofe two chief Ingre- 
 dients required to fuch a State ; namely, the 
 fupplying of us with a plentiful Sufficiency, 
 as to our Poffeflions, and a Satisfadion, as 
 to our Minds. 
 
 I. A Suiiiciency as to our Eftates and 
 PoUellions. There are but thefe two Ways 
 
 that 
 
Chap. 4* of Natural Religmi. 293 
 
 that can contribute to the improving of Men's 
 PofTeflions, namely, the Art oi getting and 
 of keeping. Now Religion is an Advantage 
 to Men in both thefe Relpcds. Nothing can 
 be more evident than that there are many 
 Virtues, which upon thcfe accounts have a 
 natural Tendency to the increafmg of Men's 
 Eftates, as Diligence in our Callings, The 
 diligent hand maketh rich, Hcedfuhiefs to 
 improve all fitting Opportunities of provi- 
 ding for our felves and Families, being pro- 
 vident in our Expcnces, keeping within the 
 Bounds of our Income, not running out into 
 needlefs Debts : In brief, all the lawful Arts 
 of Gain and good Husbandry, as to the Ex- 
 crcife of them, are founded in the Virtues 
 which Religion teaches. 
 
 On the contrary it is plain, that there are 
 many kind of Sins which have a dircd natu- 
 ral Efficacy for the impoverifhing of Men : 
 As all kind of Senfuality, and Voluptuouf- 
 nefs, Idlcnefs, Prodigality, Pride, Envy, Re- 
 venge, &c. of all which may be faid what 
 Solomon fays of one of them, that they bring 
 a man to a morfel of breads and c loath him 
 with rags. 
 
 2. And as for the fecond Requifite toRiches, 
 Satisfaction of Mind with our Conditions, and 
 a free Ufe of the Things we enjoy ; this is 
 the Property of Religion,- that it can enable 
 a Man to be content with his Eftate, and to 
 live comfortably without fuch things as o- 
 U 3 thers 
 
i6. 
 
 29f Of the Prmciples, ^c. Lib. II. 
 
 thers know not how to want. And the Abi* 
 Hty of being content with a little, may be 
 much more truly called Riches, than the 
 havingof much, without being fatisfied there- 
 with, 'lis better to be in Health with a 
 moderate Appetite, than to be continually 
 eating and drinking under the Diieale of a 
 voracious Appetite or aDropfy : And in this 
 pfal 37. fenfe, A little that the righteous hath y is. 
 better than great riches of the tingodly. 
 
 But this may appear likewife from expe- 
 rience. Let any Man impartially conficier, 
 what kind of Perfons thofe are amongft the 
 Generality of Men, who in their feveral De- 
 grees and Orders are counted moft able, and 
 •moft wealthy, and it will appear that they 
 are fuch as are moft ferious in the matter of 
 Religion, moft diligent in their Callings, 
 moft juft and honcft in their Dealings, moll 
 regular and Ibber in their ConverfationSjmoft 
 liberal towards any good Work -, upon which 
 account it is, that luch Places, where Men 
 have the Opportunity of being inftruded in, 
 and excited to the Duties of Religion, do 
 thereupon thrive and flourifh moftj it being 
 one Property of Religion to civilize Men, 
 and make them more inquifitivc in Learn- 
 ing, and more diligent in pradifing their fe- 
 veral Profellions. 
 
 And as for Comtentment of Mind, this be- 
 ing in itfelf a Virtue as well as a Privilege, 
 it is not to be attained but upon the account 
 " ' ' \ of 
 
chap. 4' of Natural Religion, 295 
 
 of Religion 5 noi- are there any that enjoy 
 it, but luch as are truly virtuous. 
 
 There are feveral Objedions that may be 
 made againft what I have been proving, but 
 all of them capable of a plain and fatisfado- 
 ry Solution. 
 
 I. There arc fome kind of Virtues that 
 fcem to have a contrary Tendency -, as Cha- 
 rity to thofe that want, Bounty and Libera- 
 lity to any good Work, which in /fr///<?//^'sF.thic lib. 
 judgment is fcarce confident with growing'^' ^' '• 
 rich. 
 
 By that Saying of Arifiotkj may be meant 
 Riches in the fecond Scnfe, as it denotes 
 large Poflefllons, which this Virtue of Libe- 
 rality* doth not naturally promote i but it 
 may very well confift with Riches in the 
 firft and moft proper Notion of it, as it de- 
 notes Suiiiciency for our Occafions; and the 
 Ability of contributing in fome proportion 
 towards any worthy and charitable Work, 
 is in the Efteem of every good Man, one of 
 thofe Occafions and Conveniencies required 
 to fuch a Sufficiency, and cannot any more 
 be a Prejudice to it, than it would be for a 
 Man to lay up fome part of his Wealth in the 
 fafeft Place, to lend it out upon the heft In- 
 tereft, to part with it for the Purchafe of the 
 fame Favour and Afliftance from others in 
 the ^ke Exigencies 5 to lay it out upon his 
 Pleafure, with refped to that inward Com- 
 fort an(i Satisfadion, which doth accompany 
 IJ ^ the 
 
t^6 Of the Principles.^ &c. Lib. II. 
 
 the Confcience of doing worthy Things. 
 And befidcs all this, Experience will alTure^ 
 us, that there is a fecret BleiUng which doth 
 for the mofl: part accompany Ihch Actions^ 
 fo that Men grow the richer, and not the 
 poorer for them : And they that in this kind 
 fo'-ju bountifully^ do very often, even in this 
 World, reap bountifully. 
 
 1. There are fome kind of Vices that feem 
 to have a Tendency to the enriching of Men, 
 as Fraud, Extort ion , Sordidnefs, all kind of 
 nnlawful Ways of getting and keeping an 
 ^^flate. But to this it may be faid, 
 
 1. Thct'e Vices may tend to the increafing 
 of Mens Poflellions, but not to the making 
 of them truly rich : And 'tis a plain Argu- 
 ment that fuch Perfons do not think them- 
 selves to have a Sufficiency, who can apply 
 themfeives to fuch wretched Courfes for the 
 setting of more. 
 
 2. 'Tis commonly feen upon Experience, 
 that there is a fccret Curfe attends fuch Prac- 
 tices, a Canker that eats into fuch Gain^ a 
 Hole in the bottom of the Bag, by which it 
 
 Jcr.i7.i!.inrcnfibly dreinsoutand waftesaway. yfj the 
 partridge fitteth upon eggs, and hatcheth 
 them not \ fo he that getteth riches., and not 
 by right yfhallleave them in the mid(i of his 
 days, and at the end floall be a fool. As 
 that filly Bird doth fometimes take ipuch 
 needlefs Care and Pains, in fitting upon and 
 ^herifhing fubventaneous Eggs, fuch as can 
 
 neve^: 
 
chap. 4* of Natural Religion. 297 
 
 never be fruitful, which (as Nattiralifis ob- 
 ferve) that Creature is very fubjed unto, or 
 as the foccund Eggs of that Bird being laid 
 upon the Ground, are many times trod upon 
 by Paflcngcrs or wild Beafts, after it hath 
 beftow'd much Pains for the hatching of 
 them: So are the wicked Dcfigas of Gain 
 often difappointed in the Embryo-, and the 
 Contrivers of them, inftead of approving 
 themfelves to be more wife and fubtile Men 
 than others, do appear at lad to be Fools. 
 He that will carefully obferve the ufual 
 Courfe of things in the World, may from 
 his own Experience find Imlfences enjpugh, 
 to confirm thofe Sayings of the wife Man; 
 There is that fcattereth, and yet increafethi Prov. 1 1 , 
 and there is that withholdeth more than is ^** 
 meet, hut it tendeth to poverty. TVealthgot-c^\^- 13^ 
 ten by "u unity fhall be diminifbed. The^'' ^^* 
 wealth of the firmer is laid up for the jufl. 
 He that opprejpth the poor to increafe y^/j'^^P-^^'^- 
 riches^ jhall furely come to want. He that c^^.i^.'&. 
 by unjuft gain increafeth his fub fiance, jhall 
 gather it for him that will pity the poor. 
 
 3. There arc fome good iMen that are 
 poor. And 'tis faid that God hath chofen the)^^- ^- i'- 
 poor of this world, to receive the Gofpel, and 
 to be rich in faith. To this it may be faid, 
 
 T. The Providence of God may fo order 
 it fometimes, as to reduce good Men to great 
 Exigencies, to, wander up and down infheep- 
 
 skins 
 
29 S Of the Principles^ &c. Lib. II. 
 
 skins atidgoat'Skins, being dejiitufe^ affliB- 
 ed^ tormented. But then thefe are fuch par- 
 ticular exempt Cafes, as are not fuitable to 
 the moft ufual and general Courfe of Things. 
 And befides, fuch as are good Men, may 
 fometimes be defective in feveral of thofe 
 Duties which Religion doth oblige them to. 
 Diligence, Caution, &€. And the Poverty 
 of fuch may juftly be afcribed to their De- 
 fed in Religion. 
 
 2. As for that Scripture, that God hath 
 chofen the poor in this world ; it is not to be 
 underftood in 5he more abfolute Senfe, for 
 fuch«as want T^ecefTaries ; becaufe 'tis plain 
 from other Texts, that though fome of the 
 Primitive Believers were, by reafon of the 
 Perfecution of thofe Times reduced to great 
 Exigencies, yet tke Generality of the reft 
 were very liberal in their Contributions to- 
 wards them. But it muft be underftood in 
 the relative Senfe, concerning fuch as might 
 be ftiled comparatively Poor ; (/. ^.) fuch as 
 are of a lower Rank, and meaner Condition 
 than others, and confequently had lefs Temp- 
 tation to corrupt and feduce them, than 
 thofe that did more abound in thefe earthly 
 Things. 
 
 CHAP 
 
chap. 5 . of Natural Religion* 299 
 
 CHAP. V. 
 
 Jiow Religion co7iduces to the Happi- 
 nefs of the Outward Man i7i refpeSi 
 (j/'Pleafure; or the ch earful Enjoy- 
 ment of outward Bleffings* 
 
 'COurthly, Religion is the mofl proper 
 ' Means to promote the Intereft of 
 ^leafure. 
 
 In the handling of this, I fhall firft en- 
 deavour to ftate the true Nature of Tlea-^ 
 fiire, and to (licw what is the moft proper 
 Notion of ir. Now Tleaftire doth confift 
 in that Satisfaction which we receive in the 
 Ufe and Enjoyment of the Things we poi- 
 fcfs. it is founded in a Suitablencfs and 
 Congruity betwixt the Faculty and the Ob- 
 jed. Thofe are called pleafant Taftes and 
 Smells, which are apt to excite fuch a gentle 
 Motion, as is agreeable to the Nerves appoin- 
 ted for thofe Functions. Now, it cannot be 
 denied, but that Beajis and Infers may be 
 faid to be capable of Pleafure proper to their 
 Kind, as well as Men, Only this muft 
 withal be granted, that the more noble and 
 the more capacious the Faculties and the 
 Objeds are, the greater will the Delights be 
 
 that 
 
300 Of the Pri7KipleSy Sec. Lib. IT> 
 
 that flow from the Union of them. Upon 
 which account, all intellectual Delights do 
 far exceed thofe that are fenfual 5 and, a- 
 mongft Perfons that are capable of intellec- 
 tual Pleafures, their Enjoyments mull be 
 greatefl-, whofe Faculties are moft enlarged, 
 and moft vigorous. Tis true indeed. Men 
 of vitiated and depraved Faculties, though 
 they are thereby difabled for pafling a true 
 Judgment upon the Nature of Things, be- 
 ing apt to miftake four for fweetj yet will 
 it not thence follow, that they are incapable 
 of Pleafure : They may have fuch peculiar 
 kinds of Gufts, as will be able to find a Sa- 
 tisfaction and Sweetnefs in fuch things as 
 appear naufeous and loathfome to others. 
 And 'tis the Congruity of things, that is the 
 Foundation of Pleafure. But then fuch Per- 
 fons are beholden to their Ignorance and their 
 Delufion, to the Diilemper of their Facul- 
 ties, for their Relifh of thefe things : None 
 but thofe that are foolifh and deceived, and 
 Tic. 3. 3. under the Servitude of divers lujh^ devote 
 themfelves to fuch kind of things for Plea- 
 fures. Suppofing a Man to have found heal- 
 thy Faculties, fuch an one will not be able 
 to find any true Satisfadion and Compla-^ 
 cence, but only in thofe things which have 
 in them a natural Goodnefs and Reditude. 
 They muft be regular Objeds, that have in 
 
 them a Suitableneis to regular Faculties. 
 
 This 
 
chap. 5 . of NaHirat Religion* 301 
 
 This being premifed by way of Explica- 
 tion, I fhall proceed to prove, that Religion 
 is the moft proper means for the promoting 
 of this Intereftj and this it doth 
 
 J Morally. 
 I Naturally. 
 
 1 . Morally ; as it is one of the Rewards 
 belonging to Virtue, which alone upon its 
 own account doth deferve all fuch Advan- 
 tages, as may render its Condition pleafant 
 and comfortable in this World. 
 
 Befidcs the feveral Aflertions and Promifes 
 in Scripture to this purpofe, 'prov. i. 17. 
 fpeaking of Religion under the Nameof Wif- 
 dom, it is faid, that her nsjays are ways of 
 pleafant nefs. The yoke of it is eafy, ;^pjjsrf^^f- ^*- 
 gracious and fweet, and the burden light }^' 
 The commandments of it not grievous. The ' J°^- f* 
 fruits of it are love, and joy, and peace }Q^\,^_rx^ 
 The Duties of Religion are in feveral Places 
 of Scripture compared to Mufick and to Feaft- 
 ingj and are faid to be fleeter than the 
 honey and the honey-comb. I delight to do 
 thy will, O my God, Pfal, 40. 8. 
 
 2. Religion is the Natural Caufc oiTlea^ 
 fure. Which I fliall endeavour to make out 
 
 by Reafon and Experience. 
 
 I. By Reafon: Religion hath a natural 
 Efficacy in promoting the Intcreft of Plea- 
 fure, teaching a Man a-chearful liberal U^c 
 
 of 
 
30 2 Of the Principles^ biQ, Lib. II. 
 
 of the tilings he enjoys, how to 77iake his 
 foul enjoy good in his labour ; how to fweet- 
 en and alJay all the Difficulties and Trou- 
 bles of this Life. Nor doth it reftrain Men 
 from any 'fuch fenfible Pleafures, as are 
 agreeable to Reafon, or our true Interefts. 
 It only prohibits Miftakes and Excefles about 
 them, teaches us fo to regulate our felves in 
 the ufe of them, that they may truly dc- 
 lerve the Name of Pleafure: how to pro- 
 vide againft that natural Emptiiiefs and 
 Vanity, which there is in all fuch Things, 
 whereby they are apt quickly to fatiate and 
 weary usj and upon this account it may 
 be faid to promote rather than hinder the 
 Intcreft of Pleafure. 
 
 As for the Pleafures of the Appetite, thefe 
 nbide no longer than till the Neceflities and 
 Conveniencies of Nature are fatisfied; and 
 fo far Religion doth allow of them. When 
 our Hunger and Third is well appeafed, all 
 that follows after is but a faint kind of 
 Pleafure, if it be not rather to be ftilcd 
 Satiety and a Burden. 
 
 As for thofe kind of Things, which wc 
 call by the Name of Sports and Diverfions, 
 Religion doth likewife admit of a moderate 
 Ufe of thefe; and what is beyond fuch a mo- 
 derate Ufe, doth rather tire Men, than re- 
 create them : It being as much the Proper- 
 ty of fuch Things, to weary a Man when 
 he is once fufficicntly refreflied by them, as 
 
 it 
 
 / 
 
chap. 5 . of Natural Religion. 303 
 
 it is to rcfrefh him wlicn he is wearied by 
 other Things. 
 
 We read indeed of the pleafures of Jin: 
 but befides that they are of a bafer and grof- 
 fer kind, 'tis faid alfo, that they are but for]o}3io.f. 
 a feafoTij but for a moment, and the end of 
 them IS heavmefs. The Ways of Sin may 
 feem broad and pleafant, but they lead downviox. ^. 
 to death, and take hold of hell. There are 
 Tome Vices that feem fweet to the Palate, 
 but do after fill the mouth with gravel, —lo. 17. 
 There arc fcverai Sins which have very fpe- 
 cious and tempting Appearances, which yet 
 upon trial do bite like a ferpent, and fling— ^'i %r 
 like an adder. 
 
 By what has been faid, it appears, that 
 Religion is a natural Caufe of promoting thefe 
 fenfible Pleafures ; bcfides, that it affords 
 Delights incomparably beyond all thefe cor- 
 poreal Things, fuch as thofe who are Stran- 
 gers to Religion cannot underftand, and do 
 not intermeddle "juith. 
 
 2. But befides the Reafons to this pur- 
 pofe, it may appear like wife from Expe- 
 rience, that the great Pleafure of Men's 
 Lives is from the Goodnefs of them j fuch 
 only being capable of a free and liberal En- 
 joyment of what they pofTefs, who know 
 how to regulate themfelves in the Fruition 
 of them, to avoid Extremities on either 
 hand, to prevent thofe Mixtures of Guilt 
 and Fear, which will imbittcr all their En- 
 joyments, 
 
304 Of the Principles^ &c. Lib. if* 
 
 joymcnts. Such Perfons only who have 
 good Confc'ienceSy being capable of having a 
 continual Feaft. 
 
 The great Objeftion againft this will bcj 
 from the Difficulty of the Duties of Mor- 
 tification, Repentance, Self-denial, taking 
 up the Crofs, &c. All which do imply 
 in them a Repugnancy to our Natures, and 
 confequently an Inconfiftency with Plea- 
 fure. 
 
