I Have now at large considered the Credibility of the Principles of Natural Religion, and our obligation to the several Duties resulting from those Principles. The purpose of all which is to shew how firm and deep a foundation Religion hath in the Nature and Reason of Mankind: But not in the least to derogate from the necessity and usefulness of Divine Revelation, or to extenuate the great blessing and benefit of the Christian Religion; but rather to prepare and make way for the entertainment of that Doctrine which is so agreeable to the clearest dictates of Natural light. For notwithstanding all that hath been said of Natural Religion, it cannot be denyed, but that in this dark and degenerate state into which Mankind is sunk, there is great want of a clearer light to discover our duty to us with greater certainty, and to put it beyond all doubt and dispute what is the good and acceptable Will of God; and of a more powerful encouragement to the practice of our duty, by the promise of a supernatural assistance, and by the assurance of a great and eternal reward. And all these defects are fully supplied, by that clear and perfect Revelation which God hath made to the World by our blessed Saviour. And although, before God was pleased to make this Revelation of his Will to mankind, men were obliged to the practice of moral duties by the Law of Nature, and as the Apostle speaks, having (Rom. 2. 14, 15) not the Law were a Law to themselves, shewing the effect of the Law written upon their hearts; yet now that God hath in so much mercy revealed his Will so plainly to mankind, it is not enough for us who enjoy this Revelation, to perform those moral duties which are of natural obligation, unless we also do them in obedience to Christ as our Lord and Lawgiver. As we are Christians, whatever we do in word or deed, we must do all in (Col. 3. 17) the name of the Lord Jesus; and by him alone expect to find acceptance with God.
How far the Moral virtues of meer Heathens, who walk answerable to the light they have, may be approved of God, I shall not now dispute. Only thus much seems clear in the general, That the Law of Nature being implanted in the hearts of men by God himself, must therefore be esteemed to be as much his Law, as any positive Institution whatsoever: And consequently, conformity to it must in its kind, in genere morum, be acceptable to him. God loves the societies of mankind, and because of the necessity of justice, and virtue, and probity to the preservation of humane society, therefore he doth generally give a blessing and success to honest and good enterprizes, and blasts the contrary with signal judgments and marks of his displeasure. But we cannot from these outward dispensations infer any thing certainly concerning such mens eternal conditions.
Some of the Fathers indeed, as Justin Martyr, and Clemens Alexandrinus and Chrysostom, have delivered their judgments for the salvation of such Heathens as live according to the light of Nature: But the general stream of the rest is for the contrary opinion. I shall not now enquire into the particular grounds and reasons of this difference. It may suffice to say in general, that the goodness and mercy of God, as well as his judgments are a great deep; that he will have mercy on whom he will have mercy; and that when God hath not thought fit to tell us how he will be pleased to deal with such persons, it is not sit for us to tell Him how he ought to deal with them. Only of this we are sufficiently assured, that in all ages and places of the world, all that are saved are saved by the mercy of God, and by the merits of Jesus Christ, who is the Lamb slain from the foundation of the world; the Scripture having expresly told us, that there is no salvation in any other; for there is none other Name under heaven given among men whereby we must be saved. To be sure, there is no reason for any man, who lives under the dispensation of the Gospel, to expect that he shall escape, if he neglect so great salvation. This is the tenour of that Doctrine of the Gospel, which Christ immediately upon his resurrection doth commissionate his Disciples to preach; Mark 16. 16. He that believeth shall be saved, but he that believeth not shall be damned. And Joh: 3. 18. He that believeth not, is condemned already. And presently it follows, This is the condemnation, &c. And again Joh. 7. This is life eternal, to know thee the only true God, and him whom thou hast sent, Jesus Christ.
Now that to us, to whom the Christian Doctrine is revealed and proposed, the belief and practice of it is the only way wherein we can hope to be accepted, I shall endeavour to make out by these two arguments:
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From the Evidence we have of its Divine Authority.
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From the Excellency of the things contained in it; which are the two chief grounds of our obligation to it.
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From that Evidence which we have for the Divine authority of this Doctrine, above any other. It seems to be a Principle of Nature, to which all Nations have consented, That God himself should prescribe the way of his own worship. All kind of inventions whatsoever, that have been any way useful to humane life, especially such kind of Laws as concern Civil or Ecclesiastical associations of men, have upon the first discovery of them been still ascribed to the Deity. As if the Authors of them must needs have been first illuminated with some ray of Divinity. Nor is it probable, that ever any Nation should, with any degree of zeal, embrace the respective Ceremonies of their Religion, unless they had first esteemed them to have proceeded from Divine Revelation.
Upon this account was it that Lycurgus, and Numa Pompilius, and Mahomet, and the rest of those kind of Founders of Nations and Religions, when they would obtain a reverence and devotion to the things they were to establish, they were fain to pretend at least to Divine Revelation. Which proceeding of theirs, though it did really abuse the people with gross delusions, yet was it founded upon this common Principle, that none can think aright of God, much less serve him in an acceptable manner, unless they are first instructed by him in the true way of doing it.
