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Retyped into eText format by Stephen Dowell, 2003

All of the words of the original text have been retained.

However, the spelling, capitalization and punctuation has

been altered in many cases to make the text easier to read

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Special thanks to Anthony

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THE PREFACE

The author of the following sheets makes no apology for writing on a subject of the last importance; and which, as far as I can find, has no where been so fully treated. He builds nothing on a thing so uncertain as Tradition, which differs in most countries; and of which, in all countries, the bulk of mankind are incapable of judging. But he thinks he has laid down such plain and evident rules, as may enable men of the meanest capacity to distinguish between Religion and Superstition; and has reprepresented the former in every part so beautiful, so amiable, and so strongly affecting, that they, who in the least reflect, must be highly in love with it; and easily perceive that their duty and happiness are inseparable. Whether he has succeeded in this noble and generous attempt, the reader will be better able to judge, if he reads with the same freedom and impartiality as the author wrote.

The manner of debating a subject dialogue-wise, (as this between A and B) was esteemed by the ancients the most proper, as well as most prudent, way of exposing prevailing absurdities; and Tully's two discourses, de Natura Deorum, and de Divinatione, (both levelled against the superstition of his country-men) are living monuments of the expediency and usefulness of this way of writing. And certainly, the reader may be better entertained thus, than by that dry way of Objection and Answer, with which controversies are usually managed.

The CONTENTS of the First Volume

CHRISTIANITY as old as the CREATION;

OR, THE

GOSPEL, etc

CHAP. 1

That God, at all times, has given mankind sufficient means of knowing whatever he requires of them; and what those means are.

A. This early visit, Sir, gives me hopes it will not be a short one.

B. I come to talk with you on a subject, which may, perhaps, keep me longer with you than you desire.

A. Your uncommon temper and candor, in debating even the most important points, will always make your conversation agreeable, though ever so long; but pray, what is to be the subject of our morning's discourse?

B. I was yesterday in company with a great many clergymen, it being our bishop's primary visitation; where the complaint was general, of the coldness and indifference with which people received the speculative points of Christianity and all itÃs holy rites; for which formerly they had shown so great a zeal. This coldness they chiefly imputed to those low church-men, who lay the main stress on Natural Religion; and withal so magnify the doctrine of Sincerity, as in effect to place all religions on a level, where the professors are alike sincere. The promoters of these notions, as well as the notions themselves, were exposed with warmth; how justly I will not determine, till we have talked the matter over with our usual freedom: For which reason, I have made you this early visit, and would be glad to know the sentiments of so good a judge, on these two important points; i.e. Sincerity, and Natural Religion.

A. I thank you for this favor, and shall freely tell you, I so little agree with those gentlemen in relation to Sincerity, that I think a sincere examination into religious matters can't be too much preferred; this being the only way to discover True Christianity. The Apostles thought themselves obliged, in making proselites, to recommend an impartial search; they both desired and required men to judge for themselves, to prove all things, etc. This they thought necessary, in order to renounce a religion, which the force of education had impressed on their minds; and embrace another directly contrary to the notions and prejudices they had imbibed. Nay, even those very men, who most ridicule the doctrine of sincerity, never fail on other occcasions to assert that infidelity is owing to the want of a sincere examination; and that whosoever impartially considers Christianity, must be convinced of it's truth. And I might add, that could we suppose, a sincere examination would not always produce this effect, yet must it always make men acceptable to God; since that is all God can require; all that it is in their power to do for the discovery of his will. These, in short, are my sentiments as to this point; and as to the other, I think, too great stress can't be laid on Natural Religion; which, as I take it, differs not from Revealed, but in the manner of itÃs being communicated. The one being the internal, as the other the external revelation of the same unchangeable will of a being, who is alike at all times infinitely wise and good.

B. Surely, Sir, this must be extremely hetrodox. Can you believe that Natural and Revealed religion differ in nothing, but the manner of their being conveyed to us?

A. As heterodox as I may seem at present, I doubt not, but by asking you a few questions, to let you see, I advance nothing in either of these points without Reason; and in order to it, I desire to be informed, whether God has not, from the beginning, given mankind some rule, or law, for their conduct? And whether the observing that did not make them acceptable to him?

B. There can be, no doubt, but the observing such a law, must have answered the end for which it was given; and made men acceptable to God.

A. What more can any external revelation do, than render men acceptable to God? If God, then, from the beginning gave men a religion, I ask, was that religion imperfect, or perfect?

B. Most perfect, without doubt; since no religion can come from a being of infinite wisdom and perfection, but what is absolutely perfect.

A. Can, therefore, a religion absolutely perfect, admit of any alteration; or be capable of addition or diminution, and not be as immutable as the author of it? Can revelation, I say, add anything to a religion thus absolutely perfect, universal, and immutable? Besides, if God has given mankind a law, he must have given them likewise sufficient means of knowing it; he would, otherwise, have defeated his own intent in giving it; since a law, as far as it is unintelligible, ceases to be a law. Shall we say that God, who had the forming human understanding, as well as his own laws, did not know how to adjust the one to the other?

If God, at all times, was "willing that all men should come to the knowledge of his truth"; could not his infinite wisdom and power, at all times, find sufficient means for making mankind capable of knowing what his infinite goodness designed they should know?

B. I grant you that God was always willing that all men should come to the knowledge of True Religion; and we say that the Christian religion, being the only true and absolutely perfect religion, was what God, from the beginning, designed for all mankind.

A. If so, it follows that the Christian religion has existed from the beginning; and that God, both then, and ever since, has continued to give all mankind sufficient means to know it; and that it is their duty to know, believe, profess, and practice it; so that Christianity, though the name is of a later date, must be as old and as extensive as human nature; and as the "Law of our Creation," must have been then implanted in us by God himself.

B. It would be too presuming in us poor mortals, to pretend to account for the methods providence takes, in relation to the discovery of it's will; and, therefore, a person of less moderation might condemn your questions as captious, presumptuous, and founded in heterodoxy.

A. If God never intended mankind should at any time be without religion, or have false religion; and there be but one true religion which ALL have been ever bound to believe and profess; I can't see any heterodoxy in affirming that the means to effect this end of infinite wisdom bust be as universal and extensive as the end itself; or that all men, at all times, must have had sufficient means to discover whatever God designed they should know and practice. I do not mean by this that all should have equal knowledge; but that all should have what is sufficient for the circumstances they are in.

B. Since you have asked me questions, let me, in my turn, demand of you, What are your sentiments in this matter? Particularly, What are those means, which, you suppose, God has, at all times, given the whole race of mankind, to enable them to discover what he wills them to know, believe, profess and practice?

A. I asked you those few questions at present, not to determine the point; but only to let you see you had no reason to be surprised at my saying, Natural and Revealed religion only differ as to the manner of their being communicated. I shall now readily answer your questions; and, as I think it my duty never to disown my religious sentiments, so I freely declare that the use of those faculties, by which men are distinguished from brutes, is the only means they have to discern whether there is a God; and whether he concerns himself with human affairs, or has given them any laws; and what those laws are? And as men have no other faculties to judge with, so their using there after the best manner they can, must answer the end for which God gave them, and justify their conduct. For, if God will judge mankind as they are accountable, that is, as they are rational; the judgment must hold an exact proportion to the use they make of their Reason. And it would be in vain to use it, if the due use of it would not justify them before God; and men would be in a miserable condition, indeed, if whether they used it, or not, they should be alike criminal. And if God designed all mankind should at all times know what he wills them to know, believe, profess and practice; and has given them no other means for this but the use of Reason; Reason, human Reason, must then be that means; for as God has made us rational creatures, and Reason tells us that it is his will that we act up to the dignity of our natures; so it is Reason must tell when we do so. What God requires us to know, believe, profess and practice, must be in itself a reasonable service; but whether what is offered to us as such be really so, it is Reason alone that must judge; as the eye is the sole judge of what is visible; the ear of what is audible; so Reason of what is reasonable. If then Reason was given men to bring them to the knowledge of God's will, that must be sufficient to produce it's intended effect, and can never bring men to take that for his will which he designed, they, by using their Reason, should avoid as contrary to it.

B. If men, having done all in their power, all that God requires of them to find out his will, should fall into opposite sentiments; must it not be the will of God that it should be so? Can God will such a previous examination, and not will what he foreknows must be the necessary consequence?

A. There is, I think, no way to avoid this objection, of "God's willing contrarieties"; but by supposing he requires nothing of men but what is founded on the Nature of Things, and the immutable relations they bear to one another; and what, consequently, they are, as far as concerns them, capable of knowing. But this objection is unanswerable by those who believe the will of God is not always thus founded; but may contain many merely positive things; since men may, after having taken all possible care to be in the right, have very opposite sentiments; and be obliged, by the will of God, to hold and act contrarieties.

B. Though this subject is attended with the utmost difficulties, yet I find little, or nothing, said to solve them. I, for my part, know not how to deny mens being acceptable to God, whatever their opinions may be, after having used all the means God has endowed them with for the discovery of his will; and yet I don't know how to admit it. For then, what religion soever men are of, if they have duly used such means as God ordained for the discovery of his will; That, I say, how opposite soever to Christianity, must be the religion God designed them. And on the other hand, should I own, that the duly using those means would have caused men to have been all of one religion; yet I can't see how that could be the Christian religion, except it has existed from the beginning; and all men, at all times, have had sufficient means to discover it.

For if God was always willing that "All men should come to the knowledge of his truth"; and there never was a time when God intended men should have no religion; or such an imperfect religion, which could not answer the end of it's being instituted by an infinitely wise legislator; this seems to my bewildered Reason to imply that there was from the beginning but one true religion which all men might know was their duty to embrace; and if this is true, I can't well conceive how this character can consist with Christianity; without allowing it, at the same time, to be "as old as the creation". And yet notwithstanding all these seeming difficulties, I am confident the Christian religion is the only true religion; but since these difficulties are of your raising, I may, in justice, expect that you should solve them.

A. This, I must own, is a difficult point; however, I shall tell you my sentiments; which, I, far from being a "dogmatizer," am ready to give up if you can frame any other hypothesis not liable to the same objections, or others equally strong. Though I may venture to say that I take mine to be the only one which can give any tolerable satisfaction to your present doubts. And therefore I shall attempt to show you that men, if they sincerely endeavor to discover the will of God, will perceive that there is a "law of nature," or "Reason"; which is so called, as being a law, which is common or natural to all rational creatures; and that this law, like it's author, is absolutely perfect, eternal and unchangeable; and that the design of the gospel was not to add to, or take away from this law, but to free men from that load of superstition which had been mixed with it, so that "True Christianity" is not a religion of yesterday, but what God at the beginning dictated, and still continues to dictate to Christians, as well as others. If I am so happy to succeed in this attempt, I hope not only to fully satisfy your doubts, but greatly to advance the honor of "external revelation" by showing the perfect agreement between that and "internal" revelation; and by so doing, destroy one of the most successful attempts that has been made on religion by setting the laws of God at variance.

