I proceed now to the second Part of my design, which was to shew The Wisdom of Practising the Duties of Natural Religion. In which I shall endeavour to convince men, how much it is, upon all accounts, their chief happiness and interest to lead a religious and virtuous course of life.
Solomon, who is so much celebrated in Scripture for his wisdom and knowledg, hath purposely written a Book, the main argument whereof is to enquire, wherein the chief happiness of man doth consist: And having in the former part of it shewed the insufficiency of all other things that pretend to it, he comes in the conclusion to fix it upon its true basis, asserting every mans greatest interest and happiness, to consist in being religious. Let us hear the cnclusion. of the whole (Eccl. 12. 13) matter; Fear God, and keep his commandements: for this is the whole of man. That is, the serious practice of Religion is that which every considerate man after all his other disquisitions, will find to be his chief interest, and that which doth deserve his utmost care and diligence.
And because these words of Solomon, do so fully express that, which is to be the main argument of my following discourse, I shall by way of preface or introduction to it, more particularly consider the commendation which he here gives to the practice of Religion, in that full and significant expression, this is the whole of man.
Which words are by the Septuagint and Vulgar thus rendered, 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. Hoc est totum hominis. This is the whole of man; so some of our later Interpreters, mosg properly to the scope of the place, it being an usual Enallage 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 threefold reference. To the Essence, the Happiness, the Business of man.
According to which the sense of them must be, that Religion, or the fearing of God and keeping his commandements is a matter of so great consequence to Humane Nature, that
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The Essence or Being of man may be said to consist in it.
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The great Business or duty of man, is to be conversant about it, and to labour after it.
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The Happiness or well-being of man doth depend upon 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 satisfy any serious man, who is able to understand the reason and consequence of things, and will but attend and consider.
First: Religion is of so great importance, that the Essence of man may be said to consist in it. Man may be considered under a twofold notion:
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In his single capacity, according to that principle whereby he is constituted in such a rank of creatures.
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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.
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As considered in his single capacity, 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. Now the things which distinguish Humane Nature from all other things, are the chief principles and foundations of Religion, namely, the Apprehension 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 brate creatures, there are discernable some footsteps, some imperfect strictures and degrees of Ratiocination; such a natural sagacity as at least bears a near resemblance to reason. From whence it may follow, that it is not Reason in the general, which is the Form of Humane 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 worshipping and enjoying his Maker. Nor is this any new opinion, but what several of the antient Writers, Philosophers, Orators, Poets, have attested to; who make the notion of a Deity, and adoration of him, to be the true difference betwixt Man and Beast.