Natural Religion Insufficient, and Revealed Necessar)% to Man's Happiness in his Present State :
OR, A
RATIONAL INQUIRY
INTO THE
PRINCIPLES
OE THE
MODERN DEISTS;
WHEREIN
IS LARGELY DISCOVERED THEIR UTTER INSUFFICIENCY TO ANSWER THE GREAT ENDS OF RELIGION, AND TIJE WEAKNESS OF THEIR PLEADINGS FOR THE SUFFICIENCY OF NATURE'S LIGHT TO ETERNAL HAPPINESS:
AND PARTICTLAELY
The Writings of the late learned "LenD Herbeht, the great Patron of Deism, to wit, his Books de Vekttate, de Religiobte Gentiuusi, and Religio, Laici in so far as they assert Nature's Light able to conduct us to future Blessedness, are considered, and fully answered.
TO WHICH IS ADDED,
AN ESSAY ON THE TRUE GROUND OF FMTH. By the late Reverend Mr. THOMAS HALYBURTON,
Professor of Divinity in the University of St. Andrews, Scotland.
A scorner seeketh wisdom and findeth it not : but knowledge is easy UHto him that under standeth. Pro v. xiv. 6.
If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. John vii. 17.
Solis nosse Deos & coeli numina vohis,
Aut solis nescircj datum. Lucan. de Drnid.
ALBANY: J PRINTED BY H. C. SOUTHWICK,
3V0, 73, STATE-STREET.
1812,
PREFACE.
The God of glory hath not left himself without a witness; all his works do, after their manner declare his glory. Ask now the beasts, and they shall teach thee ; and the fowls of the air, and they shall tell thee : Or speak to the earth, and it shall teach thee ; and the Jishes of the sea shall declare unto thee. Who knoweth not in all these, that the hand of the Lord hath wrought this ? Job xii. 7, 8, 9. Moreover it hath pleased him to instamp upon the consciences of men, such deep impressions of his being and glory, that all the powers and subtilty of hell, shall never be able to eradicate them : Though, alas ! through a custom of sin, and especially against much light and conviction, the consciences of many are debauched in these dregs of time, to an obliterating of these impres- sions, which otherwise would have been strong and vi- vid' The principles of moral equity carry such an evi- dence in their nature, and are also accompanied with so much of binding force upon the conscience, that their obligation on rational creatures hath a most resplendent clearness, and fills the little world with such a strength, and efficacy of truth, as far surpasseth the plainest the- oretical principles. That one maxim, Matth. vii. 12. Luke vi. 3. Tlierefore all things whatsoever ye would that men should do to you, do ye even so to them ; that one max- im, I say, (to pass others) was matter of so much won- der to some of the most polite Heathens, that they knew not well how to express their sense of the truth and glo-
vi
PREFACE,
ly of it ; they thought it worthy to be engraven with letters of gold, upon the frontispieces of their most magnificent structures ; an agreeable and speaking evi- dence of its having been imprinted in some measure up- on their hearts. Nevertheless, all these, though sweet, strong, and convincing notices of a Deity, do yet evan- ish as faint glimmerings, when compared to that stamp of divine authority, which our great and alone Law- giver has deeply imprinted upon the scriptures of truth, Psal. xix. 7. The law of the Lord is perfect, converting the soul : the testimony of the Lord is sure, making wise the simple, &c. I enter not upon this large theme, which great men have treated to excellent purpose ; I only represent very shortly, that the stupendous account we have in these scripture, of moral equity in its full com- pass, comprised even in ten words, that wonderful ac- count, I say, proclaimeth its Author with so much of convincing evidence, and such strains of glory, as I can- not possibly clothe with words. The greatest men among the Heathen nations, have given the highest ac- counts of their accomplishments by framing laws ; but besides the passing weakness of their performances, when viewed in a true light, the choicest of them all have a great deal of iniquity inlaid with them : But all here shineth with the glory of a Deity. Every duty is plain- ly contained within these small boundaries, and all con- cerns thereof in heart and w ay, are set down so punc- tually, and so fully cleared in the exposition which the Lawgiver himself has given of his own laws, that no- thing is wanting. Here also are all the mysteries of ini- quity in the heart so clearly and fully detected, these evils also pursued to their most latent sources, and to the grand spring of them all, viz. the corruption of our nature, and in so very few words, with so much of shin- ing evidence and power, that no judicious and sober person can deny that the finger of God is there, unless he ofier the most daring violence to his own conscience. And what shall I say of the glorious contrivanceof sal- vation, through the Lord Jesus our only Redeemer? Should I touch at the ground work thereof in the eter- nal counsel of the adorable Trinity, and the several dis-
PREFACK
vii
plays of it, until at length the complete purchase was made in the fulness of time ; and if I should but glance at the several strokes of omnipotent power, and rich mercy through Christ, by which the purchased salva- tion is effectually applied to every elect person, I would enter upon a field from which I could not quickly or easily get off. All that I adventure to say is, that the discoveries of a Deity in each step thereof, are so relu- cent and full of glory, that the being of the material light under a meridian sun, without the interposition of a cloud, may as well be denied, as these great truths can be disowned. Beyond all manner of doubt, they con- tain matter of much higher, and more glorious evidence, upon the minds of all those whose eyes the god of this world hath not blinded, (2 Cor. iv. 3, 4. John i. 5. Deut. xxix. 4.) Yet ah ! mid-day clearness is midnight dark- ness to those who have not eyes. But not to insist : If we add to all these, the full history of the heart of man, in the depths of Avickedriess, contained in that great abyss, together with the several eruptions thereof, both open and violent, as also subtile and covered, together with all the engines of temptations for setting it to work, and keeping it still busy ; if, I say, the perfect account of these things which is given in the word, be seriously pondered, who can escape the conviction, that He, and He only who formed the Spmt within him, could have given such a display. From all this, I would bewail, were it possible, with tears of blood, the blasphemous wickedness of those, who, from the grossest darkness and ignorance, oppose, malign, and deride such great and high things. But it is enough ; wisdow is justified of all her children, Matth. xi, 19. The worthy and now^ glorified author of this work, had a plentiful measure, beyond many, of the surest and sweetest knowledge of these matters : his soul, (may I so express it) w as cast into the blessed mould of gospel truth. Who is a teacher like unto God ! Sure an enlightening work, by his word and Spirit upon the soul, filleth it with evidence of a more excellent nature, and attended with a penetrancy quite of another kind, than any mathematical demon- stration can amount to* In this case, the soul (2 Qor.
viii
PREFACE.
iii, 3.) is an epistle of Jesus Christ, wherein these great truths are written by himself, in characters which the united force and subtilties of hell shall be so far from deleting, that their strongest efforts shall render the im- pressions still deeper, and more vivid. No mathematic- al demonstration can vie with this : forasmuch as the au- thority of the God of truth, that conveys his own testi- mony into the heart with a strong hand, has a glory and evidence peculiar to itself. And though well known to those who enjoy it, yet of a beauty great and mysteri- ous, such as the tongues of men and angels could not suffice to describe. The empty cavils of that execrable herd of blasphemous Atheists, or Deists, as they would be called, amount to a very small and contemptible ac- count, seeing the most subtle of them, fall very far short of the objections which unclean spirits propose, and urge in away of temptation, against persons exercised to godli- ness, which yet the Father of lights dispelleth merciful- ly from time to time, and maketh these dark shades to evanish, as the Sun of righteousness ariseth upon the soul with a glory and evidence still upon the ascendant, Mai. iv, 2. Prov. iv, 18. Hos. vi, 3. Nevertheless, the learned and godly author hath encountered these silly creatures at their own weapons, both offensively and de- fensively, and to such excellent purpose, as needeth not my poor testimony. He hath searched into the very bot- tom of what they allege. With great and unwearied diligence did he read their writings carefully from the very first springs, and hath represented fairly their emp- ty cavils, in all the shades of strength they can be al- leged to have, ajid has refuted them plainly and copiously^ On which, and the like accounts, I hope the work will be, through the divine blessing, of great use in the churches of Christ.
JAMES HOG.
Vo the PuhliCe
IT would be superfluous for the publisher to add any thing to the highly respectable recommendations which are subjoined, as a ' reason for offering a new American edition of the following work to the public, or as an inducement to the pious and reflecting portion of community to patronize the undertaking. If, unhappily, the enemies of Christianity are, at this period, uncommonly active and zealous in propagating their pernicious doctrines, it becomes the pcQuliar duty of every one who feels the importance of religion, to encourage the circulation of a work so well calculated as this to check the progress of infidelity, and to promote the cause of truth and virtue.
RECOMMENDATIONS.
We consider Professor HALYBURTON^s celebrated work, on the Insufficiency of Natural Religion, and the Necessitt OF Revelation, as on the whole, the best manual on the subject of which it treats, now extant. The author, not less illustrious for his talents and learning, than for his piety, has not contented him- self, like most modern writers on the Deistical controversy, with merely standing on the defensive ; but has '^carried the war," as one of his eulogists expresses it, " into the camp of the adversa- ry proving, by unanswerable arguments," as another has pro* nounced, " the utter insufficiency of the Deist's religion for the sal- vation of them, and beating them fairly at their own weapons." We rejoice to bear that Mr. Southwick proposes to give a nel^r
2'
X
RECOMMENDATIONS.
American edition of this excellent work. Were its merits general- ly known, all recommendation would be unnecessary.
SAMUEL MILLER, D. D. JOHN B. ROMEYN, D. D. PHILIP MILLEDOLER, GARDNER SPRING, HENRY P. STRONG, Pastors of the Presbyterian Church.
JOHN SHUREMAN, CHRISTIAN BOURCK, S. N. ROWAN, JOHN BRODHEAD, Pastors of the Reformed Dutch Church.
J. M. MASON, D. D. Provost of Columbia College and Pastor of the Associate Reformed Church.
ALEX. McLEOD, D. D.