 For anfwer to this, it muft be obferved* 
 That T^lficulty doth properly arife from a 
 Difproportion betwixt the PoWer and the 
 Work ; as when a Perfon of little Strength 
 is put to carry a great Burden, when one 
 of a mean Capacity is put to anfwer an 
 hard Qiieftion in Learning. Now, fuppofing 
 Men to retain their vicious Habits, it muft 
 be granted, to be as difficult for fuch to 
 perform the Duties of Religion, or to for- 
 bear the Adts of Sin, as for a lame and .im- 
 potent Man to run, or for a Man under a 
 violent Fever to be reftrained from drink- 
 ing. But fuppofe thefe Men cured of thefc 
 Maladies, and their Faculties to be redi-^ 
 fied, then all this Difproportion and Un- 
 fuitablencfs will vanifh; and thofe Things 
 will become eafy and delightful, which 
 were before very difficult and unpleafant. 
 Now, it is the Property of Religion, that 
 it changes the Natures of Men, making them 
 new jCreaTures. It puts off the old many 
 
 isjhick 
 
Chap. 6. of Natural Religioh, 305 
 
 which is corrupt according to deceitful lujis, 
 and puts on the ne'w man, which after God 
 is created in right eoufnefs and true holinefs. 
 It removes our vicious Habits, and endows 
 the Mind with other kind of Inclinations 
 and Abilities. And though there fliould be 
 fome Difficulties in the very Paflagc from 
 one State to another, yet this ought not to 
 be objeded as a Prejudice againll Religion; 
 becaufe there are far greater Difficulties and 
 Pains to be undergone in the Service and 
 Drudgery of impetuous Lufts. The Trou- 
 ble of being cured, is not fo great as that of 
 being fick; nor is the Trouble of behig io- 
 ber, comparable to that of being debauched 
 and intemperate. That godly Sorrow which 
 is required as one of the firft Adts in the 
 Change of our Condition, is always accom- 
 panied with fecret Pleafure: And as it is 
 faid of wicked men^ that in the midfi of 
 laughter their heart is forrowfuli fo may 
 it be faid of good men, that in the midfl of 
 their forrow their heart is joyful. And 
 when the Conditions of Men are once 
 changed, when they are palfed over to 
 another State, it will then prove as eafy to 
 them to obfcrve the Duties of Religion, as 
 it was before to follow their own finful In- 
 clinations. An evil Tree doth not more 
 tiaturally bring forth evil Fruit, than a good 
 Tree doth bring forth good Pruit. 
 
 X As 
 
3c6 Of the Principles^ ^c. Lib. II. 
 
 As for that Morofenefs and Soiirnefs of 
 Carriage which fome Men, who pretend to 
 Religion, are noted for 5 this is not juftly 
 to be afcribed to their Religion, but to their 
 want of it. ]oy and Chearfuhiefs being 
 not only a Privilege, but a Duty which Re- 
 ligion doth oblige Men to, whereby they 
 are to adorn their Profellion, and win over 
 others to a Love of it. 
 
 CHAP. VI. 
 
 How Religio72 conduces to our Honour 
 a77d Reputation. 
 
 T^Ifthly, for the Intereft of Honour and 
 
 -■- Reputation. This is one of the gteateft 
 
 Ble (lings which this World can afford, much 
 
 to be preferred before Riches or Pleafures, 
 
 Prov. ii. or Life it felf. A good name is rather to 
 
 be chofen than great riches, and loving 
 
 favour rather than Jilver and gold. One 
 
 that is a generous virtuous Man will chufe 
 
 to die, rather than do any thing that may 
 
 expofe him to Infamy. St. ^aul was of this 
 
 1 Cor. 9. Mind. It were better for me to die^ than 
 
 » /. that any fijould make my glorying void. And 
 
 becaufe 'tis a thing of fo great Excellency, 
 
 therefore we do pay it, as the beft Service 
 
 we can do to God, and to his Deputies, 
 
 Magi' 
 
Chap. 6. of Natural Religion, 307 
 
 Magiftrates and Parents. 'Tis by this that 
 we are render'd ufcful and acceptable to o- 
 thers. And befidcs the Advantage \vc have 
 by it while we live, 'tis one of thofe Things 
 that will abide after us, when we are gone 
 out of the World 5 and for that Reafon a 
 fpccial Regard is to be had to it. And the 
 more wife and virtuous any Man is, the more 
 care will he take to tranfmit a grateful Me- 
 mory of himfelf to future Times; and fincc 
 he raufl: be fpoken of after his Departure, to 
 take care that he be wcll-fpokcn of, that his 
 Name may be as a precious Ointment, leaving 
 a Perfume behind it, that Men may rife up 
 at the mention of it, and call him blefled. 
 Nor can any Man defpife Honour, but he 
 that doth either defpair of it, or refolve a- 
 gainft doing any thing that may deferve it. 
 
 Now Honour is properly the Efteem and 
 good Opinion which Men have concerning 
 the Pcrlbn or the Adions of another, toge- 
 ther with fuch external Expreflions of Rc- 
 fpeds as are fuitable thereunto. 
 
 And I (hall make it appear, that this kind 
 of Happinefs doth depend upon Religion, 
 both 
 
 {Morallyy 
 Naturally. 
 
 I. Morally. Nothing being more gene- 
 rally agreed upon amongft all the Thllofo- 
 X z phers. 
 
3o8 Of the 'Principles-^ &c. Lib. IL 
 
 pherSj than that Honour is the pecuUar Re- 
 ward of Virtue, and doth not properly be- 
 long to any thing elfe. And that Shame is 
 the proper Reward of Vice, nor can it be- 
 long to any thing elfe. 
 
 The Scripture is very copious in Expref- 
 fions to this purpofe. Such as are Religious, 
 are ftylcd the excellent of the earth, Pfal. 
 Cap. II. 1 6. 3. and faid to be w^r^ excellent than 
 ^- ^ their neighbours^ Prov. 17. 27. They are 
 9. " God's peculiar treafure, the dearly beloved 
 "S-^o-x^s-of his foul. He fits apart the man that is 
 ?iilX "i.godly for himfelf Though fuch Perfons 
 may be but low in their outward Condition, 
 being put to ivander up and down in fheep- 
 skins and go at -skins, being defiitute, affliB- 
 ed, tormented, feeking for refuge in de- 
 farts and mountains, in dens and caves of 
 the earth:, yet are they upon the account 
 of Religion, of fuch an excellent Value, 
 that in the judgment of the Holy Ghoft, 
 the Vi'orld is not isjorthy of them, Heb. 11, 
 37, 38. 
 
 The Wife-man, fpeaking of Religion, faith 
 
 Prov. t. 9 that it (hall be an ornament of grace to thy 
 
 Q 2^ head, and as a chain about thy neck. Exalt 
 
 9. her, and f:e fjall promote thee, and bring 
 
 thee to honour. She j^ all give to thy head 
 
 an ornament of ^r ace, and a crown of gl^y. 
 
 God hath engaged himfelf by Promifc to 
 
 D=-ut 28 ^^^'^^^ People that are religious, that he will 
 
 8 3. fet fhem above other nations } they Jhall be 
 
 made 
 
Chap. 6. of Natural Religion. 309 
 
 made the head, and not the tail. Hewing ^^"^^ *• 
 honour thofe that honour him. And cer-jgij, ,j 
 tainly, he who is the King of Kings, muft ^-^• 
 needs be tiie Fountain of Honour, and be 
 able to difpofe of it as he pleafes. 
 
 And on the other fide, Shame is in Scrip- 
 ture faid to be the proper Reward and Con- 
 fequent of Sin, efpecially in the Writings of 
 ^avid znd Solo?non. PvcHgion isftylcd by 
 the Name of JVifdom, and Sin by the Name 
 of Folly. And the JVife man having laid, 
 ^rov, 3.35. that the wife ^oall inherit glory ^ 
 'tis added, but poame fhall be the promotion 
 of fools: it fhall be their promotion -» the 
 utmoft that fuch Pcrfons fhall ever attain to, 
 will be but difgracei when they are exalted 
 and lifted up, it fhall prove to their difpa- 
 ragement, to make their Shame more con- 
 fpicuous. And Trov. 13-5. 'tis faid, A "j^ic- 
 ked man is loath fome, and comet h to jhame. 
 The Word tranQated loathfome, properly 
 denotes fuch kind of Perfons to be as naufcous 
 and offenfive to the Judgments of others, as 
 the moft loathfome unfavoury Things are to 
 their Taftes or Smells. They are ftilcd by the 
 Name of Wolves and Bears, Swine, Dogs, 
 and Vipers, things both hurtful and hateful. 
 
 Men that are truly virtuous, have a Re- 
 verence paid them by all that know them. 
 And on the other iide, vicious Men are dc- 
 fpifed. Not but that wicked Perfons may be 
 inwardly honoured, by fuch as do not know 
 X 3 them 
 
310 Of the Principles^ &c. Lib. IL 
 
 them to be wicked 5 and on the other fide, 
 thofe that are good, may by others be efteem- 
 ed and ufed, as bemg the Rubblfh and OiT* 
 fcouring of all things. But this is to be 
 afcribed chiefly to their Miftake and Igno- 
 rance of them, whilft they look upon fuch 
 Perfons as being the moft dangerous perni- 
 cious Perfons. But the Generality of Man- 
 kind have heretofore, and ftill do pay a Re- 
 verence to any Perfon whom they believe to 
 be Innocent and Virtuous. 
 
 2. Religion is the natural Caufe of Ho- 
 nour and Reputation, fo far as fuch Things 
 are capable of any phyfical Efficacy. This 
 I fhall endeavour to prove, both from Rea- 
 fon and Experience. 
 
 I. By Reafon. For the better underftand^ 
 ing of this, we are to take notice, that 
 Honour may be confider'd under a twofold 
 Notion. 
 
 1. According to the Defert and Founda- 
 tion of it, in the Perfon hoiioitred. 
 
 2. According to the Acknowledgement ot 
 Attribution of it, in the Perfon honouring. 
 
 Now Religion doth by a natutal Caufality 
 influence both thcfe. 
 
 I. According to the Foundation of it, in 
 the Perfon honoured^ which is true Virtue 
 and Merit. I have fhewed before, that the 
 Eflcnce of Man may be faid to confift in be- 
 ing religious, and confcquently this muft 
 be the Rule and Meafure of a Man's real 
 
 Worth ; 
 
Chap. 6. of Natural Religion, 311 
 
 Worth i it muft be our excelling in that 
 which makes us Men, that muft make us 
 better Men than others. All other things 
 have feme kind of Standard, by which the 
 natural Goodnefs of them is to be meafur'd ; 
 fo is it with Men like wife. And this is ufu- 
 ally from their Suitablenefs to that chief End 
 they are deiign'd for. ^i£ conditio reruniy 
 eadem & homimim e/t -, navis bona did- 
 tur, non qua pretiofis color ibiis pi^ia efl, &c. 
 (faith Seneca.) " We do not therefore efteem Epift. 7^- 
 '* a Ship to be good, becaufe it is curioufly 
 " painted and gilded, or carved and inlay'd, 
 " but becaufe 'tis fitted for all the Purpofes 
 *' of Navigation, which is the proper End of 
 <f a Ship." Nor do we therefore count a Sword 
 to be good, becaufe it hath a rich Hilt and 
 an embroidered Scabbard, but becaufe it is 
 fit for the proper ufe of a Sword, which is 
 to cut, &c. In homine quoqtte nihil ad rem 
 pertinet., quaritum aret., quantum fcsneret^ 
 a quammultis falutetur^ fed quam bonus fit , 
 Itfhould be fo likevvife in our Efteem of Men, 
 who are not fo much to be valued by the Gran- 
 deur of their Eftates or Titles, as by their in- 
 ward Goodnefs. The true Stamp of Nobility 
 is upon the Minds of Men, and doth confift in 
 fuch virtuous Habits, as will enable a Man 
 for worthy Defigns and Adions 5 when the 
 Image of God, who is the Rule of Excel- 
 lency and the Fountain of Honour, is in any 
 >lcafure rcftored upon it. 
 
 X 4 Every 
 
312 Of the Principles^ &c. Lib. IL 
 
 Every Man is endowed with a natural 
 Principle inclining him to a State of Happi- 
 nefs, and hath in ibme meafure both an Abi- 
 lity to judge of, and a Freedom and Liber- 
 ty for applying himfelf unto, thofe Duties, 
 which are the proper Means for the promo-? 
 ting of this End : Nor is he upon any other 
 account to be juftly praifcd or blamed, but 
 according to the right or wrong Ufe of this 
 natural Liberty. And therefore as fuch a 
 Man doth find either in himfelf or others, a 
 conftant and firm Refolution to make a right 
 VI fe of this ; fo fhould he proportion his 
 Efteem accordingly, preferring this inward 
 Greatncfs, this Reditude of Mind, whereby 
 a Man is refolved in every Condition, to do 
 that which fhall appear to be his Duty, before 
 any kind of external Greatnefs whatfo- 
 ever. 
 
 There is a Refped and Honour due to all 
 i^ind of Virtues whatfoever, as rendring Men 
 amiable and lovely. But amongft the reft 
 there are two, which are by general Confent 
 elleemed venerable, and fuch as do greatly 
 advance the Reputation of thofe who are en- 
 dow-d with them ; namely, 
 
 C Wifdom^ 
 I Courage j 
 
 Becaufe they have a more intrinfick Rife, 
 and do lefs depend upon external Advan- 
 tages, 
 
chap. 6. of Natural Religion, 313 
 
 tagcs, but feem rather to be rooted in the 
 inward Frame and Temper of our Minds s 
 and withal arc moft beneficial both, to our 
 feives and others. The former fignifying a 
 Man to have thofe intelle6iual Abilities 
 which are proper to his Kind, whereby the 
 human Nature is to be diftinguilhed from other 
 Things : The other, becaufc it argues a Rec- 
 titude in the Will^ and a Power to fubduc 
 the Pallion of Fear, which is mod natural 
 to our prefcnt State of Infirmity 5 and with- 
 al doth fupport a Man againft Diiiiculties, 
 and enable him for thofc two great Services, 
 of doing 2Xi<\ fuffering as he ought. And for 
 this Reafon, the Vices that are oppofitc to 
 thefe, are amongft all others counted the 
 moll fhamcful ; there being no greater Re- 
 proach to be caft upon any one, than to be 
 efteemed a Fool or a Coward. 
 
 Now a Man that is irreligious cannot juftly 
 pretend to either of thefe Virtues, 
 
 I. For IVifdom. This is fo- elTential to 
 Rchgion, that in the Scripturc-phrafe they 
 both go under the fame name. And there 
 is very good Reafon, why it fhould be fo i 
 becaufe there is luch an intimate Agreement 
 between the Natures of them. The ^hilo-^ 
 fopher doth define Wifdom to confift in an 
 Ability and Inclination, to make choice of 
 right Means in the Profecution of our true 
 Knd. And nothing can enable a Man for this 
 but Religion, both as to the jubordinate End 
 
 of 
 
314 Of the Principles^ Sec. Lib. II. 
 
 of temporal Happinefs in this World, and 
 chiefly with refped to that great and fitpreme 
 End of eternal Happinefs in the World to 
 come. 
 
 2. And then for Courage. Tis not polli- 
 ble for a Man to be truly valiant, unlefs he 
 be withal traly religious : He may be bold 
 and daring, and able in a fearlefs manner to 
 rufh upon any Danger^ but then he muft 
 ftifle his Reafon from confidering what the 
 Confequences of things may be, what Ihall 
 become of him hereafter if he fhould mif- 
 carry : There being no Man whatfoever fo 
 totally free from the Apprehenfions of a fu- 
 ture State, but that when he is ferious and 
 confiderate, he muft be ftartled with Doubts 
 imd Fears conceniing it : So that there can- 
 
 « not be any rational, fedate, deliberate Cou- 
 ia^^e, but only in fuch as have good Hopes of 
 a better Eftatc in the other World 5 and 'tis 
 Religion only that can enable a Man for this. 
 2. Honour confider'd according to the Ac- 
 knowledgement or Attribution of it in the 
 Perfons honouring ; which is the external 
 Eorm, or as the Body of Honour, being 
 much in the power of others. And this may 
 be diftinguifhed into thefe two Kinds, 
 
 c Inward J 
 l Outward, 
 
 I. Inward Honouring is properly an Ad 
 of the Underftanding, in ^aJmg Judgment 
 
chap. 6. of Natural Religion. 315 
 
 upon the Nature of Things : When wc do, 
 in our Minds, own and acknowlege the real 
 Worth or Virtue of a Thing or Perlbn. And 
 every one who will adt rationally, not mif- 
 calling good evil, and evil good, muft pro- 
 portion his Efteem of Things, according to 
 the real value of them. Nor is it in any 
 Man's power, fo far to offer Violence to his 
 own Faculties, as to believe any thing againft 
 Evidence j to efteem that Man to be cither 
 worthy or unworthy, whom he knows to 
 be othcrvvifc. He may call him and ufehini 
 as he pleafes, and he may be willing to en- 
 tertain Prejudices, either for or againft him 5 
 and in this fcnfe. Honor efi in honor ante : 
 But he cannot inwardly think or believe o- 
 therwife than according to his Evidence. For 
 Men of no real worth to exped this inward 
 Honour from others, as it is very unequal y 
 requiring brick without ftraw ; and very 
 unlawful^ it being as well a Man's Duty to 
 contemn a vileperfon, as to honour thofe that 
 fear the Lord: fo neither is it pojfflble, be- 
 caufe Men muft neceflfarily judge according; 
 io the moft prevailing Evidence 5 nor can 
 they efteem fuch a one to be worthy, 
 whom they know to be otherwife, any 
 more than they can believe that to be white 
 and ftreight, which they fee to be black and 
 crooked. 
 
 There are indeed fome other things, that 
 do commonly go under this Name, as the 
 
 fev?ral 
 
3 1 6 Of the Principles-^ &c. Lib. II. 
 
 feveral Degrees of Nobility, Titles, and 
 Placesof Dignity which are ufually called by 
 this Name of Honour; but thefe things (as 
 they arc abftrafted from Magiftracy) being 
 wholly extrinfical, have no more due to 
 them, but a mere external Refped. They 
 may challenge from us, that we fliould give 
 them their due Titles, and demean ourfelves 
 towards them vv'ith that Obfervance and Ce- 
 remony, which becomes their Quality : But 
 then as for that inward Efteem and Valua^ 
 tion of our Minds belonging to good Men, 
 Ihch Perfons can challenge no greater Share 
 of this than accordin^^ as their real Merit 
 and Virtue fhall require. The Royal Stamp 
 upon any kind of Metal may be fufficient to 
 give it an extrinfick Value, and to deter- 
 mine the Rate at which it is to pafs amongft 
 Coins 5 but it cannot give an intrinfick Va-. 
 lue, or make that which is but Br^fs to be 
 Gold. 
 
