Now from all these premises put together, he inserts this Conclusion in the Text, That to fear God, and keep his Commandments, is the Whole of man (i. e.) To be serious in the matter of Religion, and careful about our future states, is that which every considerate man, after all his other disquisitions and experiments, will find to be his greatest interest, that which doth most of all deserve his care and study.

There are these Two parts in the words:

1. A Description of Religion, which in the former Clause is said to consist in fearing God, and keeping his Commandments. An awful apprehension of the Divine Nature, and an obedient submission to His Will.

2. A Commendation of Religion, in the latter Clause, This is the Whole of man.

It is the second of these only, which I purpose to treat of at this time.

In the handling of which, the first thing to be enquired into, is, What is the true import and meaning of this phrase in the Original: זה כל האדם for the understanding of which, it will be proper to consider the several ways of expressing it in other Translations.

The Septuagint and the Vulgar do render it verbatim, This is All, or Every man. The word Duty, which is supplied by our English, being not in the Original, or in other Translations. This ought to be the way and course of all mankind, so the Targum. This is the course to which every man is designed, so the Syriack. This will be most profitable and advantageous to men, so the Arabick. This is the whole of man; so some of our later Interpreters, most proper to the scope of the place, it being an usual Analalogy in the Hebrew, Totius universalis, pro toto integrante, All for Whole.

So that according to these various Interpretations of the words, they may contain in them a three-fold reference: To the Essence, the Happiness, the Business of man.

According to which, the sence of them must be, That Religon, or the fearing of God, and keeping his Commandments, is a matter of so great consequence to Human Nature, that

1. The Essence or Being of man, may be said to consist in it.

2. The Happiness or well-being of man doth depend upon it.

3. The great Business or Duty of man, is to be conversant about it, and to labour atter it.

These particulars I shall endeavour to make out by such clear Principles of Reason, attested to by several of the wisest Heathen Writers, as may be enough to satistie any serious man who is able to understand the reason and consequence of things, and will but attend and consider.

1. I begin with the first: Religion is of so great importance, that the Essence of man may be said to consist in it. Mankind may be considered under a two-fold notion:

2. More Separately, and by it self, according to that Principle whereby ‘tis constituted in such a rank of Creatures.

3. More Complexly, as joyned in Society, for which Man seems to be naturally designed, and without which he could not well subsist. Now Religion will appear to be Essential to him in both these respects.

4. As considered Separately, according to those Principles by which he is framed. That which doth constitute any thing in its Being, and distinguish it from all other Things, This is that which we call the Form or Essence of a thing. And this, for the Human Nature doth consist in those very things which are the chief Principles and foundations of Religion; namely, the Apprehensions of a Deity, and an Expectation of a future state after this life: Which no other Creature, below Man, doth partake of; and which are common to all Mankind, notwithstanding the utmost endeavours that can be used for the suppressing of them.

As for what is commonly alledged in the behalf of Reason, it may be observed, that in the Actions of many Brute Creatures there are discernable some kind of foot-steps, some imperfect strictures and degrees of Ratiocination; such a natural Sagacity as bears a near resemblance to Reason. from whence it may follow, that it is not Reason in the general, which is the form of Human Nature; But Reason as it is determined to Actions of Religion, of which we do not find the least signs or degrees in Brutes. Man being the only Creature in this visible World, that is formed with a Capacity of worshiping and enjoying his Maker. Nor is this any new Opinion, but such as several of the Ancient Writers, Philosophers, Orators, Poets have attested to; who make this Notion of a Deity, and Adoration of him, to be the the true difference betwixt Man and Beast.

Plutarch afferts it to be a very improper thing to own such for Men, who do not acknowledg and adore the Deity. And in another place, he affirms Irreligion to be a kind of Stupor, whereby Men are deprived of their Senses.

So Tully: Ex tot generibus, nullum est animal, &c. Amongst all the living Creatures that are in the World, there is none but Man that hath any notion of a Deity; and amongst Mankind, there is no Nation so wild and barbarous, but pretends to some Religion.

And in another place, Quis hunc¹ hominem dixerit? Why should such a one be accounted a Man, who by what he sees in the World, is not convinced of a Deity, and a Providence, and of that adoration he owes to it? Of the same sense is that of the Satyrist, who speaking of Religion, says this of it:

—Separat hac nos²

A grege Brutorum, atque ideo venerabile soli

Sortiti ingenium divinorumque capaces.

‘Tis this (saith he) that doth distinguish us from Brute Creatures, That we have Souls capable of Divine Impressions.