Pastor of the Reformed Presbyterian Church.
THOMAS HAMILTON, Pastor of the Associate Church.
JOHN McNIECE, Pastor of the Irish Presbyterian Church.
WILLIAM NEILL,
Pastor of the Presbyterian Church in the City of Albany.
JOHN M. BRADFORD,
Minister of the Reformed Protestant Dutch Church in the City of Albany.
ELIPHALET NOTT, D. D.
President of Union College, Schenectady.
ALEXANDER MONTEITH, Pastor of the 1st Presbyterian Church in the city of Sche- nectady.
New- York, May, 1812.
Accustomed from my earliest years, to hear the name of Halt- burton mentioned with the highest respect, and his Examination OF THE Principles of the Deists of his own time, greatly ex- tolled, both by the pious and by the learned of his own Church, an^
RECOMMENDATIONS. xi
after repeated and frequent perusals of this judicious and profound treatise, I cordially unite in the character and encemiums given above ; and with becoming deference, earnestly recommend the careful and patient study of it to all, but especially to the youth of our own country.
JOHN McDonald,
Pastor of the United Presbyterian Church in the City cf Albany,
Albany, May 26, 1812.
TO THE READER.
JREADER,
WHOEVER thou art, the question agitated in the ensuing discourse is that wherein thou hast a considera- ble concernment. If thou art a Christian, the ensuing discourse is designed to justify thy refusal of that reli-. gion which has now got a great vogue amongst those gentlemen, who set up for the only wits, and aim at monopolizing reason, as if they alone were the peoplcy and wisdom was to die with them. They cry up their religion as the only reasonable religion, and traduce all who will not join with them, as credulous and unreasonable men. Whereas, on the contrary, no man that uses his reason, can close with that which they would obtrude on us as i*ational religion : nor can any man, without being guilty of the fondest credulity, venture his salvation upon this modern Paganism, that struts abroad under the modish name ot Deism, which I hope the ensuing discourse will evince ; wherein it is made appear, that the light of na- ture is utterly insvfficient to answer the great ends of reli- gion^ and that consequently we had the justest reason in the world, if there were none, to wish for a revelation from God, as what is of absolute necessity to our happi-» ness ; and since there is one, with the greatest thankful- ness to embrace it, cleave to it an4 comply wdth it.
XIV
TO THE READER.
Reader, if thou hast thy religion yet to choose, which I am afraid is too common a case in this unstable age, then it is high time thou wert bethinking thyself of reli- gion in earnest.
To-morrow thou wilt live, thou still dost say ; To-day's too late, the wise liv'd yesterday.
And if after too long a delay thou mean to avoid an unhappy choice, reason advises thee to consider well, that when the choice is made, care be taken to make it so^ as to prevent the necessity of either a second choice, or a too late repentance for choosing amiss. There is a set of men, who cry up at this day natural religion, and especi- ally commend it to such as have no religion. It is such as thou art that they desire to deal with, and among such it is that they are most successful. But if thou hast a mind not to be deceived in a matter of such moment, it imports thee not a little to consider what may be said a2:ainst that, which it is likely may be offered thee, as ^ fine, modish, reasonable religion, meet for a gentleman, a man of wit and reason. I have here offered to prove this all to be said without, yea against reason and exj)en^ ence. Well, first hear and then judge, and after that choose or refuse as thou seest cause. ^ _
As for the management of this useful inquu-y, it is wholly suited to that which at first was only designed, viz. the satisfaction of the writer's own mind about the q uestion that is here proposed. I entered not upon this inquiry with a view to oppose any man, or triumph over adversaries, and so did industriously wave those catches, subtleties, and other nicities, used frequently by writers of controversy. My only design was to find the truth, and therefore I chose clearly to state the questiozi, which I found the Deists always avoided, and plainly propose my reasons for that side of it I took, after tnal, to be the truth. As to the opposite opinion, I made it my busi-. ness to make a dilio;ent inquiry into the strongest argu- ments advanced for it, candidly to propose themm their utmost force, and closely to answer tliem; avoiding, a§ much as might be, such reproaches as are unworthy ot a
TO THE READER.
XV
Christian, or an inquirer after truths though I met with frequent provocation, and found sometimes how true that is, Difficile est non scrihere satyram contra satyramJ^ It was not amusement I aimed at, or to please my own fancy, or tickle the reader's ears with a gingle of words, or diveil and bias the judgment by a flood of rhetoric. I never designed to set up for an orator. My business lies quite another way, it is what I lay no claim to, and what I think is to be avoided in discourses of this kind. All I aimed at as to language, was to clothe my thoughts in plain and intelligible expressions. The reader is to expect no more, and if he miss this I hope it will be but rarely.
It is not to be expected, that a discourse which was be^un in an inverted order, the middle part being fiist writ ; and that was composed in the intervals of business of a very diffierent nature, at spare hours, by one of no great experience, and an utter stranger to writings of this sort, shall be free of blemishes that may offend nicer palates. Some few repetitions could not, at least without more pains in transcribing than I had either lei- sure or inclination for, well be avoided. Nor could a discourse so often interrupted by other business, and upon so very diflerent subjects, be carried on with that equality of style that were to be wished, especially by one who was never over much an affecter of elegancy of language. In a wordj the work is long, much longer than I designed ; and yet without wronging the sub- ject, at least as I am otherwise situated and engaged, I could not easily shorten it. If he pleases to inspect the book, he may possibly find, that I had reason for insist- ing at the length I have done. However, every one has not the art of him, who could enclose Homer's Iliads in a nut's shell.
I I am sensible, that what I have discoursed in the first Ichapter of the ensuing treatise, concerning the Occasions \ f Deism, will grate hard upon a set of men, who have for jnany years bygone carried all before them, and so have -aken it ill to have any censures bestowed on them, though
• ** It is difficult not to write a satire against satire."
xvi
TO THE READER.
they did severely animadvert upon the real or supposed faults of others. As to this I have not much to say by way of apology. That Deism has sprung up and grows apace amongst us, is on all hands confessed. Others have offered ihek conjectures concerning the occasions of its increase. Why I might not offer my opinion also, I know no reason. The principal subject of the ensuing treatise suffers not, though I should herein be mistaken. In pro- posing my conjecture I did not pursue the interest of any party ; but have freely blamed all parties. If the sticklers for the Arminian or Socinian divinity are touch- ed, it was because I thought they were to be blamed, and therefore I have withstood them to their face. Ag to the tendency of their principles I have been sparing, because that debate has been sufficiently agitated in the Low Countries betwixt the contending parties. The reader who would be satisfied as to this, may peruse those who have directly managed this charge, and the answers that have been made, and judge upon the whole matter as he finds cause.^ But Avhatever may be as to this, the manner of their management may perhaps be found less capable of a colourable defence. And it is upon this that I have principally insisted. To oppose, especially from the pulpit, with contempt, buflbonry, banter and satire, principles, that sober persons of the same persuasion do own to have at least a very plausi- ble like foundation in the word of God, and which have been, for near sixty or seventy years after the reformat tion, the constant doctrine of the fathers, and sons of the church of England, and have by them been inserted in- to lier articles, and so become a part of her doctrine,f is a practice that I do not well understand how to ex^ cu?e or free from the imputation of profanity, and wiiich hath too manifest a tendency to Atheism, to ad- f }ijitof any tolerable defence. The scriptures, and truths, that have any countenance in them, or opinions which ^ they seem really to persons otherwise sober, pious and judicious, not only to teach, but to inculcate as of the
* See Arcana Anr/mlanismi, by Vldelius, and Videlius Ropsodus, with Vi- , delius's Rejoinders, &c. J|J t See Bishop of Sarum on the Articles, Preface, page 7, 8. fli
TO THE READER.
xvii
highest importance, are not a meet subject for raillery ; nor is the pulpit a meet place for it. Tliis is that for which principally I have blamed them, and this I cannot retract. If they take this ill, I ask them. Have not others as much reason to take it ill, that the doctrines of the church of England taught in her articles and homilies, and professed by her learned bishops, who composed them, and by her sons for so long a tract of time, as consonant to, founded in, and grounded on the word of God, should be so petulantly traduced by wit, raillery, and declamatory invectives from the press and pulpit; and that too by those who have subscribed to these articles and homilies ? This management has been complained of by sober persons of all parties, churchmen and dis- senters, contra-remonstrants and remonstrants too, as I could make appear, if there were occasion for it : And why I might not also complain, I want yet to be inform- ed. None is charged save the guilty. Others who are innocent have no reason to be angry. And perhaps, they who will be offended at this, would scarce have been pleased if I had let it alone.
In the tenth chapter of this treatise, I have opposed the opinion that asserts the Heathen world to be under a government of grace. I know it is maintained by ma- ny learned men both at home and abroad, from whose memory, if dead, or just respect, if alive, I designed not to detract. Nor did I design to list them with the Deists, whom I know to have been solidly opposed by several that were of this opinion. But yet I do think the opinion itself destitute of any solid foundation, with all deference to them, who think otherwise, either in scripture, reason or experience. And I am further of the mind, that the learned abettors of it, had never embraced an assertion, that exposes them to so many perplexing difficulties, and puts them upon a necessity of using so many, I had al- most said, unintelligible distinctions for its support, if they had not been driven to it by some peculiar hypo- ' thesis in divinity which they have seen meet to embrace. If any intend to prove Avhat I have denied, I wish it may be done by proper arguments, directly proving it, and not by advancing an hypothesis that remotely infers it,
3
xviii
TO THE READER.
and which, in itself, or, at least as proposed by those whom I have met with, is so darkened by a huge mul- titude of subtile, mvsterious and uncouth distinctions, that I can scarce ever project so much time as to under- stand them. However this much I must say, that so cross does this opinion seem to scripture, reason and ex- perience, that it Avill go a very great way to w eaken the credit of any hypothesis on which it inevitably follows. However, I hope this may be said, and different opin- ions about this point without any breach of charity may be retained. Diiersum sentire duos de rebus iisdem incolumi licuit semper amicitia,^ I know the abettors of this opin- ion are hearty friends in the main to the cause I here maintain.