But first, I must premise, that in supposing an external revelation, I take it for granted that there's sufficient evidence of a person being sent from God to publish it; nay, I further own that this divine person by living up to what he taught, has set us a noble example, and that as he was highly exalted for so doing, so we, if we use our best endeavors, may expect a suitable reward. This, and every thing of the same nature, I freely own, which is not inconsistent with the law of God being the same, whether internally or externally revealed.

B. Your design, I must own, is highly commendable; but in order to succeed, you are to prove two things. First, that the supreme governor of mankind has given his subjects a universal law, which they, when they come to the use of Reason, are capable of knowing. Secondly, that the divine precepts must be the same, whether internally or externally revealed. If you prove these two points, you will entirely clear up my doubts. But I almost despair of your doing it, since you seem to me to advance a new hypothesis.

A. Hear the evidence, and then judge. But before I produce it, lest the supposed novelty of this opinion may prejudice you, I shall put you in mind of what Archbishop Laud says upon a like occasion, "That when errors are grown by age and continuance to strength; they who speak for the truth, though far older, are ordinarily challenged for bringing in new opinions; and there's no greater absurdity stirring this day in Christendom. " Now, by putting me to prove that there is a "law of nature," you, I suppose, have a mind to hear what I can say on this subject; since none that believe that there's a God who governs mankind, but believe he has given them a law for the governing of their actions; and that this is implied in the very notion of Governor and Governed; and consequently, that the law by which he governs men, and his government commenced together, and extends alike to all his subjects. "It is not (as Bishop Tillotson observes) absurd to think that the obligation does solely depend upon the revelation of God's will made known to us in the holy scriptures; it is plain, mankind was always under a law before God made an external, or extraordinary revelation; else how could God judge the world? Or how should they, to whom the word of God never came, be acquitted, or condemned at the last day; for where there is no law, there can neither be obedience, nor transgression."

If, then, it be absurd to suppose that men, though they lived ever so impiously and immorally, could do nothing which God has forbid them; or if ever so piously and virtuously, could not do anything God has commanded them; must there not always have been a universal law so fully promulgated to mankind, that they could have no just plea from their ignorance not to be tried by it; and consequently, nothing less than its being founded on the nature of things, and the relation they stand in to God, and one another, visible at all times to mankind, could make it thus universally promulgated. But further to illustrate this matter, can it be imagined that if God has been so good to all other animals, as to give them, not in one country only, but in all places whatsoever, sufficient means to act for their own preservation, that he has had less kindness for the immortal souls of those made after his own image, and has not given them at one time as well as another, and at one place as well as another, sufficient means to provide for their eternal happiness?

Or, can it be supposed, an infinitely good and gracious being, which gives men notice by their senses, what does good or hurt to their bodies, has had less regard for their immortal parts, and has not given them at all times by the light of their understanding, sufficient means to discover what makes for the good of their souls; but has necessitated them, or any of them, to continue from age to age in destructive ignorance, or error? To press this matter further, let me ask you, whether there's not a clear and distinct light that enlightens all men; and which, the moment they attend to it, makes them perceive those eternal truths, which are the foundation of all our knowledge; and is it not God himself who immediately illuminates them? And what better reason can you assign, why infinite wisdom should act thus, except it be to give mankind standing rules to distinguish truth from falsehood; especially in matters of the highest consequence to their eternal as well as temporal happiness?

There has, no doubt, been a great number of traditional religions succeeding one another; and as far as we know, there is no traditional religion, which, except in name, has continued the same for any long time; and though there are a great number of sects who go under the same common denomination, yet they are almost as much divided among themselves, as if they owned different religions, and accordingly charge one another with erring fundamentally; yet all these agree in acknowledging a "law of nature," and that they are indispensably obliged to obey its dictates; so that this "Light of Nature," like that of the sun, is universal; and would, did not men shut the eyes of their understanding, or suffer others to blind them, soon disperse all these mists and fogs which arise from false traditions or false interpretations of the true tradition.

CHAP. 2

That the Religion of Nature consists in observing those things which our reason (by considering the nature of God and Man, and the relation we stand in to him and one another) demonstrates to be our duty; and that those things are plain; and likewise what they are.

B. That we may the better know whether the "Law", or "Religion of Nature" is universal, and the Gospel a republication of it, and not a new religion; I desire you will give a definition of the "Religion of Nature."

A. By "Natural Religion," I understand the belief of the existence of a God, and the sense and practice of those duties, which result from the knowledge, we, by our Reason, have of him and his perfections; and of ourselves and our own imperfections; and of the relation we stand in to him and to our fellow creatures; so that the "Religion of Nature" takes in every thing that is founded on the Reason and Nature of Things. Hence "Grotius" defines the "Law of Nature" to be "Dictatum rectae rationis, indicans actui alicui, ex ejus convenientia aut disconvenientia cum ipsa natura rationali, inesse moralem turpitudinem, aut necessitatem moralem, ac consequenter ab auctore naturae Deo talem actum aut vetari aut praecipi."

I suppose you will allow that it is evident by the "Light of Nature" that there is a God; or in other words, a being absolutely perfect and infinitely happy in himself, who is the source of all other beings; and that what perfections soever the creatures have, they are wholly derived from him.

B. This, no doubt, has been demonstrated over and over; and I must own that I can't be more certain of my own existence, than of the existence of such a being.

A. Since then, it is demonstrable there is such a being, it is equally demonstrable that the creatures can neither add to, or take from the happiness of that being; and that he could have no motive in framing his creatures, or in giving laws to such of them as he made capable of knowing his will, but their own good.

To imagine he created them at first for his own sake, and has since required things of them for that reason, is to suppose he was not perfectly happy in himself before the creation; and that the creatures, by either observing, or not observing the rules prescribed them, could add to, or take from his happiness.

If then, a being infinitely happy in himself, could not command his creatures any thing for his own good; nor an all-wise being things to no end or purpose; nor an all-good being any thing but for their good; it unavoidably follows, nothing can be a part of the divine law, but what tends to promote the common interest and mutual happiness of his rational creatures; and every thing that does so must be a part of it.

As God can require nothing of us, but what makes for our happiness; so he, who can't envy us any happiness our nature is capable of, can forbid us those things only, which tend to our hurt; and this we are as certain of, as that there is a God infinitely happy in himself, infinitely good and wise; and as God can design nothing by his laws but our good, so by being infinitely powerful, he can bring every thing to pass which he designs for that end.

From the consideration of these perfections, we cannot but have the highest veneration, nay, the greatest adoration and love for this supreme being; who, that we may not fail to be as happy as possible for such creatures to be, has made our acting for our "present," to be the only means of obtaining our "future" happiness; and that we can't sin against him, but by acting against our reasonable natures. These reflections, which occur to every one who in the least considers, must give us a wonderful and surprising sense of the divine goodness, fill us with adoration, transport and ecstasy (of which we daily see among contemplative persons remarkable instances) and not only force us to express a never-failing gratitude in raptures of the highest praise and thanksgiving; but make us strive to imitate him in our extensive love to our fellow-creatures. And thus copying after the divine original, and taking God himself for our precedent, must make us like unto him, who is all perfection and all happiness; and who must have an inexhaustible love for all, who thus endeavor to imitate him.

The difference between the supreme being, infinitely happy in himself, and the creatures who are not so, is that all his actions in relation to his creatures flow from a pure disinterested love; whereas the spring of all the actions of the creatures is their own good. "We love God, because he first loved us," and consequently, our love to him will be in proportion to our sense of his goodness to us. And therefore, we can't in the least vary from those sentiments, which the consideration of the divine attributes implant in us; but we must in proportion take off from the goodness of God, and those motives we have to love him as we ought.

Our Reason, which gives us a demonstration of the divine perfections, affords us the same concerning the nature of those duties God requires; not only in relation to himself, but to ourselves and to one another. Those we shall discern, if we look into ourselves and consider our own natures, and those circumstances God has placed us in with relation to our fellow-creatures; and see what conduces to our mutual happiness. Of this, our senses, our Reason, the experiences of others as well as our own, can't fail to give us sufficient information.

With relation to ourselves, we can't but know how we are to act, if we consider that God has endowed man with such a nature as makes him necessarily desire his own good; and, therefore, he may be sure that God, who has bestowed this nature on him, could not require any thing in prejudice of it; but on the contrary, the he should do every thing which tends to promote the good of it. The health of the body, and the vigor of the mind being highly conducing to our Good, we must be sensible we offend our maker if we indulge our senses to the prejudices of these. And because not only all irregular passions, all unfriendly affections carry their own torment with them, and endless inconveniences attend the excess of sensual delights; and all immoderate desires (human nature being able to bear but a certain proportion) disorder both mind and body; we can't but know we ought to use great moderation with relation to our passions, or in other words, govern all our actions by Reason; that, and our true interest being inseparable. And in a word, whoever so regulates his natural appetites, as will conduce most to the exercise of his Reason, the health of his body, and the pleasure of his senses, taken and considered together, (since herein his happiness consists) may be certain he can never offend his maker; who, as he governs all things according to their natures, can't but expect his rational creatures should act according to their natures.

As to what God expects from man with relation to each other; every one must know his duty, who considers that the common parent of mankind has the whole species alike under his protection, and will equally punish him for injuring others, as he would others for injuring him; and consequently, that it is his duty to deal with them, as he expects they should deal with with him in like circumstances. How much this is his duty every one must perceive, who considers himself as a weak creature, not able to subsist without the assistance of others, who have it in their power to retaliate the usage he gives them. And that he may expect, if he breaks those rules which are necessary for mens mutual happiness, to be treated like a common enemy, not only by the person injured, but by all others; who, by the common ties of nature, are obliged to defend, and assist each other. And not only a man's own particular interest, but that of his children, his family, and all that's dear to him, obliges him to promote the common happiness, and to endeavor to convey the same to posterity.

All "moralists" agree, that human nature is so constituted, that men can't live without society and mutual assistance; and that God has endowed them with Reason, speech, and other faculties, evidently fitted to enable them to assist each other in all matters of life; that, therefore, it is the will of God who gives them this nature, and endows them with these faculties, that they should employ them for their common benefit and mutual assistance. And the "philosophers," who saw that all society would be dissolved, and men soon become destitute of even the necessaries of life, and be a prey to one another, if each man was only to mind himself and his own single interest; and that every thing pointed out the necessity of mutual benevolence among mankind; and therefore they judged that men, by their nature, were framed to be useful to one another; "Adtuendos conservadosq; homines hominem natum esse," says "Cicero". And therefore, every man, for the sake of others as well as himself, is not to disable his body or mind by such irregularities, as may make him less serviceable to them.