So that, by what hath been said, it should appear, that the Definition of Man may be rendered as well by the Difference of Religiosum, as Rationale. As for that Inconvenience which some may object, That Atheistical and Prophane persons will be hereby excluded: Why so they are by other Difference likewise: such persons having no just pretence to Reason, who renounce Religion: and it were well, if they might not only be reckoned amongst Beasts (as they are by the Psalmist, where he stiles them Brutish) but driven out amongst them likewise, and banished from all Human Society· as being publick Pests, and Mischiefs of Mankind, such as would debase the Nobility of our Natures, to the condition of Brute Creatures, and therefore fit only to live amongst them. Which brings me to the

2. Consideration of Man as a Sociable Creature. Religion is essential to him in this respect also, as being the surest Bond to tye men up to those respective duties towards one another, without which, Government and Society could not subsist.

There is a remarkable passage in Plutarch to this purpose, where he stiles Religion, the Cement of all Communities, and the chief Basis of all Legislative Power. And in another place he says, That ‘tis much more easy to build a City in the open air,³ without any ground to found it upon, than to establish a Government without Religion. A City (saith he) may make some shift to subsist without Walls, Schools, Theaters, Houses; nay, without Money, but not without Religion.

If it were not for this notion of a Deity, and those natural impressions which we have concerning Justice and Probity, so necessary for the conservation of Human Society; instead of those well-ordered Governments and Cities which are now in the World, Mankind must have lived either wild and solitary in Caves and Dens, like Savage-Beasts: or else in Troops of Robbers, subsisting upon the spoil and rapine of such as were weaker than themselves.

Pietate sublata, fides etiam, & Societas⁴ humani generis, & una excellentassima virtus Justitia tollitur, Take but away the awe of Religion, and all that Fidelity and Justice, so necessary for the keeping up of Human Society, must perish with it.

‘Tis this fear of a Deity, and the sense of our obligation to Him, that is the only effectual means to restrain Men within the bounds of Duty. And were this wholly extinguished, there would follow such wild Disorders and Extravagancies amongst men, as would not leave so much as the face or least shadow of Virtue or Honesty in the World: There being no kind of Vice which men would not abandon themselves unto, considering the impetuousness of their own natural appetites, and the power of external temptations, were this restraint from Religion once removed or abolished.

The two chief Opposites to Religion, are Profaneness and Superstition. Both which, are prejudicial to Civil Government: The one by destroying Conscience, the strongest obligation to Political Duties: The other by perverting and abusing it; introducing in the stead it of, a new Primum Mobile, which ravisheth the Spheres of Government, and puts them into a preternatural course, as a Noble⁵ Author hath elegantly expressed it.

The two grand Relations that concern Society, are Government and Subjection. And Irreligion doth indispose men for both these.

1. For Government. Without Religion, Magistrates will lose that Courage and Confidence belonging to their stations, which they cannot so well exert in punishing the Offences of others, when they are guilty of the same or the like themselves. Those that sit on the Throne of Judgment should be able to scatter away evil with their eyes, as Solomon speaks, Prov. 20. 8. By their very presence and look, to strike an awe upon Offenders, which will not be so easily done, if they should lye under the same guilt themselves; Sine Bonitate nulla Majestas, saith Seneca: The very nature of Majesty doth denote Goodness as well as Power. And without this, Governours may easily lose that Reverence which is due to them from others, and consequently that Authority which they ought to have over them. When they cease to be Gods in respect of their Goodness, they may diminish in their Power; and though they should be able to keep men under as to their Bodies and Estates, yet will they decline as to that awful Love and Reverence whereby they should sway over the Hearts and Affections of men,

The Philosopher in the Fifth Book⁶ of his Politicks, doth lay it down as a Rule for Magistrates, That they must be careful to give publick Testimonies of their being religious and devout; for which he gives this double reason: Because the people will be less subject to entertain any jealousy or suspition of suffering injury from such whom they believe to be religious. And withall, they will be less subject to attempt the doing of injury against such; as knowing, that good Magistrates are after a more especial manner under the Divine Favour and protection having God to fight with them, and for them. 2. The want of Religion will indispose men for the condition of Subjects, and render them loose and unstable in those duties of obedience and submission required to that state. How can it be expected from that man who dares affront and despise God himself, that he should have any hearty reverence for his Deputies and Vicegerents? Those who are destitute of Religion and Conscience, as they are not to be trusted in any ordinary private duty towards those with whom they converse, much less can they be useful in any such extraordinary Action, whereby the publick welfare is to be promoted. where there are no seeds of Piety and Virtue, there can be nothing of Honour or Magnanimity.