The scheme I have in the close of that chapter offer- ed by way of digression, of God's government of the Heathen world, is not designed as a full account of that matter, which as to many of its concernments, is of those things that are not revealed, and so belong not us ; much less is it designed to be the ground of a peremptory judgment as to the eternal state of them, wlio are with- out the church : But only to shew, that any thing Ave certainly know as to God's dealings with them, in the common course of his providence, may, upon other sup- positions and principles, beside that rejected, be account- ed for. The judicious and sober reader may judge of it as he sees cause. I hope I have, in a matter of such difficulty, avoided any unbecoming curiosity, or affect- ing to be wise above what is written.
If any blame me for the multitude of quotations, I an- swer, the subject I undertook rendered this unavoida- ble. I have used the utmost candor in them. Some- times out of a regard to brevity I have avoided the trans- lation of testimonies quoted from authors who writ in a diiferent language. The learned will not complain of this : And if any person of tolerable judgment, who is not learned, will be at pain« to peruse the ensuing dis- course, he will find as much said, without regarding
* " It was always allowed, that two persons might think differently of the ^ame thing-s, without breach of friendship."
TO THE READER.
those quotations, as may satisfy his mind upon this sub- ject.
As to what I have, in the ensuing papers ascribed, to Mr. Gildon publisher of the Oracles of Reason, I liad written it before I understood his recovery from Deism. But yet I thought it not meet to alter it, because there are, no doubt, many others who entertain the same no- tions he then did maintain, and my opposition is to the principles and not the persons. As for his recovery, 1 congratulate it, and wish it may be such as may secure him from after-reckoning for the hurt he has done.
If any Deists shall see meet to undertake this debate, I decline it not. If they treat my book as they have done those of others, every way my superiors, and as rats are wont to do — gnaw only the outside, advert to in- cident things that are not to the purpose, and single out rather what seems exceptionable than what is of moment, following him who did so,
— &, quse
Desperat tractata nitescere posse, relinquit,*
I have somewhat else to do, than to take any notice of such impertinency. If any shall offer a solid and ra- tional confutation, Avhich yet I am not much afraid of, and convince me, not by jest, buffoonry and raillery, but by solid arguments, of my being in a mistake,
Cuncta recantabo maledicta, pviora rependam Laudibus, & vestriim nomen in astra feram-f
* And leaves out whatever he despairs of being able to shine in if they vrevt touched on."
f " I will recant all my reproaches, I will make amends for my former slanders by praises, and will exalt your name tq the stars."
INDEX
FAG£.
PREFACE, .... . . . • 3
Recommendations of the work, ..... 9
Author's address to the reader, . . • . .13
Introduction, • . . 25
[Wherein it is proved a matter of the highest import and necessity to make a right choice of religion ; and wherein it is further evinced, that no man, without the most mani- fest violence to reason, can turn Heathen, Mahometan, or acquiesce in Atheism or Scepticism, and that consequently every man must acquiesce in the Scriptures, or turn De- ist. Deism undertaken to be demonstrated false and ruining.-— The author's inducements to this undertaking,]
CHAP. I.
Giving a short account of the rise, occasions, and progress of Deism, especially in England ; — the opinions of the De- ists ; — ^the different sorts of Deists, mortal and immortal, 41
CHAP. II.
Mortal Deists who, and what judgment to be made of them and their sentiments, 54
CHAP. III.
Wherein the controversy betwixt us and the Immortal De^ ists is stated and cleared, 5'7
CHAP. IV.
Wherein the insuflSciency of natural religion is proved from the insufficiency of its discoveries of a Deity, * , 64
INDEX.
CHAP. V. ^
Proving the insufficiency of natural religion from its defec- tiveness as to the worship of God, . . . . 79
CHAP. VI. ^
Proving the insufficiency of natural religion from its defec- tiveness as to the discovery wherein man's happiness lies, 85
CHAP. VII.
Nature's light affi)rds not a sufficient rule of duty. — Its insuffi- ciency hence inferred, . . . . . . 98
CHAP. VIII.
Proving the insufficiency of natural religion from its defects as to sufficient motives for enforcing obedience, lOS
CHAP. IX.
Shewing the importance of knowing the origin of sin to the worid, and the defectiveness of nature's light as to this, . 115
CHAP. X.
Proving nature's light unable to discover the means of obtain* -I ing pardon of sin, or to shew that it is attainable, . . 128
Sect. L The importance of this difficulty stated^ 128
Sect. II. Shewing the darkness of nature's light as to pardon, ........ 136
Sect. III. Wherein it is inquired whether repentance is sufficient to attone for sin? How far nature's light enables to it ? What assurance nature's light gives of pardon upon repentence ? . » - . 143
Objections considered, . . . ^ . 169
Digression concerning God's government of the Hea- then world, shewing that there is nothing in it whence any design of God to pardon them may be certainly iflferred, 19i>
INDEX.
CHAP. XL
PAGE.
Proving the insufficiency of natural religion to eradicate our inclinations to sin, or subdue its power, . . . 204
CHAP. xn.
Wherein the proof of the insufficiency of natural religion is concluded from a general view of the experience of the world, 21S
CHAP. xin.
Wherein we n^ake a transition to the Deists' pleas for their opinion, and take particular notice of the Articles to which they reduce their Catholic religion ; give some account of Baron Herbert, the first inventer of this Catholic re- ligion, his books, and particularly of that which is inscrib- ed De Religione Gentilium^ as to the matter and scope of it, and the importance of what is therein attempted to the Deiste' cause, 219
CHAP. XIV.
Wherein it is inquired. Whether Herbert has proved that his Five Articles did universally obtain, . - . 230
CHAP. XV.
Wherein it is made appear that Herbert's Five Articles did not universally obtain, . . . , . . 253
CHAP. XVI.
Wherein some general considerations are laid down for prov- ing that many of the best things, which are to be met with in the Heathens, were not the discoveries of nature's light, but came from tradition, 270
C H A P. XVII. ^
Wherein we consider what Herbert's opinion was as to the sufficiency of his Articles, and offer some reflections, show- ing how foolish, absurd and ridiculous the Deists' pre- tences to their sufficiency are, . . * 276
CHAP. XVIII.
Containing an answer to some of the Deists' principal argu- ments for the sufficiency of natural religion, , , 286
xxiv INDEX.
CHAP. XIX.
Wherein Herbert's reasons for publishing his books in de- fence of Deism are examined and found weak, . 299
CHAP. XX.
Wherein the Queries oflfered by Herbert and Blount, for proving the sufficiency of their Five Articles are examined, 308
ESSAY ON FAITH.
CHAP. I.
Containing some general remarks concerning knowledge, faith, and particularly divine faith and that both as to the faculty and actings thereof, .... 335
CHAP. H.
Wherein the nature of that faith, which in duty we are obliged to give to the word of God, our obligation to, and our ability for answering our duty, are inquired into, 339
CHAP. in.
The ground, or the formal reason, whereon fgdth assents to the scriptures is inquired after ; the Rationalist's opinon about it, and particularly as stated by Mr. Locke in his book on Human Understanding, is proposed and ronsidered, . • • • - • • • 34-5
INTRODUCTION,
In this sceptical age, whicli questions almost every thing, it still owned as certain, that all men must die. If there were any place for disputing this, there are not a few, who would spare no pains to bring themselves into the disbelief of a truth, that gives them so much disturbance, in the courses they love and seem re- solved to follow : But the case is so clear, and the evidence of this principle so pregnant, which is every day confirmed by new expe- riments, that the most resolved infidel is forced, when it comes in his way, though unwilling, to give his assent, and moan out an Amen. The grave is the house appointed for all the living. Some arrive sooner, some later ; but all come there at length. The ob- scurity of the meanest cannot hide him, nor the power of the great- est screen him from the impartial hand of death, the executioner of fate, if I may be allowed the use of a word so much abused. As its coming is placed beyond doubt, so its aspect is hideous beyond the reach of thought, the force of expression, or the utmost efforts of the finest pencil in the most artful hand. It, in a moment, dash- es down a fabric, which has more of curious contrivance than all the celebrated pieces put together, which the most refined human wits have invented, even when carried to the greatest height, which the improvements of so many subsequent generations, after the ut- most application and diligence, could bring them to. It puts a stop to many thousand motions, which, though strangely diversified, did all concur, with wonderful exactness, to maintain, and carry on the design and intendment of the glorious and divine Artificer. How this divine and wonderful machine was first erected, set a go- ing, and has, for so long a track of time, regularly performed all its motions, could never yet be understood by the most elevated un- derstandings. Canst thou tell how the bones grow in the womb of her that is with child^ is a challenge to all the sons of science, to unfold the mystery ? Many have accepted it, but all have been foiled. Something they could say ; but, in spite of it all, the thing that they
4
26
INTRODUCTION.
found a niysterj, they left so still. How can one then look on the dissolution of so admirable a contrivance, a machine so curious, and so far surpassing human art, without the deepest and most sensible regret. It untwists that mysteriou^s tie, whereby soul and body were so fast linked together ; breaks up that intimate and close correspondence, that entire sympathy which was founded thereon ; dislodges an old inhabitant ; and while it lingers, being unwilling to remove, death pulls that curious fabric, wherein it dwelt, down about its ears, and so forces it thence, to take up its lodgings, it can scarce tell where. And upon its removal, that curious fabric, that a little before was full of life, activity, vigour, order, warmth, and every thing else that is pleasant, is now left a dead, inactive, cold lump, a disordered mass of loathsome matter, full of stench and corruption. Now the body is a spectacle so hideous, that they who loved, and who embraced it before, cannot abide the sight or smell of it ; but shut it up in a coffin, and not content with that, away they carry it and lodge it amongst worms, and the vilest insects in the bowels of the earth, to be consumed, devoured, torn and rent by the most abominable vermin that lodge in the grave.