 'Tis true indeed, there are fome Callings 
 and particular Relations of Men, to which 
 an inward Veneration is due, though the 
 Perfons themfelves fhould not be virtuous ; 
 namely, Magi[irates^2in& Minifters, and 'Pa- 
 rents, and BenefaBors \ who having fomc- 
 what of a Divine Stamp and Imprefs, may 
 therefore challenge from us, that we (hould 
 demean ourfelves towards them, both with 
 fuch an outward Refped as becomes their 
 Tlaces^zrA with fuch an inward Refped too, 
 
 as 
 
chap. 6. of Natural Religion* 317 
 
 as may be fuitable to that Image which 
 they bear 5 to our ^Dependence upon them, 
 and Obligations to them. But then we can- 
 not be obhged to think fuch Perfons good 
 Men, unlefs we have feme Evidence to be- 
 lieve them to be fo, or at leaft not to be 
 otherwife 5 fo that they are beholden to 
 fomething extrinfical to their Perfons, name- 
 ly to their Callings and Relations, for that 
 Honour which is paid to them. 
 
 2. 0?/rie;^r<^ Honouring is, when Men do 
 by their Words or Actions teftify that Efteem 
 and Refped which they have for the Worth 
 of others. And this indeed may be truly 
 faid to be in the power of others, becaufc 
 Men have a greater Command over their 
 Words and Adions, than they have over 
 their Belief. Now all Men that are truly 
 Virtuous and Religious, will be ready to 
 give unto every one his due Honour ; and 
 fuch are the bed judges of it. Upon which 
 account Tully defines true Honour to be 
 confentiens laus bonorum, the concurrent r«/ir,^a. 
 Approbation of good Men ; fuch only be- 
 ing fit to give true Praife, who arc them- 
 felvcs praife worthy. 
 
 As for vicious and irreligious Perfons, 'tis 
 not to be cxpeded that they fhould be for- 
 ward to commend that which is oppofite to 
 them. But then 'tis to be confider'd, that 
 thefe are no competeiit Judges of fuch mat- 
 ters : And for a Man to refent deeply the 
 
 Con- 
 
3 1 8 Of the Principles^ 6cc. Lib. IL 
 
 Contempt of unworthy Pcrfons, were over- 
 much to honour them,- as if their Eftecm 
 could add any thing to his Reputation. 
 
 And yet, even thefe Perfons cannot avoid 
 having an inward Veneration for Goodnefs 
 and Religion, which is the Reafon why they 
 are fo forward to diffemble it, to difguife 
 tliemfelves under the fliew of it. Men do 
 not ufe to counterfeit common Stones and 
 Metals, but fuch as are precious, Jewels, and 
 Gold 5 nor would any one take the pains to 
 counterfeit being religious, if he did not 
 think it a matter of fome Value, and a means 
 to procure Efteem from others. And when 
 fuch Men do revile and perfccute any one 
 for being religious, yet is there fuch a natu- 
 ral Veneiation belonging to the Thing itfelf, 
 as makes them to difguife it under the Name 
 of Hypocrify, Herefy, Superftition, ^c. 
 whereby they may juftify themfelves i« their 
 oppofing of it. . 
 
 II. But this is only general Difcourfe, and 
 in the Notion. The beft Argument to this 
 purpofe would be from Experience ^ by which 
 I mean that practical Knowledge, which eve- 
 ry Man may attain by his own Obfervation 
 of the ulual Courfe of Things in the World. 
 And by this it will appear, that no kind of 
 Perfons have been more highly reverenced 
 in the Hearts and Confciences of others, than 
 thofe that have been moft eminent for their 
 Virtue and Religion j .which hath been al- 
 ways 
 
Chap. 6. of Natural Religion* 319 
 
 ways true, both with refped to publick 
 Communities, and private Perfons. 
 
 1. Vox Nations, Ifweconfultthe Hifto- 
 ties of former Times, we fhall find that 
 Saying of Solomon conftantly verified. That 
 Right eoufnef 5 doth exalt a Nation^ but Sinvvor. 14. 
 doth prove a reproach to it. And more ef- 34" 
 pccially the Sin of Irreligioufnefs and Pro- 
 phanenefs : As this doth increafe in any Na- 
 tion, fo muft the Honour and Reputation of 
 
 that Nation decreafe. The Roman Empire 
 was then at the higheft, as to its Name and 
 Greatnefs, when it was fo as to its Virtue i 
 when they were moft pundlual in obferving 
 the Rites of their Religion, (tho' that were 
 a falfe way of Worfhip) moft hefoical in 
 their Jufticc, Courage, Fidelity, Gratitude ; 
 then it was that they deferved to govern the 
 World, and to be had in greateft honour 
 above all other Nations. And not only 
 Cicero and ^olybiusj two Heathen Writers, 
 who, upon that account, might be thought 
 more partial 5 but St. Auflin alfo and Lac» 
 tantiusy two of the Fathers, do afcribe tlic 
 fiourifhing of that Empire, when it was at 
 its height, to the Religion, and Piety, and 
 Virtue of thofe Times : and as they dfd 
 afterwards degenerate from this, fo did they 
 decline likewife in their Greatnefs and Ho- 
 nour. 
 
 2. Thus alfo hath it been "^ith particular 
 Terfons'^ amongft t\\^ Heathen, what Eio- 
 
 gi€S 
 
320 Of the Principles^ &c. Lib. IL 
 
 gies do we find in the Honour of Socrates^ 
 AriftideSy Cato^ EptEietus? The kft of 
 whom, though but a poor Slave, had yet 
 fuch a Veneration paid to his Memory, that 
 his Earthen Lamp, by which he was wont 
 to ftudy, was, after his Death, fold for three 
 thoufand Drachms. 
 
 Nor was it otherwife aniongft the Chri- 
 flians : The Apoftles were but poor Pifhcr- 
 men, illiterate Mechanicks : Many of the 
 Martyrs were but of mean Coindition, much 
 oppoied and perfcctited in the World ; and 
 yet thefe Men, during the time of their Lives, 
 were highly reverenced amongft thofe that 
 knew them ; and fmce their Deaths, what 
 can be more glorious than that Renown 
 which they haVe amongft Men, when the 
 greateft Kings and Princes will not mention 
 their Names without Reverence ; when whole 
 Nations are willing to fct apart, and to bb- 
 ferve folemn Days and Feftivals in honour 
 of their Memories ? 
 
 And as it hath always been thus forrnerly, 
 fo I appeal to every Man's Breaft, whether 
 it be not fo now. Let them but examine 
 what their IncUnations are towards fuch Per- 
 fons whom they believe to be truly virtuous ; 
 riot only to fuch among them, as are their 
 particular Acquaintance and Friends, but 
 likewife to Strangers, nay, to very Enemies, 
 whether they do not cfteem and love theniy 
 and will-well to them. 
 
 It 
 
chap. 6. of Natural Religmu 3 ^ ^ 
 
 It cannot be denied, but that there ^re too 
 many in the World, who propofe to them- 
 felves fuch Ways and Courfcsfor the promot- 
 ing of their Honour and Reputation, as are 
 quite oppofite to that which I have now been 
 difcourfing of 5 namely, Prdphaneiiefs and 
 Contempt of Religion, dcfpifirig th^twiiich 
 other Men ftand in Awe bf 5 by which they 
 thinlc to get the Reputation of fVit and Cou- 
 rage : of PFir, by pretending to penetrate 
 more deeply into the Nature of Things, and 
 to undcrftand them better than others do i 
 not to be fo eafiiy impofed Upon, as other 
 credulous People are : Of Courage, by not 
 being fo eafily feared at the Apprehenllon of 
 Danger at a Diftance. 
 
 But the plain Truth is, fuch Perfons do 
 hereby prove themfelves to be both FooU 
 and Cowards. 
 
 Fools, In miftakiiig their great Iritereft, iti 
 making choice of fuch Means, as can never 
 promote the End they defign. There being 
 no kind of Men that are more cxpofed (what- 
 foever they themfelves may think of it) than 
 thofe that feck for Credit by dcfpifing of Re- 
 ligion. Fools^ in venturing thck future E- 
 Jiates and their Souls upon fuch Hazards^ as 
 all Mankind would cry out upon for the moft 
 palpable Folly and Madnefs, if they fhould 
 do the like towards their temporal Ejiates^ 
 or their Bodies. 
 
 t Cowdrds % 
 
322 Of the Principles^ ?^c. Lib. IL 
 
 Cowards 5 In being more afraid of little 
 Dangers, becaufe they are prefent, than of 
 greater, becaufe they are future^ and at a 
 Diftance. As that Soldier who doth more 
 dread the prefent Danger of fighting, when 
 he is obliged to it, than the future Danger 
 of fufFering by Martial Law for running a- 
 way, may juftly be efteemed a notorious 
 Coward ; fo may that Man, who is more 
 afraid of a prefent Inconvenience, by incur- 
 ring the Prejudice and Difpleafure of his 
 loofe Companions, to whom he would be 
 acceptable, than of ^ future Mifchief from 
 the Judgment of God. No Man will efteeni 
 another to be truly Valiant, becaufe he is 
 not afraid to do fuch vile unworthy things 
 as will expofe him to the Difpleafure and 
 Punifhment of the Civil Magiftrate 5 much 
 lefs fhould he be fo accounted, for daring 
 to do fuch Things, as will in the IlTue ex- 
 pofe him to the Divine Vengeance. 
 
 CHAP. 
 
Chap. 7* of Natural Religion, 3553 
 
 CHAP. VII. 
 
 How Religion co?iduceth to the Happi- 
 nefs of the Inward Man, as it tends 
 to the regulating of our Faculties, 
 and to the Peace and Tranquility 
 of our Minds, 
 
 AS for the Internal Welfare of our 
 Minds, this (as I obferved before) 
 doth depend upon thefe two Things. 
 
 1 . The perfecting and regulating of our 
 Faculties, inabling them for their proper 
 Fundions, and the keeping of theiti in due 
 Subordination to one another. 
 
 2. In the Peace, Quiet, Contentmeht> 
 confequent thereupon. 
 
 And both thefe do likewife depend upon 
 Religion. 
 
 I. For the perfecting and regulating of 
 our Faculties, and inabling them for their 
 proper Functions. Thefe things do depend 
 upon Religion, both 
 
 (Moralfy, 
 "l Natural//, 
 
 1. Morally i As thefe things areBleffings 
 and Privileges, fo do they belong to Religion 
 
 Y 3 as 
 
324 Of the Pfinciplesy &c. Lib. IL 
 
 as the proper Reward of it. Thofe Men 
 only being fir to have free and large Minds, 
 and refin'd Faculties, who are willing to 
 improve them to the beft Ufe and Advan- 
 tage. To this Purpofe there are feveral Ex- 
 preiTions in Scripture : A goodunderjlanding 
 have all they that do his Commandments, 
 Thou thro thy Commandments haft made me 
 wifer than mine Enemies. He that doth 
 the Wtll of God jha/l know it. 
 
 z. Naturally ; As thefe Things are T^utieSy 
 fo are they the proper Effects of Virtue. 
 
 The Generality of the Heathen Philofo- 
 phers have agreed in this, that Sin is the 
 natural Caufc of debafing the Soul, immer- 
 iing it into a State of Senfuality and Dark- 
 nefs, deriving fuch an Impotence and Defor- 
 mity upon the Mind, as the moil loathfome 
 pifeafes do upon the Body. And therefore 
 it mufl: be Religion and Virtue, on the other 
 fide, that mufl: enlighten and enlarge the 
 Mind, and reftore it from the Degeneracy 
 of its lapfed Eftate, renewing upon us the 
 Image of oi.r Maker,adorning us with thofe 
 Beauties of Holinefs, which belong to the 
 hidden man of the heart. 'Tis the propec 
 Work of Religion, to frame the Mind to the 
 neareft Conformity unto the Nature of God ; 
 upon which account it is faid in Scripture to 
 * Pet. I. con^iiim a participation of the divine nature. 
 Other Things may be faid to have fome re- 
 mote Refemblance to the Deity j but Man 
 
 only 
 
Chap. 6. of Natural Religion, 325 
 
 only amongft the vifible Creatures, is capa- 
 ble of thofe more immediate Communica- 
 tions from him, by Religion 5 and all kind 
 of Perfcdion is to be meafurcd by its Near- 
 nefs or Remotenefs to tlie fitft and chief Pat- 
 tern of all Perfcdion. 
 
 As all kind of Vice doth go under the 
 Name of Impotence^ fo Religion is defcrjb'd 
 to be the fpirtt of^ower, and of a found 
 Mindy becaufe it doth eftablifh in a Man 
 a juft Empire over himfelf, over all thofe 
 blind Powers and Pafllons, which of them- 
 felves are apt to raife Tumults and Com- 
 motions againft the Dominion of Reafon. 
 Jhat which Health is to the Body, whereby 
 the outward Senfes are inabled to make a 
 true Judgment of Things j That is Virtpe to 
 the Mind, whereby the inward Faculties 
 muft be fitted and difpoled to difcern betwixt 
 Things that differ, which thofe who are un- 
 der the Power of vicious Habits are not able 
 to do. 
 
 But to fpea^ more particularly, Religioa 
 doth, 
 
 I. Enlarge the Underftanding, enabling 
 it to fee beyond the naiTow Bounds of Senfe 
 and Time, to behold Things that are invi- 
 fible 5 God being in the intelledual World, 
 as the Sun is in the fenfible World j and as 
 natural Blindnefs doth difable Men from fee- 
 ing the one, fo will fpiritual Blindnefs for 
 the other. 
 
 Y 3 2. It 
 
3^6 Of the Principles^ t^c. Lib. II. 
 
 %. It doth exalt and regulate the Will 
 > to a Defire after, and Acquiefcence in fucli 
 things as will promote the Perfedion of our 
 Natures, and confequently will beget in the 
 ^ind, the trueft Liberty, Ingenuity, Gene- 
 rofity, which are altogether inconfiftent with 
 the Servitude of Lufts and Paflions. 
 
 3. It doth reduce the ^Orfftons unto a due 
 Subordination to the fuperior Faculties 5 re- 
 ftraining the Violence and Impetuoufnefs of 
 them, from whence the greateft Part of the 
 Trouble and Difquiet of Men's Lives doth 
 proceed. As he that is of a healthy Con^ 
 ftitution, can endure Heat and Cold, and 
 Labour, with little or no Prejudice to him- 
 fclf 5 fo can one of a virtuous Mind undergo 
 various Conditions without receiving any 
 Hurt from them. Such an one is not lifted 
 pp by Profperity, nor dejcfted by Adverfity : 
 He is not a Servant to Anger, Fear, Envy, 
 Malice, which are the great Occafions of 
 difturbing our inward Peace and Quiet. 
 
 2. The fecond Thing wherein the Wel- 
 fare of our Minds doth confift, is Peace, 
 Tranquility, Joy, Confidence, in oppofuion 
 to iriward Bifquiet, Anxiety, Grief, Fear, 
 piffidence. i^nd thefe do depend upon R,c* 
 Jigion likewUe, both 
 
 C Morally^ 
 2 NaturaUy-, 
 
 I* 
 
Chap. 7* of Natural Religion. 327 
 
 I. Morally j As tliefe things may be con- 
 /idcred under the Notion of Bleflings and 
 Privileges, fo they belong to tiie Rewards 
 of Religion : AH ^hilofQphers having agreed 
 in this, that inward Serenity and Compofed- 
 nefs of Mind is the proper Reward of moral 
 Virtue. 
 
 To which the Scripture doth atteft:, in 
 thofe Exprellions, where 'tis faid, that ^ ^^^^Prov. 14,. 
 man is Satisfied from h'tmfelfi in the fear ^^^- ^^ 
 of the Lord is firong confidence. The righ-c. 28. i. 
 teous is bold as a li6%. Thou wilt keep him^^^- ^^- 5- 
 in perfect peace whofe mind is flayed on thee. 
 That the fruits of right eoufnefsy Jljall be 
 peace, and the effect of right eoufnefs, quiet' 
 nefs and affurance for ever. That tribula-'^o^'i-gt 
 tion and anguijh Jhall be upon every foul^°' 
 that doth evil I but to him that doth good^ 
 glory y and honour, and peace. Serenity and 
 Compofednefs of Mind, peace that paffeth^^-i- '^^' 
 all underftanding, joy that is unfpeakable 
 and full of glory. 
 
 2. Naturally, As thefe things are confi- 
 der'd under the Notion of duties, fo they 
 arc the moft genuine Fruits and EfFeds of 
 Religion ; which doth oblige us to them, 
 and enable us for them, 
 
 I. Religion doth oblige Men to Joy and 
 Peace and Confidence. The very Heathens 
 have acknowledged thefe to be fuch Things, 
 as all good Men are bound to upon the ac- 
 tour,t of Duty. And the Scripture doth 
 Y 4 abound 
 
1 38 Of the Principles^ &c. Lih. 11, 
 
 abound in Precepts to this purpofe. Rejoice 
 in the Lord always^ and again I fay rejoice. 
 Commit thy ways unto the Lord, and he [hall 
 bring it to pafs. Be careful for nothing, 
 Caft thy burden upon hirn^ as knowing that 
 he takes care for thee, 
 
 Thefe kind of Duties do formally and in 
 ^he very Eflence of them, contain in them 
 the Nature of Happinefs. 
 
 And on the contrary, the oppofite Vices 
 do contain in them the true Narare of Pu- 
 nifhm.cnt, and render Men formally mifera- 
 ble. Such a yLvci niuft needs be unhappy, 
 who lives under the Fewer of continual An- 
 xieties, Sorrow, Fears, Diffidence, Self-will, 
 Malice, Envy, ^c. of feveralof which, that 
 may be (aid which the Poet fpeaks concern- 
 ing one of them. 
 
 Jnvidid Siculi non invenere Tyranni 
 Tormentum majus. 
 
 The Sicilian Tyrants who were of old 
 famous for inventing Engines of Torture^ 
 as that of Thalaris his Bull, were not able 
 to find out any kind of Torment for the 
 Body, equal to that which fome of thefc 
 Vices do occafion to the Mind. 
 