In short, considering the variety of circumstances men are under, and these continually changing, as well as being for the most part unforeseen; it is impossible to have rules laid down by any "external" revelation for every particular case; and therefore, there must be some standing rule, discoverable by the "Light of Nature," to direct us in all such cases. And we can't be more certain that it is the will of God, that those effects which flow from natural causes should so flow, than we are that it is the will of God that men should observe whatever the nature of things, and the relation they have to one another make fit to be observed, should be so observed; or in other words, we can't but know, if we in the least consider, that whatever circumstances men are placed in by the universal cause of all things; that it is his eternal and immutable will, by his placing them in these circumstances, that they act as these require. It is absurd to imagine that we are obliged to act thus in some cases, and not in others, when the reason for acting thus in all is the same. This consideration alone will direct a man how to act in all conditions of life, whether "father, son, husband, servant, subject, master, king, etc." Thus we see how the Reason of Things, or the relation they have to each other, teaches us our duty in all cases whatever. And I may add, that the better to cause men to observe those rules, which make for their mutual benefit, infinite goodness has sown in their hearts seeds of pity, humanity and tenderness, which, without much difficulty, cannot be eradicated; but nothing operates more strongly than that desire men have of being in esteem, credit, and reputation with their fellow creatures; not to be obtained without acting on the principles of natural justice, equity, benevolence, etc.

In a word, as a most beneficent disposition in the supreme being is the source of all his actions in relation to his creatures; so he has implanted in man, whom he has made after his own image, a love for his species; the gratifying of which in doing act of benevolence, compassion and good will, produces a pleasure that never satiates; as on the contrary, actions of ill nature, envy, malice, etc, never fail to produce shame, confusion, and everlasting self-reproach.

And now let any one say, how is it possible God could more fully make known his will to all intelligent creatures, than by making every thing within and without them a declaration of it, and an argument for observing it.

Having thus discovered our duty, we may be sure it will always be the same; since inconsistency, as it argues a defect either of wisdom or power, can't belong to a being infinitely wise and powerful. What unerring wisdom has once instituted can have no defects; and as God is entirely free from all partiality, his laws must alike extend to all times and places.

From these premises, I think, we may boldly draw this conclusion: That if religion consists in the practice of those duties, that result from the relation we stand in to God and man, our religion must always be the same. If God is unchangeable, our duty to him must be so too. If human nature continues the same, and men at all times stand in the same relation to one another, the duties which result from those relations must always be the same; and consequently, our duty to God and man must, from the beginning of the world to the end, always be the same; always alike plain and perspicuous, and can neither be changed in whole or in part; which demonstrates that no person, if he comes from God, can teach us any other religion, or give us any precepts, but what are founded on those relations. "Heaven and earth shall sooner pass away, that on tittle of this eternal law shall either be abrogated or altered."

To sum up all in a few words, as nature teaches men to unite for their mutual defense, and government was instituted solely for this end; so to make this more effectual, religion, which reaches the thoughts, was wholly ordained; it being impossible for God, in governing the world, to propose to himself any other end than the good of the governed; and consequently, whoever acts what is best for himself, both in public and private capacity, does all that either God or man can require. Thus from the consideration of our own imperfections, which we continually feel; and the perfections of our creator, which we constantly view in all his works; we may arrive to the knowledge of our duty, both to our creator and fellow-creatures. Hence I think, we may define true religion to consist in a constant disposition of mind to do all the good we can; and thereby render ourselves acceptable to God in answering the end of his creation.

CHAP. 3

That the perfection and happiness of all rational beings (supreme, as well as subordinate) consists in living up to the dictates of their nature.

A. To make this, (since all our happiness depends on it) if possible, more plain; the principle from which all human actions flow is the desire of happiness; and God, who does nothing in vain, would in vain have implanted this principle, this only innate principle in mankind, if he had not given them Reason to discern what actions make for, and against their happiness.

B. Wherein do you take the happiness of rational creatures to consist? Without knowing that, this controversy can't be determined; and when it is known, our dispute must soon be ended.

A. The happiness of all beings whatever consists in the perfection of their nature; and the nature of a rational being is most perfect when it is perfectly rational; that is, when it governs all it's actions by the rules of right Reason; for then it arrives to the most perfect, and consequently the happiest state a rational nature can aspire to; and every deviation from the rules of right reason being an imperfection, must carry with it a proportionable unhappiness; and a man's happiness and duty must consist in the same things, since no one can be obliged to do any thing that does not some way or other contribute to his happiness; and consequently according to the sense men have of their own happiness, and of the means which will naturally procure it, they will assuredly attain the knowledge of their respective duties.

B. If we know wherein the happiness of God, who is necessarily happy, consists, we might judge wherein consists the happiness of man made after God's own image; and whether happiness, or misery are the necessary consequence of his actions.

A. Because this is a point of highest consequence, I shall speak my sentiments (that they may the better pass with you) in the words of the judicious Dr. Scot, who says, "That which renders God so infinitely happy in himself, is not so much the almighty power he has to defend himself from foreign hurts and injuries, as the exact agreement of all his actions with the all-comprehending Reason of his own mind. God loves not himself merely because he is himself, but because he is in all respects morally good, and his will and power perfectly compliant with the infallible dictates of his own Reason. Hence arises his infinite complacency in himself, that there's nothing in him but what his own Reason perfectly approves; no inclinations in his will, or nature, but what are exactly agreeable to the fairest ideas of his own mind."

If the perfection, and consequently the happiness of God, consists in the purity and rectitude of his nature, we, as far as we can arrive to a like purity and rectitude; must be so far necessarily happy; since by living according to the rules of right Reason, we more and more implant in us the moral perfections of God, from which his happiness in inseparable. We then, if I may so say, "live the life of God"; that is, we, in our place and station, live after the same manner, and by the same rules as he does in his; and we do what God himself would do was he in our place; and there would be no other difference between his life and ours, but what arises from our different states and relations; since the same rules would determine our wills as determine his will; and by our repeated acts of virtue, we should be continually making nearer and nearer approaches to the most perfect, and the most happy being. By this conduct, we, as the scriptures assure us, should be made partakers of the "divine nature, be born of God", and "be perfect as our heavenly father is perfect"; and can that be without being as happy as we are perfect? Hence we may contemplate the great dignity of our "rational" nature, since our Reason for kind, though not for degree, is of the same nature with that of God's; nay, it is our Reason which makes us the image of God himself, and is the common bond which unites heaven and earth; the creatures, and the creator; and if our happiness is limited, it is because our Reason is so. It is God alone, who has an unlimited Reason and happiness.

The excellent author just now mentioned says, "The best thing we can receive from God is himself, and himself we do receive in our strict compliance with the eternal laws of goodness; which laws being transcribed from the nature of God, from his eternal righteousness and goodness, we do, by obeying them, derive God's nature into our own; so that while we write after the copy of his laws, we write out the perfections of his being; and his laws being the seal on which he has engraved his nature, we, in obeying them, take impression from them, and stamp his blessed nature on our own." Which, certainly, must make us necessarily happy, as a contrary conduct would make us unhappy. And, I think, I may venture to say, that could we suppose God himself to act otherwise, he would then be as unhappy as he now is happy; and his omnipotency could not hinder him from being continually exposed to the reproach of his own infallible Reason.

From these premises, I think, we may conclude, that men, according as they do, or do not partake of the nature of God, must unavoidably be either happy, or miserable. And herein appears the great wisdom of God, in making men's misery and happiness the necessary and inseparable consequence of their actions; and that rational actions carry with them their own reward, and irrational their own punishment. This, I think, can't be denied, as long as there are some actions naturally beneficial to us, and others as hurtful; and that there's no virtue, but what has some good inseparably annexed to it; and no vice, but what as necessarily carries with it some evil; and if our rational nature is to be the same in the next life, as it is in this, our actions must produce effects of the same kind, and that too in a much higher degree.

In this life, it is true, we can't be perfectly happy; as subject to diseases and disasters. We are imperfect ourselves, and have none to converse with but imperfect creatures; and yet if we act according to the dictates of right Reason, we shall receive, even here, true inward comfort and satisfaction; and hereafter, when we are freed from those imperfections, complete happiness. On the contrary, the man who abandons his Reason, besides the misery of all sorts an irrational conduct will bring on him, must feel in his mind, pain and anguish even in this life; and in the life to come, when there are no sensual things to divert his thoughts, insupportable grief and misery.

Though human lawgivers are forced to have recourse to punishments which are not connected with the things they forbid, yet a being of infinite power is not thus straitened, but may make one the necessary consequence of the other. And indeed, how can it be otherwise, since good and evil have their foundation in the essential difference of things, and their nature is fixed and immovable. And consequently, our happiness depends on the intrinsic nature of the one, and our misery on the intrinsic nature of the other.

As God, whose infinite wisdom sets him above being deceived or influenced by any wrong affections, acts in constant conformity to the Reason and nature of things; and it is a contradiction to his nature for him to do any thing that is not fit and reasonable; so he would have framed our nature in contradiction to his own, if he had obliged us to act otherwise. No, God can never give us commands repugnant to his own nature, or require us to do what he himself abhors to do. The end for which God has given us Reason, is to compare things, and the relation they stand in to each other; and from thence to judge of the fitness and unfitness of actions; and could not our Reason judge soundly in all such matters, it could not have answered the end for which infinite wisdom and goodness bestowed that excellent gift; and for which we can't enough adore the goodness of God.

Had God, from time to time, spoke to all mankind in their several languages, and his words had miraculously conveyed the same ideas to all persons; yet he could not speak more plainly than he has done by the things themselves, and the relation which Reason shows there is between them. Nay, since it is impossible in any book, or books, that a particular rule could be given for every case, we must even then have had recourse to the light of nature to teach us our duty in most cases; especially considering the numberless circumstances which attend us, and which, perpetually varying, may make the same actions, according as men are differently affected by them, either good or bad. And I may add, that most of the particular rules laid down in the Gospel for our direction, are spoken after such figurative a manner, that except we judge of their meaning, not merely by the letter, but by what the law of nature antecedently declares to be our duty, they are apt to lead us wrong. And if precepts relating to morality, are delivered after an obscure manner, when they might have been delivered otherwise; what reason can you assign for it's being so, but that infinite wisdom meant to refer us to that law for the explaining of them. Sufficient instances of this nature I shall give you hereafter, though I must own, I can't carry this point so far as a learned divine who represents the scriptures more obscure (which one would think impossible) than even the "Fathers." He tells us, "That a certain author (viz. Flaccus Illyricus) has furnished us with one and fifty reasons for the obscurity of the scriptures", adding, "I think, I may truly say that the writings of the prophets and apostles abound with tropes and metaphors, types and allegories, parables and dark speeches; and are as much, nay, much more unintelligible in may places, than the writings of the ancients." It is well this author, who talks of people being "Bible-mad" stopped here, and did not with a celebrated wit cry, "The truly illuminated books are the darkest of all."

The writer above-mentioned supposes it impossible that God's will should be fully revealed by books; "Except" says he, "it might be said perhaps without a figure, that even the world itself could not contain the books which should be written." But with submission to the reverend person, I can't help thinking, but that, (such is the divine goodness) God's will is so clearly, and fully manifested in the book of nature, that he who runs may read it.