Quantum mutatus ah illo,^
We have all heard of the afflctions of Job. Two or three mes- sengers arrive, one after the other, and still the last is worst. Eve- ry one tells his story. The first is sad ; but those that follow are still more melancholy. The disasters are so terrible, that they fill the t^orld with just astonishment. And yet after all, what is this to death, which alone is able to furnish subject, more than enough, for some thousands of such melancholy messages ! One might bring the dying man the melancholy tidings, that he is divested of all his beneficial, pleasant, and honorable employments : While he is yet speaking, another might be ready to bid him denude himself of all his pos- sessions : A third, to continue the tragedy, might assure him that there is a commission issued out to an impartial hand, to tear him from the embraces of his dear relations, without regarding the hide- ous outcries of a loving wife, the meltings of tender infants, the in- tercessions of dear friends : While others continuing still the mourn- ful scene, might assure him that he was no more to relish the fra- grancy of the spring, or taste the delights of the sons of men, or see the pleasant light of the sun, or hear the charming airs of mu- sic, or the yet more useful converse of friends. And to make the matter sadder still, if It can well be so, the story might be shut up with a rueful account of the parting of soul and body, with all the horrible disasters that follow upon this parting.
* " How ^eatly changed froca what it once was.'*
INTRODUCTION.
27
Thus the case evidently stands. Not a tittle of all this admits of debate. To every man it may be said, De te fabiila narrahir.^ What a wonder is it, that so grave and important a subject is so little in the thoughts of men ? What apology can be made for the folly of mankind, who are at so much pains to shelter themselves against lesser inconveniences, quite overlooking this, which is of in- finitely greater consequence ?
Here is the light-side of death, which every body may see. — What a rueful and astonishing prospect doth it give us? Where shall we find comfort against that dismal day, whereon all this shall be verified in us ? He is something worse than a fool or madman, that will not look to this. And he is yet more mad that thinks, that ra- tional comfort in such a case can be maintained upon dark, slender and conjectural grounds.
It is certain, that which must support, must be something on the other side of time. The one side of death affords nothing but mat- ter of terror ; if we are not enabled to look forward, and get such a sight of the other as may balance it, we may reasonably say, that it had been better for us never to have been born.
Undoubtedly, therefore, no question is so useful, so necessary, so noble, and truly worthy the mind of man as this : What shall become of me after death ? What have I to look for on the other side of that awful change ?
Those arts and sciences which exercise the industry and con- sideration of the greater part of the thinking world, are calculated for time, and aim at the pleasure or advantage of a present life. It is religion alone that directly concerns itself in the important ques- tion last mentioned, and pretends to offer comforts against the melancholy aspect of death, by securing us in an up-making for our losses on the other side of time. Men, who are not blind to their own interest, had need therefore to take care of the choice of their religion. If they neglect it altogether, as many now do, they for- feit all prospect of relief. If they chuse a wrong one, that is not able to reach the end, they are no less unhappy. The world may call them wits, or what else they please, who either wholly neglect and laugh over all inquiries after religion, or who superficially look into matters of this nature, and pass a hasty judgment : But sober reason will look on them as somewhat below the condition of the beasts that perish.
It is somewhat to be regretted, that the bulk of mankind found their principles, as well as practice and hopes, on no better bottom than education, which gives but too just occasion for the smart re- flection of the witty, though profane poet :
By education most have been misled ;
So they believe, because they were so bred.
" It is of you that the story is told."
58
INTRODUCTION.
The priest continues what the nurse began : And thus the child imposes on the maa.*
Most part seek no better reason for their belief and practice than custom and education. Whatever these offer in principle, they greedily swallow down, and venture all on so weak a bottom. And this sure is one of the great reasons why so many miscarry in this im- portant matter. It is true, in this inquiring age, many, especially of the better quality, scorn this way. But it is to be feared that the greater part of them, flying to one extreme, as is common in such cases, have lighted on another and a worse one, if not to themselves, yet certainly of more pernicious consequence to the public. They set up for wits and men of sense. They pretend to have found out great mistakes in the principles of their education, the religion of their country ; and thence, without more ado, reject it in bulk, and turn sceptics in religion. And yet after all this noise, most of them neither un- derstand the religion they reject, nor know they what to substitute in its room, which is certainly an error of the worst consequence imaginable to the public ; since men once arrived at this pass, can never be depended on. Men may talk what they please. A man of no religion is a man not to be bound, and therefore is absolutely unmeet for any share in society, which cannot subsist, if the sa- cred ties of religion hold it not together.
But in whatever course such persons, on the one hand or other, steer, the more considerate and better part of mankind, in matters of so high importance, will, with the nicest care, try all, that they may hold fast what is good. If a man once understands the im- portance of the case, he will find reason to look some deeper, and think more seriously of this matter, than either the unthinking generality^ who receive all in bulk, without trial, as it is given them, or, the forward would-be-wits, that oftentimes are guilty of as great, and much more pernicious credulity in rejecting ail, as the other in receiving all.
But whereas there are so many different religions in the world, and all of them pretend to conduct us in this important inquiry ; which of them shall we chuse ? The Deists, to drive us into their religion, which consists only of five articles, agreed to, as they pre- tend, by all the world, would persuade us, that a choice is im- possible to l>e made of any particular religion, till we have gone through, with such a particular examination of every pretender, and all things that can be said for or against it, as no man is able to make. Blount tells us, as Herbert before had done, That unless a man " read all authors, speak with all learned men, and know all languages,
it is impossible to come to a clear solution of all doubts. "| And
* Dryd. mnd and Panther.
Blount's Rt^l-iio J,aici, pag*. 91. Herbert's Reh'rno Laid, pa^. 12.
INTRODUCTION.
29
iin effect, it is pretended impossible to be satisfied about the truth of any particular religion. If this reasoning did hold, I should not doubt to make it appear, that no truth whatever is to be received ; and in particular, that their so much boasted catholic religion, cannot rationally be entertained by any man. If we can be satisfied upon rational grounds about no truth, till we have heard and con- sidered all, that not only has been said, but may be alleged against it ; what truth can we believe ? Here it is easy to observe that some cannot do ought, unless they overdo. The intendment of such rea- soning is obvious : Some men would cast us loose as to all religion, that we may be brought under a necessity to take up with any fan- cy they shall be pleased to offer us ; a man that is sinking will take hold of the most slender twig. The Papists have vigorously pursued this course in opposition to the Protestants, to drive them into the arms of their infallible guide. And indeed the learned Herbert's reasonings on this point, after whom the modern Deists do but copy, seem to be borrowed from the Romanists, and are urged in a design not unfavorable to the church of Rome, of which per- haps more afterwards.
But to wave this thin sophistry ; any one that will, with a suita- ble application, engage in the consideration of what religion he is to chuse, will quickly find himself eased of this unmanageable task, which the Deists would set him. His inquiry will soon be brought to a narrow compass, and the pretenders, that will require any nice consideration, will be found very few.
For a very cursory consideration of religion in the heathen rvorld, will give any considerate mind ground enough to rest fully assured, that the desired satisfaction as to future happiness, and the means of attaining it, are not thence to be expected. Here he will not find what may have the least appearance of satisfying him. The wisest of the heathens scarce ever pretended to satisfy themselves, much less others, upon these heads. All things here are dark, vain, incoherent, inconsistent, wild, and plainly ridiculous for most part ; as will further appear in our progress. Their religions were, general- ly speaking, calculated for other purposes, and looked not so far as eternity.
Nor will it be more difficult to get over any stop that the reli- gion of Mahomet may lay in our inquirer^ way. Let a man seri- ously peruse the Alcoran, and if he has his senses about him, he cannot but there see the most pregnant evidences of the grossest, most scandalous and impudent imposture, that ever was obtruded on the world. Here he must expect no other evidence for what he has to believe, but the bare assertion of one, who was scandal- ously impious to that de2;ree, that his own followers know not how to apologize for him. If you inquire for any other evidence, you
30
INTRODUCTION,
are doomed by the Alcoran to everlasting ruin, and his slaves are ordered to destroy you.^ He forbids any inquiry into his religion, or the grounds of it, and therefore you must either admit in bulk the entire bundle of fopperies, inconsistencies, and shocking ab- surdities, that are cast together in the Alcoran, without any trial, or reject it : And in this case, no wise man will find it hard to make a choice.
After one has proceeded thus far, he may easily see, that he is now inevitably cast upon one of the four conclusions: Either 1st, He must conclude it certain that all religion is vain, that there is nothing to be expected after this life, and so commence Atheist* Or 2dly, He must conclude, that certainty is not attainable in these things, and so turn Sceptic. Or 3dly, He must pretend, that every one's reason unassisted is able to conduct him in mat- ters of religion, ascertain him of future happiness, and direct as to the means of attaining it ; and so set up for natural religion and turn Deist. Or 4thly, He must acquiesce in the revealed religion contained in the scriptures, and so turn Christian, or at least Jew.
As to the first of these courses, no man will go into it, till he has abandoned reason. An atheist is a monster in nature. That there is nothing to be expected after this life, and that man's soul dies with his body, is a desperate conclusion, which ruins the foundation of all human happiness ; even in the judgment of the Deists them- selves.f There are two material exceptions which are sufficient to deter any thinking man from closing with it.