Now that the Doctrine of Christianity is thus derived to us by Divine Institution, we have as clear and convincing evidence, as things of that nature are capable of.
As for the Old Testament, that hath by the general consent of learned men, all the marks of purest Antiquity; there being nothing in the world which in this respect is equal to it, or which may pretend to be compared with it. All other the most ancient monuments of Antiquity coming short of it by many Ages. It was written in the first and most ancient Language; from which the very Alphabets and Letters of all other Languages (in the opinion of the most learned Heathen, Plutarch, Pliny, Tacitus, Lucan, &c.) were derived. The very number and order of Letters most generally used in all kind of Alphabets, being very improper and unnatural; which it is not likely men of several nations would have all agreed upon, were it not barely upon this reason, that they were taken up by imitation, and so did retain the errors and imperfections of that first original from whence they were derived.
This Book contains as the most ancient, so the most exact story of the world, The propagation of men, and the dispersing of families into the several parts of the earth; as I shewed before.
And though this Book were written in several ages and places, by several persons; yet doth the Doctrine of it accord together, with a most excellent harmony, without any dissonance or inconsistency.
And for the manner of delivering the things contained in it, ‘tis so solemn, reverend and majestick, so exactly suited to the nature of things, as may justly provoke our wonder and acknowledgment of its Divine original. Insomuch that Longinus, a great master of eloquence amongst the Heathens, hath observed the decorum and majesty which Moses useth in describing the Creation, in those words, God said, Let there be Light, and there was Light.
And as for the New Testament. Those various correspondencies, which it bears to the chief things of the Old Testament, may sufficiently evidence that mutual relation, dependance and affinity which there is betwixt them. That in such an Age there was such a man as Christ, who preached such a doctrine, wrought many miracles, suffered an ignominious death, and was afterwards worshipped as God, having abundance of disciples and followers, at first chiefly amongst the vulgar, but a while after, amongst several of the most wise and learned men; who in a short space of time did propagate their belief and doctrine into the most remote parts of the world: I say, all this is for the truth of the matter of fact, not so much as doubted or called into question, by Julian, or Celsus, or the Jews themselves, or any other of the most avowed enemies of Christianity. But we have it by as good certainty as any rational man can wish or hope for, that is, by Universal Testimony, as well of enemies as friends.
And if these things were so, as to the matter of fact, the common principles of nature will assure us, that ‘tis not consistent with the nature of the Deity, his Truth, Wisdom or Justice, to work such miracles in confirmation of a Lye or Imposture.
Nor can it be reasonably objected. That these miracles are now ceased; and we have not any such extraordinary way to confirm the truth of our Religion: ‘Tis sufficient that they were upon the first plantation of it, when men were to be instituted and confirmed in that new Doctrine. And there may be as much of the wisdom of Providence in the forbearing them now, as in working them then. It being not reasonable to think that the universal Laws of Nature by which things are to be regularly guided in their natural course, should frequently or upon every little occasion be violated or disordered.
To which may be added that wonderful way whereby this Religion hath been propagated in the world, with much simplicity and infirmity in the first publishers of it; without arms, or faction, or favour of great men, or the perswasions of Philosophers or Orators; only by a naked proposal of plain evident Truth, with a firm resolution of suffering and dying for it, by which it hath subdued all kind of persecutions and oppositions, and surmounted whatever discouragement or resistance could be laid in its way, or made against it.
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From the Excellency of the things contained in it, both in respect of the End proposed, Means for the attaining of it.
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From the End it proposes, the chief reward which it sets before us, namely, the eternal vision and fruition of God. Which is so excellent in it self, and so suitable to a rational Being, as no other Religion or Profession whatsoever, hath thought of, or so expresly insisted upon.
Some of the learned Heathen have placed the happiness of Man in the external sensual delights of this world; I mean the Epicureans, who though in other respects they were persons of many excellent and sublime speculations, yet because of their gross error in this kind, they have been in all ages looked upon with a kind of execration and abhorrency, not only amongst the vulgar, but likewise amongst the learneder sort of Philosophers. ‘Tis an opinion this, so very gross and ignoble, as cannot be sufficiently dispised. It doth debase the understanding of man, and all the principles in him, that are sublime and generous, extinguishing the very seeds of honour, and piety, and virtue, affording no room for actions or endeavours, that are truely great and noble; being altogether unworthy of the nature of Man, and doth reduce us to the condition of Beasts.
Others of the wiser Heathen, have spoken sometimes doubtfully concerning a future estate, and therefore have placed the reward of virtue, in the doing of virtuous things. Virtus est sibi praemium. Wherein though there be much of truth, yet it doth not afford encouragement enough, for the vast desires of a rational soul.
Others who have owned a state after this life, have placed the Happiness of it in gross and sensual pleasures, Feasts and Gardens, and Company, and other such low and gross enjoyments.