This can't be denied, if the book of nature shows us in characters legible to the whole world, the relation we stand in to God and our fellow-creatures, and the duties resulting from thence; for then it must teach us the whole of our duty, since it would be unjust and tyrannical in any being, to require more of others than the relation they stand in to him makes it their duty to pay; it being that relation alone which gives him his just power and authority. We are encompassed with many artificial relations, such a "Governor" and "Governed", "Master" and "Servant", "Husband" and "Wife", etc. and the end of these relations teaches us what they require; and they being entered into for the sake of each others assistance, either party is injured by the others not observing what these relations demand, or by exacting more than the end of entering into them requires.

Though the relation we stand in to God, is not artificial, as most are amongst men, who want each others assistance; but is natural at least on our Part. Yet this does not hinder, but that we may know by Reason the end he had in being related to us as Creator and Governor; and what he requires of his creatures and subjects. This the divine nature which contains in itself all perfection, and all happiness, plainly points out to us. And if we are once certain of the end of God's entering into this relation with man, we may be as certain from his wisdom and goodness, and all his divine perfections, that he will require no more of us than the end he had in entering into this relation requires.

If it would be unjust and tyrannical in an earthly Governor, to exact things of his subjects, that do not contribute to the end for which this relation between them was entered into; can we suppose a Governor of infinite wisdom and goodness, who has always in his mind the end for which he governs mankind, will act the tyrant, and put them under severe penalties for not observing such things as have no relation to the end for which he created, and governs them?

There's no relation among men without a mutual obligation arising from it. Parents owe a duty to children as well as children to parents. But are not we, in a stricter sense, the children of God, and parents only instruments in his hands? Since it is God, who from nothing brings us into being, frames us after the manner that best pleases him, imprints on us what faculties, inclinations, desires and passions he thinks fit. And is not God from his innate goodness and equity, under an obligation to treat us more kindly than earthly parents do their best-beloved children, who beget them without designing it? Whereas God, whose actions are governed by infinite goodness, could have no motive to bring us into being (which of itself is no blessing) but our good; and for the some reason preserves us in being; nor can so kind and tender a parent play the tyrant, and impose commands on us which do not flow from the relations we stand in to him, and to one another.

If we consider what our Reason will inform us, of the nature of our great Creator and Governor, we can't fail of knowing our duty; for as Dr. Scot justly observes, "If you will serve the great King of the World in such ways as are pleasing and acceptable to him, you must study his nature, and inform yourselves, which way his infinite perfections incline, that you may know how to comport yourselves toward him, and to render him such services as are agreeable to his nature; for there's no rule in the world, but only that of his nature, by which you can certainly conclude what will please him. So that in all our enquiries what is pleasing to God, our last appeal must be to his nature, which is the great standard of Good and Evil; by which we are to measure what is pleasing and displeasing to him."

If then, with this judicious author, you allow, that we are to measure what is pleasing and displeasing to God, (which takes in the whole of Religion) from what our Reason teaches concerning his nature, you allow all I contend for.

In short, if the relations between things, and the fitness resulting from thence, be not the sole rule of God's actions, must not God be an arbitrary being? And then what a miserable condition will mankind be in! Since an arbitrary will might change every moment, and those things which entitled men to God's favor today, might make them incur his displeasure tomorrow. Nay, he might at the same time have a secret will opposite to his revealed will; or have different wills for every different person; or might reveal his arbitrary commands so obscurely, as to cause the utmost confusion. But if God only commands what the nature of things show to be fit, it is scarce possible that men (though now endlessly divided upon the account of their different traditions) should mistake their duty; since a mind that's attentive can easily distinguish "fit" from "unfit", as the eye can beauty from deformity, or the ear harmony from discord; and if no commands can alter the Nature of Things, or make that "fit" which is in itself "unfit", external revelation must attend the nature and relation of things, and can only speak what those speak. As for instance, it is not in our power, though ever so often commanded, to love the Deity, while we conceive him an arbitrary being acting out of humor and caprice; nor could any commands, supporting such possible, oblige us not to love him, while we believe him a kind beneficent being; so that as long as we have right notions of God, we can't but love and adore him as we ought.

Thus, I think, I have fully proved from the nature of God and man, and the relations we stand in to him and one another, that the divine precepts can't vary; and that these relations which are the permanent voice of God, by which he speaks to all mankind, do, at all times, infallibly point out to us our duty in all the various circumstances of life.

Should revelation require less than those relations require, would it not be an imperfect rule? And if it enjoins more, would it not argue the author of it to be of a tyrannical nature, imposing on his subjects, and under most severe penalties, unnecessary things; and likewise show a design, not of being beloved, but hated and dreaded? And therefore, those who see the consequences of things, describe the Christian Religion as requiring such things only, as considering the relations we stand in to God and one another, are apparently for our good.

The most accurate Dr. Barrow give this character of the Christian Religion, "That it's precepts are no other than such as physicians prescribe for the health of our bodies; as politicians would allow to be needful for the peace of the state; as Epicurean philosophers recommend for the tranquillity of our minds, and pleasures of our lives; such as Reason dictates, and daily shows conducive to our welfare in all respects; which consequently, were there no law enacting them, we should in wisdom choose to observe, and voluntarily impose them on ourselves; confessing them to be fit matters of law, as most advantageous and requisite to the good, general and particular, of mankind."

That great and good man Dr. Tillotson says, "That all the precepts of Christianity are reasonable and wise, requiring such duties as are suitable to the Light of Nature, and do approve themselves to the best Reason of mankind; such as have their foundation in the nature of God, and are an imitation of the divine excellencies; such as tend to the perfection of human nature, and to raise the minds of men to the highest pitch of goodness and virtue. They command nothing that's unnecessary, they omit nothing that may tend to the glory of God, or the welfare of men, nor do they restrain us in anything, but what is contrary to the regular inclinations of nature, or to our Reason, and true interest. They forbid us nothing but what is base and unworthy to serve our humors and passions, to make ourselves fools and beasts. In a word, nothing but what tends to our private harm, or prejudice, or to public disorder and confusion."

The late Dean of Canterbury, in a sermon preached in defense of Christianity, says, "What can be a more powerful incentive to obedience, than for a rational creature clearly to discern the equity, the necessity, the benefit, the decency and beauty of every action he is called to do, and thence to be duly sensible how gracious a master he serves; One that is so far from loading him with fruitless, arbitrary, and tyrannical impositions, that each command abstracted from his command who issues it, is able to recommend itself; and nothing required but what every wise man would choose of his own accord; and cannot, without being his own enemy, wish to be exempted from." And this character of Christianity he makes to be essential to its being from God, and therefore, must make it the same with Natural Religion, which has this character impressed on it.

"There was none of the doctrines of our Saviour (says the late Archbishop of York) calculated for the gratification of mens idle curiosities, the busying and amusing them with airy and useless speculations; much less were they intended for an exercise of our credulity, or a trial how far we could bring our Reason to submit to our faith; but as on the one hand they were plain and simple, and such as by their agreeableness to the rational faculties of mankind, did highly recommend themselves to our belief; so on the other hand they had an immediate relation to practice, and were the genuine principles and foundation, upon which all human and divine virtues were naturally to be superstructed." Does not everyone see, that if the Religion of Nature had been put instead of Christianity, these descriptions would have exactly agreed with it.

The judicious Dr. Scot affirms, "God never imposes laws on us "pro imperio," as arbitrary tests and trials of our obedience. The great design of them (says he) is to do us good, and direct our actions to our own interest. This, if we firmly believe, will infinitely encourage our obedience; for when I am sure God commands me nothing but what my own health, ease, and happiness requires; and that every law of his is both a necessary and sovereign prescription against the diseases of my nature, and he could not prescribe less than he has, without being defective in his care of my recovery and happiness; with what prudence and modesty can I grudge to obey him?"

Nay, the most considerable men, even among the "Papists", do not scruple to maintain there's nothing in religion but what is moral. The divines of "Port Royal" for instance say, "All the precepts, and all the mysteries that are expressed in so many different ways in the holy volumes, do all center in this one commandment of "loving God with all of our heart," and in "loving our neighbors as ourselves"; for the scripture (it is St. Austin who says it) forbids but one only thing, which is "concupiscence", or the love of the creature; as it commands but on only thing, which is "charity," and the love of God. Upon this double precept is founded the whole system of the Christian religion; and it is unto this, say they, according to the expression of Jesus Christ, that all the ancient law and the prophets have reference; and we may add also, all the mysteries, and all the precepts of the new law; "For love," says St. Paul, "is the fulfilling of the law." And these divines likewise cite a remarkable passage of St. Austin on this subject; viz. "He that knows how to love God, and to regulate his life by that love, knows all that scripture propounds to be known." They also might have quoted a known saying of this father, "Omnia peccata sunt in universum contra rationem & Naturae Legem." And I might add the authority of a greater man, and a "Papist" too, who says, "Religion adds nothing to natural probity, but the consolation of doing that for love and obedience to our heavenly Father, which Reason itself requires us do in favor of virtue." And the famous "Pere Quesnelle" says on "Acts 2:21. Le vrai culte n'eft plus attache a un Peuple, Le Christianisme eft une Religion universelle."

B. Do divines always give this character of Christianity, do they never distinguish it from the Religion of Nature, by supposing it contains certain arbitrary precepts?

A. When they consider how repugnant it is to the nature of God to give any arbitrary commands, then indeed the force of truth obliges them to declare there's nothing in religion but what tends to the good of mankind; but if at any time they talk otherwise, it is for the sake of such things as either directly or indirectly serve their interest.

But to remove all scruples I shall more fully prove....

CHAP. 4

That not only the matter of all God's laws, but the penalties annexed to them, are for the good of mankind (even those who suffer for the breach of them).

B. Should I allow you, the natural knowledge we have of God is the foundation of all religion, and that arguing from the divine attributes is a most certain way of reasoning, yet is not God's glory one of his divine attributes? And does not the wisest of men say that "God made all things for himself, and the wicked for the day of evil"; and consequently God's glory, rather than the good of man, occasioned the Almighty to create man, and to give him laws?

A. As to this text, I shall answer you from Archbishop Tillotson, that "If by "God's making all things for himself" be meant that he aimed at and intended the manifestation of his wisdom, power, and goodness in the creation of the world, it is most true, that in this sense "he made all things for himself"; but if we understand it so, as if the goodness of his nature did not move him thereto, but that he has some design to serve, ends and necessities of his own, upon his creatures, this is far from him; but it's very probable that neither of these are the meaning of the text, which may be rendered with much better sense, and nearer to the Hebrew thus; "God has ordained everything to that which it is fit for it, and the wicked hath he ordained for the day of evil"; that is, the wisdom of God hath fitted one thing to another; Punishment to sin, the evil day to the evil doers." This is the sense that "Grotius," and most of the best commentators put on the text. And here let me add, that if there are innumerable places as capable of different interpretations, even with relation to God and his attributes, this sure, will be no argument not to adhere to what the Light of Nature teaches us in this matter; since where texts may be taken in different senses, things are as much left to be determined by our Reason, as if there were no such texts. And when we meet with expressions of God doing anything for his own glory, they can only mean that such is the transcendent excellency of his nature, such the inexpressible marks of his wisdom and power in all his works, that he could not have given greater had he designed nothing but his own glory. And when we impute the glory of all we do to him, we thereby signify that we have no power, but what we derive from him; and that we desire to acknowledge him the author of whatever is praise-worthy in us.