The one is, the kideousness of its aspect. Annihilation is so horrible to human nature, and has so frightful a visage to men who have a desire of perpetuity inlaid in their very frame, that none can look at it seriously without the utmost dread. It is true, guil- ty Atheists would fain take sanctuary here ; yet were they brought to think seriously of the case, they would not find that relief in it which they promise. I have been credibly informed that a gentle- man of no contemptible parts, who had lived as if, indeed, he were to fear or hope nothing after time, being in prison, and fearing death, (though he escaped it and yet lives) fell a thinking seriously, when alone, of annihilation : And the fears of it made so deep and horri- ble impressions on his mind, that he professed to a gentleman, who made him a visit in prison, and found him in a grievous damp, that the thoughts of annihilation were so dreadful to him, that he had ra- ther think of suffering a thousand years in hell. Guilty sinners, to ease their consciences, and screen them from the disquieting appre- hensions of an after- reckoning, retreat to this, as a refuge ; but they think no more about it, save only this and that in a cursor}-^
* Alcoran, chap, 4.
f Letter to a Deist, page 1^5.
INTRODUCTION.
31
waj, that it will free them from the punishment they dread and de- serve. But if they would sedately view it, and take under their consideration all the horror of the case, their natures would recoil and shrink : It would create uneasiness instead of quiet, and increase the strait rather than relieve them from it.
Besides, which is the other exception against it, were there never so much comfort in it, as there is none, yet it is impossible to prove that there is nothing after this life. There is nothing that is tolera- ble can be said for it. None shall ever evince the certainty of the soul's dying with the body, till he has overthrown the being of a God, which can never be done so long as there is any thing certain among men. Further, as there is little or nothing to be said for it, so there is much to be said against it. Reason affords violent pre- sumptions, at least, for a future state. And all the arguments which conclude for the truth of Christianity, join their united force to sup- port the certainty of a state after this life. Till these are removed out of the way, there is no access for any to enjoy the imaginary comfort of this supposition. But who will undertake solidly to over- turn so many arguments, which have stood the test of ages ? They who are likely to be most forward, and favor this cause most, dare scarce allow these reasonings a fair hearing, which plead for a fu- ture state, for fear of rivetting the impression of the truth deeper on their minds, which they desire to shake themselves loose of. And how then will they overthrow them ? In fine, he is a madman, who will admit a conclusion, whereof he can never be certain, and wherein, were it sure, he can have no satisfaction. The first forbids the judg- mentf the last dissuades the will and affections from resting in it.
As to the second conclusion above mentioned, that sets up for scepticism in matters of religion, and bids us live at peradventures as to what is to be feared or hoped after time : it is a course that nothing can justify save absolute necessity. It lies open to the worst of inconveniences. Nothing can be imagined more melan- choly than its consequences, and the pretences for it are vain and frivolous.
If it be really thus, that man can arrive at no certainty in matters of religion, and about his state after time, how deplorable is man's condition ? His case is comfortless beyond what can be well con- ceived. Nor can his enjoyments afford him any solid satisfaction, while ghastly death looks him in the face, and the sword hangs over his head, suspended by a hair. Will not the prospect of his rueful change (of whose dismal attendants we have given some account) em- bitter his sweetest enjoyments ? And will not the horror of the case be much increased by resolving upon a perplexing uncertainty as to what may come hereafter? In how dismal a plight is the poor man, who on the one hand is certain of the speedy arrival of death with all his frightful attendants ; and on the other, is told that he must
32
INTRODUCTION.
rove in uncertainty, till the event clear him, whether he shall be entirely annihilated, and so plunge into that horrible gulf where Atheists seek a sanctuary ! or if he shall not be hurried headlong into these endless torments, which the consciences of guilty sinners, when awakened, presage ; or, if he shall soar aloft into regions of endless bliss, which sinful mortals have but little reason to expect ; or, finally, whether he is not to launch out into some state reduci- ble to none of these. If here it behoves us to fix, one would not know how to evite two conclusions that are horrible to think of r " That our reason, whereby we are capable of foreseeing, and are « affected with things at a distance, is a heavy curse ; and that the " profligate Atheist, who endeavors to mend this fault, in his consti- " tution, by a continual debauch, that never allows him to think " any more of what is certainly to come, than if he were a brute in- " capable of forethought, is the wisest man."
Beside, as was above insinuated, the pretences for this course are Tain. It is true, most of those who set up for wits in this unhappy age, are mere sceptics in religion, who admit nothing as certain, but boldly question every thing, and live at peradventures. Yet we are not obliged to think that this scepticism is the result of se- rious inquiry, and the want of certainty thereon ; but those gentle- men's way of living is inconsistent with serious religion ; they are therefore desirous to have such a set of principles as if they favor them not in the practices they have a mind to follow, yet shall not in- commode them sorely. This principle gives not absolute security of impunity ; but it seems, and hut seems, to justify them in their present neglect of religion, and gives them a may be for an escape from feared and deserved punishments ; and favors that laziness that can- not search for truth, where it lies not open to the eye, even of those who care not to see it. Their practice and course of life shew them so impatient of restraints, that they love liberty, or ra- ther licentiousness ; and are not willing to come under any bonds. They greedily grasp at any difficulty that seems to make ever so little against religion ; — an evidence that they bear it no real good will. They neither converse much with books, nor men, that might afford them satisfaction, in reference to their real scruples, which is proof enough that they design not to be satisfied. They are light and jocular in their converse about the most serious matters ; an evidence that their desire is not to be informed. It is a good observation of the wise man, [Prov. xlv, 6.] A scorner seeketh wis- dom and findeth it not, but knowledge is easy to him that under- standeth. This is the real mystery of the matter with those gentle- men, whatever they may pretend.
I know they want not pretences, taking enough with the unthink- ing, whereby they would justify themselves in their infidelity. The principal one is, that they find it easy to load religion with abund-
INTRODUCTION.
33
ance of diflSculties, not easily, if at all, capable of solution. But af- ter all, these gentlemen use those objections as the sceplics did of old, not so much to maintain any settled principle, no not their beloved one, whereof now we speak; as to create them work, and make sport with those who would seriously confute them, and to ward off blows from themselves, who have neither principles nor practice ca- pable of a rational defence.
It is Kke indeed, that sometimes they may meet with such, who although they own religion, are yet incapable of defending it against such objections. But this is no wonder, since there are weak men of all persuasions. And their weakness is not, or ought, not to be any real prejudice to the truth they maintain. Besides, every one may know that ignorance of any subject is fertile of doubts, and will start abundance of difficulties ; whereas it requires a more full and exact acquaintance with the nature of things to solve them ; and this falls not to every one's share.
Further, if this be allowed a reasonable exception against reli- gion, that it is liable to exceptions not easy to be solved, it will hold good as well against all other sorts of knowledge, as against religion ; yea, and I may add, it concludes much stronger ; for the farther any subject is above our reach, the less reason we have to expect, that we shall be capable of solving every difficulty that may be started against it. There is no part of our knowledge, that is not in- cumbered with difficulties, as hard to be satisfy i ugly solved, as those commonly urged against religion. If this be a sufficient reason to question religion, that there are arguments which may be urged against it, not capable of a clear, or, at least, an easy solution ; I doubt not, upon the same ground, to bring the gentlemen who maintain this, if they will follow out their principle, to reject the most evi- dent truths, that we receive upon the credit of moral, metaphysical, and mathematical demonstiations ; yea, or even upon the testimony of our senses. For I know few of these truths that we receive up- on any of those grounds, against which a person of a very ordinary genius may not start difficulties, which perhaps no man alive can give a fair account of; and yet no man is so foolish as to call in question those truths, because he cannot solve the difficulties which every idle head may start upon those subjects. I may give innu- merable instances of the difficulties wherewith other parts of hu- man knowledge are embarrassed : I shall only hint at a few.
That matter is divisible into, or at least consists of indivisible particles, is with some a truth next to self-evident. That the quite contrary is true, and matter is divisible in infinitum, appears no less certain to many others.^ But if either of them should pretend
* Locke on ITmnan Under standin^y edit. 5, page 207- — " I would fain have it instanced hi ©ur notion nf spirit of any thing- more perplexed, or nearer a con-
5
INTRODUCTION.
Ihemselves capable of solving the diflficulties, tliat lie against their respective opinions, it were sufficient to make all men of sense and learning doubt of their capacity and judgment : For the difficulties on both hands are such, that no ingenuous man that understands them, ^nll pretend himself capable of giving a fair solution of those, which press that side of the question he is inclined to.
Again, whether we wiD, or will not, we must believe one side, and but one side, of the question is true ; that either matter is di- visible in infinitum, or not; that it consists of indivisibles, or not; these are contradictions. And it is one of the most evident propo- sitions that the mind of man is acquainted with, that contradictions cannot be tnie, or that both sides of a contradiction cannot hold. And yet against this truth, whereon much of our most certain know- ledge depends, insoluble difficulties may be urged : For it may be pretended, that here both sides of the contradiction are true, and this pretence may be enforced by the arguments above mentioned, which confirm the two opposite opinions, which no mortal can an- s^ver. Shall we therefore believe that contradictions may be true?
That motion is possible I am not like to doubt, nor can I, while I know that I can rise and walk ; nor is he like to doubt of it, who sees me walk. And yet I doubt not the most ingenious of our athe- istical wits would find himself sufficiently straitened, were the argu- ments of Zeno Eleates against motion well urged, by a subtle dis- putant. I shall offer one argument against motion, which I am fully satisfied will puzzle the most subtle advei-saries of religion to solve satisfyingly. There are stronger arguments proving that matter is divisible in infinitum than any mortal can solve or answer, though I perhaps believe it untrue. And it is as certain as the sun is in -the firmament, that if matter is divisible in infinitum, it consists of an infinite number of parts — (what some talk of indefinite is a shelter of ignorance, and if it is used any other way than as a shield to ward off difficulties for a while in a public dispute, the users can- not be excused either of gross ignorance, rooted prejudice, or dis- ingenuity.) This being laid down as proven, and proven it may be by arguments, which none living can satisfy, that matter is divisi- ble in infinitum, and that consequently it contains an infinite num- ber of parts. Nor is it less certain, that according to these conclu- sions laid down, if one body move upon the surface of another, as for instance, an inch in a minute's time, it must pass by an infinite number of parts; and it is undeniable, that it cannot pass one of
" tradictioTi, than the very notion of body includes in it; the divisibility in *• infinitum of any finite extension, involving- us, whether we grant or deny it,
in consequences impossible to be explicated, or made in our apprehensions " consistent; consequences that carry greater difficult}-, and more apparent
absurditv than any thing' that can follow from the notion of an immaterial
substance-"
fNTRODUCTION.