Whereas the Doctrine of Christianity doth fix it upon things, that are much more spiritual and sublime; the Beatifical Vision, a clear unerring understanding, a perfect tranquillity of mind, a conformity to God, a perpetual admiring and praising of him: Than which the mind of man cannot fancy any thing that is more excellent or desireable.
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As to the Means it directs to, for the attaining of this end, they are suitable both to the goodness and greatness of the end it self.
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For the Duties that are enjoyned in reference to Divine worship. They are so full of sanctity and spiritual devotion, as may shame all the pompous solemnities of other Religions, in their costly sacrifices, their dark wild mysteries, and external observances. Whereas this refers chiefly to the holiness of the mind, resignation to God, love of him, dependance upon him, submission to his Will, endeavouring to be like him.
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And as for the Duties of the second-Table, which concern our mutual conversation towards one another; It allows nothing that is hurtful or noxious, either to our selves, or others: Forbids all kind of injury or revenge, commands to overcome evil with good, to pray for enemies and persecutors, doth not admit of any mental, much less any corporal uncleanness; doth not tolerate any immodest or uncomely word or gesture; forbids us to wrong others in their goods and possessions, or to mispend our own; requires us to be very tender both of our own and other mens reputations: In brief, it injoyns nothing but what is helpful, and useful, and good for mankind. Whatever any Philosophers have prescribed concerning their moral virtues of Temperance, and Prudence, and Patience, and the duties of several relations, is here injoyned in a far more eminent, sublime and comprehensive manner. Besides such Examples and incitations to piety as are not to be parallel’d elsewhere. The whole Systeme of its Doctrine being transcendently excellent, and so exactly conformable to the highest, purest reason, that in those very things wherein it goes beyond the rules of Moral Philosophy, we cannot in our best judgment but consent and submit to it.
In brief, it doth in every respect so fully answer the chief scope and design of Religion, in giving all imaginable honour and submission to the Deity, promoting the good of mankind, satisfying and supporting the mind of man, with the highest kind of enjoyments, that a rational soul can wish or hope for, as no other Religion or Profession whatsoever can pretend unto.
What hath briefly been said upon this argument may suffice to shew the exceeding folly and unreasonableness of those men who are sceptical and indifferent as to any kind of Religion. ‘Tis a vice this, that if it may not be styled direct Atheism, yet certainly it is the very next degree to it. And there is too much reason to suspect, that it doth in this generation very much abound, not only amongst the Vulgar, but such also as would be thought the greatest Wits, and most knowing men. It hath been occasioned by that heat and zeal of men in those various contrary opinions, which have of late abounded, together with those great scandals that have been given by the Professors of Religion on several hands. From whence men of corrupt minds have taken occasion to doubt of all kind of Religion; and to look upon it only as a Political invention, which doth no farther oblige, than as the Laws of several Countries do provide for it. These common scandals have been the occasion, but the true ground at the bottom of such mens prejudice and dissatisfaction, is the strictness and purity of this Religion, which they find puts too great a restraint and check upon their exorbitant lusts and passions.
I know they will pretend for their hesitation and indifferency in this kind, the want of clear and infallible evidence for the truth of Christianity; than which nothing can be more absurd and unworthy of a rational man. For let it be but impartially considered; what is it, that such men would have? Do they expect Mathematical proof and certainty in Moral things? Why, they may as well expect to see with their ears, and hear with their eyes. Such kind of things (as I shewed at large in the beginning of this Treatise) being altogether as disproportioned to such kind of proofs, as the objects of the several senses are to one another. The arguments or proof to be used in several matters are of various and different kinds, according to the nature of the things to be proved. And it will become every rational man to yeild to such proofs, as the nature of the thing which he enquires about is capable of: And that man is to be looked upon as froward and contentious, who will not rest satisfied in such kind of Evidence as is counted sufficient, either by all others, or by most, or by the wisest men.
If we suppose God to have made any Revelation of his Will to mankind, can any man propose or fancy any better way for conveying down to Posterity the Certainty of it, than that clear and universal Tradition which we have for the History of the Gospel? And must not that man be very unreasonable, who will not be content with as much evidence for an ancient Book or matter of Fact, as any thing of that nature is capable of? If it be only infallible and mathematical Certainty that can settle his mind, why should he believe that he was born of such Parents, and belongs to such a Family? ‘Tis possible men might have combined together to delude him with such a Tradition. Why may he not as well think, that he was born a Prince and not a Subject, and consequently deny all duties of subjection and obedience to those above him? There is nothing so wild and extravagant, to which men may not expose themselves by such a kind of nice and scrupulous incredulity.
Whereas, if to the enquiries about Religion a man would but bring with him the same candour and ingenuity, the same readiness to be instructed, which he doth to the study of humane Arts and Sciences, that is, a mind free from violent prejudices and a desire of contention; It can hardly be imagined, but that he must be convinced and subdued by those clear evidences which offer themselves to every inquisitive mind, concerning the truth of the Principles of Religion in general, and concerning the Divine Authority of the H. Scriptures, and of the Christian Religion.
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