He that is subject only upon the account of Wrath, and the power of the Sword which is over him, will be no longer so, when he hath an opportunity of escaping or resisting that Power. Nor is there any possible way to secure men in their quiet subjection and obedience; but by their being obliged for Conscience sake. And therefore such kind of persons, as by their open profaneness and contempt of Religion, do endeavour to destroy Conscience from amongst men, may justly be esteemed as the worst kind of Seditious Persons, and most pernicious to Civil Government.

Whatever Disputes have been raised concerning the lawfulness of punishing men for their dissenting Consciences in matters of Religion; yet never any man questioned the lawfulness of punishing men for their profaneness and contempt of all Religion. Such men as renounce Conscience, cannot pretend that they suffer for it. And certainly this Vice doth upon many accounts deserve the greatest severity of Laws, as being in its own nature destructive of the very Principles of Government, and the Peace of all Human Societies: Besides the Mischiefs consequent upon it from Divine Vengeance,

So that upon all these accounts, there is just reason to infer the truth of this Proposition, That Religion is totum hominis in this first sense, as it refers to the Essence of Man considered either Separately, or as a Member of Society.

2. Tis so likewise with respect to the Happiness and well-being of Man. That is properly said to be the chief End or Happiness of a thing, which doth raise its nature to the utmost perfection, of which it is capable according to its rank and kind. So the chief good belonging to a Vegetable or Plant, is to grow up to a state of maturity, to continue to its natural period, and to propagate its Kind, which is the utmost perfection that kind of Being is capable of. And whereas Sensitive Creatures, beside those things which are common to them with Plants, have likewise such faculties, whereby they are able to apprehend external objects, and to receive pain or pleasure from them; Therefore the Happiness proper to them, must consist in the Perfection of these Faculties, namely, in sensible pleasures, the enjoying of such things as may be grateful to their senses. But now Mankind, (if we will allow it to be a distinct rank of Creatures superior to Brutes) being endowed with such Faculties, whereby ‘tis made capable of apprehending a Deity, and of expecting a future state after this life; It will hence follow, That the proper happiness of man must consist in the perfecting of this Faculty; namely, in such a state as may reconcile him to the Divine Favour and afford him the best assurance of a blessed Immortality hereafter. Which nothing else but Religion can so much as pretend to. And that this is most agreeable to Natural Light, may appear from the Testimonies of several of the Wisest Heathens, Pythagoras, Plato, Epictetus, &c. who assert a Man’s Happiness, or chief End, to consist in a likeness or resemblance to the Divine Nature, in following of God, endeavouring to imitate him whom we worship, which are but several descriptions of Religion.

‘Tis true indeed, the nature of Man, by reason of those other Capacities, common to him with Plants and Brutes, may stand in need of several other things, to render his condition pleasant and comfortable in this World, as Health, Riches, Reputation, Safety, &c, Now herein is the great advantage of Religion, that besides the principal work which it doth for us, in securing our future Estates in the other World; It is likewise the most effectual means to promote our happiness in this World; and that not only Morally, upon account of that Reward which Virtuous Actions do entitle a man unto from a just and a wise Providence; But Naturally also, by reason of that Physical efficacy which the Duties of Religion have in procuring for us each of those things, wherein our Temporal Happiness doth consist; in promoting the welfare not only of particular persons, but of publick Communities of Mankind in general, and of the whole Universe. Insomuch, that if we could suppose our selves in a capacity of capitulating with God, concerning the Terms upon which we would submit to his Government, and to chuse the Laws we would be bound to observe, It were not Possible for us to make any Proposals which upon all Accounts should be more advantageous to our own Interests, than those very Conditions, to which we are obliged by the Rules of Religion and Vertue. And herein doth the reasonableness of Religion, and the Beauty and Wisdom of Providence most eminently appear towards Mankind, in governing us by such Laws as do most apparently tend to the perfecting of our Natures, and in making that only to be our Duty, which is our Interest.

3. Religion is Totum hominis, with respect to the chief Business and Duty of man, that which he ought to be most intent upon, and conversant about, as to his Employment in this World. That General calling to which every man of what rank or quality soever is to be engaged. Men are distributed under other particular Callings, according as their Education, Abilities, Friends, and several Opportunities do dispose of them. But the obligation of Religion, being of universal concernment, doth extend to all and every particular, there being none exempted from it, Hoc est omnis homo, Every man is concerned in it. And it is totum hominis likewise, ‘Tis his calling, the chief business about which he is to be employed.