35
that infinite number of parts without some portion of time. Now if so, what a vast portion of time will it require to make that little journey, which we know can be performed in a moment ! Will it not evidently require an eternity i What difficulty can any urge, more difficult to be solved, against religion than this ? And yet for all this he were a fool who would doubt of motion.
As to mathematical certainty though many boasts are made of the firmness of its demonstrations ; yet these may, upon this ground, be called all in question. And I nothing doubt, that if men's inter- ests, real or pretei)ded, lay as cross to them, as they are supposed to do to the truths of a religion, many more exceptions might be made against them, than are against those, and upon full as good, if not better reason. In justification of this assertion, I might proceed to demonstrate how trifling even the definitions of geometry, the firmest of all the mathematical sciences, are. Its difinitions might be alleged, upon no inconsiderable grounds, trifling, nonsensical and ri- diculous. Its demands or its postulates, declared plainly impracticable. Its axioms or self-evident propositions — controvertible, and by them- selves they are controverted. Any one who would see this made good in particular instances, may consult (besides others) the learn- ed Huetius^s Demonstratio Evangelica, where, in the illustration of his definitions, axioms and postulates, he compares them with those of geometr}^, and prefers them to these, and shows they are incumbered with fewer difficulties than the other, though without derogating from the just worth and evidence of mathematical scien- ces. Besides what he has observed, I may add this one thing more, that those sciences deserve not any great regard, save as they are applied to the use of life, and in a subserviency to man's advantage. And when thus they are applied to practice, the diffi- culty is considerably increased, and they may be easily loaded with innumerable and insoluble inconveniences. For then, their defini- tions cease to be the definition of names, and are to be taken as the definitions of things that are actually in being. Their demands must not be practicable, but put in practice. And who sees not liow many inextricable difficulties the practiser will be cast upon ? The demonstration may proceed bravely so long as they hold in the theory, and mean by Pnnctim, idcujus pars nulla est;^ and the same may be said of lines and surfaces, and all their figures ; without obliging us to believe that really there are any such things. But w hen we come to the practice, they must go further, and take it for granted, that there are such points, lines, surfaces and figures. This turns what was before only an explication of a name, into the definition of a thing. And therefore I am now left at liberty to dispute, whether there is any such thing ; or, whether indeed it is
' ^' A point, is, that which has no parts.'*
INTRODUCTIOiY.
possible that there should be such. And who sees not now, thai they are incumbered with as many difficulties as may perhaps be urged against any science whatever.
It were endle&s to enumerate the things we must believe, without being capable to resolve the difficulties about them. The veriest infidel must suppose that something is eternal, or all things are eter- nal, or that they jumped into being without any cause. Whichso- ever of these positions he shall choose, he is led into a labyrinth of difficulties, from v/hich no mortal wit can extricate him. We must all own, that either matter and motion are the principle of thought ; or, that there are immaterial substances which affect matter, and are stmngely affected by what befals it. Whichsoever side any shall choose, he is cast upon inextricable difficulties. Much more might be said on this head ; but what has been said is more than enough to shew, that if this course is taken, it saps the foundations of all human knowledge, and there is no part of it safe.
Besides, this way of questioning religion upon the pretence of difficulties lying against it, is contrary to the common sense of mankind, contradicts the practice of all wise men, and is inconsist- ent with the very nature of our faculties. For, if I have a clear unexceptionable and convincing proof for any truth, it is against all reason to reject it, because I have not so full and comprehensive knowledge of the nature and circumstances of the object, as is ne- cessary to enable me to solve all difficulties that may occur about it : Yea, such is the nature of our faculties, that to justify in the opinion of the nicest inquirers after truth, nay, to extort an assent, clear proof is sufficient ; whereas, to untie all knots, and solve all bjections, perfect and all- comprehensive knowledge is absolutely needful ; which man's condition allows him not to expect about the meanest things. And the more remote any thing lies from com- mon observation, the less reason there is still to look for a fullness of knowledge and exemption from difficulties. If therefore men will turn sceptics in religion, to justify themselves, they must at- tempt the proofs whereon it is grounded. Sampson-like, they must grasp the pillars that support the fabric, and pull them down. If this is not done, nothing is done. And he that will undertake this, must have a full view of their force, and find where their strength lies : Now a serious view of this will be sufficient to deter any wise man from the undertaking.
In a word, this scepticism can yield no ease or satisfaction to a reasonable soul. For if a man shall think rationally, his reason will suggest to him, that though all religion at present seems uncertain to him, yet upon trial perhaps he may find the grounds of religion so evident, that he cannot withhold his assent. This will at least oblige him to a serious inquiry into the truth. Next, in uncertain- ttes (supposing, after serious inquiry, he still thinks the truths of
INTRODUCTION.
3?
x eligion such) a prudent man will incline to what is most probable. Finally he will choose and steer such a course of life as will be safest, in case he shall in experience afterv/ards find, that there is a God, and a future state. All which shew the folly of our scep- tics, and, were it seriously considered, would much mar their design, which is, thereby to justify a licentious life.
Now we have considered, and sufficiently exposed the two first branches of the abovementioned choice : and consequently every man must find himself cast upon a necessity of adopting one of these two — He must either betake himse\i to natural religion, and so turn Deist; or he must embrace the scriptures, and turn Christian: For as to the Jewish religion, it is not likely to gain many converts.
If therefore we are able to demonstrate the utter insufficiency of natural religion, in opposition to the deists, who set up for it, we reduce every man to this choice, that he must be a Christian or an Atheist; or, which is the same upon the matter, a man of no reli- gion ; for an insufficient religion is in effect none. And to demon- strate this, that natural religion is utterly insufficient, that unas- sisted reason is not able to guide us to happiness, and satisfy us as to the great concerns of rehgion, is the design of the subsequent sheets. In them we have clearly stated and endeavored with closeness to argue this points We have brought the pleadings of the learned Lord Herbert, and the modern deists, vfho do but copy after him, to the bar of reason, examined their utmost force, and, if I mis- take it not, found them weak and inconclusive.
As for the occasion of my engagement in this controversy, it was not such as commonly gives rise to writings of this nature. I un- dertook it with no design of publication. I v/as pi ovoked by no adversary in particular. But every man being obliged to under- stand upon what grounds he receives his religion, I studied the point for my ov/n satisfaction, and in compliance with my duty.
As for the reasons of my undertaking this part of the contro- versy, I shall not say much. The only w ise GOD, who has deter- mined the times before appointed, and made of one blood all nations of men that dwell on the earth, and has appointed them the bounds of their habitation, has cut out different pieces of work for them, east them into different circumstances, and hereby exposed them to trials and temptations that are not of the same kind. As every man is obliged to cultivate in the best manner he can the bounds of land assigned to him, and defend his possessions ; so every one is concerned to improve and defend after the best form he can, those truths, which his circumstances have- obliged him to take pe- culiar notice of, and which his temptations, of whatever sort, have endeavoured, or may attempt to wrest out of his hands.
Besides, we live in a warlike age, wherein every one must be of ^ party in matters of religion. And religion is a cause in which,
INTRODUCTION.
when disputed, no man is allowed to stand neutral. As ali are con- cerned to choose the right side, so every one is obliged to provide himself with the best armour his arsenal can afford, both for the de- fending himself and others that own the same cause, and to annoy the common enemy. Nor is this work peculiarly confined unte those, who by oflSce are obliged to it : For in imhlico discriminej est omnis homo miles. ^
Besides, it is well known, that the most bold attempt that ever was made upon revealed religion, since the entrance of Christianity into the world, has been made, in our day, by men, who have set up for natural religion, and who have gone over from Christianity/ unto refined Paganism; under the name of Deism. Two things they have attempted ; — to overthrow revelation, and to advance natural religion. The last work has been undertaken, I may without breach of charity boldly say it, not so much out of any real affection to the principles or duties of natural religion, as to avoid the odium inevitably following upon a renunciation of all religion ; and because they saw that men would not easily quit Christianity, without some- thing were substituted in its room, that might at least have the name of religion. Revealed religion has been worthily defended by many, of old and of late, at home and abroad ; but the insuffi- edenci/ of natural religion has been less insisted on, at least in that way that is necessary to straiten an obstinate adversary. And se- veral things incline me to think an attempt of this nature seasona- ble, if not necessary, at this time.
The times are infectious, and Deism is the contagion that spreads. And that which has carried many, particularly of our unwary youth of the betfUr quality, off their feet, and engaged them to espouse this cause, — is the high pretence that this way makes to reason. They tell us, that their religion is entirely reasonable, and that they admit nothing, save what this dictates to them, and they endeavor to represent others as easy and credulous men. Now I thought it meet to demonstrate, for undeceiving of such, that none are more credulous, none have less reason upon their side, than they who get up for rational religion.
Again, we have stood sufficiently long upon the defensive part, we have repulsed their efforts against revelation. It seems now seasonable, that we should act offensively, and try how they can de- fend their own religion, and whether they can give as good account of it as has been given of Christianity. To stand always upon the defensive part, is to make the enemy doubt ours, and turn proud of their own strength.
The reasonableness of this will further appear, if we consider the quality of the adversaries we have to do with, and their manner of management. The enemies who have engaged revealed religion,
* " In a time of public clanger even' man is a soldier".'*
INTRODUCTION.