B. Though it be allowed that God framed his laws, and consequently, the sanctions that make them laws, for the good of man; yet a due regard to his own honor, the dignity of his laws and government, will oblige him to punish those who violate his laws, as for an injury done to himself, distinct from the harm that by the breach of them accrues to his creatures.

A. As no man breaks the divine laws out of contempt to his maker, or imagines he can do God an injury; so God does not make laws for one end, and require the observing them for another, that being inconsistent with the dignity of the divine legislator, his laws and government; but as it was for the sake of man that he gave him laws, so he executes them purely for the same reason; since upon his own account, he can't be in the least affected, whether his laws be, or be not observed; and consequently in punishing, no more than rewarding, does he act as a party, much less an injured party, who wants satisfaction, or reparation of honor. And indeed, to suppose it, is highly to dishonor him, since God, as he never can be injured, so he can never want reparation; and he, who is infinitely satisfied in himself, can gain no addition of satisfaction by he creatures observing his laws; nor can he, by their not observing them, be reduced to a condition of wanting satisfaction or reparation of honor, or any of those things, which, depending on the opinion of others, are main ingredients in human happiness; and yet even among men none ought to be punished, (since what is past can't be helped) but to prevent a future breach of the law; and all laws being designed for the good of the governed, "The greatest Monarch is not to punish the breach of his laws any otherwise, than the most petty state." And though all own, it would be tyranny in an earthly Governor to multiply punishments on pretense of vindicating the honor of the legislator; or as the breach of law is an injury done to him, and such like; yet some are not ashamed to impute such tyranny to God, and thereby take off from that esteem and love men must have for him, did they believe he only punished when, and no further than their good required.

Do not we bring God down to ourselves, when we suppose he acts like us poor indigent creatures, in seeking worship and honor for his own sake; nay, do we not clothe him, who has neither parts nor passions, with the worst of our infirmities, if we represent him as an ambitious, suspicious, wrathful and revengeful being.

If we dare consult our Reason, it will tell us that jealousy in point of honor and power, love of fame and glory, can only belong to limited creatures; but are as necessarily excluded from an unlimited, absolutely perfect being, as anger, revenge, and such like passions; which would make the Deity resemble the weak, womanish, and impotent part of our nature, rather than the manly, noble and generous.

Could God strictly speaking, be made angry, provoked, or grieved by the conduct of us wretched mortals, he would not enjoy a moment's quiet; but must be more miserable than the most unhappy of his creatures.

Or, had God any comfort, or satisfaction to gain from the thoughts and actions of his creatures, he would never have been without an infinity of them jointly contributing to this end.

If religion in general, and every part of it, was not useful to mankind, there would be no Reason why they should know it more than other animals; who, though they have wonderful talents (in many of which they exceed men) given them by God for preserving themselves and their species, yet are utter strangers to religion, as a thing wholly useless to them.

The sum of what I have been saying is fully expressed by "Job" in these words, "If thou sinnest, what dost thou against him? Or if thy transgressions be multiplied, what dost thou unto him? If thou be righteous, what givest thou him? Or what recieveth he at thy hands? Thy wickedness may hurt a man as thou art, and thy righteousness may profit the Son of Man."

Or, as Esdras says, "What is man that thou shouldst take displeasure at him? Or what is a corruptible generation, that thou shouldst be so bitter towards it?"

Our greatest felicity consists in having such an impartial and disinterested judge as well as legislator, that whether he punishes, or rewards, he acts alike for our good. That being the end of all his laws, and consequently of the penalties as well as rewards which make them laws; whereas your common systems of divinity represent him full of wrath and fury, ready to glut himself with revenge for the injuries he has suffered by the breach of his laws.

B. Is not God's justice as well as his mercy a divine attribute, and will not that as much oblige him to punish the breakers of his laws, as if he had been, as he is sometimes represented, full of anger, wrath and revenge?

A. Though justice and mercy can't at the same time be exercised in one and the same instance on the same subject; yet your system writers, lest they should limit these two attributes in God, extend them alike to all persons, which is making him neither just, nor merciful; because these attributes drawing contrary ways must hinder each others effect.

B. I must confess, I do not see how the same act can be an act both of justice and mercy in relation to the same person; or how it can be said that God does Justice on a sinner, when he shows mercy to him; and yet we must suppose the justice as well as mercy of God to be infinite.

A. The justice by which God is righteous in all his actions, and the mercy by which he is good or beneficent are infinite, and eternally inherent in the divine nature; but these oblige not God either to punish, or pardon any further than his infinite wisdom sees fit; and such punishing and pardoning are transient acts, the effects of his will, not properties belonging to his nature. Justice and mercy among men relate to different subjects. When the magistrate punishes a criminal, it is an act of justice to the public; and when he pardons him, it is an act of mercy to the criminal, though an act of injustice to the public; except in such circumstances where he has ground to believe that pardoning him may be no disadvantage to the public, whose interest it is not to lose a useful member.

The greatest difference in this case between God and man is, that the most powerful Monarch on earth is of the same nature with his subjects, and his good involved in the good of the whole, and by the breach of his laws may be injured; and as a party injured may exact reparation and satisfaction. But this without blasphemy can't be said of God, whose nature is infinitely superior to that of man; and who, as he was infinitely happy in himself before there was any creature to adore him, or be obedient to his will; so he must still be such, though none of them did obey his laws, or acknowledge his being; and therefore, in doing acts of justice he can't, like the Monarchs of this world, propose any security to himself, but acts purely for the good of his creatures; and the effects of his justice (they never extending to annihilation) must not only be for the good of others, but even of the persons punished; because God, whose love infinitely exceeds that of mortal parents, chastises his children, (and all mankind are alike his offspring) because he loves them, and designs their amendment; and the reason why God in scripture is said to be "Love," must be because all his acts, by what name soever you call them, are acts of pure, impartial, and disinterested love.

All punishment of punishment's sake is mere cruelty and malice, which can never be in God; nor can he hate anything he has made, or be subject to such weakness or impotence as to act arbitrarily, or out of spite, wrath, revenge, or any self-interest; and consequently, whatever punishment he inflicts, must be a mark of his love, in not suffering his creatures to remain in that miserable state, which is inseparable from sin and wickedness.

As God' infinite goodness appears in the sanctions as well as matter of his laws, so his infinite wisdom knows how to adjust the punishment to the offense; that it may be exactly fitted to produce the desired amendment.

B. Does not your supposing that God has no other motive in executing his laws than he had in making them; viz. the good of his creatures; and that all punishment must bear an exact proportion to the offense it is designed to amend, strike at the absolute eternity of hell-torments, since there's no proportion between temporary injuries done to all men, and eternal misery of but one man; nor can everlasting torment work amendment?

A. I shall at present refer you to Dr. Burnet, de Statu mortuorum, and only say with Archbishop Tillotson, "The right that God hath in his creatures is founded in the benefits he hath conferred on them, and the obligation they have to him on that account. Now there's none who because he has done a benefit, can have, by virtue of that, a right to do a greater evil than the good he has done amounts to; and I think it next to madness to doubt, whether extreme, and eternal misery be not a greater evil than simple being is a good."

But at a proper time I shall consider what may be said from scripture as well as Reason, for the doctrine of the absolute eternity of torments; and what will be the condition of those who die before they are capable of undergoing a trial, or knowing anything of religion. A subject which I think has scarce been considered by any one.

CHAP. 5

That God requires nothing for his own sake. No, not the worship we are to render him, nor the faith we are to have in him.

B. Your arguing from the nature of God, that everything, consequently faith in him, and even the worship and service we render to him, is solely for our own sake, will hardly go down with the bulk of mankind, who imagine they, by those acts do him some real service.

A. If they think so, it is a sign they have not been well instructed; the most eminent of our divines would teach them, that prayer itself, God knowing before-hand what we will ask, chiefly becomes a duty, as it raises in us a due contemplation of the divine attributes, and an acknowledgment of his great and constant goodness, and serves to keep up a constant sense of our dependence on him; and as it disposes us to imitate those perfections we adore in him, in being kind and beneficent to one another. There are few so gross to imagine, we can direct infinite wisdom in the dispensation of providence, or persuade him to alter those laws he contrived before the foundation of the world for putting things in a regular course.

"It is," says Archbishop Tillotson, "a great condescension and goodness in him, to accept our imperfect praise and ignorant admiration of him; and were he not as wonderfully good, as he is great and glorious, he would not suffer us to sully his great and glorious name by taking it in our mouths; and were it not for our advantage and happiness to own and acknowledge his benefits, for any real happiness and glory that comes to him by it, he could well enough be without it, and dispense with us for ever entertaining one thought of him; and were it not for his goodness might despise the praises of his creatures, with infinitely more reason than wise men do the applause of fools."

"To imagine," as Dr. Scot observes, "that God needs our services, and requires them to serve his own interest, is to blaspheme his all-sufficiency, and suppose him a poor indigent being, who for want of perfect satisfaction within himself, is forced to roam abroad, and raise taxes on his creatures, to enrich and supply himself. So that whatsoever some high-flown enthusiasts may pretend, that it is sordid and mercenary to serve God for our good, I am sure, to serve him for his good is profane and blasphemous."

As able a divine as this, or perhaps any other age has produced, observes, that "Nothing can be more false, or contrary to the nature of the Gospel, than to fancy God in part-designed to show he was Master, by enjoining some commands, which have no relation to the good of mankind. Religion was revealed to us, and not for God; who, absolutely speaking, neither wants what we think of him, nor the worship we pay him, but has manifested himself to us, only to make us happy." And, therefore, if from excess of devotion, a man neglects the duties of civil life, his is so far from doing a thing acceptable to God, that he mistakes the end of religion, which is to render him as perfect as may be in all moral duties whatever.

If any command was ever given for the sake of God, it must certainly be that relating to the institution of the "Sabbath"; and yet we find it said, "The Sabbath is made for man, and not man for the Sabbath." So true is it in divinity as well as politics, that "The good of the people is the supreme law."

In short, the worship God requires, is either for his own sake, which supposes his happiness some way or other depends on it; or else (except he requires things to no purpose) for the sake of men, to raise and keep in their minds the contemplation of an infinitely good being, and of his laws, all founded on a disinterested love to the whole race of mankind. To imagine the worship of God is ordained on any other account, not only destroys one of the greatest motives of men's doing good to one another; but supposes God not sufficient for, or infinitely happy in himself; but subject to the passions of ambitious and vain-glorious mortals.

The generality of Christians not only believe, that in worshipping God they do him a real service, but think he is extremely uneasy, if public worship is not performed in such a manner, and with such rites and ceremonies; and being endlessly divided about these trifles, think they make their court to heaven, and highly oblige an omnipotent being, in destroying those formidable enemies of God, who presume, without their leave, to worship him after that manner they judge agreeable to his will. And, there are no measures, though ever so destructive, but what they, who do not consider the end of God's laws, may be brought into; as all history sufficiently proves. The Jews not only thought that doing the greatest good on their Sabbath was profaning the day, but were so superstitious as to think that all self-defense was then unlawful; and therefore durst not lift up their hands against their enemies, who butchered them as they pleased. And many of the primitive fathers thought the gospel forbid all self-defense; and herein they are followed by a modern sect who are their strict imitators in most things.