 2, And as Religion doth oblige us to. To 
 likewif? doth it enable us for this kind of 
 pappinefs, and that upon a twofold Ac- 
 
 I. From 
 
chap. 7. of Natural Religion. 329 
 
 1. From the general Nature of Religion 
 and Virtue confider'd in itfelf. 
 
 2. From the moft natural EfFcds and 
 Confcquence? of it. 
 
 I . From the general Nature of Rehgion 
 confider'd in it Iclf. All kind of Virtues 
 containing in their very EfTence thefe kind 
 of inward FeUcitics, cither formally or vir- 
 tually : The very Foundation of Happinefs 
 and Mifery, Reward and Punifhment, being 
 laid in the very Nature of thefe Things them* 
 felves. That natural Appetite, whereby Men 
 are carried out after a State of Happinefs, is 
 for the Nature of it fo univerfal and radical, 
 fo clofely fixed to our firft Principles; and 
 for the Degree of it, fo ardent and impetu- 
 pus, that 'tis not poffible for Men to be dif- 
 appointed in it, without a very quick ^z^' 
 fation, and fome proportionable Trouble for 
 it. The more eager Men are in their De-^ 
 fires, the more fenfiblc muft they be of Gain 
 or Lofs, Now all fuch Courfes as have a 
 natural Tendency to the fatisfying of this 
 Appetite, are upon that Account, Parts of our 
 Happinefs, And on the other fide, thofe 
 which are crofs to it, muft needs make us 
 miferablc. And if it be fo (as I have already 
 proved) that our Happinefs muft confift in 
 Ijich a Similitude and Refemblance to the 
 Supreme Good, as we are capable of j it muft 
 
 hence 
 
33P Of the Principles^ &c. Lib. Ill 
 
 hence follow, that Religion is formally Hap- 
 pinefs. He that Jives under the power of 
 Godlike Difpofitions in his Mind, and doth 
 accordingly* exercife them in the Courle of 
 his Life, may be faid, eo nomine^ to be a hap- 
 py Man: Holinefs and Happinefs being but 
 two diftind Names for the fame thing. I 
 {hewed before, that the true Nature of jPlea- 
 fure was founded in a Suitablenefs betwixt 
 the Faculty and the Objeft: Prom whence 
 it will follow, that reafonable Adions have 
 in them a Suitablenefs to reafonable Minds: 
 And the more virtuous and religious any 
 Man is, the more Delight muft fuch a Man 
 take in fuch kind of Adions, That Man 
 who hath a juft Scnfe of his own impotent 
 dependent Condition, and how much it is 
 for the hitereft of the World, and the good 
 of all human Affairs, that there is a Supreme 
 Governour who is infinitely Wife, and Pow- 
 erful and Gracious, and how reafonable it 
 is that Men fliould demean themfelves to- 
 wards him fuitably to this Belief: He that 
 is convinced how ncccffary it is for the pro- 
 moting his own private, as well as the pub- 
 lick Welfare, that Men be forward to do all 
 good Offices of Juftice and Friendfhip tOr 
 wards one another 5 I fay, he that is under 
 this Convidion, muft needs find much Satis- 
 fadion and Pleafure in fuch kind of Adions. 
 As for firft-Table Duties, which confift in 
 Acquaintance with God, Communion with 
 
 him. 
 
Chap. 7 . of Natural Religion. 331 
 
 him, in meditating upon his Wifdom, Good- 
 nefs, Power, in Affiance, Love, Reverencci 
 if thefe were not Ads of the higheft Pieafure, 
 they would never have been appointed for 
 the Happinefs of our future State in Hea- 
 ven. And as for T^ftfw^^-Ti^^/^ Duties^ What 
 greater Pieafure and Satisfaftion can there 
 be to a generous Mind, than to do worthy 
 Things J to be employed about Ads of 
 Jufticc, and Charity, and Beneficence 5 to pro- 
 mote publick Peace and Good-will amongft 
 Men ? Eating and Drinking is not a more 
 proper Satisfadion to thofe natural Appetites 
 of Hunger and Thirft-, than the doing of 
 good is to the rational Inclinations of a good 
 Man. As all Light, and Love, and Joy are 
 from above, from the Father of Lights; fo 
 all Darknefs, Sorrow, Fear, Difquiet, niuft 
 be from below, from the Trince of Darknefs. 
 Wicked Men are well compared to the trou- 
 bled Sea, which cannot reft, but by reafonifa. j;. 
 of its being tofled to and fro by contrary 
 Winds, is ftill carting up Mire and Dirt. He 
 that lives under the Servitude of Lufts and 
 Paflions, muft always be in an unquiet reft- 
 lefs Condition J becaufe fuch Matters can 
 never be fatisfied in any one Service they 
 employ us about ; befides the Interfering and 
 Contrariety of thofe Employments which 
 they will cxad from us. Vice is multiform, 
 fcelera d'tjjident-, and therefore muft they 
 needs be inconfiftent with Reft and Quiet. 
 
332 Of the Principles i iicc. Lib. II, 
 
 One principal Requifite to a State of Sere^ 
 nity of Mind, dot^ confift in an uniform 
 Agreement about that chief End which we 
 are to purfue, togetiier with the Means con- 
 ducing to it ; whereas they that have many 
 and contrary Things in Defign, muft needs 
 be diftraded about them. The Soul that 
 cannot fix it felf upon the Enjoyment of 
 God, who is the only AU-fufficient Good, 
 and confequently the only Center of Reft, 
 muft he like thole difconfolate Spirits, which 
 Mat. 12. our Saviour fpeaks of, who being caft out 
 of their Habitations, were put to wander up 
 and down through Defart Places, feeking 
 Reft but finding none. 
 
 2. From the moft natural EfFeds and Con- 
 fequences of Religion, in refped of that in- 
 ward Confidence, Peace, Joy, which muft 
 follow the Confcience of Well-doing j info- 
 much, that there is not any kind of Tree 
 which doth more naturally produce its pro- 
 per Fruits, than the Habits of Virtue do 
 bring forth Joy and Serenity in the Mind. 
 When a Man fhall fit down and take a fe- 
 rious Review of what he hath done, and finds 
 it to be moft agreeable both to his Duty 
 and Intereft, from hence there muft needs 
 arife an inward Satisfadion of Mmd. And 
 on the other fide, a Fountain doth not more 
 naturally fend out Waters, than Vice doth 
 Puniftiment and Mifery. Nor is this any 
 mere Notion or Fancy, which fome fevere 
 
 melan^ 
 
chap. 7' of Natural Rdigian. 333 
 
 melancholy Divines would impofe upon the 
 World; but it is moft agreeable to thofe na- 
 tural Sentiments, which the very Heathen 
 have had, and do frequently mention : Sene- 
 ca in particular? Res feveraefl veriim gau- 
 diurriy undejitj interrogas? d'lcam, ex bona 
 confcientia, ex honefiis confiliis^ ex re^is 
 a^ionibus. All Iblid Comfort, muft arife 
 from a good Confcicnce, and honeft Adions* 
 I appeal to the Experience of all confider- 
 ing Men, whether this doth not appear to 
 them, that the Generality of thofe who live 
 moft pleafantly in the World, are the moft 
 religious and virtuous Part of Mankind ; fuch 
 as know how to regulate themfelves in the 
 Fruition of what they have, how to avoid 
 the Extremities on either hand, to prevent 
 thofe Mixtures of Guilt and Fear, which are 
 apt to four and imbitter all our Enjoyments ? 
 Whether lawful Pleafures, which a Man may 
 refledl upon without any Senie of Guilt, be 
 not much to be preferred before others ? Whe- 
 ther thofe intelle(ftual Dclights,that flow from 
 the confcience of well-doing, be not much 
 better than any fmful fcnfual Plcafure? Whe- 
 ther the doing of any worthy Adion, fuch as 
 all good Men muft think well of, and com- 
 mend, doth not afford a more folid lafting 
 Pleafure, than can be had from any fenfible 
 Enjoyments? Whether any thing can be more 
 fuitable, and confequently, delightful to a 
 generous Mind, than an Opportunity of be- 
 
 ing 
 
334 Of the Principles 'i &c. Lib. 11. 
 
 ing grateful to thofe by whom a Man hath 
 been obliged ; the making of an ampk Re- \ 
 turn for the Favours he hath received ? Whe- 
 ther that noble way of conqueft, overcoming 
 evil with good J furprizing an Enemy by Kind- 
 nefs, when we have it in our Power to be 
 fevere towards him, be not a far greater 
 Pleafurethan that, which is by fome counted 
 the fweeteft of all other things, Revenge? 
 
 Religion doth likewife advance the Soul 
 to an holy Confidence, concerning the Di- 
 vine Favour and Good-will towards us. If 
 our hearts condemn us noty we have confi-^ 
 dence towards God, A good Confcience 
 will fet us above all thofe Fears, and Doubts, 
 and Cares, whereby the Lives of Meii are 
 renderM uncomfortable. When in Decrepit 
 Age a Man cannot find Comfort in other 
 Things, when the grinders ^all be few t and 
 appetite ceafe, then will this be a continual 
 feafl. The moft rational, folid, fublime, 
 compleat, durable Delights, of all others, do 
 flow from the Confcience of Well-doing. 
 Tis a chief part this, of that Heaven which 
 we enjoy upon Earth, and 'tis likewife a prin- 
 cipal Part of that Happinefs which we hope 
 to enjoy in Heaven. Next to the Beatifical 
 Vifion and Fruition of God, is the Happinefs 
 of a good Confcience, and next to that, the 
 Society of Saints and Angels. 
 
 Whereas on the other fide, he that lives 
 under the Senfe of Guilt, and a Confciouf- 
 
 nefs 
 
chap. 7. of Natural Religion. 3 3 5 
 
 nefs of his Obligation to Punifhment, mufl: 
 needs be deftitute of all inward Peace and 
 Comfort : Such an one can have nothing to 
 fupport him, with Patience, under a State of 
 Afflidion in this World, nor can he have any 
 rational Grounds to exped a better Condition 
 hereafter 5 and therefore niuft needs have 
 very dreadful Apprehenfions of Dying, and 
 be all his life-time fubjeB to bondage through 
 the fear of death. And that Man muft needs 
 be very miferable, who can neither have true 
 Joy in Life, nor any Hope in "Death. 
 
 This the Heathen Philolbphers have ac-* 
 knowledged, that there is always a fecret 
 Dread, which doth accompany Guilt. So Se-* 
 neca in particular, fpeaking of wicked Men, 
 he faith, tantum metuunt quantum nocent, 
 that fuch Men muft have Fears proportionable 
 to their Guilt. And a little after, dat panas 
 quifquis expe6iat) quifquis autem meruit ^ ex* 
 peiieti thofe Men do really fufFer Punifh- 
 ment, who live under the Expectation of it, 
 and whoever doth any thing to deferve it. 
 muft needs exped it. Tis not eafy to ex- 
 prefs the Torment which thofe Men undergo, 
 
 - — quos dirt confcia fa6ii 
 
 Mens habet attonitos, & fur do verbere cadit, 
 
 Occultum quatiente animo tort ore fiagellum, 
 
 '' Mens fibi confcia faBi 
 Trametuensy adhibet Jiimulos, terretque 
 flagellis. 
 
 Tis 
 
336 Of the Principles^ &c. Lib. II. 
 
 'Tis the Unfuppdrtablenefs df this, that 
 many times doth caufe Men in the Bitternefs 
 of their Souls, to chufe Strangling and Death 
 rather than Life. The Heathens do fet forth 
 fiich a Man's Condition, by the Fidlion of 
 Furies continually haunting and fcourging 
 him: But Zophar doth better defcribe it. 
 Job 2. If, where he faith; Terrors are upon hirn; all 
 ^6. darknefs is hid in his fecret places 5 a fire 
 not blown fhall confume him. 
 
 Though foriie Men are fo hardened againft 
 the Senfe of Guilt, as to go on in their fin* j 
 ful Courles, without feeling any of this Re- ^ 
 morfe for them ; yet is their Peace fo far ' 
 from being a Privilege^ that it doth render 
 their Condition more defperate, bccaufe it | 
 Rom. I. fuppofes them to have a reprobate Mindy and 
 E^h 18 ^^^^ ^ Stupidity upon their Confciences, as 
 19. ' m^kcs them pafl feelingy being feared^ as if : 
 » Tim 4. 2.^^^^^ <u^iffj an hot iron. Which though it 
 may preferve them from thofe prefent Lafhes 
 which others are tormented with ; yet doth it ; 
 argue their Conditions to be more remedilefs j 
 and defperate. All the Difference is, the 
 one is fick of a Calenture ^ or burning Fevdr ; 
 the other of a Lethargy^ or Apoplexy i the 
 former more painful for the prefent, but 
 both of them very dangerous, only the latter 
 iefs capable of Hemcdy than the former. 
 
 CHAP. 
 
Chap. 8. of Natural Religion. 337 
 
 CHAP. VIII. 
 
 How Religion conduces to our Happi- 
 nefs in the next World. 
 
 AS Religion is the true Caufe of our 
 prefent Happinefs in this Wodd, 
 whether 
 
 S External 
 \ Internal. 
 
 So likewife is it the Caufe of that Happi- 
 nefs, which we exped in our: future Stares : 
 Which muft depend upon fuch Courfes, as 
 can G;ive us the mod rational Alllirance of 
 Bleflcdnefs and Glory hereafter. 
 
 I fhall fpeak but briefly to this Subject; 
 becaufe 'tis fcarce poflible for any Man to 
 be fo ftrangely infatuated, fo wholly loft to 
 common Reafon, as to believe, that vi-cious 
 Courfes, defpifmg of Religion, walking con- 
 trary to God, can be the Means to entitle 
 him to this future Happinefs, any more than 
 Contempt and Hatred of any one, is a pro- 
 per Means to procure his Favour, 
 
 What kind of Happinefs this is, which 
 
 belongs to our future State, and wherein 
 
 the Glory of it doth confift, is, ap^nlou m, 
 
 a Thing unfpeakable, altogether above the 
 
 Z, Exprcf- 
 
3 3 S Of the Prijiclphs-i See. Lib. II. 
 
 Expreflions of human Orators, 'and pafleth 
 all Knowledge, the Heart of Man being not 
 able to conceive it: Nor can it be cxpeded 
 that we fhould be able, in this State of Flefh 
 and Mortality, to comprehend what kind of 
 Irradiations glorified Souls are capable of. 
 Only in the general, 'tis faid, we fhall be 
 like God^ zndfee him as he is. 
 
 This State of future Happinefs, as it is 
 above all other Things of greateft Moment ; 
 fo ought it to be proportionably laboured 
 after, with the greateft Care and Diligence. 
 
 There are feveral Varieties of Metaphori- 
 cal Names or Expreflions, whereby this 
 State is defcrib'd in Scripture 5 but all of 
 them do imply fomething of more than or- 
 dinary Care and Induftry to the qualifying 
 Lib.^-.c.p.of Men for it, as Bellarmine hath obferved 
 in his Trad T>e Eterna felicitate San^io- 
 rum. 
 
 Tis ftiled, 
 
 The City of God, the Heavenly Jerufa- 
 km. And it requires fome Care and Dili- 
 gence for one that is a Citizen of this World, 
 Ephef. 2. to be a Fellow-citizen with the Saints , it 
 being no eafy thing for one that lives in this 
 World, not to be of it. 
 Matth. 7. The hotife of God, where there are many 
 manfions}, but f rait is the gat e, and narrow 
 is the way to it. 
 Matth. 13. An hid treafure, a precious pearl. Not 
 to be obtained without putting i'uch a Va- 
 lue 
 
chap. 8 . of Natural Religion, 3 3 gr 
 
 lue upon it, as will make a Man ready to 
 part witii all that he hath, for the Purchafe 
 of it. 
 
 A Tenny. The Wages of our daily Ser-^^=^^- ^''' 
 vice 5 not to be given but to fuch as labour 
 in the 'vineyard^ and hold out to the End. 
 
 Feaft^ or rich 'Supper \ which they are^"^- '♦' 
 altogether unworthy of, and unfit for, who 
 do wholly devote themfelves to the Affairs 
 of this W~orid. 
 
 The Joy of our Lord 2iV\d Mafter-, \j\uQh^^^^^-^f 
 they only are admitted to, who are careful 
 to improve the Talents they are intruded 
 witha!. 
 
 The Solemnity of a royal Wedding -, from Match, if. 
 which all lazy, flothful People, who have 
 not oyl in their lamps, and do not watch for 
 the coming of the JBridcgroom, fhall be (hut 
 out, and excluded into outer Darknefs. 
 
 Tis a ^rize ; which they only obtain , Cor. 5. 
 who aceomplifh their Race, and run to the 
 Goal. 
 
 Tis a Crown > which is due only to fuch i Cor. 9. 
 as fight valiantly and overcome. 
 
 'Tis an Inheritance i and therefore belongs 
 only to Sons. Tis an Inheritance of the 
 Saints i> and therefore unfandified Pcrfons 
 can have nothing to do with it. Tis an in- 
 heritance of the Saints in light 5 and there- 
 fore cannot belong to fuch as (liU remain 
 under the Powers of Darknefs. 
 
 Z 2 Heaven 
 
340 Of the Principles^ Sec. Lib. II. 
 
 Heaven may be confialered under a two- 
 foM Notion, either as a 
 
 \Tlace, 
 
 1. In the firft Senfe, 'tis the fame with 
 Holinefs, confifting in fuch God-hke Dif- 
 pofitions, as may make us Partakers of the 
 Divine Nature. 
 
 2. In the fecond Senfe, it denotes that 
 other World, where we hope to enjoy the 
 Beatifical Vifion, in the blefled Society of 
 Saints and Angels. Which Religion only 
 and Holinefs can qualify us for, by work- 
 ing in our Natures fuch a Suitablenefs and j 
 Congruity, as muft make fuch things to be 
 felicities. 
 
 In briefj That Salvation and Glory, which 
 the Chriftian Religion doth fo clearly pro- 
 pofe to us, is^ as to the Nature and Effence 
 of ir, but the very fame thing with Reli- 
 gion 5 confiding in fuch a Conformity of our 
 Minds to the Nature of God, whereby we* i 
 are made capable of the Fruition of him in 
 Heaven. So that in this refped alfo. Reli- 
 gion is the Whole of Man ^ that is, the whole 
 Happinels and Well-being of Man doth de- 
 pend upon it. 
 