I do not say, that a man’s thoughts are always to be taken up about the immediate Acts of Religion, any more than a Traveller is always to have his mind actually fixed upon the thought of his Journey’s end. This would be inconsistent with the infirmity of our natures, and the necessity of our conditions in this World. But yet, as he that is upon a Journey, doth so order all his Particular Motions, as may be most conducible to his General End; so should men habitually, though they cannot actually, in every affair have respect to their chief End, so as to observe all the duties of Religion, and never to allow themselves in any thing against the rules of it. And he that hath this care continually upon his mind, (though he be but a Secular person) may properly be said to make Religion his Business.

The Wise-man in the beginning of this Book, had proposed as his grand Quaery to be discussed, to find out what was that good for the sons of (Ch. 2. 3) men, which they should do under the Heavens, all the days of their lives. (i. e.) What was the chief employment or business which they should apply themselves to in this World. And here in the Text he asserts it to be the business of Religion; Fearing God, and keeping his Commandments: Suitable to that Precept of Moses Deut. 10. 12. And now, O Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in his ways, and to serve the Lord thy God, and keep his Commandments: And the Practice of St. Paul, who made this his daily exercise, to keep his Conscience void of offence, both towards God, and towards men. To the Reasonableness of this, several of the wisest Heathens have attested. That’s a remarkable passage⁷ in Aristotle to this purpose, where he states that to be the most desirable proportion of all Worldly Felicities and Enjoyments, which is most consistent with men’s devoting themselves to the business of Religion: And that to be either too much or too little of Wealth, or Honour, or Power, &c. whereby men are hindred in their meditating upon God, or their worshipping of him.

So Epictetus, discoursing concerning the work and business he was designed to, hath this passage: If I had been made a Nightingale or a Swan, I should have employed the time of my life in such a way as is suitable to the conditions of those Creatures: But being made a Man, capable of serving and worshipping that God from whom I had my Being, it’s but reason that I should apply my self to this, as being my proper work and business: τοῦτο μου τὸ ἔργον ὧδε·. And therefore hereunto will I devote my self, as being the chief Employment to which I am designed.

So Antoninus: Evety thing (saith he) is designed for some kind of work;⁸ Beasts and Plants, the Sun and Stars, σὺ οὖν πρὸς τί·. And what do you conceive your business to be? Sensual pleasures? Bethink your self a little better, whether this be suitable to the Nobility of your nature, and those excellent faculties with which you are endowed.

Men usually apply themselves to that as their chief busines, which may quit cost and be worth their labour by which their Interest is most promoted. And there is nothing can be more reasonable, than for that to be the chief business of a man’s Life, which is the chief end of his Being. Which is the third thing I proposed to speak to.

I crave leave to mention two Inferences very briefly by way of Application, and I have done.

If this be so, that Religion is of so great Importance, that it may be stiled the Whole of man, with reference to all those things that are of greatest moment, The Essence, the Happiness, the Business of Man:

1. What Monsters of folly, and Madness, and Contradiction, must those men be, who do upon this account put a greater value upon themselves, as being more learned, and wise and better than others, because they can contemn and despise Religion? Certainly, by all the Laws of God and Men, such Miscreants ought to be rendered most vile and contemptible themselves. Their Discourses ought not to be listned unto without nauseousness and detestation. Their Persons should be used as the Lepers were under the Law, whose company every one was obliged to avoid, as being unclean infectious persons. And perhaps this might be one good way, if not of curing themselves, yet of hindring their Mischiefs upon others, when they should find themselves abhorred and abandoned by all sober men.

2. How dear should the Concernments of Religion be to every one of us, How serious should we be in the Profession and Practice of it our selves! How zealous in promoting the Honour and the power of it amongst others! The things of this World are full of uncertainty, and of short continuance, When a few days are past, we must all of us go to the place whence we shall not return- And when we come to die, nothing then will be of any advantage to us, but Religion, The testimony of our Consciences, that in simplicity and godly sincerity, we have had our Conversation in this world. Upon which we may confidently expect, that there is laid up for us a Crown of Righteousness, which the Lord the Righteous Judg, will give unto us at the day of his Appearance; when he shall come to bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.

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← Sermon 1. Preached in Lent, 1669, on Proverbs 3. 16, 17 · Contents · Sermon 3. Preached in Lent, 1670, on Ecclesiastes 12. 14 →

Footnotes

1. De leg. l. 1. ↩

2. Juvenal. Sat. 15. ↩

3. Against Colotes. ↩

4. Nat. Deor. L. 1. ↩

5. Lord Bacon’s Essays. ↩

6. Cap. 11. ↩

7. Moral. 1. ad Eudem in fine. ↩

8. Lib. 8. Sect. 19. ↩