THE ensuing Treatise is sufficiently recommended to the World by the Name of the Author, and needs nothing else to make way for its entertainment. I shall only therefore give a short account of these Remains of that learned and excellent Person, and of the particular design and intention of them.
He was pleased by his Last Will to commit his Papers to my care, and out of his great friendship, and undeserved good opinion of me, to leave it wholly to my disposal, whether any, or what part of them, should be made publick. This Treatise, I knew, he always designed for that purpose; and if God had been pleased to have granted him but a little longer life, he would have published it himself: And therefore though a considerable part of it wanted his last hand, yet neither could I be so injurious, to deprive the world of it, because it was less perfect than he intend ed it; nor durst I be so bold, to attempt to finish a Piece designed and carried on so far by so great a Master.
The first twelve Chapters were written out for the Press, in his life-time. The Remainder hath been gather’d and made up out of his Papers, as well as the Materials left for that purpose, and the skill of the Compiler would allow: So that it cannot be expected, that the Work should be of equal strength and beauty in all the parts of it. However, such as it is, I hope it may prove of considerable use and benefit to the World, and not altogether unworthy of its Author.
The Design of it is threefold.
First, To establish the great Principles of Religion, the Being of God, and a Future State; by shewing how firm and solid a Foundation they have in the Nature and Reason of Mankind; A work never more necessary than in this degenerate Age, which hath been so miserably over-run with Scepticisme and Infidelity.
Secondly, To convince men of the natural and indispensable obligation of Moral Duties; those I mean, which are comprehended by our Saviour under the two general Heads of the Love of God and of our Neighbour. For all the great Duties of Piety and Justice are written upon our hearts, and every man feels a secret obligation to them in his own Conscience, which checks and restrains him from doing contrary to them, and gives him peace and satisfaction in the discharge of his duty, or in case he offend against it fills him with guilt and terrour.
And certainly it is a thing of very considerable use, rightly to understand the natural obligation of Moral duties, and how necessarily they flow from the consideration of God and of our selves. For it is a great mistake, to think that the obligation of them doth solely depend upon the Revelation of Gods VVill made to us in the Holy Scriptures. It is plain that Mankind was always under a Law, even before God had made any external and extraordinary Revelation; else, how shall God judge the World? how shall they to whom the Word of God never came be acquitted or condemned at the Great day? For where there is no Law, there can neither be obedience nor transgression.
It is indeed an unspeakable advantage which we who are Christians do enjoy, both in respect of the more clear and certain knowledg of our duty in all the branches of it, and likewise in regard of the powerful motives and assistance which our blessed Saviour in his Gospel offers to us, to enable and encourage us to the discharge of our Duty: But yet it is nevertheless very useful for us to consider the primary and natural obligation to piety and virtue, which we commonly call the Law of Nature; this being every whit as much the Law of God, as the Revelation of his VVill in his Word; and consequently, nothing contained in the Word of God, or in any pretended Revelation from Him, can be interpreted to dissolve the obligation of moral duties plainly required by the Law of Nature. And if this one thing were but well consider’d, it would be an effectual antidote against the pernicious Doctrines of the Antinomians, and of all other Libertine-Enthusiasts whatsoever: Nothing being more incredible, than that Divine Revelation should contradict the clear & unquestionable Dictates of Natural Light; nor any thing more vain, than to fancy that the Grace of God does release men from the Laws of Nature.
This the Author of the following Discourses was very sensible of, and wisely saw of what consequence it was to establish the Principles and Duties of Religion upon their true and natural foundation; which is so far from being a prejudice to Divine Revelation, that it prepares the way for it, and gives it greater advantage and authority over the minds of men.
Thirdly, To perswade men to the practice of Religion, and the vertues of a good life, by shewing how natural and direct an influence they have not, only upon our future blessedness in another VVorld, but even upon the happiness and prosperity of this present Life. And surely nothing is more likely to prevail with wise and considerate men to become Religious, than to be throughly convinced, that Religion and Happiness, our Duty and our Interest, are really but one and the same thing considered under several notions.
J. Tillotson.
Contents · Book 1, Chapter 1. Concerning the several kinds of Evidence and Assent →