It is no wonder, if some ecclesiastics have not been very forward to teach people that what worship God requires of them is for their own sakes; since then they could not on pretense of worship, have claimed such powers and privileges, as are inconsistent with the common good; and people might then think it their duty so to regulate matters as that their priests, upon the whole, considering the charge of maintaining them, and other incidents, should do more good than hurt; which can never happen, till men are taught it is their duty to do good to all, notwithstanding their widest differences as to worship, or any other matter of mere religion; and it is to the honor of our clergy at present, that so many of them now endeavor to infuse such human and benevolent principles into a people, who not long since, thought they showed a sufficient zeal for religion, in hating those their priests hated, without knowing wherefore; and fired by their pulpit invectives, thought it their duty to pull down houses of religious worship, and were ready at the direction of their impious leaders, to have perpetrated worse crimes.

B. There's one difficulty, which to me seems insuperable, how to make the faith required by the Religion of Nature and of the Gospel, to have the same views, and tend to the same end.

A. If faith in God himself, no more than in any other act of religion, is required for God's sake, but our own; can faith in One sent by God be required for any other end? Especially considering that no person is ever the more known to posterity, when his name is transmitted to them. When we say, "Caesar conquered Pompey," we having no idea of either can only mean, some-body conquered some-body; and have we more distinct ideas of 'Jesus' and 'Pilate'? And though we had a personal idea of the former, he could receive no advantage or disadvantage by what we thought of him. And if faith in him was required for a cause antecedent to his being so sent, founded in his and our nature, and the relation we always stood in him; would not the eternal Reason of Things have made it manifest? That which concerned all, must be knowable by all, for which reason the Apostle says, "That which may be known of God (and none can know that which may not be known) was manifest in the Gentiles."

And, the end of Christ's coming seems not to teach men new duties, but (repentance being the first thing preached by him to his Apostles both to Jews and Gentiles) to repent of the breach of known duties. And Jesus does not say he was "sent to all Israel," but to "the lost sheep of the house of Israel"; and that "the Son of Man is come to save that which was lost." And his parable about the lost sheep, supposed that all were not lost. And when it was objected to him, that he kept company with sinners, he owns the charges, and says, "The whole need no physician, but they that are sick"; which would have been an improper answer, if he thought all stood in need of him and his spiritual physician's care. And to confirm this, he adds, "I am not come to call the righteous, but sinners to repentance," and that "There's more joy in heaven for one sinner that repents, than ninety-nine just persons that need no repentance."

Which is dividing mankind into two part, the "whole" or "righteous", and the "sick" or "sinners"; and that his business was entirely with the latter. The not observing this distinction has been the occasion of many uncharitable and gross mistakes; and it is somewhat strange, that Jesus, who best knew how far his commission extended, should not be credited in this matter; especially considering that in religion there are no "nostrums," or secrets, but all may know what God requires of all; and there is but one universal remedy for all sick persons, "Repentance" and "Amendment". And if "God, who is no respecter of persons, will judge the world in righteousness"; and "they that in every nation fear him, and work righteousness shall be accepted of him"; they, certainly, are whole, and need no physician, who do of themselves what will make them acceptable to him; living as those whom Christ came to reform were taught to live. Is it not absurd to suppose, that till then none had sufficient means given them to answer the end for which all was created?

The Catholic Epistle of St. Barnabas will inform you of the sentiments of the Ancients on this head. This great Apostle (as translated by Dr. Wake) says, "That Jesus, when he chose his Apostles, which were afterwards to publish his Gospel, took men who had been very great sinners; that thereby he might plainly show, that he "came not to call the righteous, but sinners to repentance." "

B. This may be a forged passage.

A. Origen owns it to be genuine, for when Celsus (I will give you his words in the latin translation) says, "Jesum ascitis decem undecimve famosis hominibus, publicanis nautisque nequissimis, cum his ultro citroque sugitaffe, corrogantem cibos sordide ac turpiter." Origen says, "Extat sane in Barnabae Catholica Epistola scriptum, "Jesum ad Apostolicam sunclionem elegisse homines omni iniquitate iniquiores." And it may be said in support of St. Barnabus, that the Apostles first became Jesus's disciples upon temporal motives; and the belief of Christ's temporal kingdom was so firmly rooted in them, that Jesus neither during his life, nor even after his resurrection was able to remove it. At the Last Supper there was a strife among them, "who would be accounted the greatest?"

"The meanest (as Bishop Parker expresses it) hoped at least to have been made Lord Mayor of Capernaum." And even at his ascention the only question his disciple asked was, "Lord, wilt thou at this time restore again the Kingdom to Israel?"

But to take away all subterfuges, what can be more required than those qualifications as will make Jesus in the last day declare, "Come ye blessed of my Father, inherit the Kingdom prepared for you from the beginning of the World"? And what are those qualifications, but living up to the Law of Reason, in exercising acts of benevolence, goodness, etc.? That this was the "Unum necessarium" is plain from his answer, "Depart from me ye that work iniquity," made to those who had omitted these things, though they pleaded, "They had prophesied in his name, and in his name cast out devils, and done many wonderful works." St. Paul in the first Chapter to the Romans is very large, in showing that the Gentiles could not plead ignorance of their duty, either to God or man, and as sinning against Knowledge were inexcusable; and pursuing the same subject in the second, he says that, "God who is no respecter of Persons" will deal with every one both Jew and Gentile according to their deeds; and those by which they are to be judged are either moral or immoral; and had there been anything else required by the written law, it could not be said that the Gentiles, who were not ignorant of their duty to God or man, "did by nature the things contained in the law."

And does not Paul, in another place, put our future state on the same foot, in supposing we shall be dealt with at the last day "according to what we have done in the body, whether good or bad." In short, if the tree is to be known by its fruit, and it brings forth good fruit, the means by which this good fruit is produced are not material; but if it does not, no means whatever can hinder it from being "hewn down, and cast into the fire." "The grand deciding question (says Dr. South) at the last day will be, not what you have said, or what you have believed; but what you have done more than others. God is pleased to vouchsafe the best he can give, only to the best we can do."

But to go to the bottom of the matter... Faith considered in itself can neither be a virtue, or a vice; because men can no otherwise believe than as things appear to them. Nay, can there be higher affront to God than to suppose he requires men to judge otherwise than the faculties he has given them enable them to do? Or what can be more absurd than to imagine that God will show his favor to one for believing what he could not but believe; and his displeasure to another for not believing what he could not believe; and therefore faith is only to be esteemed by the works it produces; for the strongest faith may be worse than no faith at all. "The devils themselves (who are held the most wicked beings in the universe) believe, and tremble." Happy had it been for Christendom, if zeal for, what the prevailing parties called "The Orthodox Faith," had made none but themselves to tremble.

Dr. Whitby expresses himself very accurately on this point, "Belief, or disbelief can neither be a virtue, or a crime in anyone who uses the best means in his power of being informed. If a proposition is evident, we cannot avoid believing it; and where is the merit or piety of a necessary assent? If it is not evident, we cannot help rejecting it, or doubting of it. And where is the crime of not performing impossibilities, or not believing what does not appear to us to be true?" What worse opinion can we have of the divine goodness, than to imagine a mean denial of our Reason, or a wretched affectation of believing any point too hard for our understanding, can entitle us to the favor of God.

If charity, which comprehends doing all possible good to our fellow creatures, is to be destroyed for the sake of faith; or if incapacities, fines, imprisonments, rods, gibbets, racks, and fire, are the marks of charity, the Christian world has outdone all mankind in acts of charity; but the description St. Paul gives of charity, is so far from requiring us to make others suffer, that itself "suffers long, seeks not her own, bears all things, endures all things"; and strictly enjoins us so to do.

Here is the practice of the Christian world on the side of faith, sacrificing charity, and all that's valuable to it; and on the other side, Christ and his Apostles preferring charity before it. St. Paul, speaking of himself, says, "Though I have the gift of prophesy, and understand all mysteries, and all knowledge; And though I have all faith, and could remove mountains, and have no charity, I am nothing; Or thought I give my body to be burnt (which shows the highest act of faith) and have not charity, it profiteth nothing." And in another place he says, "Above all things put on charity, which is the bond of perfection." And again, "The end of the commandment is charity; and love is the fulfilling of the law." And, "If any provide not for his own, especially those of his own house (which is but one species of charity) he has denied the faith, and is worse than an infidel."

And St. Peter likewise speaks as highly of it in saying, "Above all things have fervent charity among yourselves, for charity shall cover a multitude of sins"; which can't be said of Faith, because that "without charity profiteth nothing"; in not answering the end for which it was given. And St. James calls Love "the royal law." And St. John says, "If any man says I love God, and hateth his brother, he is a liar." And is not he likewise a liar, who shows all the marks of hatred to his brother, and yet pretends to love him, and makes those very marks an argument of his love? "In Jesus Christ" says the Apostle Paul, "neither circumcision, nor uncircumcision availeth anything, but faith which worketh by Love. For all the law is fulfilled in one word, even in this, Thou shalt love thy neighbor as thy self." And Christ, in saying "By this shall all men know ye are my disciples, if ye love one another," supposes men's loving one another so essential to Christianity, as by that token alone all men may know who are his disciples; and if they who thus love one another are of course his disciples, whose disciples then are they, who, as all men know, make people hate, and harrass one another; and pretend Christ's commission for so doing?

Origen, speaking of the faith of Christians, could not (was there anything peculiar in their faith) have said, "It is the conformity of our faith with the common innate notions of all mankind, that has given it entrance into the minds of candid and ingenuous hearers.

And our divines (since the liberty they enjoy has enabled them to think, and speak their thoughts more freely than formerly) when they write in defense of Christianity, endeavor to show that the faith the scriptures requires, is conformable to what Origen calls, "The common, and innate notions of mankind." I do not find, that the Dean of Sarum is censored for affirming in defense of Christianity, that "The scripture notion of faith is very plain and obvious, viz. not a speculative and philosophical, but a religious and practical faith; and it is built on this principle, That "God is" and that "He is a rewarder of them that diligently seek him"; That religious faith is a full conviction of mind, that an eternal, immense being, infinitely wise, just, and good, not only actually exists, but is the Governor of the world; prescribes laws to the consciences, and to the actions of men; takes notice of their compliance with, or transgression of them; and will certainly reward, or punish them, according as their works have been. To live under this sense and expectation, is to live a life of faith, and is co-incident with a life of virtue. All the species, or particular instances of faith may be reduced to this, as so many branches springing from it; and to explain them in any other sense, as if faith and Reason were opposed to each other, and religion and virtue two different things, is to blind men's understandings, and to confound the plainest, and most numerous texts of scripture.