 1 have now difpatclVd what I intended in 
 this Difcourfc, namely, to prove the Rea- 
 fonablenefs and Credibility of the Principles 
 
 of 
 
Chap. 8. of Natural Religion* 34^ 
 
 of Natural Religion 5 which I have made 
 appear to be in themfclves of fo great Evi- 
 dence, that every one, who will not do vio- 
 lence to his own Faculties, muft believe and 
 aflent unto them. I have likcwife made it 
 plain, that 'tis every Man's greatefl: Intcreft, 
 to provide for his prefent and future Hap- 
 piness, by applying himfelf to the Duties of 
 Religion, which upon all accounts will ad- 
 vance the Perfedion of his Natqre, and pro- 
 mote his true Welfare, both in this World 
 and tlie other. Inforpuch, that if we were 
 to chufe the Laws we would fubmit unto, 
 it were not pollible for us to contrive any 
 Rules more advantageous to our own Inte- 
 rcft, than thofe which Religion doth pro- 
 pofe, and require us to obferve, upon pain 
 of evcrlafting Damnation, and in hope of 
 eternal life ^ '■jjhich God that cannot lye hath 
 promifed, to all thofe who by patient conti- 
 nuance in well-doing feek for glory ^ and 
 honour, and immortality. 
 
 ? 3 CHAP. 
 
342 Of the Principles^ ^c. Lib. lie 
 
 CHAP. IX. 
 
 l^he Conch{Jio7t of the Whole-i fjewing 
 the Excellency of the Cliriftian Re- 
 ligion, and the Advantages of />, 
 both as to the Knowledge and Pra- 
 <5lice of 0U7' Duty^ above the ?nere 
 Light of Nature. 
 
 I Have nov/ at large confidered the Credi- 
 bility of the Trinciplei of Natural Reli" 
 gion^^nd our Obligation to the fevcral 'Duties 
 rcCult'm^homihok ^rmcip/es. The Purpofe 
 of all uhich, is to fhew how firm and deep 
 a Foundation Religion hath in the Nature and 
 Realon of Mankind : But not in the leaft tq 
 derogate from the NecelTity and Ufefulnefs 
 of 'T>ivme Revelation^ or to extenuate the 
 great Biefling and Benefit of the ChriJIian 
 Religion j but rather to prepare and make 
 way for the Entertainment of that Do- 
 Br'me which is fo agreeable to the cleareft 
 Dictates of Natural Light. For notwirh- 
 Oanding all that iiath been faid of Natural 
 Religion, it cannot be denied, but that in 
 this dark and degenerate State into which 
 Mankind is funk, there is great Want of ^ 
 clearer Light to difcover our Duty to us 
 
 with 
 
chap. 9 . of Natural Religion* 343 
 
 with greater Certainty, and to put it beyond 
 all Doubt and Difpute what is the good and 
 acceptable Will of God 5 and of a more pow- 
 erful Encouragement to the Pra6licc of our 
 Duty, by the Promife of a fupernatural Alli- 
 ftance, and by the Affurance of a great and 
 eternal Reward. And all thefc Defects are 
 fully fupplicd, by that clear and perfed Re- 
 relation which God hath made to the World 
 by our Blefled Saviour. And although, be- 
 fore God was pkafed to make this Revelation 
 of his Will to Mankind, Men were obliged 
 to the Pradice of moral IDuties by the Law 
 of Nature, and as the Apofile Ipeaks, having^om. i. 
 not the law, were a law to thernfelves^jhew- *'^> '^■ 
 ing the ejfeB of the law written upon their 
 Hearts i yet now that God hath in fo much 
 Mercy revealed his Will fo plainly to Man- 
 kind, it is not enough for us who enjoy this 
 Revelation, to perform thole moral Duties ' 
 which are of natural Obligation, unlefs we 
 alfo do them in Obedience to Chrift as our 
 Lord and Lawgiver. As we are Chriftians,Qo\. 3, 17. 
 whatever we do in word or deed, we miift 
 do all in the name of the Lord Jefus 5 and 
 by him alone exped to find Acceptance with 
 God. 
 
 How far the moral Virtues of mere Hea'^ 
 thev.s, who walk anfwerable to the Li^ht 
 they have, may be approved of God, I fhall 
 not now difpute. Only thus much feems 
 clear in the general, that the Law of Na- 
 Z 4 ture 
 
344 Of the Pri7tcipleSy he. Lib. 11. 
 
 ture being implanted in the Hearts of Men 
 by God himfelf, muft therefore be efteemed 
 to be as much his Law, as any pofitive In- 
 ftitutionwhatfoever : and confequently, Con- 
 formity to it muft in its kind, in genere mo- 
 rum, be acceptable to him. God loves the 
 Societies of Mankind, and becaule of the 
 Neceflity of Juftice, and Virtue, and Probity 
 to the Prefervation of Human Society, there- 
 fore he doth generally give a Blefling and 
 Succefs to honeft and good Enterprizes, and 
 blafts the contrary with fignal Judgments and 
 Marks of his Difpleafure. But we cannot 
 from thefe outward Difpenfations infer any 
 thing certainly concerning fuch Men's eter- 
 nal Conditions. 
 
 Some of the Fathers, indeed, as Jujiin 
 Martyr, and Clemens Alexandrinus^ and 
 Chryfoftom, have delivered their judgments 
 for the Salvation of fuch Heathens as live ac- 
 cording to the Light of Nature ; but the 
 general Stream of the reft is for the con- 
 trary Opinion. I fhall not now enquire into 
 the particular Grounds and Reafons of this 
 Diff»^rence. It may fuffice to fay in gene- 
 ral, that the goadnefs and mercy of God, as 
 well as his judgment, are a great T>eep ; that 
 he -will have mercy on whom he will have 
 mercy ; and that when God hath not thought 
 fit to tell ns how he will be pleafed to deal 
 with fuch Perfons, it is not fit for us to tell 
 Him how he ought to deal with them. Only 
 
 of 
 
chap. 9. of Natural Religion, 345 
 
 of this we are fufficiently affured, that in 
 all Ages and Places of the World, all that 
 are faved, are jfaved by the Mercy of God, 
 and by the Merits of Jefus Chrifty who is 
 the Lamb (lain from the Foundation of the 
 World j the Scripture having exprefly told 
 us. That there is no falvation in any other : 
 for there is none other name under Heaven 
 given among men whereby we muft be faved. 
 To be fure, there is no Reafon for any Man, 
 who lives under the Difpenfation of the Go(^ 
 pel, to exped that he ^all efcape, if he neg- 
 leB fo great falvation. This is the Tenor 
 of that Dodrine of the Gofpel, which Chrifi 
 immediately upon his Refurre^lion doth com- 
 niiflionatc his Difciples to preach, Mark 1 6. 
 1 6. He that believeth fhall be faved, but 
 he that believeth not fhall be damnad. And 
 ^oh, 3.18. He that believeth not^ is con- 
 demned already. And prcfently it fgllows. 
 This is the condemnation^ &c. And again, 
 "J oh. 7. This is life eternal^ to know Thee 
 the only true God^ and him whom thou hafi 
 fent, Jefus ChriJL 
 
 Now that to us, to whom the Chriftian 
 Dodrinc is revealed and propofed, the 
 Belief and Pradice of it is the only Way 
 wherein we can hope to be accepted, I fhall 
 endeavour to make out by thefe two Argu-w 
 mcnts. 
 
 I . From the Evidence we have of its Di- 
 vine Authority, 
 
 2. From 
 
34^ Of the Principles^ &c. Lib. IL 
 
 2. From the Excellency of the Things 
 contained initj which are the two chief 
 Grounds of our Obligation to it. 
 
 I. From that Evidence which we have 
 for the Divine Authority of this Do(flrine> 
 above any other, It feems to be a Principle 
 of Nature, to which all Nations have con- 
 fentcd, that God himfelf fhould prefcribe the 
 way of his own Worfhip. All kind of In- 
 ventions whatfocvcr, that have been any 
 way ufefiil to human Life, efpecially fuch 
 kind of Laws as concern CiA^l or Ecclefia- 
 ftical Affociations of Men, have upon the 
 firft Difcovcry of them been ftill afcribcd 
 to the ^eity : As if the Authors of them 
 muft needs have been firft illuminated with 
 fome Ray of Divinity. Nor is it probable, 
 that ever any Nation fhould, with any De- 
 gree of Zeal, embrace the refpedive Cere- 
 monies of their Religion, unlefs they had 
 firft efteemed them to have proceeded from 
 Divine Revelation. 
 
 Upon this account was it that LycurguSy 
 and Ntitna Tompilius, and Mahomet, and 
 the reft of thofe kind of Founders of Nations 
 and Religions, when they would obtain a 
 Reverence and Devotion to the Things they 
 were to eftablifh, they were fain to pretend 
 at leaft to divine Revelation. Which Pro- 
 ceeding of theirs, though it did really abufe 
 the People with grofs Delufions, yet was it 
 founded upon this common Principle, that 
 
 none 
 
chap. 9 • of Natural Religion* 347 
 
 none can think aright of God, much Icfs fervc 
 him in an acceptable manner, uniefs they are 
 firft inftructed by him in the true way of do- 
 ing it, 
 
 Now, that theDpftrine of Chriftianity is 
 thus derived to us by divine Inftitution, we 
 hav'e as clear and convincing Evidence, as 
 things of that Nature are capable of. 
 
 As for the Old Teflament i That hath, by 
 the general Confent of learned Men, all the 
 ivlarks of purcft Antiquity 5 there being no- 
 thing in the World which, in this refpect, is 
 equal to it, or which may pretend to be com- 
 pared with it : all other the moft ancient 
 Monuments of Antiquity coming fhort of it 
 by many Ages. It was written in the firft 
 and moft ancient Language; from which the 
 very Alphabets and Letters of all other Lan- 
 guages (in the Opinion of the moft learned 
 Heathens^ ^lutarchy Wtny^ Tacitus ^ Lucan, 
 &c.) were derived. The very Number and 
 Order of Letters moft generally ufed in all 
 kind of Alphabets^ being very improper and 
 unnatural ; which it is not likely Men of 
 fcveral Nations would have all agreed upon, 
 were it not barely upon this Reafon, that 
 they were taken up by Imitation, and fo did 
 retain the Errors and Imperfedions of that 
 firft Original, from whence they were de- 
 rived. 
 
 This Book contains as the moft ancient, 
 fo the moft exad: Story of the World. The 
 
 Propa- 
 
34^ Of the Principles^ &c. Lib. II. 
 
 Propagation of Men, and the difpcrfing of 
 Families into the feverai Parts of the Earth ; i 
 as I ftiewed before. 
 
 And though this Book were written in fe- 
 deral Ages and Places, by feverai Perfons j 
 yet doth the Doftrine of it accord together, 
 with a moft excellent Harmony, without 
 any Diffonance or Inconfiftency. 
 
 And for the Manner of delivering the 
 Things contained in it, 'tis fo folemn, reve- 
 rend, and majeftick, fo exadly fuited to the . , 
 Nature of Things, as may juftly provoke our 
 Wonder and Acknowledgment of its Divine 
 Original : Infomuch, that LonginuSy a great 
 Mafler of Eloquence amongft the Heathens, 
 iiath obferved the decorum and Majefty 
 .wiiich Mofes ufeth in defcribing the Crea- 
 tion, in thofe Words, Godfaid, let there be 
 ktght, and there was light. 
 
 And as for the New Tejlament ; thofe 
 various Correfpondencies, which it bears to 
 the chief Things of the OldTeftamcnt, may 
 fufficiently evidence that mutual Relation, 
 Dependance, and Affinity, which there is 
 betwixt them. That in fuch an Age there 
 was fuch a Man as Chriji, who preached 
 fuch a Doftrine, wrought many Miracles, 
 fufFered an ignominious Death, and was af^ 
 cervvards worfliipped as God, having Abun- 
 dance of Difciples and Followers, at firft 
 chiefly amongft the Vulgar, but a while af- 
 ter, amongft feverai of the moft wife and 
 
 learned 
 
chap. 9. of Natural Religion. 349 
 
 learned Men 5 who, in aflaort Space of Time, 
 did propagate their Belief and Do(^rinc into 
 the moft remote Parts of the World : I fay, 
 all this is for the Truth of th-e Matter of 
 Fad, not fo much as doubted or called into 
 queftion, by Julian, or Celfits, or the Jews 
 themfelves, or any other of the moft avowed 
 Enemies of Chriilianity. But wc have it by 
 as good Certainty, as any rational Man caa 
 wifh or hope for, that is, by uniVerfal Tcfti- 
 mony, as well of Enemies as Friends. 
 
 And if thefe things were fo, as to the 
 Matter of Fad, the common Principles of 
 Nature will afliire us, that 'tis not confiftent 
 with the Nature of the Deity, his Truth, 
 Wifdom, or Juftice, to work fuch Miracles 
 in Confirmation of a Lye or Impofture, 
 
 Nor can it be reafonably objeded, tha$ 
 thefe Miracles are now ceafed ; and we have 
 not any fuch extraordinary Way to confirm 
 the Truth of our Religion : Tis fufficieqt 
 that they were upon the firft Plantation of 
 it, when Men were to be inftituted and con- 
 firmed in that new Dodrine. And there maf 
 be as much of the Wifdom of Providence ia 
 the forbearing them now, as in working 
 them then -, it being nor reafonable to think, 
 that the univerfal Laws of Nature, by which 
 Things are to be regularly guided in thek 
 natural Courfe, fhould frequently, or up- 
 on every little Occ^iion be violated or 
 difordered. 
 
3^0 Of the Principles^ Sec, Lib. 11. 
 
 To which msiy be added that wonderful 
 Way whereby this Religion hath been pro- 
 pagated in the World, with much Sunplicity 
 and Infirmity in the firft Publifhers of it 5 
 without Arms, or Faction, or Favour of great 
 Men 5 or the Perfuafions of It^hilofophers ot 
 Orators ; only by a naked Propofal of plain 
 evident Truth, with a firm Refolution of fuf- 
 fering and dying for it, by which it hath 
 fubdued all kind of Perfecutions and Oppoft- 
 tions, and furmounted whatever Difcourage- 
 ment or Refiftance could be laid in its way^ 
 or made againft it. 
 
 2. Froni the Et>icellency of the Things 
 contained in it, both in refpedt of the 
 
 5 lB.nd propofed, 
 
 \ Means for the attaining of it. 
 
 I. From the End it propofes, the chief 
 Reward which it fets before us, namely, the 
 eternal Vifion and Fruition of God. Which 
 is fo excellent in itfelf, and fo fuitable to a 
 rational Being, as no other Religion or Pro- 
 feflion whatfoever hath thought of, or io 
 exprefly infifted upon. 
 
 Some of the learned Heathen have placed 
 the Happinefs of Man in the external fen- 
 fual Delights of this World ; I mean the 
 EpicureanSy who though in other refpeds 
 they were Perfons of many excellent and 
 fublime Speculations, yet becaufe of their 
 
 grof? 
 
chap. 9* of Natural Religion* 351 
 
 grofs Error in this kind, they have been in 
 all Ages looked upon with a kind of Exe- 
 cration and Abhorrency, not only aniongft 
 the Vulgar^ but likewife aniongft the learned- 
 er fort of l^hilofophers, 'Tis an Opinion 
 this, fo very grofs and ignoble, as cannot be 
 fufficiently dcfpifcd. It doth debafe the Un- 
 derftanding of Man, and all the Principles 
 in him, that are fublime and generous, ex- 
 tinguifhing the very Seeds of Honour, and 
 Piety, and Virtue, affording no room for 
 Adions or Endeavours, that are truly great 
 and noble ; being altogether unworthy of 
 the Nature of Man, and doth reduce us to 
 the Condition of Beafts. 
 
 Others of the wifer Heathens ^\izsz Ipoken 
 fometimes doubtfully concerning a future 
 State, and therefore have placed the Reward 
 of Virtue, in the doing of virtuous Things : 
 Virtus eft Jibi premium. Wherein though 
 there may be much of Truth, yet it doth not 
 afford Encouragement enough, for the vaft 
 Defires of a rational Soul. 
 
 Others who have owned a State after this 
 Life, have placed tiie Happinefs of it in grofs 
 and fenfual Pleafures, Feafts, and Gardens, 
 and Company, and odicr fuch low and grofs 
 Enjoyments. 
 
 Whereas the Doftrine oiChriftianity doth 
 fix it upon Things, that are much more fpi- 
 ritual and fublime, the Beatifical Vifion, a 
 clear unerring Underftanding, a perfed Tran- 
 quillity 
 
35^ O/'Z/S^ Prhtciples^ &c. Lib. IL 
 
 quillity of Mind, a Conformity to God, a 
 perpetual admiring and praifmg of him : 
 than which the Mmd of Man cannot fan- 
 cy any thing that is more excellent or defi- 
 rable. 
 
 2. As to the Means it direds to, for the 
 attaining of this End, they are fuitable both 
 to the Goodnefs and Greatnefs of the End 
 itfelf. 
 
 1. For the Duties that are enjoined in 
 reference to 'Divine fVorfljip. They are fo 
 full of Sandity and Spiritual Devotion, as 
 may fhame all the pompous Solemnities of 
 other Religions, in their coftly Sacrifices, 
 their dark wild Myfteries, and external Ob- 
 fervances. Whereas this refers chiefly to 
 the Holinefs of the Mind, Refignation to 
 God, Love of him, Dependance upon him, 
 Submiflion to his Will, endeavouring to be 
 like him. 
 
 2. And as for the Duties oixhzfecond Ta- 
 bkj which concern our mutual Converfa- 
 tion towards one another j it allows nothing 
 that is hurtful or obnoxious, either to our 
 felves, or others : forbids all kind of In- 
 jury or Revenge, commands to overcome 
 Evil with Good> to pray for Enemies and 
 Pcrfecutors ; doth not admit of any mental, 
 much lefs any corporal Uncleannefs j doth 
 not tolerate any immodeft or uncomely Word 
 or Gefture 5 forbids us to wrong others in 
 their Goods and Pofleflions, or to niiipend 
 
 ouj; 
 
Chap. 9' of Natural Religtoii* 353 
 
 our own ; requires us to be very tender both 
 of our own and other Mens Reputations. 
 In brief, it enjoins nothing but what is 
 helpful, and ufetul, and good for Mankind. 
 Whatever any Philofophers have prefcrib'd 
 concerning their moral Virtues of Tempe- 
 rance, and Trudence^ and Patience, and the 
 Duties of feveral Relations, is here enjoined 
 in a far more eminent, fublime, and compre- 
 henfive Manntr : Befide fuch Examples and 
 Incitations to Piety, as are not to be parallel'd 
 elfewhere. The whole Syftem of its Do- 
 ctrine being tranfccndcntly excellent, and fo 
 cxadly conformable to the higheft, pureft 
 Reafon, that in thofe very things wherein it 
 goes beyond the Rules of Moral Philofophy, 
 we cannot in our bell Judgment but conlent 
 and fubmit to it. 
 