3^
sensible of their own weakness to defend themselves at home, and endure close fight, do commonly make inroads, where they expect none, or a faint resistance. They desrgn not so much to conquer, as to disturb. Jest, buffoonry, or at best sophisms, and such little ai'- tifices, are the arguments they use, and the weapons of their war- fare. The best way to make such rovers keep at home is, to car- ry the war into their own country, and to ruin those retreats they betake themselves to when attacked. They have seen what Chris- tians can say in defence of revealed religion. It is now high time to see how they can acquit themselves on behalf of natural reli- gion. It is easy to impugn. It is a defence that gives the best proof of the defender's skill, and says most for the cause he maintains.
I own indeed that most who have evinced the truth of revealed religion, have said something of the weakness of natural religion. But this has only been by the bye, and in a way too loose to strait- en obstinate opposers, not to speak of the too large cpncessions that have been made them by some.
Finally, natural religion being the only retreat, to which the apostates from Christianity betake themselves, and whereby they think themselves secured from the imputation of plain atheism, it is hoped, that a full and convincing discovery of its weakness, may incline such as are not quite debauched, to look how they quit Christianity, and engage with that which, if this attempt is success-, ful, must henceforward pass for disguised Atheism,
It now only remains, that I offer some account of the reasons that have induced me to manage this controversy in a method so far different from that which is commonly used. The reasons of this have been above insinuated, and I shall not insist much further on them, lest I should seem to detract from performances to which I pay a very great regard. The method some have chosen, in ma- naging this controversy with the Deists, to me appears inconve- nient. They begin with an endeavor to establish the grounds of natural religion, and by the help of light borrowed from revelation, they carry the matter so far, and extend natural religion to such a compass, that it looks pretty complete-like ; which has too evident a tendency to lessen its real defects, and make them appear incon- siderable.
Again, I am afraid that some have gone near to give up the whole cause. This fault I would be very loth to charge upon all. Many I know have dealt faithfully in it, and deserve praise. But how to excuse some in this case I know not. One tells us that, " It is " true indeed that natural religion declares and tomprises all the " parts of religion, that are generally and in all times either neces - " sary or requisite And much more to the same purpose. This is much such another assertion of the weakness of natural re-
* Discourse concerning Natural and ReTealed Helj|?ion, bv Stephen Xvo, Part 2, Chap. 1. pag^e 97.
40
iNTRODUCTION.
ligion against the Deists, as the same author gives us of the per*i fedion of the scriptures, in opposition to the same persons in another* place of his book. " I could," says he " prove, 1 think, hj unde- ^j " niable, unavoidable instances,"! what Mr. Gregory of Oxford | says in his preface to some critical notes on the scriptures that he published, viz. " That there is no author whatsoever that has suf- " fered so much by the hand of time as the Bible has." Is this the way to overthrow the sufficiency of natural religion, and to de- fend the scriptures ? This is not the only remark 1 could make upon this author, were it my design. But this may let us see how necessary it is to deal a little more plainly with the assertors of | natural religion. 1
Further, to adorn natural religion with the improvements bor- rowed from revelation, is the ready way to furnish those who set up for its sufficiency, with pretences to serve their design, and to straiten themselves, when they come to shew its defects. And perhaps I should not mistake it far, if I asserted, that the strongest arguments urged by Deists, have been drawn from unwary conceS" sions made them by their adversaries. |
And this is the more considerable, that the persons, with whom I we have to do in this controversy, are, generally speaking, either ] of no great discernment, or of small application; who have no great! . mind to wait upon the business, or look to the bottom of it. Now I when such persons find many things granted, they are ready to j think all is yielded, and so run away with it, as if the cause were | their own. That such concessions have done no good service, there is too much reason to believe. This I am sure of, it would have been long before the Deists could have trimmed up natural religion so handsomely, and made it appear so like a sufficient reli- gion, as some have done, who meant no such thing.
Finally, the apostle Paul's method is doubtless most worthy of imitation, who, when he is to prove justification by faith, and to en- force an acceptance of it, first strongly convinces of sin, and then urges the utter insufficiency of works for accomplishing that purpose. The best way in my opinion, to engage men to close with revealed religion, is strongly to argue the insufficiency of natural religion.
As to the performance itself, and what I have therein attained, I am not the competent judge. Every reader must judge as he sees cause. 1 have not the vanity to expect that it should please every body. The vast compass of the subject, the variety of the purposes, the uncommonness of many, if not most of them, with re^ spect to which I*was left to WTuk in untrodden paths, and other diffi- culties of a like nature, with candid and judicious readers will go a great way towards my excuse in lesser escapes. As for the sub- stance of the ensuing discourse, I am bold to hope, that upon the strictest trial it shall be found true, and that it is pleaded for in words of truth and soberness.
j- Ubi supra, page 199,
AN INQUIRY, ^c.
C H A P. L
Giving a short account of the rise, occasionSy and progress of Deism, especially in England ; the opinions of the Deists, and the different sorts of them*
^HERE is no man, who makes it his concern to understand what the state of religion has, of late years, been, and now is, particularly in these nations, but knows that Deism has made a con- siderable progress. Since therefore it is against those who go un- der this name, that this undertaking is designed, it is highly expedi- ent, if not plainly necessary, that in the entry, we give some ac- count of the occasions and rise of Deism,, the principal opinions of the Deists, and some other things that may tend to clear the mat- ter discoursed in the subsequent sheets.
It is not necessary that we inquire more largely into the causes of that general defection in principle and practice from the doctrine of the gospel which now every where obtains ; this has been judi- ciously done by others.
Nor will it be needful to write at length the history of deism. This I think impracticable, because the growth of this sect has been very secret, and they have generally disguised their opinions: And perhaps till of late, they scarce had any settled opinion in matters of religion, if yet they have. But though it were prac- ticable, as it is not, yet it is not necessary to our present undertak- ing ; and if it were attempted, would require more helps, and more leisure, besides other things, than I am master of.
One has of late written a pamphlet bearing this title, " An Ac- count of the Growth of Deism in England."* The author of it is not a deist, yet has done what in him lies to promote their cause, by setting off, with all the art and address he is master of, those things which he says have tempted many to turn deists, without any attempt to antidote the poison of them.
* Printed anno. 1690.
n AN INaUIRY INTO THE ]
Another has wrote Reflections upon this pamphlet, wherein he^ has sufficiently shewn, that those alleged by the former author, v»'ere not sufficient reasons to justify any in turning deist. But I conceive that is not the main question. If he had a mind to dis- prove the other author, he should have made it appear, that the particulars condescended upon by his antagonist, had no real influ- ence into this apostacy* Whether they gave a just cause for it is another question. I am satisfied they did not. But neither do those reasons of this defection, condescended on by the reflectory give a sufficient ground for it, Nor are there any reasons that can justi- fy any in relinquishing Christianity. The inquiry in this case is not, what just grounds have the deists to warrant them in, or en- gage them to this defection, for all christians own it impossible they should have any ; but the question is, what has given occasion ta any, thus to fall off from our religion ? Now I conceive both t^ese writers have hit uppn several of the true reasons of this 5 though the first is apparently guilty of deep imprudence, I wish I might not say malice^ against Christianity, m proposing those temp- tations, with all the advantage he could give them, and that without any antidote : For which and other faults he has been justly, though modestly censured by the reflector.
Although both of them have given some account of tliis matter, yet I conceive so much has not been said as may supercede a further inquiry, or make us despair of observing not a few things that have not had an inconsiderable influence, which are overlooked by both. Wherefore we shall in a few words propose our opinion of this mat- ter. And in delivering it, v,e shall not pursue the design of any â– party, but make it evident that all parties have had their own ac- cession to the growth of this eviL Though I am sensible that this account will fall heavy upon a set of men in particular, who liave ol late years claimed the name of the Church of England ; though unjustly, if we take her Homilies, Articles, and consentient judir- ment of her renowned bisliops from the time of the Beformation ia Bishop Laud's time, for the standard of her doctrine and I so<; no reason why we ought not, I premised this ' to avoid any slis- picion of a design to brand the Church of England, witii an acces- sion to the growth of Deisin. And even in speaking of that set of men, whom I take to be principally guilty, I would not be under stood to speak so much of the design of the men^ as of the nativt tendency of their doctrine and practices.
The many groundless, nay ridiculous pret»^uoes to revelation, and bold impostures of the Church of Kome, and of those who have supported that interest ; their impudence in obtruding upon
* See Bishop of Sarutn's Explanation of Ihfj Tbu'tv-Dine Articles." on art. 17; p. 168.
!>RINCIPLES OF THE MODERN DEISTS.
43
the world, doctrines cross to reason and sense, and principles of morality subversive of the whole lam of nature ;-\ their scandalous endeavour to bespatter the scriptures^ and weaken their authority, on pui-pose to bring them into discredit^ to make way for the design- ed advancement oiihm: mlA traditions into an equality with them, and to bring the world under a necessity of throwing themselves up- on the Care and conduct of their infdllibh guide^ though they can- not yet tell u« which is he ; their gross and discernible hypocrisy in carrying on secular^ nay impious and unjust designs, under the Bpecious pretences of holiness and religion ; their zeal for a form and shew of religion, a worship plainly thcatrical^X while the lives of their Popes, Cardinals, Monks, Nuns, and all their highest preten- ders to devotion have been scandalously le^^ d, even to a proverb ;!| Xhe immoral morality, atheistical divinity, and abominable practi- ces of the Jesuits, those zealous supporters and strongest props of the Popish interest^ but in very deed the worst enemies of mankind, the subverters of all true piety^ morality^ and government in the world ; these, I say, together with many other evils of a like nature, every where observable in that church, have been, for a very long lime too evident and gross to be denied^ or hid from persons of any tolerable sagacity, living among them : And, by the observation of those and the like evils, continued in, approved^ justified, and adher- ed unto ; and the cruelty of that church in destroying all those who \vould not receive, by wholesalcj all those shocking absurdities, not a few who lived among them-, and were unacquainted with the power of religion, that was necessary to engage them cordially to espouse the reformed interest^ got their hiinds leaveited with prejudices, and furnished With specious pretences against all revealed religion ; which they the more boldly entertained, because they knew it was less criminal to turn Athicst than Protestant in places where the Po- pish interest prevailed*
These prejudices once taken ilp^ daily grew stronger, by the ob- servation of new instances of this sort, and the constancy of those of that communion in acting the same part. And men of wit and Tearningj who soonest saw into this mystery, and had no inward bonds on them, failed not to hand about and cultivate those preten- ces to that degree, that many begun to own their apostacy, if not openly, yet more covertly.