Another learned divine, in defense of the Christian religion, says, "If it should happen, that we cannot so satisfactorily evince the certainty of the scripture-history against scrupulous, nice, and skeptical wits, yet we find ourselves obliged to the belief and practice of what is really the Christian religion; because it is nothing else, as to the faith and morals of it, but Natural Religion.

The great Grotius, in a discourse owned to be the best that was ever written in defense of Christianity, lays it down as a maxim, that "It is absolutely repugnant to the goodness of God, that those, who without respect to worldly advantage, seek after the way which leads to eternal happiness; imploring withal the divine assistance, and submitting themselves entirely to his providence, should not be able to find it. And if this is too evident to be denied, can there be anything either in relation to faith or manners in the way that leads to eternal happiness, but may be found at all times and places of everyone, who diligently searches after it."

And an eminent divine, who is not looked on to have altogether so extensive a charity as Grotius, yet says, "I think we may pronounce safely in this manner, That the goodness and mercy of God is such, that he never deserts a sincere person, nor suffers any one that shall live (even according to these measures of sincerity) up to what he knows, to perish for want of any knowledge necessary; and what is more, sufficient to save him."

Which supposes no faith, or knowledge necessary to salvation, but what all are capable of acquiring by virtue of that "Light, which lighteth every man that cometh into the world." And our saviour himself says, "Seek, and ye shall find." By this you may see what faith is required, and for what end.

If man, as our divines maintain against Hobbs, is a social creature, who naturally loves his own species, and is full of pity, tenderness, and benevolence; and if Reason, which is the proper Nature of Man, can never lead men to anything but universal love and kindness, and there be no part of Natural Religion, or any faith it requires, but highly tends to improve this kind and benign temper; how comes it to pass, that what is taught for religion inso many places of Christendom, has transformed this mild and gentle creature into fierce and cruel; and made him act with rage and fury against those who never did, or intended him the least harm? Is not this chiefly owing to such a "Faith as works" not "by Love"; and such a zeal as, not being according to knowledge, has destroyed all good works; and is utterly inconsistent with the end of all religion. But no wonder, if men, who most uncharitably damn one another for such matters of faith as they dare not trust Reason to judge of, should hate, and persecute each other on the same account.

The Epicureans, though they had exalted notions of their own God's, yet because they asserted it beneath their dignity to concern themselves with human affairs, were at all times censored as Atheists; which shows that it was accounted much the same to believe no Gods, as to believe them useless to mankind. But certainly, believing the Deity to be indolent, can't be so bad as believing him so cruel, as to oblige Christians to persecute, ruin, and destroy even their brethren, for things too, no ways contributing to the good of mankind; since this is downright "Demonism". And yet in what Age of the Church, would not those conscientious people that chanced to be undermost, have thought themselves happy, if the men in power had not had a worse notion of the Deity than that of indolence.

CHAP. 6

That the Religion of Nature is an absolutely perfect religion; and that external revelation can neither add to, nor take away from itÃs perfection; and that "true religion", whether internally, or externally revealed, must be the same.

Having proved that God requires nothing for his own sake; I shall now, the way being thus prepared, show you, "That the Religion of Nature is absolutely perfect"; and "That external revelation can neither add to, nor take from it's perfection." And in order to it let me ask you why you believe the Gospel a law of absolute perfection, incapable of any addition, diminution, or alteration?

B. Because it is the law of God's giving.

A. Was it not such in itself, that could not make it so; since the law given to the Jews was for many ages the only external law. And yet, I suppose, you grant that this abrogated law was far from deserving such a character; but were there anything in this argument, it makes wholly for the Law of Nature, since that is not the first, but the last law of God's giving; if that can be said to be "last" which is eternal. A law, by which God governs his own actions; and by which he expects all the rational world should govern theirs. And therefore, notwithstanding the promulgation of the Gospel, he continues daily to implant it in the minds of all men, Christians as well as others; and consequently, it is as necessary for them as for others; as necessary since, as before the coming of Christ. And I may add too, not only necessary to be observed in this world, and ten thousand more, were there so many; but in heaven itself, and that too forever.

B. Should I grant that my argument, form the Gospel's being the last law of God's giving, does not fully prove its absolute perfection; yet it will undeniably follow from the great agreement there is between that and the Law of Nature, it neither forbiding what that requires, nor requiring what that forbids; and in a word, containing nothing in it unworthy, but everything worthy of an absolutely perfect law-giver.

A. In saying this, you own the Law of Nature to be the standard of perfection; and that by it we must judge antecedently to any traditional religion what is, or is not a law absolutely perfect and worthy of such a Being for it's legislator.

B. Indeed, it must be owned, that divines as well as others, make the same concession in relation to Natural Religion, which Dr. Prideaux does in his celebrated letter to the Deists at the end of Mahomet's life: "Let what is written in all the books of the New Testament be tried by that which is the touchstone of all religion; I mean that Religion of Nature and Reason, which God has written in the hearts of every one of us from the first creation; and if it varies from it in any one particular, if it prescribes any one thing, which may in the minutest circumstances thereof be contrary to its righteousness, I will acknowledge this to be an argument against us, strong enough to overthrow the whole cause, and make all things else that can be said for it totally ineffectual for its support."

A. I desire no more than to be allowed, that there's a Religion of Nature and Reason written in the hearts of every one of us from the first creation; by which all mankind must judge of the truth of any instituted religion whatever; and if it varies from the Religion of Nature and Reason in any one particular, nay, in the minutest circumstance, that alone is an argument which make all things else that can be said for its support totally ineffectual. If so, must not Natural Religion and external Revelation, like two tallies, exactly answer one another; without any other difference between them, but as to the manner of their being delivered? And how can it be otherwise? Can laws be imperfect, where a legislator is absolutely perfect? Can time discover anything to him, which he did not foresee from eternity? And as his wisdom is always the same, so is his goodness; and consequently from the consideration of both these his laws must always be the same. Is it not from the infinite wisdom and goodness of God, that you suppose the Gospel a most perfect law, incapable of being repealed, or altered, or of having additions; and must not you own the Law of Nature as perfect a law, except you will say, that God did not arrive to the perfection of wisdom and goodness till about seventeen hundred years since.

To plead, that the Gospel is incapable of any additions, because the will of God is immutable, and his law too perfect to need them, is an argument, was Christianity a new religion, which destroys itself; since from the time it commenced, you must own God is mutable; and that such additions have been made to the all-perfect laws of infinite wisdom, as constitute a new religion. The reason why the Law of Nature is immutable, is, because it is founded on the unalterable Reason of Things; but if God is an arbitrary being, and can command things merely from will and pleasure; some things today and other tomorrow; there is nothing either in the nature of God, or in the things themselves, to hinder him from perpetually changing his mind. If he once commanded things without reason, there can be no reason why he may not endlessly change such commands.

I think, no man has more fully done justice to the Law of Nature, than a divine of the church which requires so many things contrary to that law; I mean the celebrated "Charron," in his treatise "Of Wisdom," whose authority is certainly not the less for being translated by the late Dean of Canterbury: He says, "The Law of Nature, by which I mean Universal Reason and Equity, is the candle of our maker, lighted up in every breast, to guide, and shine perpetually. This is the dictate of God himself, he is the King, and this the fundamental law of the universe; a ray and beam of the divine nature, which flows from, and has a necessary connection and dependance upon that eternal and immutable law, which the Almighty prescribes to his own actions. A man who proceeds on this principle is his own rule; for he acts in agreement with the noblest, and most valuable part of his nature. This man's honesty is essential to , and inseparable from him, not precarious and uncertain, and owing merely to chance and occasion; for this light and law is born with, and bred in us; a piece of our frame and constitution; and from thence obtains the name of Nature, and the Law of Nature. Such a man, by consequence, will be a good man constantly, and at all times his virtue will be uniform, and every place, every emergency will find him the same; for this Law of Nature is perpetual, the obligation of it is lasting and inviolable; the equity and Reason of it are eternal, written in large and indelible characters, no accident can deface them, no length of time waste, or wear them out.

These first principles, which are the ground of all moral institutions, admit of no change, no increase, no abatement, no fits, no starts, no ebbings and flowings.

Why then, vain man, dost thou trouble thyself to seek abroad for some law or rule to mankind? What can books, or Masters tell thee, which thou mightest no tell thyself? What can study or travel show, which, without being at the expense of so much pains, thou mightest not see at home, by descending into thy own conscience, and hearkening attentively to its own admonitions?

To what purpose is all this labor and cost? The toilsom tumbling over of codes and institutions? The two tables of Moses, the twelve tables of the Greeks, the law written in the heart of them who had no law, and in short all the rules of equity and good laws that have anywhere been enacted and obtained in the world, are nothing but copies and transcripts produced in open court, and published from that Original, which thou keepest close within thee; and yet all the while pretendeth to know nothing of the matter, stifling and suppressing as much as in thee lieth the brightness of that light which shines within thee. As this invisible fountain within is more exuberant and plenteous, so it is more lively, pure and strong, than any of the streams derived from it; of which we need but this single testimony... That when any disputes arise about the right meaning of any positive law, the constant and best method of understanding the equity and true intent of it, is by running back to it's head, and observing what is most agreeable to the Law of Nature. This is the test and touch, this is the level, and the truth by which the rest are to be judged."

And in truth, all laws, whether the Law of Nations, or those of particular countries, are only the Law of Nature adjusted, and accommodated to the circumstances. Nor can religion, even in relation to the worship of God, as it is a reasonable service, be anything but what necessarily flows from the consideration of God and the creatures. It was this that made the great Mr. Selden say, in an expression somewhat homely, "That men look after religion, as the butcher did after his knife, when he had it in his mouth."

The Religion of Nature is so entirely calculated for the good of human society, that though a man, hurried with the violence of his passions, breaks it himself, yet he would have all others most strictly observe it; and accordingly all legislators punish the breach of it. Whereas no man rejects any positive institution himself, but is willing that all others should do so too; which plainly shows, men do not apprehend it to be for the general good of mankind. And the contending parties in religion, with equal confidence, cry, "That if our religion be not true, God must be wanting to mankind, in what concerns their eternal happiness; he must be wanting to himself, and to his own attributes of goodness, justice, and truth. It's repugnant to the very notion of a God, to let men be ignorant in a matter of such importance without any help or remedy." This reasoning, if true, necessarily infers some universal law knowable at all times; and can't be applied to any partial religion unknown to the world for many ages; and, as not being discoverable by Reason, still unknown to the greatest part of it.

In a word, if the highest internal excellence, the greatest plainness and simplicity, unanimity, universality, antiquity, nay, eternity, can recommend a law; all these, it is owned, do, in an eminent degree, belong to the Law of Nature. A law which does not depend on the uncertain meaning or words and phrases in dead languages, much less on types, metaphors, allegories, parables, or on the skill or honesty of weak or designing transcribers (not to mention translators) for many ages together; but on the immutable Relation of Things always visible to the whole world.