 In brief, it doth in every refpeft fo fully 
 anfwer the chief Scope and Defign of Re- 
 ligion, in giving all imaginable Honour and 
 Submiffion to the Deity, promoting the good 
 of Mankind, fatisfying and fupporting the 
 Mind of Man with the higheft kind of En- 
 joyments, that a rational Soul can wifh or 
 hope for, as no other Religion or Profcflion 
 whatloever can pretend unto. 
 • 
 
 What hath briefly been faid upon this Ar- 
 gument, may fufiice to fiiew the exceeding 
 Folly and Unreafonablcnefs of thofc Men, 
 who are fccptical and indifferent as to any 
 A a kind 
 
354 Of the Prmdplcs^ Sec. Lib. II. 
 
 kind of Religion. 'Tis a Vice this, that if 
 it may not be ftiled dired Athe'tfmy yet cer- 
 tainly it is the very next Degree to it. And 
 there is too much reafon to ftifped, that it 
 doth in this Generation very much abound, 
 not only amohgft the Vulgar, but fuch alfo 
 as would be thought the greatett Wits, and 
 moft knowing Men. It hath been occafion'd 
 by that Heat and Zeal of Men, in thofe va- 
 rious contrary Opinions, which have of late 
 abounded, togetiier with thofe great Scandals 
 that have been given oy the Profeilbrs of Re- 
 ligion on fevcral hands : from whence Men 
 of corruptMinds have taken occafion to doubt 
 of all kind of Religion ; and to look upon it 
 only as a political Invention, which doth no 
 farther oblige, than as the Laws of feveral 
 Countries do provide for it. Thefe com- 
 mon Scandals have been the Occajion 5 but 
 the true Ground at the bottom, of fuch Men's 
 Prejudice and Diflatisfadion, is the Stridlnefs 
 and Purity of this Religion, which they find 
 puts too great a Reftraint and Check upon 
 their exorbitant Lufts and Paflions. 
 
 I know they will pretend for their Hefita*- 
 tion and Indifeency in this kind, the want 
 of clear and infallible Evidence for the Truth 
 of Chriftianity ; than which, nothing can be 
 more abfurd and unworthy of a rational 
 Man : For let it be but impartially confi- 
 dered \ what is it that fuch Men would 
 have ? Do they cxpcd Mathematical Proof 
 
 and 
 
Chap. 9» of Natural Religion. 355 
 
 and Certainty in Moral Things? Why, they 
 may as well exped to fee with their Ears, 
 and hear with their Eyes. Such kind of things 
 (as I fhcw'd at large, in the beginning of this 
 Treatifc) being altogether as difproportioned 
 to fuch kind of Proofs, as the Objeds of the 
 feveral Seiifes are to one another. The Ar- 
 guments or Proof to be ufed in feveral Mat- 
 ters,are of various and different Kinds, accord- 
 ing to the Nature of the Things to be proved,' 
 And it will become every rational Man to 
 yield to fuch Proofs, as the Nature of the 
 Thing which he enquires about is capable of: 
 And that Man is to be look'd upon as fro- 
 ward and contentious, who will not reft fa- 
 tisfied in fuch kind of Evidence, as is counted 
 fufficient, either fey all others, or by moft, or 
 by the wifeft Men. 
 
 If we fuppofe God to have made any Rc-^ 
 velation of his Will to Mankind, can any 
 Man propofe or fancy any better Way for 
 conveying down to Pofterity the Certainty 
 of it, than that clear and univerfal Tradition 
 which we have for the Hiftory of the Gofpel ? 
 And muft not that Man be very unreafona- 
 ble, who will not be content with as much 
 Evidence for an ancient Booky or Matter of 
 Fa6l, as any thing of that Nature is capable 
 of? If it be only infallible and mathemati- 
 cal Certainty that can fettle his Mind, why 
 fhould he believe that he was born of fuch 
 Parents, and belongs to fuch a Family ? 'Tis 
 Aa ;5 pofllble 
 
35^ Of the Principles^ 6cc. Lib. II. 
 
 poflible Men might have combined together 
 to delude him with fuch a Tradition. Why 
 may he not as well think, that he was born 
 a Prince, and not a Subjed, and confequently 
 deny all Duties of Subjedion and Obedience 
 to thofe above him ? There is nothing lb wild 
 and extravagant, to which Men may not ex- 
 pofe themfelves by fuch a kind of nice and 
 fcrupulous Incredulity. 
 
 Whereas, if to the Enquiries about Reli- 
 gion a Man would but bring with him the 
 fame Candour and Ingenuity, the fame Readi- 
 nels to be inftru<^ed, which he doth to the 
 Study of human Arts and Sciences i that is, 
 a Mind free from violent Prejudices, and a 
 Defire of Contention j it can hardly be- ima- 
 gined, but that he muft be convinced and 
 fubdued by thofe clear Evidences, which of- 
 fer themfelves to every inquifitive Mind, con- 
 cerning the Truth of the Tr'mciples of Reli- 
 gion m general, and concerning thc^ivine 
 Authority of the Holy Scriptures^ and of the 
 Chrijtian Religion: 
 
 F IN I S. 
 
SERMON 
 
 Preach'd at the 
 
 FUNERAL 
 
 O F T H E 
 
 Right Reverend Father in God, 
 
 JOHN JVILKINS, D. D. 
 
 Late Lord Biftiop of Cheftery 
 
 At the Guildhall Qh2i^z\ LONDONy 
 
 On Thiirfday the 1 2 th oi Dec ember, 1 672. 
 
 By William Llo yd^ D. D. 
 
 Then Dean of Bangor, 
 Late Lord Bifhop of Worcester. 
 
 L O N T> O N: 
 
 Printed in the Year JM.DCC.XXXIV. 
 
( 1 ) 
 
 H E B. xiii. 7. 
 
 Remember them which have the Rule 
 over yoUy who have fpoken to you 
 the Word of God \ whofe Faith 
 follow^ conjidering the End of their 
 Converfation. 
 
 IN handling this Text of holy Scripture, 
 that we may miugle nothing of Humaa 
 Atf edionSjthat our Paflion may give no Inter- 
 ruption to you in Hearing, or to me in Speak- 
 ing ; I fhould defire to lupprefs them quite, 
 if it were poflible. And poilible it is, where 
 they are flightly raifed, as upon common 
 and ordinary Occafions : But where they arc 
 grounded and ftrong, where they dare argue, 
 and feem to have Reafon on their fide, as 
 there is too much in Jfight for our's j there I 
 think it is in vain to endeavour it : The on- 
 ly way in this Cafe, is to give them fome 
 kind of Vent, to difcharge them in part, 
 and to govern what remains of the AtFec* 
 tioiis, 
 
 A a 4 You 
 
:2 A Funeral Sermon. 
 
 You will, I hope, the rather bear with my 
 Infirrnity, that 1 cannot contain from de- 
 piormg the Lofs, the irreparable Lofs, that 
 we fuffer, I think all fuffer, in the Death 
 of this eminent Per ion. He was the Man 
 in whom his Friends had Experience of much 
 Good, and had hopes of much more ; not 
 io much for hi$ Greatnefs or Power, ^s 
 abflrafting from thefe, for what they found 
 in himfelf, which was a great and mani- 
 fold Bleffing to all that lived within his 
 Converfation, He was a Father, a Coun- 
 fcllor, a Comforter, a Helper, a fure Friend : 
 He was all they could wifh in every Rela- 
 tion, and, by the Courfe of Nature, might 
 have been for many Years. But for our 
 5ins, (tho* for his unfpcakabie Advantage) 
 the Great and Wife God was not pleafcd 
 to continue that Blelling ; he took him out 
 of this World, when, for ought we could 
 judge, there was moft need of fuch Men to 
 live in it ; and when we had much reafon 
 to expe^ more Good than ever, by his living 
 in it. 
 
 Oh the unfearchable Ways and Counfcls 
 of God ! Oh the Blindnefs of human Hopes 
 and Expectations ! While wc pleafe our- 
 felves with the Good wc have in hand, while 
 \ve reach out for- more, as if there would 
 never be an End, within a few Days all 
 withers, all vanifheth to this : We have 
 nothing left, but what it grieves us'tp i^tci 
 
 • we 
 
A Funeral Sermo?t. 
 
 we have nothing remains, but what we are 
 willing to be rid of, a poor Shell of Earth, 
 that we make hafte to bury out of our fight. 
 
 Yes ; of wife and good Men, which is 
 their Privilege above others, there remains 
 after Death, a Memory, an Example, which 
 they leave behind them, as a facrcd Tiepofi- 
 turn for us to keep and ufe until we fee them 
 Jigain. Are thefe things nothing in our fight? 
 They arc above all Price in the fight of God ; 
 vrho, that they may be fo to us, both telleth 
 ui the Worth, and recommends them to our 
 Efteem, and requires the Fruit of them in 
 many Places of Scripture: but in none with 
 more Application to our prefent Occafion, 
 than in my Text. I fhall fufficiently juftify 
 my Choice of it, if I can but make it be 
 unaerdoo'd : I fhall fhew the full Import of it, 
 in thofe Duties which it contains : I fhall 
 endeavour to ftir you up to pradife them 
 with refped to this prefent Occafion. 
 
 Firft, For the Underftanding of my Text, 
 we are to look for no help from what goes 
 next before it, or after it : For the whole 
 Bufincfs of it is contain'd within it felf : It 
 lies in the heap among other Direftions, 
 which, without any certain Connexion be- 
 tween them, were given by the Writer 
 of this Epiftle to the Hebrews-, that is, 
 to thofe Jews who were converted to be 
 Chrijiians. 
 
 For 
 
A Funeral Sermon. 
 
 Por the Time when it was written, wc arc 
 certain of this, that it was while Timothy 
 lived 5 for he is mentioned as living, in the 
 24th Verfe of this Chapter. And he being 
 there faid to have fufFer'd Imprifonment for 
 the Gofpel, this brings us a little nearer to 
 the Knowledge of the Time: For then it 
 niuft he after both 3t. haul's Epiftles to Ti- 
 mothy, hi the laft of thofe Epiftles, whici 
 was fome Years after the other, St. ^ad 
 fpeaks much of his own Imprifonment far 
 the Gofpel : He warns Timothy oft, that he 
 niuft fuffer for the Gofpel : He inftruds him 
 what to do when God (hall call him to fuffer. 
 Not a Word of any thing that he had fuffer'd 
 already: nay, he counfels him as a young 
 Man, that had never been tried. He invites 
 him to Rome^ which was the great Place of 
 Trial; in which Place, as it appears in the 
 Cipfe of this Chapter, Timothy did fuffer that 
 Imprifonment for the Gofpel, from which he 
 was deliver'd, when this Epiftle was written. 
 It appears, that after the Epiftle to Timothy^ 
 how long after we know not, he did go 
 to Rome^ as Taul will'd him. How long 
 he ftaid there we know nor, e'er he did fufr- 
 ter Imprifonment. How long he was in Pri- 
 fon, we know not, e'er he was fct at liberty. 
 Only we know, it was a confiderable Time, 
 we have Reafon to think it might be fome 
 Years ; it might be many Years that this Epi- 
 ftle was written after the fccond Epiftle tq 
 Timothy. And 
 
A Funeral Sermon. 
 
 And if ioy then it was written, not only 
 as Theodore t fays, long after the Death of 
 James the Brother of John : But account it 
 jiow you will, this Epiftle was written after 
 the Death oi James the Brother of our Lord : 
 Which James being-the firft Bifhop of Jerti- 
 falem, and the other James an Apoftle, that 
 is, a Bifhop at large, and both thefc being 
 put to death at Jerufalem , not to fearch 
 into Church-Hiftory for thofe others of their 
 Order, who died before this time in other 
 Places, nor to guefs how many others were 
 dead, that are not recorded in Church-Hifto- 
 ry : If we think of no more but thefe two 
 eminent Servants of Chrift, wc cannot be 
 to feek for the underftanding of this Text, 
 nor for the Application to our particular 
 Purpofe : I fay not, but it may have a more 
 general Extent. There is a Memory due, 
 not only to the Apoftles of Chrift, and 
 to the Bifhops their Succeflbrs, but to 
 all other good Minifters of Chrift, yea, 
 to all other exemplary Chriftians. But if 
 the Apoftle had meant this only of Bi- 
 fhops, I cannot guefs that he would have 
 it exprefs'd otherwife, than he hath donp 
 in my Text. 
 
 To prove this, I muft have recourfe to 
 the Original, and not wholly depend upon 
 our Englijh Tranflation. For that he meant 
 this o£ BiftipjpSj it appears not fufficiently. 
 
^ A Funeral Sermon, 
 
 and of them being dead, not at all, in our 
 Tranflation. And yet from the Original, I 
 fee no reafon to doubt, that our Apoftle iri 
 this Text, meant no other but Bifhops, and 
 thofe departed this Life. 
 
 For the Order of Birfhops, it is defcribed 
 by thofe Acts of Ruling and Teachings 
 in the Words of our Tranflation j but it is 
 much m.ore expreflly by the Word vysfji-svoi 
 in the Original. For the meaning of which 
 Word, to whom fhould we refort, but ei- 
 ther to the Greeks J in whofe Language ; or 
 to the JevjSy for whofe immediate Ufe this 
 was written ? Among the Greeks itfsfjievoi is 
 a general Word, it fignifies Rulers Eccle- 
 ftaftical or Civil. In this Verfe they take it 
 for Ecclcfiaftical Rulers : So Chryfoftom on 
 my Text : and Oecumen'ms^ c^ 'ETr^o-xoViwi', 
 the Apoftle fpeaks of Bifhops in this Verfe. 
 If the Jei^s would fay fo too, what could 
 we have more ? They do fay it, as much as 
 we have reafon to exped. In their Tradi- 
 tional Language, they call one of our Bifhops 
 p^DJJ< which in Etfed: is the Word in my 
 Text. So then we have the Confent both of 
 Greeks and of Hebrews^ that is, of them who 
 had moft reafon to know the Meaning of the 
 Word, that Bifhops are meant by the V\^ord 
 r^yvfjisvot in my Text. 
 
 4 That 
 
A Funeral Serpton. 
 
 That the Apodlc here fpeaks not of liv- 
 ing, but of dead Bilhops 5 of them that 
 had the Rule before that Time ; though 
 'tis render 'd, i\izthave, in our Trandarion? 
 it appeareth by other VV^ords in my Text. 
 Remember thetriy fays the Apoftle : What, 
 thofe that arc prefent ? They are not the 
 Objeds of Memory, but of Senfe. Re- 
 member T^ff vfyfAevm, the good Bifhops you 
 have had : otnvis gAa'A«o-ar, them that have 
 fpoken to you, that have fpoken their laft, 
 and fhall fpeak no more in this World: 
 ccvoc^ecopyvfes, confidermg, looking back, or 
 
 looking up to t^w eicCaqiv i? ecvccq^^i^TiSy the 
 
 end of their Converfation. 'Aracp^cpn {ig- 
 nifies the whole Courfe of this Life ; gjc^a- 
 ais is the End or Period of it. Look back, 
 fays the Apoftlc, to your Bifhops deceafed, 
 confider their End, or Exit, or going out 
 of this World. 
 
 To confirm this, if any doubt, I fhall 
 defire him to compare this Verfe with the 
 17 th of this Chapter. In both Vcrfcs the 
 Apoftle fpeaks of the -^yvfjievot, that is, of 
 Bifhops, as I have interpreted and proved. 
 In the 17th, he fhews our Duty to the liv- 
 ing, Obey them, fays the Apoftle, and fub- 
 mit yourfehes, for they watch for your 
 Souls. In this Verfe he fhews our Duty to 
 Bifhops deceafed 5 Remember them, and 
 
 follow 
 
8 A Funeral Sermo7t» 
 
 follow their Faithy conjidering the End of 
 their Converfation. 
 
 I think more needs not be faid, to fhew 
 the Scope of my Text, and how applica- 
 ble it is to our prefent Occafion. It be- 
 ing clear, that the Apoftle fpeaks here of 
 Bifhops, and of them being departed this 
 Life. 
 
 I now proceed to the Duties required at 
 our Hands j fjmrjfjiov^ers, and [j,ifjL^^j Re- 
 member and Imitate. 
 
 Firft, Remember. Tis a natural Defire 
 that Men have, to be remembered when 
 they are dead. We do not find it is fo in 
 any other Creature > they defire to live as 
 long as they can 5 but, for ought we can 
 judge, by any Indication, they have no re- 
 sard to what (hall come after. The Rea- 
 fon is plain, for their Being determines 
 with their Life* But for Man, among 
 many other Tokens of Immortality, he hath, 
 by lecret Inftind, a natural Deftre to be 
 thought of, and fpoken of in After-Times^ 
 We fee this, not only in them that arc 
 inflamed with the Hope of a future Life 5 
 but even in thofe, that, for ought appears 
 to us, know or think little of any more but 
 the prefent. 
 
 What elfe made the Egyptian Kings lay 
 out their Wealth on Pyramids, and the like 
 ftupendous Buildings? What moved the 
 Old Greeks ancl the Romans, with io much 
 
 Care 
 
A Funeral Sermon* 
 
 Care and Expence to leave Statues and o- 
 ther Monuments, with Infcriptions of their 
 Names? What meant thofc in the unlet- 
 tered Nations, by the much harder Shifts 
 they have made to convey any thing of 
 themfelves to Poderity ? I need not feck 
 for Inftances of this in remote Times and 
 Countries, when we fee 'tis fo frequent in 
 our Age, and perhaps no where more than 
 in this City; for Men of Defign, that think 
 long before-hand, above all other things, 
 do provide for this kind of Immortahty. 
 Some venture their Lives, others wear out 
 themfelves, they do and fuffer any thing 
 to get Eftates ; not for themfelves, that 
 might be happier without them; nor fo 
 much for their known Heirs, whom they 
 load with Entails, as for Men whom they 
 know not, but only hope they will be in 
 After-times. For their inward thought is, 
 that their houfes fhall continue for every 
 and their dwelling-place to all generations: 
 they call their lands by their own names. 
 This their way is their folly ^ and thofc that 
 fee it are fuch fools to take after them, fays 
 T^avid, Tfal. 49. II. 
 