And therefore Dr. Scot justly says, "Moral obligations are not founded like positive ones upon mutable circumstances (which suppose they can only oblige in certain circumstances) but upon firm and everlasting reasons; upon reasons that to all eternity will carry with them the same force and necessity as long as we are creatures of an infinitely perfect creator, it will be as much our duty as it is now, to submit our will and affections to our Reason; and as long as we are related to other reasonable creatures, it will be as much our duty as now to be kind, just, and peaceable in all our intercourses with them. So that these are such duties as no will can dispense with, no Reason abrogate, no circumstances disannul; but as long as God is what he is, and we are what we are, they must, and will oblige us."

I could, form many other considerations, show you the absolute perfection of Natural Religion; for instance, must we not, except we speak without any meaning, or have no true meaning of the "Word of God", intend by it a Being of all perfections, free from all those defects which belong even to the most perfect creatures? And must we not have an idea of these perfections, before we can know whether there is any Being who has enjoyed them from eternity; and must we not know there is such a Being form our Reason, before we can come to this question... "Whether he has made any external revelation?" Nay, examining into this questions would be to very little purpose, except we could know whether this Being is bound by his eternal word, and had not either, at the time of giving it a secret Will inconsistent with his revealed Will? Or has not since changed his Will? This can't be known from any external revelation, though it expressed itself ever so plainly; because the question being, "Whether God is obliged to do, as he in it says he will do." This must be resolved antecedently by the Light of Nature, which must discover to us the veracity of God, and the immutability of his Will; and the same reasons which will prove he could not change his Will since he made an external revelation, will prove his will was always unchangable, and at all times the same; whether internally, or externally revealed. Nor could we take a step towards proving the veracity of God, or the Immutability of his Will; or indeed, any of his perfections besides Power, without knowing that the Will of God is always determined by the Nature and Reason of Things; Otherwise, falsehood and mutability might be the Will of God, and there could be no such thing in nature as Good and Evil, but an arbitrary Will would govern all things.

Were we not capable by our Reason of distinguishing Good from Evil, or knowing from the consideration of the invariable perfections of God, what the divine Goodness could command, or forbid his creatures antecedently to any external revelation, we could not distinguish the true instituted religion form the many false ones. Or if by accident we stumbled on it, avoid running into many absurdities in the interpretation of it, through the difficulties that must attend a book written in a dead language, and so many ages since; and where through the vast variety of readings we might mistake the true reading; and though we were certain of the letter, even "the letter killeth."

If man had not natural abilities to distinguish between Good and Evil, or to know what is pleasing, or displeasing to God; how could we say he was a moral agent, or even an accountable creature?

Did we not allow that men, by the Light of Nature, are capable of forming a sound judgment in matter of religion, they may be so imposed on by controverted, or misinterpreted, not to say forged, texts, as to admit several objects of divine worship in their practice, while in their words they own but one; or, in order to advance a supernatural charity, destroy all natural humanity; and believe our love to God may be best shown by our hatred to our fellow creatures; and introduce such abominable notions, as may make religion, instead of a benefit, become a mischief to mankind.

Whereas, if we allow the Light of Nature sufficient to enable us to judge rightly in these matters, and consequently to distinguish Truth from Falsehood, we must own, since there can be no disagreement in Truth, that there's an exact conformity between internal and external revelation, with no other difference but as to the manner of their being revealed. Or, in other words, that the Gospel, since it is impossible for men at the same time to be under different obligations, can't command those things which the Law of Nature forbids, or forbid what it commands; nor can anything be a part of religion by one law, which by the other is superstition; nor can external revelation make that the Will of God, which the Light of Nature continually represents as unworthy of having God for its author.

The judicious writer of the "Rational Catechism" lately reprinted, says, "That one of the most universal causes of the great differences among men in matters of religion, is, that they have not examined things to the bottom; they have failed in their foundation work; they have too much slighted that philosophy which is the Natural Religion of men; and which being natural, must needs be universal and eternal. They have forsaken the Rule of Right Reason, which is only capable to produce true symmetry in their intellectual buildings; and they have applied themselves without any rule to the interpretation of words and phrases, which being easily susceptible of various senses, have produced as many deformed irregularities."

Though all parties alike pretend to aim at Truth, yet none of them, I think, inform us what Truth is, or wherein it consists. Now if Truth in general, implies an agreement of our ideas with the things themselves, Religious Truth, or True Religion must consist in the agreement of our ideas with those things which are the subjects of our religious inquiries; viz. The Nature of God and Man; and false religion must consist in having ideas that are not agreeable to, or do not truly represent those subjects. And this agreement we call Truth in respect to "Theory", is what we term, in relation to "Action", fit, just, good, or reasonable. Thus God is frequently styled in scripture the "God of Truth," because his ideas of things, and the things themselves exactly correspond; and all his actions are agreeable to the relation things have to one another. And when our actions are such, we do all that's fit, just, and reasonable, all that God or man can require; and from hence too it follows, that iniquity is the same in action, as falsity is in theory.

CHAP. 7

That Natural and Revealed religions having the same end, their precepts must be the same.

B. Allowing that the natural knowledge we have of God, ourselves, and our fellow creatures, is the foundation of all religions, may not external revelation, building on this foundation, erect a larger and nobler edifice, by extending it to such things as the Light of Nature could not reach, without contradicting anything it teaches?

A. I thought I had obviated this objection, by proving that the Religion of Nature was so perfect, that nothing could be added to it; and that the truth of all revelation was to be judged of by its agreement with it. However, since this objection is the most plausible of any you have yet made, I reply, That if our national notions of the divine perfections demonstrate that God will require nothing of his creatures but what tends to their good; whatsoever is of this kind, is a superstructure that belongs to the Law of Nature. Or, in other words, what the reason, or Nature of Things themselves plainly point out to us; and for all other matters, which have no such tendency, you must seek another foundation, another nature very different from the divine, to build "your hay and stubble upon".

And, if it be evident from the Light of Nature, what are those relations we stand in to God and our fellow creatures; and that neither God nor man, without acting tyrannically, can require more than those require; can external revelation any more than internal exceed these bounds?

If original revelation comprehends everything obligatory on the account of its excellency. That is, everything which tends to the honor of God, or the Good of man; and these are the only ends of "traditional" religion; no arbitrary, or merely positive precepts, as not tending to the honor of God, or the good of man, can belong either to Natural, or Revealed Religion.

By the Law of Nature as well as the Gospel, the honor of God, and the good of man, being the two grand, or general commandments; all particular precepts must be comprehended under these two, and belong alike to the Law of Nature as well as the Gospel; and what does not, can belong to neither. Thus any particular precept, if by change of circumstances it ceases to contribute to the honor of God, or the good of man, much more if it become prejudicial to either, must lose its obliging force.

There must be some rule, or rules, which bind without exception, "because every exception to a rule is built on some rule or other"; and as there can't be rules, so there can't be exceptions, ad infinitum; and I suppose you will not deny, but that these two grand rules, or commandments, "The honor of God, and The Good of Man", are obligatory without exception. And yet these would be to little purpose, could not Reason tell man how to apply them in all conditions and circumstances of life.

B. Supposing no particular precepts can oblige, if they chance to clash with either of those commandments, yet what is to be done if these two interfere with one another; must the good of man, or the honor of God take place?

A. These two Grand Laws are in effect the same, since what promotes the honor of God necessarily promotes the good of man. The more we love and honor God, the more we shall imitate him in our extensive love to our fellow creatures; who are equally the children of God. The greater our veneration is for our maker, the more it will excite us to copy those perfections of goodness and benevolence we adore in him; so that the duty of a truly religious person, and of a good subject and citizen are the same with relation to God and man; for the more he honors God, the more zealous will he be to act the patriot; and the more he does that, the more he honors God; because the happier men are, the more Reason they have to honor that God, who made them so. The way to "glorify your Father which is in Heaven," is to "let your Light so shine before men, that they may see your good works." And indeed, nothing can be plainer from scripture, than that these two great duties of the "Love of God," and "our Neighbor", include each other.

"If," says the Apostle, "a man say I love God, and hateth his brother, he is a liar." And, "If we love one another, God dwelleth in us; and the Love of God is perfected in us." Again, "Let us love one another; every one that loveth is born of God, and knoweth God. He that loves not, knoweth not God. But whoso hath this world's goods, and seeth his brother have need, and shutteth up his bowels of compassion from him; how dwelleth the Love of God in him?" And it was this consideration that made the great Emperor and Philosopher Marcus Antoninus say, "Thou wilt never do anything purely humane in a right manner, unless thou knowest the relation it bears to things divine; nor anything divine, unless thou knowest all the ties it has to things humane."

In a word, as man is by nature qualified to answer all the purposes of a social life, and to act a part agreeable to Reason, so in doing this he gives glory to his maker, by fulfilling the end of his creation; but if he goes contrary to the Light of Nature in acting an unsociable and hurtful part, he reflects dishonor on his creator by defeating, as far as in him lies, the design of God in making him a social creature.

But, because bigots represent these two Grand Obligations as frequently clashing; and oppose things which are for the good of man, on pretense that the Honor of God will either directly, or indirectly suffer by it; and on this pretense have frequently done such mischiefs to their fellow creatures, as to give occasion for that proverbial saying, "In Nomine Domini incipit omne malum." Give me leave to say, That we can no otherwise honor God, since that consists in having the most exalted ideas of him, than by supposing him benevolent in the most universal and impartial manner; and consequently, to imagine he can command anything inconsistent with this universal benevolence, is highly to dishonor him; it is to destroy his impartial goodness, and make his power and wisdom degenerate into cruelty and craft.

Though we have received our all from God, we can give him nothing, nor do him the least kindness, much less return kindness for kindness; and therefore, the only way we have to show our real gratitude to our great Creator and Benefactor, is to be as useful as we can to his creatures, whom we ought to love as ourselves; and if there can now be a Sin against the Holy Ghost, I should not scruple to say, It is making religion the means of destroying the end of all religion, and rendering the creature miserable on pretense of doing honor to the Creator; who, as he has impressed on "bodies," in order to preserve the natural world, a tendency to each other; so he has implanted in "minds," the better to support the moral world, a tendency to be kind and beneficent to one another. And so deep is the impression of benevolence, that we can't but applaud a person who does brave and generous actions, even though we suffer by them; and as much condemn him who acts basely and treacherously, though we are ever so great gainers.

"Is there then (says a noble author) a natural beauty of figures; and is there not as natural one of actions? No sooner the eye opens upon 'figures', the ear to 'sounds' than straight the 'beautiful' results, and 'grace' and 'harmony' are known, and acknowledged. No sooner are actions viewed, no sooner the 'human affections' and 'passions' discerned (and they are most of them as soon discerned as felt) than straight 'an inward eye' distinguishes, and sees the 'fair' and 'shapely', the 'amiable' and 'admirable' apart from the 'deformed', the 'foul', the 'odious', or the 'despicable'." How is it possible therefore not to own, "That as the distinctions have their foundation in nature, the discernment itself is natural, and from nature alone."

B. This, I own, is a beautiful description of human nature, and a strong evidence of the goodness of its author; but do men act as if they had such an innate love for virtue, or such a 'benevolent disposition'?

A. An execrable superstition has in many Christian countries, in a mann