 But if this Defign take, it muft be in 
 fpitc of God, who hath declared it fhall 
 not do. Me will thwart wicked Men. 
 They that provide not for the true Im- 
 mortahty, fliall lofc their Dcfign in this 
 
 Shadow 
 
xo A Funeral Sermo?u 
 
 Shadow of it. Either their Name fhall be 
 forgotten; God hath thrcatned he 'lz' ill cut 
 it off, he iL'ill blot it out^ their memory 
 fhall perifh iivith them: Or if it furvive, 
 it (hall be to their Shame, their nafne fhall 
 rot, Trov. lo. 7. What they biiild for 
 Pame, fhall be like Abfalom's Pillar, which 
 remains to this Day; but the PalTcrs-by 
 throw Stones at it, in dctcftation of his 
 Memory. Such is generally, though not 
 always, the Curfe of God that purfues wick- 
 ed Men. 
 
 Whereas, contrariwife, it is the Pfomifc 
 of God to the |uft, that they fhall always 
 be had in remembrance, ^Pfal. 112. 6. 
 And that their memory fhall be bleffed as 
 far as known, Trov. 10. 7. Pfomifes, which, 
 as all other temporal Things, are to be 
 underftood with Refervation id the divine 
 Occonomy, to that Wifdom of God, which 
 orders all Things in the Government of 
 rhe World. It becometh not the Majefty 
 of him that governs all Things^ to break 
 his Courfe, and to work Miracles upon 
 every particular Occafion. 'Tis eriough that 
 he generally provideth, that the fame thing 
 may be done othcrwife, and declares it 
 to thofe by whqm it ought to be done. 
 If they do it not, if there be a. Failure 
 in them, his Promife is not void, his 
 Word is not broken, lince it was given 
 with that Condition : Which being not per- 
 formed 
 
A Funeral Sermo7i, r i 
 
 formed by them that were tojiavc done it, 
 he can make Reparation to thoic that fuf- 
 fer by it 5 yea, he hath done it aircadyin 
 this, that he hatli given them that whicii 
 this typihes. And what if they fall fliort 
 of the J>hado\v, when they liave the Sub- 
 ilancc, in a better and true hiimortahty ? 
 
 The mean while, we fee what is requi- 
 red on our Parts* As the Servants of God, 
 out of that Store which he hath given us, 
 wc are to pay what he hath promifed good 
 Men. '1 is that which all naturally defire, 
 but wicked Men fhall not attain 5 only to 
 the Juft, God hath promifed that we fhall 
 remember them^ and he commands that we 
 fhould do it, efpecially for good Bilhops 
 departed this Life. 
 
 Our Remembrance of them doth nol 
 differ in kind, but in degree, from what we 
 owe to the Memory of others. 'Tis a Duty 
 wc are to pay them above others, in oui: 
 Thoughts, in our Affedions, in our Words, 
 and in our Adions and Lives. 
 
 Firft, in our Thoughts: Tis not a fun- 
 pie Remembrance that God requires ; for 
 that being an Ad of the feniitive Soul, 
 as I conceive, doth not diredly fall un- 
 der Precept. Por it is not in our power 
 to remember or forget, either what or 
 when we pleafe. But it is in our power, 
 to do thofii Ads— which conduce to the 
 B b exciting: 
 
12 A Funeral Sermon, 
 
 exciting, or- to the lielping of our Me- 
 mory. Tliis is that which God requires 
 at our hands, that we fhould endeavour 
 to turn our Minds towards fuch Objed;s, 
 and contemplate in them the Gifts and 
 Graces of God ; that as often as we think 
 of them, we fhould acknowledge that 
 Good which was in them, and which we 
 have received by their Means: That we 
 fliould pay them that honourable Efteeni 
 which we owe to our fpiritual Parents and 
 Benefadors. 
 
 If we think upon them heartily in this 
 manner, it will work fomething upon our 
 AffeEiions. We cannot but be fenfible 
 of the Want of fuch Men, and therefore 
 grieved for our Lofs, when they are taken 
 from us ; as the Afian Bilhops were at 
 thole Words of St. ^auU when he faid, 
 they pwuld fee his face no more. Though 
 God intend it for their Gain, whom he 
 takes to himfelf, and he takes them in 
 that time, which fuits befl: with their 
 Circumftances : yet, even then we have 
 caufe to grieve for ourfelvcs, and for 
 fhe Church, who are deprived of the Prc- 
 fcnce and Ufc of fuch Men. How much 
 more, when, for ought we know, they are 
 taken away for our Sins ? When, for ought 
 we know, it was becaufe the Age was not 
 v. orthy of them ? For ought we know, 
 
 'tis 
 
A Puneral SerinoTu 1 3 
 
 Vis in order ro fome Judgment of God, 
 which will come the fooner when they 
 are gone, when we have filled up the 
 Meafure of our hiiquities? 
 
 When Elijah was taken away in a very 
 evil Age, Elij})ah cryed out, O my Fa- 
 ther, my Father^ the Cfoariots and Horfe- 
 men ofliizoX ! What will become o^Ifrael, 
 now rhou art gone ? We dare not think 
 fo highly of any one Man. We have no 
 fuch Caufe to defpond of our Nation. 
 When it is bad, we are to do our Parts to 
 make it better, to pray that God would 
 fend more Labourers into his Harveft, 
 that he would double his Gifts and Bief- 
 fings on thofe that are left. 
 
 And for thofe we have loft, We mufl: 
 refign them to God 5 both acknowledge 
 ing his Bounty in giving them to us, and 
 fubmitting to his Will, in taking them to 
 himfelf. So St. Bernard, on the Death of 
 his Brother Gerard, Lord, fays he, thoti 
 haft given, and thou haft taken away 5 
 tho' we grieve that thou haft taken away, 
 yet we cannot forget that thou didft give 
 him. Yea, we owe not only Submiflion to 
 God, but Thankfulnefs too for their Sakes, 
 who are delivered, by this Means, from fo 
 great and fuch manifold Evils,as continually 
 hover about us in this Life ,* from Sicknq/s 
 and Pain, from Labour and Dagger, from 
 Bb 2 Sorrow, 
 
14 -^ Fwteral Sermon* 
 
 Sorrow, and Fear, and Care, and what 
 not? Being delivered from Sin, which is 
 the Caufe, and from that Flcfh, which is 
 the Center of all this. 
 
 They are paft all Evils elfe, that have 
 overcome Death : They leave Sorrow to 
 us, who call ourfelves the Living : Theif 
 Life, the only true Life, is immutable Joy, 
 eternal Reft, Peace, and Felicity. 
 
 Which, if we fcrioufly believe, if we de- 
 fire to be with them, we cannot forrow for 
 our Lofs, without Joy for their Gain, and 
 Thankfgiving on their behalf, to that good 
 God, iL'ho hath given them the Vt6iory 
 through our Lord Jefus Chrijt. 
 
 But thus much wc owe upon the Death 
 of every true Chriftian, though of never 
 fo mean a Rank and Condition. We are to 
 be thankful to God for his Mercies, and to 
 profefs it, as we are taught in the Offices 
 of our Church ; which have the fame 
 Words of Burial for the mcancft of our 
 Communion, as for thofe that are higheft 
 in their Graces and Gifts. 
 
 But there is a Remembrance in Words 
 that is due to thefc, and not to the others 
 namely, the due Praife of thofe their ex- 
 cellent Graces and Gifts, which, though 
 they have not of themfelves, but through 
 the Bounty and Liberality of God, who is 
 tiierefore to be chiefly refpcded and glori- 
 fied. 
 
A Funeral Sermo7u 1 5 
 
 ficd, in all the Praifc that we give to his 
 Creatures : Yet fince he is plealed to do 
 them this Honour above others, and to 
 make choice of them whom he fo digni- 
 fies 5 we arc bound to allow it them, wc 
 arc to follow God's Choice, to give them 
 Praifc, whom he hath fo qualified for it : 
 only with this Care, that we do jt truly, 
 not to flatter the Dead ; and profitably, 
 for the Example and Imitation of the 
 Living. 
 
 We have fo much Reafon to do this, that 
 they who had only Reafon tJ^uide them, 
 the GenttleSy upon the Death of any emi- 
 nent Pcrfon, had Orations made publickly 
 in their Praifg The Jews, without any 
 particular Law for it, had Honour done to 
 the Memory of worthy Perfons at their 
 Funerals, 2 Chron. 32. ult. The Rites of 
 it are partly defcribed, 2 Chron. 16. 14^ 
 They laid their Dead in a Bed full of the 
 richeft Perfumes, which alfo were pub- 
 lickly burnt at the Interment. To which 
 1 conceive the Preacher alludes, Ecclef.j. i. 
 where he fays, A good name is better than 
 precious ointment y and the day of one's 
 death than the day of one s birth. 
 
 When one cometh into the World, none 
 
 knows how he may prove ; if he do well 
 
 in it, he goes out with this publick Tefii- 
 
 mony. After which, the Jews never men- 
 
 B b 3 lioned 
 
r 6 A Funeral Sermo7t, 
 
 tioncd fuch Perfons, without a Blefling on 
 their Memory, 
 
 But, above all others, the Primitive 
 Chriftians were very obfervant this way. 
 They faw it was the Will of their Lord 
 and Matter, that the good Work which 
 was done upon him by Mary fhould be 
 kept in perpetual Memory, and is there- 
 fore recorded in the Go(pcl. They faw 
 how the Works of Dorcas were fliewn at 
 her Death, the Coats and Garments which 
 fhe made for the Poor. They faw what 
 need there was of great Incentives in thofe 
 Days, when Chiiftianity was a moft dan- 
 gerous Profeflion. It is of no fmall Force 
 to make Men love a Religion, when they 
 fee it infufcs excellent Principles, that it 
 excites fo fuitable Practices, that it is 
 Proof againft Suffering and Death. And 
 the Experience of that Power it hath in 
 fome, provokes and animates others to 
 the fame. 
 
 Upon thefc and the like Confidcrations, 
 and perhaps with Allufion to that Text, 
 where St. John i^ faid to have fcen the 
 Souls of the Martyrs under the Altar j 
 they had their Memorias Alartyrum, their 
 Places of V/orfhip, where they placed the 
 Altars c ver the Bodies of their Martyrs. 
 What, with any Intention to worlhip the 
 JVIartyrs } It was fb fuggefted by the Ad-? 
 
 verfaries. 
 
A Funeral Sermo?u 1 7 
 
 ve-rfaries, and as vehemently denied by the 
 Chriftians of thofe Times. By thofe of 
 Smyrna^ in the undoubted Ads of T^oly- 
 carpus: We cannot (fay they) wor^iip a~ 
 ny other than Chrift ; We love the Mar- 
 tyrs as being Followers of Chrtfl : JVe 
 celebrate the "Days of their ^ajjions with 
 Joy ; We do it both in remembrance of 
 thofe Champions of God, and to train up 
 and prepare others for the like Confix s. 
 
 Bcfides this,- which was peculiar to the 
 Martyrs, they had a lower Degree of Re- 
 membrance for Bilhops and Confellbrs, and 
 all other eminent Perlons departed this Life, 
 whom they not only praifed in Orations 
 at their Funerals, but writ their Names in 
 their Dypticks, or two-leaved Records, 
 which contain'djin one Page, all the Names 
 of the Living j in the other, the Dead that 
 were of note in the Church. 
 
 All thefe were recited in the Commu- 
 nion Service : Where, as the Living for 
 thcmfelvcs 5 fo for the Dead, came their 
 Friends, and gave Oblations and Alms 5 
 which, before they were diftributed among 
 the Poor, were firft offered up to God, in 
 a Prayer like that which we ufe for the 
 Church Militant here on Earth. Thefe 
 Doles were their only Sacrifices for the 
 Dead ; only Alms to the Poor, with which 
 Sacrifices God is well pleafed. And their 
 B b 4 Prayers 
 
1 8 A Funeral Sermon, 
 
 Prayers were not for any Deliverance from - 
 Pains; unlefs the Patriarchs, and Prophets, 
 and the Apoftlcs, and Virgin Mother of 
 Chrift, were in the fame Pains too, and 
 needed the fame Deliverance : For tliey 
 were all mentioned aUkc, and together, as 
 it is to be fecn in the ancienteft Liturgies. 
 
 Among all thcfe innocent Offices and 
 Rites of the Primitive Chriftians, was there 
 any thing of Prayer for Souls in Purga- 
 tory ? Was there any thing of Prayer to 
 Saints departed this Life ? Was there any 
 foundation for thofe fuperftitious Obfcrvan- 
 CCS, of adoring their Reliques, ofProftra- 
 tion to their Images, of Pilgrimage to their 
 Shrines, of making Vows, of faying Maflcs, 
 of Offering to them, and the like? The 
 ■papifts fay there was 5 they plead the Prac- 
 tice of the Church for it; they wreft Pla- 
 ces of Scripture to their purpofe. Nay, the 
 Rhemijls and others, allcdge this very Text, 
 without which I fhould not have mentioned 
 them at this time. But as the learnedeft 
 Men among themfelves have been fo juft 
 not to chi\rge this upon my Text, and fome 
 of them confcfs they have no ground for 
 thefe things, in any one Text of Canonical 
 Scripture : fo they would do us but right 
 to acknowledge, that none of thefe things 
 were pracftis'd for fome hundreds of Years 
 ^ftcr Chri(lianit)r came into the World. 
 
 In 
 
A Funeral Sermon. i 9 
 
 III thofe Pnmitive Times,. all their Offices 
 foi" the Dead were either to give Tefti- 
 monyofthat Faith in which they, died, 
 and that Death had not diflplv'd their Com- 
 iiiunion with the Living : Or they were 
 to blefs God for their holy Life, and hap- 
 py Death ; Or to pray to him, not for their 
 Deliverance from Purgatory, of which 
 there was no Faith in thofe Times ; but 
 for the Incrcafe of that Good which they 
 bcliev'd them to be ppiTefs'd of already, or 
 for the Attainment of that farther Goqd, 
 which they thought they were fure of; 
 namely, for their fpeedy and happy Refur- 
 rcdion, for their perfed Difcharge at the 
 Day of Judgmenr, for the Confummation 
 of their Blifs, with their own, in the King- 
 dom of Glory. 
 
 Not to fay how the Fathers differ among 
 themfclves, in thefe Particulars 5 or, how 
 many of thcfe Particulars are omitted in 
 the Roman Church, as well as ours 5 it is 
 enough that here is nothing makes for 
 them, but much againft thofe their Errors 
 and Corruptions. All that is agreed on 
 all hands, or that we find in the Pradice 
 of the firft Ages, being fufficiently con- 
 tain'd in thofe Offices of our Church ; in 
 the Prayer for the Church Militant, in 
 the Colled on AUSaints Day, and in the 
 Office for the Burial of the Dead; where 
 
 wc 
 
20 A Funeral Sermon* 
 
 we pray, That it would pie afe God, of his 
 gracious goodnefs, fhortly to accomplifh 
 the number of his EleB, and to haft en hi^ 
 Kingdom I that we, with all thofe that 
 are departed in the true Faith of his holy 
 Name, may have our perfect confumma- 
 tion and blifsy both in body and foul, in 
 his everlaft'mg Glory. 
 
 Laftly, Remembrance in A [lion is the 
 other Duty enjoin'd in my Text, 'Mifj^iiSt 
 nm TTieriVj Imitate their Faith^ that is, their 
 Chritlian Profeflion and Pradice, their 
 whole Life and Converlation, according 
 to their own Belief of that Word which 
 they have fpoken. 
 
 The Reafon of this Duty is plain j for 
 it is our Bufincfs in this World to recover 
 the Image of God in which he created us j 
 to be like him here in Righteoufnefs and 
 Holinefs, that we may be like him here- 
 after in Glory and Happinefs. 
 
 To this end, God has given us thofe 
 Lineaments of himfelf, which are written 
 fufficiently in our Nature, but more fully 
 and diftintftly in Scripture. In which 
 Scripture, he fo oft and fo vehemently re- 
 quires us. Be ye holy, as I am holy j be 
 yejufi, as Jamjuft-, be ye7nerciful, as I 
 am merciful^ be ye pure, as I am pure s 
 be ye perfect^ as your heavenly Father is 
 perfeti. 
 
 This 
 
A Funeral Sermon. 21 
 
 This good Word of God, which was 
 given by the Prophets and Apoftles, is flill 
 inculcated on us by them that [peak to us 
 the Word of God : Which Office being 
 primarily of Bifhops, as appears in my 
 Text, they are firft, and above all others, 
 to conform themfelves to it, to fhew others 
 how poilible and how practicable it is. 
 
 Our Apo(\le fuppofed this in thofe Pri- 
 mitive BiHiops in my Text. God requires 
 it of all that.fucceed them in the Church. 
 So of Timothy^ tho' he were young in Age,, 
 yet being in that Place, Be thou an Exam* 
 pie to Believers in word, in converfation, 
 in f pint ^ in fait h^ in truth, iTim. 4. 12. 
 And in the lart: Verfe, Take heed to thy f elf 
 and to thy T>o5irine : ©<? this conftantly^ 
 and continually^ and fo thou flialt fave 
 both thy felf and them that hear thee. 
 
 Whether they do this or no, they are 
 our Teachers and Rulers \ therefore in 
 the 17th Verfe of this Chapter, while 
 they live, wc muft obey their Word, and 
 fubmit to their Government. When they 
 are dead, both for what they arc, and were, 
 we may do well to fay no ill of them ; 
 and fuice we can fay no good, e'en forget 
 them, and leave them to God. 
 
 But if they are fuch as they ought, which 
 the Apoftle fuppofes in my Text, if they 
 live as Men, that believe themfelves what 
 
 they 
 
2 3 A Funeral Sermon. 
 
 they lay ; 'tis our Duty, not only to fub- 
 tHit and obey them, while they live, but al- 
 fo to remember them when they arc dead : 
 Remember them in our Thoughts, with 
 that Honour they defervc 5 in our Affec- 
 tions^ with a due Senfe of our Lo fs, and 
 their Gain : Remember them in Words^ 
 with the juft Praife of their Anions and 
 Lives : In our Prayers to God, with due 
 Thankfulneis for their Graces and Gifts in ■ 
 this Life, and for the Glory- they receive 
 after Death. Laftly, remember to folloisj 
 them in that holy Way, which leads to fo 
 happy an End : In our Apoftle's Words, 
 follo'jo their Faith, confidering the Event, 
 the blelled End of their good Conver- 
 fation. 
 
 What my Text fays in general of Bi- 
 fliops deceafed, 'tis moft eafy to apply. I 
 know it hath been done all this while, 
 by them that knew the virtuous and great 
 Mind that lately dwelt in this Body. They 
 know the Truth of all I (hall fay, and 
 much more that might be faid in his juft 
 Comniendation. But the little 1 can 
 bring within the Time I have left, being 
 faid from, many Years Experience, will, at 
 ieaft, ftir up thofe that knew him not, to 
 enquire; and if they find thefe Things 
 true, they know, their Duty of Remem- 
 brance and Imitation. 
 
 I 
 
A Funeral Sermon. 23 
 
 T fhall be minute in drawing all I fay 
 under theic Heads: For I fpeak to them 
 that can diftinguifh and fort Things, as 
 they belong to the one, or to the other. 
 
 To begin with the natural Endowments 
 of his Mind ; I cannot think of him with- 
 out juft Rcflcdion.upon that Paradox, of 
 the Equality of Souls. He was furely a 
 great Inftance to the contrary 5 having that 
 Largenefs of Soul in every refpecl, which 
 was much above the Rate of ordinary Men. 
 He had an Underftanding that extended 
 to all Parts of ufcful Learning and Know- 
 ledge ; a Will always difpofcd to great, 
 and publick, and generous Things. He had 
 a natural Averfion from all idle Specula- 
 tions, and from the eager Purfuit of fmall 
 and frivolous Defigns. In great Matters, 
 he judged fo well, that he was not ufually 
 JLirpriz'd with Events. He purfued his In- 
 tentions with fuch Equalnefs of Mind, that 
 he was never carried beyond the Calmncfs 
 of his natural Temper, except thro' his 
 Zeal for Publick Good, or where his 
 Friend was concerned. 
 
 What he was in his Studies, I have rca- 
 fon to know, that have often been tired 
 with ftudying with him. He was Indefa- 
 tigable, and would have worn himfelf out, 
 if he had not been relieved with Multipli- 
 city of Bufinefs. However, he impair'd 
 
 by 
 
24 A Funeral Sermon. 
 
 by it, a Body which feemed to have bce« 
 built for a long Age, and contraded thofe 
 Infirmities that haften'd his E)eath. 
 
 The Effed: of his Studies, in his Preach- 
 ing and Writings, are fufficiently known, 
 and would have been much more, if God 
 had given him Time. 
 
 As for his Preaching, it was fometimes 
 famous near this Place j tho' he fought ra- 
 ther the Profit, than the Praife of his Hear- 
 ers. He fpoke folid Truth, with as little 
 Shew of Art as was poflible. He exprefs'd 
 all Things in their true and natural Co- 
 lours j with that Aptnefs and Plainnefs of 
 Speech, that grave natural Way of Elocu- 
 tion, that fhewed he had no Defign upon 
 his Hearers. His Plainnefs was bed for 
 the Inftrudion of the Simple j and for the 
 better Sort, who were in truth an intelli- 
 gent Auditory, it was enough that they 
 might fee he had no mind to deceive them. 
 He applied himfelf rather to their Under- 
 ftanding than AfFedions. He faw fo much 
 of the Beauty of Goodnefs himfelf, that 
 he thought the bare fhewing of it was e- 
 nough to make all wife Men, as it did him> 
 to be in love with it. 
 
 In his Writings he was judicious and plain, 
 like one that valued not the Circumftances 
 fo much as the Subftance. And he fhewed 
 it in w^hatfocver Argument he undertoojcs 
 
 fome- 
 
A Funeral Sermon* 25 
 
 fometimcs beating out new untravcUcd 
 Ways, fometimcs repairing thofe that had 
 been beaten already : No Subjed he hand- 
 led, but I dare fay is the better for him ; 
 and will be the eafier for them that come 
 after liim. 
 
 If in thefe he went fometime befides his 
 Profellion, it was in following the Defign 
 of it, to make Men wifer and better, which 
 I think is the Bufmefs of Univerfal Know- 
 ledge. And this he promoted with much 
 Zeal and Sincerity, in hope of the great 
 Benefit that may accrue to Mankind. 
 
 It was his Aim, as in all things, fo efpc- 
 cially in that, which I conceive is much 
 more cenfured than underftood^ I mean, 
 in the Defign of the Royal Society. He 
 joined himfelf to it with no other End, 
 but to promote modern Knowledge, with- 
 out any Contempt or leffening of thofc 
 great Men in former Times. With due 
 honour to whom, he thought it lawful for 
 others to do that which, we have no reafon 
 to doubt, they themfelves would have 
 done if they were living. 
 
 1 would not fccm to ejccufe that which 
 deferveth Commendation and Encourage- 
 ment; or to commend other things for 
 want of Subjed in him. Therefore leav- 
 ing this Theme in better hands, I proceed 
 next to fpeai; of his Virtues and Graces i 
 
 and 
 
26 A Funeral Sermon, 
 
 and thefe the rather, as bemg both to be 
 remembered and folloiso'd. 
 
 And in fpeaking of thefe, where fhall I 
 begin? Nay, when fhall I end, if I fay all 
 that may be fpoken ? I think it not worth 
 while to fpeak of thofe that are Vulgar, tho' 
 he had them alfo in no common Degree: 
 Nor would I fcem to make any Virtue a 
 Propriety. But there are tliofe which are 
 not common to many, and were generally 
 acknowledged to be in him; tho' they ap'* 
 pear'd not fo to fome other Men, as they 
 did to thofe that intimately knew him. 
 
 His Prudence was great, I think it feldom 
 failed in any thing to which he applied him- 
 felf. And yet he wanted that Parr, which 
 fome hold to be efTcntial ; he fo wanted Dif- 
 fimulation, that he had father too much 
 Opennefs of Heart. It was Sincerity in- 
 deed that was natural to him ; he fb ab- 
 horred a Lye, that he was not at all for 
 Shew ; he could not put on any thing that 
 Jook'd like it. And prefuming the fame of 
 other Men, thro' Excefs of Benignity, he 
 would be fometimes deceived, in believing 
 they were what they feem'd to be, and 
 what he knew they ought to have been. 
 
 His Greatnefs of Mind, was known to 
 all that knew any thing of him. He nei- 
 ther eagerly fought any Dignity, nor de- 
 clined any Capacity of doing Good. He 
 
 look'd 
 
A Funeral Sermon. 27 
 
 look'd dov/n upon Wealth, as much as o- 
 thers admire it : He knew the ufe of an 
 Eftate, but did not covet it. . What he yearly 
 received of the Church, he beltow'd in its 
 Service. As for his temporal Eftate, be- 
 ing fe cured againfl: Want, he fought no far- 
 ther, he let up his Reft 5 I have heard him 
 fay often, 1 will be no richer y and I think 
 he was as good as his Word. 
 
 As for Revenge, how could it enter into 
 the Breaft of him that hated nothing but 
 that which makes us hateful to God? I fay 
 not but he had a Sente of Perfonal Injuries > 
 and efpecially of thofe that refleded uport 
 his Name, when they proceeded from thofe 
 that had good Names of their own. What 
 others faid, he defpifed 5 but by thofe he 
 would often wifh he had been better under- 
 ftood : That he was nor, he bore as his 
 Misfortune ; he would not requite them 
 with the like, but mention'd them with all 
 due Refped:, and was always ready to ob- 
 lige them, and to do them good. 
 
 Yet it was not fo defirable, (I fay not to 
 be his Enemy, for he did not account them 
 fo, but) to be at thofe Terms with him as 
 to be his Acquaintance or Friend. They 
 that were never lb little familiar with him, 
 could not but find, as well Benefit as Delight 
 in his Converfation. His Difcourfe was com- 
 monly of ufcful Things j it never caufed 
 C e Trouble 
 
2 8 A Funeral Sermon* 
 
 Trouble or Wearinefs to the Hearer. Yet 
 , he would venture to difpleafe one for his 
 good 5 and indeed he was the only Man that 
 . ever 1 knew, for that moft needful and leaft 
 pradifcd Point of Friendfhip. He would not 
 ipare to give feafonable Reproof,and whole- 
 fome Advice, when he faw Occafion. I ne- 
 ver knew any that would do it fo freely, 
 and that knew how to manage that Free- 
 dom of Speech fo inoffenfively. 
 
 It was his way of Friendfhip, not fo much 
 to oblige Men, as to do them good. He 
 did this not flightly and fuperficially, but 
 Jike one that made it his Bufinefs. He durft 
 do for his Friend, any thing that was ho- 
 ned, and no more. He would undertake 
 nothing but what well became hinijand then 
 he was unwearied till he had effefted it. 
 
 As he concerned himfelf for his Friend, 
 in all other Refpcdls, fo efpecially in that 
 which went nearcft to him of all earthly 
 Concernments. He would not fufFer any 
 Blot to be thrown, and to lie upon his 
 Friend's good Name, or his Memory. And 
 that Office 1 am obliged to requite, in gi- 
 ving fome Account of that which has been 
 fpoken by fome to his Difadvantage. 
 
 1 fhall negled, for he did fo, any frivo- 
 lous Reports ; but that which feems to have 
 any Weight in it, as far as I have obferved, 
 is, that he had not that Zeal for the Church, 
 
 that 
 
A Fu7ie7'al Sermon. 29 
 
 that they would fecm to have that objed 
 this. He fecmed to look upon the Difleii- 
 tcrs with too much Favour to their Pcrfons 
 and Ways. 
 
 As to the Perfons ; no doubt that Good- 
 ncfs of Nature, that true Chriftian Princi- 
 ple, which made him willing to think well 
 of all Men, and to do Good, or at lead no 
 Hurt to any, might and ought to extend it- 
 lelf to them, among others. But befides, he 
 was inclined to it by his Education under 
 his Grandfather Mr. 'Dod, a truly Pious and 
 Learned Man; who yet was a Diflcntcr 
 himfelf in fome Things. 
 
 Not that he had any Delight in Contra- 
 diction, or could find in his Heart to diriurb 
 the Peace of the Church for thofe Matters : 
 He was fo far from it, that as I have fre- 
 quently heard from this his Grandchild and 
 others, when fome thought their Dilfenrs 
 ground enough for a War, he declared him- 
 felf againft it, and confirmed others in their 
 Allegiance: He profcft, to the lad:, a juft 
 Hatred of that horrid Rebellion. Now his 
 Relation tothisMan,and Converfation with 
 thofe of his Principles, might incline him to 
 hope the like of others of that Way. And 
 when he found them farther off from the 
 Unity of the Church, he might pofiibly 
 over-do, thro' the Vehemence of hisDefirc, 
 to bring them off of their Prejudices, and to 
 Cc 2 reduce 
 
ao A Funeral Sermon. 
 
 f jcducc them to the Unity of the Church 5 
 in which his Grandfather hved and died: 
 Why might he not hope the fame of other 
 DifTcntcrs ? 
 
 As for himfelf, he was fo far from approv- 
 ing their Ways, that in the worft of Times, 
 when one here prefent bewailed to him the 
 Calamities of the Church, and declared his 
 Obedience even then to the Laws of it : He 
 encouraged him in it, he defired his Friend- 
 fhip, and proteded both him and many o- 
 thers, by an Intereft that he had gained, and 
 made ufe of chiefly for fuch Purpofes. 
 
 How he demeaned himfclf then, is known 
 inbothUniverfitieSj where hegovern'd with 
 Praife, and left a very grateful Remembrance 
 behind him. How in the next Times fincc, 
 I cannot fpeak in a better Place. And when 
 I have named this City, and the two Uni- 
 vcrfitics, I think he could not be placed in a 
 better Light in this Nation. There were e- 
 nough that could judge, and he did not ufe 
 to dilguife himfclf 5 1 appeal to you that con- 
 verfcd with him in thofe Days, what Zeal 
 he hafh expreft for the Faith,* and for the 
 Unity of the Church : How he flood up in 
 Defence of the Order andGovetnment. How 
 he hath afferted the Liturgy, and the Rites 
 of it : He conforme'd himfelf to every thing 
 that was commanded. Beypnd which, for 
 any Man to be vehement in little and unne- 
 
 ceifary 
 
A. Funeral Sermon* 3 1 
 
 ceflary things, whether for or againfl: them, 
 he could not but diflikci and as his free 
 manner was, he hath oft been heard to call 
 it Fanaticahiefs. How this might be repre- 
 fented, I know not, pr how his De%n of 
 Comprehenfion might be undcrftood. 
 
 Sure I am, that fince he came into the 
 Government of the Church, to which he 
 was called in his Abfencej he fo well be- 
 came the Order, that it out-did the Expeda- 
 tion of all that did not very well know 
 him. He filled his Place with a Goodnels 
 anfwerable to the reft of his Life; and with 
 a Prudence above it, conlidering the two 
 Extremes, which were no where lo much as 
 in his Diocefe. Tho' he was as before very 
 tender to thofc that differ'd from him; yet 
 he was as before, cxadly conformable hini- 
 felf, and brought others to Conformity, 
 fome eminent Men in his Diocefe. He en- 
 deavoured to bring in all that came within 
 his Reach, and might have had great Suc- 
 cefs, if God had pleafed to continue him. 
 
 But having given full Proof of his Inten- 
 tions and Defircs, it pleafed God to refervc 
 the Fruit for other Hands, from which we 
 have great Caufe to cxped much Good to 
 the Church. 
 
 He was in perfed Health in all other 
 Refpectsi when a known Infirmity, from 
 an unknown Caufe, that had been eaficr 
 
 IP 
 
32 A Funeral Sermdn» 
 
 to cure, than it was to difcovcr, ftole up- 
 on hina, and foon became incurable. 
 
 He was for many Days in a Profped: of 
 Death, which he faw as it approached, and 
 felt it come on by Degrees. Some Days be- 
 fore he died, he found within himfelf as he 
 often faid, a Sentence ofT)eath. In all this 
 time, firft of Pain, then of dreadful Apprehen- 
 fions, at laft in the Prelence of DeaUi j Who 
 ever faw him difmay'd? Who ever found 
 him furprized? or heard a Word from him, 
 unbecoming a wifcMan, and a trueChriftian? 
 It was my Infelicity to be fo engaged, that I 
 could not duly attend him -, and fo deceived 
 with vain Hopes, that I believ'd him not dy- 
 - ing, till he was dead. But at the times I was 
 with him, I faw great Caufe to admire his 
 Faith towards God, his Zeal for his Church, 
 his Conflancy of Mind, his Contempt of the 
 World, and his chearful Hopes of Eternity, 
 I have heard much more upon thefe Heads 
 from thofe that were with him. Some of 
 you may have heard other things from other 
 Men. It hath been the way of our Adverfa- 
 ries to entitle themfelves to dying Men,even 
 thofe whofe whole Life was a Teftimony 
 againft them. Thus after the Death of our 
 famous Jewel, thePapifts were plcas'd to fay, 
 he d ied of their Religion. Militiere hath ven- 
 tured to infinuate the fame of our late King, 
 of Bleired and Glorious Memory. Men's 
 
 Tongue-s 
 
A Funeral Sermon* 3 3 
 
 Tonj'ucs and Pens are their o\Vn. But left 
 they fhould abufe them and you, and the 
 Memory of this worthy Prelate,as they have 
 abus'd others, (tho' nothing needs to be laid 
 to fuchgroundlefs CaUimnies) I declare, and 
 that upon moft certain Grounds, that he 
 died in the Faith of our Lord Jefus Chrifl:, 
 and in the Communion of the Church of 
 England J as it is by Law eftabUfhed. 
 
 He died only too foon for the Church, 
 and for his Friends, but for himfelf he had '^^ 
 lived long enough. He has lived long e- 
 nough that dies well : For vvhatfoever hp 
 wants of that which we call Time, it is 
 added, tho' it adds nothing to Eternity. 
 
 As for us that are now to try how we 
 can bear the Want of thofe many Blefllngs 
 we enjoy'd in him. What fhall we fay ? We 
 muft fubmit to the Will of God. Our Com- 
 fort is, that we fhall follow, and come to* 
 gether again in due time. Till when, Fare- 
 wel, Pious and Virtuous Soul j Farewel, 
 Great and excellent Man j Farewel, worthy 
 Prelate, faithful Friend ! we have thy Me- 
 mory and Example, thou haft our Praifes 
 and our Tears. VVhile thy Memory lives in 
 our Breafts, may thy Example be fruitful ia 
 our Lives: That our Meeting again may 
 be in Joy unfpeakable, when God (hall 
 have wiped away all Tears from our Eyes. 
 
 FINIS, 
 
Lately Puhlified, 
 
 E L L s*s Antienc and Prefent Geography* %'uo, 
 Set of Maps of Antienc and Prefenc 
 
 Geography. 
 Of Wifdom. Three Books. Written originally in 
 
 French^ by the Sieiir de Charron. With an Account oi 
 
 the Author. Made Engliffj by George Stanhope^ jy.X). 
 
 lace Dean of Canterbury' 3 Vols. Svo. 
 The whole Critical Works of Monfieur Rapin, In 
 
 2 Vols. Svo. 
 Biftiop P A T R I c k's Devout Chriftian. 
 
 Chriflian Sacrifice. 
 
 Pui=FENDORF's Law of Nature and Nations> with 
 
 Monfieur Barbeirack^s Notes, fol. 
 T A L E N T*s Chronological Table, fol. 
 Archbifliop Wake's Sermons, 3 Vols. 
 Biftiop Sprat's Sermons. 
 A plain Method of Clmjlian Devotion; laid down in 
 
 JDifcourfes, Meditations, and Prayers, fitted to the 
 
 i^arious Occafions of a Religious Life. Publiftied by 
 
 Dr. Fleetwood, late Lord Bifhop of Ely. 
 Dean Sherlock's pradticai Difcourfe concerning 
 
 Death. 
 
 . concerning a future Judgment. 
 
 concerning the Divine Providence. 
 
 — — 's Sermons, 2 Vol. 
 
 *s Difcourfe of a Future State. 
 N E L s o n's Companion for the Feflivals and Fafls. 
 
 on the Sacrament. 
 
 Dr. W A L l's Hiftory of Infant Baptifm, 2 Vol. 
 
 's Defence thereof againft Mr. Gale^ and others," 
 
 Drexelius's Confiderations on Eternity. 
 
 A New Edition of the late Archbifliop of Cambray's 
 
 T'elemachus, Tranflated by Mr. Littlebury^ adorned 
 
 with Cuts* 
 
DATE DUE 
 
 
 ^ 
 
 
 1 
 
 
 '^ 
 
 
 i 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 1 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 - 
 
 
 
 
 
 
 
 
 
 
 GAYLORO 
 
 
 
 PRINTED IN US A. 
 
*:*i 
 
 ;••';* 
 
 
 m