Not long after the beginning of the last elapsed century, so far as I can learn, some in Prance and Italy began to form a sort of a new party. They called themselves Theists, or Deists ; unjustly pre- tending that they Were the only persons who owned the One true
t Growth of Deism, p. 5. Reflections on it, p. 8,
i See Jesuit's Morals.
|j Ckrkson*s Practical Divinity of Papists,
44
AN INatriRY INTO THE
God. And hereby they plainly intimated that they had rejected the name of Christ. They rejected all revelation as cheats priut- crafty and imposture, pretending that there was nothing sincere in religion, save what lutture^s light taught. However, being generally persons too fond of a present life, and too uncertain about a future^ they thought it not meet to put too much to the hazard for this their •pretended religion. It was a refined sort of Paganism which they embraced, and they were to imitate the Heathen philosophers, who^ whatever their peculiar sentiments were in matters of religion, yet for peace's sake, they looked on it as safe to follow the mode,, and comply with the religious usages that prevailed in the places where they lived. That which made this party the more considerable was that it was made up of men, who pretended to learning, ingenu- ity, breeding, and who set up for wits. They pretended to write after the copy of the new philosophers, who scorned that philosoph- ical slavery, which former ages had been under to Aristotle. They inculcated that credulity was no less dangerous in matters of religion than in matters of philosophy. And herein certainly they were not mistaken. But one may justly suspect, that at the same time, while they pretended to guard against easiness in believing, they have fallen into the worst credulif i/y as well as ruining incrediditT/ « For none is so credulous as an atheist.
Much about the same time, some novel opinions began to be much entertained in Holland, in matters of religion. The broach- ers of (hem being men learned and diligent, carefully cultivated them, till they were ripened into something very near-akin to plaii? ^ocinianisni, which is but one remove from Deism. It was not long after this when those nev,--fangled notions took footing in England and began to be embraced and countenanced by some topping churchmen, who, forgetful of their Articles, Homilies, and Subscrip tions, and the conduct of their predecessors ^ carefully maintained ^nd zealously propagated this new divinity.
I shall not make bold to judge what tlie designs of those were, %vho appeared most zealous lor these new notions : This is to be left to the judgment of him, who searches the heart of the children of men, and will bring forth things that are norj hid. But there were not a few reasons to suspect that the Jesuits had a considerable hand in disseminating themj and that the others were their tools ; though it is likely they did not suspect this. The Jesuits vaunted that they had planted the sovereign drug of Arminianism in Eng- land, which in time would purge out the northern heresy/^ This it could not otherwise do, than by shaking men as to all principles of religion. And it is a known maxim, that make men once Atheists
* Rushworth's Collect. Part 1, pag. 475. If.Ucr by a Jesuit to the Rec- tor of Brussels. See pag-. 62, ibid.
PRINCIPLES OF THE MODERN DEISTS. 45
it will be easy to turn them Papists. The jealousies many discern- ing people had of this, were considerably increased when it was seen with what violence the abettors of this new divinity appeared against the more moderate part of the church of England, as well as the dissenters, upon the account of some ceremonies, owned by themselves as indifferent in their own nature ; while at the same time, they expressed a great deal of tenderness if not respect to the Church of Rome, and made proposals for wiion with her.
But whatever there is as to this, it is certain that this divinity opens a door, and has given encouragement to that apostacy from Christianity, that has since followed, and still increases under the name of Deism,
This divinity teaches us, that no more is necessary to be believ- ed, in order to salvation, save what is confessed and owned by all that are called christians. Dicunt se non vidcre wide, aut quo wodo, prcBier jmuca isia, qu(2 apud omiics in confesso sunt, alia phira adkuc necessaria esse ostendi aut elici possit ;^ that is, " They see not how it can be made appear, that besides these " few things, which are by them allov/ed, any others are necessary " to salvation.'* Consonantly hereto, they expressly deny any thing to be fundamental which has been controverted, or after- wards may be so.f In a word they teach that we are not necessa- rily to believe any thing, save v/hat is evident to us. And that only is to be reckoned evident, which is confessed by all, and to which nothing that has any appearance of truth can be opposed. Now after this, what is left in Christianiiy ? The divinity, the pu- rity, the perfection and sufficiency of the scriptures ; the Trinity, Deity of Christ, his satisfaction, the whole dispensation of the Spi~ rit, justification by faith alone, and all the articles of the Christian religion, have been and are controverted. None of them there- fore is necessary to salvation. Are not men left at liberty, with- out hazard of their salvation, to renounce all, save what is common to Christianity with natural religion ? And since even some of it^ most considerable articles about the attributes of GOD and his providmce,future rewards ^ud. punishments, have been, or may be controverted, why may we not reckon them unnecessary too ? The Deists have borrowed their doctrine of evidence, and opposed it to the Christian religion. One of them tells us, " If our happiness ** depends upon our belief, we cannot firmly believe, till our reason ** be convinced of a supernatural religion.*' j And if the reasons of it were evident, there could be no longer any contention about re- ligion. How little does this differ from that divinity which tells us,
* Remonstr. Apol. Fol. 12.
t Ibt. Cap. 24, Fol. 276 ; and Cap. 25, Fol. 283.
i Oracles of Reason, pag. 206. Letter by A. W. to C. Blount.
46
AN INQUIRY INTO THE
that GOD is obliged to offer us such arguments to which nothing that has an appearance of truth can be opposed ! And if this be wanting, they are not to lie received as ariicles of faith. Now if fefter this the Deists can but offer any thing that has an appearance jj of truth against Christianity, they are free to reject it in cumiilo. ] This divinity reduces Christianity to mere morality. Nothing else is universally agreed to, if that be so. The supposition of *' siUj (says one that wore a mitre) does not bring in any new reli- " gion, but only makes new circumstances and names of old things, and requires new helps and advantages to improve our powers, and to encourage our endeavors : And thus the law of grace i& nothing but a restitution of the lc(iv of nature,^^^ And further, lest we should think this morality, wherein they place the whole of Christianity, owes its being to the agency of the sanctifying Spirit, we are told, that "the Spirit of God, and *^ the grace of Christ, when used as distinct from moral abilities ** and performances, signify nothing."f And a complaint is iilade of some who fill the world " with a buz and noise of the di* vine Spirit."J Hence many sermons Were rather such as be- came the chair of a philosopher, teaching ethicks, than that of one, t^ho by oflBce is bound to know and preach nothing save Christ and him crucified* Heathen morality has been substituted in the room of gospel holiness. And ethicks by some have been preach- ed instead of the gospel of Christ. And if any complaints Were tiiade of this conduct, though by men who preached the necessity t)f holiness, urged by ail the gospel motives, and carefully practised \^hat they preached in their lives, they were exposed and reject-* ed, and the persons who offered them were reflected on as enemies to morality ; whereas the plain truth of the case wa>^ they did not Complain of men being taught to be moral, but that they were not taUght somewhat more.
After men once were taught that the controverted doctrines of feligion were not necessary to salvation, and that all that was ne= cessary thereto Was to be referred to and comprehended under Wdrcility^ and that there was no need of regeneration^ or the sanc- tifying influences of the Spirit of Christ in order to the perform-* titiCe of our duty, it is easy to see hovv^ light the difference was to h& accounted betwixt a Christian and an honest 7noral Heathen. And if any small temptation offeredj how natural was it for men to judge that the hazard was not great, to step over from Chris- iianiiy to Deism, ivhlch k Paganism a-la-mode. And to encou- rage them to it, it Is well known how favourably many used to ex-
c '
* S. Park's Defence of trrlcj. Pull. p^^gT T Idem ibidf 343. i Eccler. PoUt. png*.
PRINCIPLES OF THE MODERN DEISTS. 47
press themselves of the state of the Heathens ; Httle minding that the Christian religion represents them as without God^ and with^ out Christy and without hope^ children of wrathy and dead in tres^ passes and sins.
I need not stand to prove that this divinity is nearly allied to So^ cinianifenit It is well known that they reckon the Socinians souncl in the fundamentals, and therefore think them in no hazard, pro* vided they live morally. Hence men have been emboldened 1q turn Socinians. And every body may see by what easy removes, one may from Socinianism arrive at Deism. For my jwt I can see little difference betwixt the two. The Deist indeed seems tho honester man of the two ; he rejects the gospel, and owns tliat hq does so : The other, I mean the Socinian, pretends to retain it. But I shall not insist any further in discovering the tendency of this new divinitij to libertinism, and Deismy^mcG others have fully and judiciously done it from the most unquestionable arguments and documents. And more especially, since in fact it is evident, that wherever this new divinity has obtained, Socinians and deists abound, and many who embrace it daily go over to them ; which I take to be the surest evidence, if it be duly circumstantiate, of the tendency of this doctrine to encourage those opinions, ancl least liable to any just exception. And perhaps I might add, that few, comparatively very few, who own the contrary doctrine, have gone into this new way, where that divinity has not been enter* tained.
But to return whence we have for a little digressed, to the state â– *ilf religion in England. No sooner were they advanced io power l^hQ had drunk in those opinions, but presently the doctrines that are purely evangelical, by which the apostles converted the world, the reformers promoted and carried on our reformation from Pope^ ry, and the pious preachers of the church of England did keep somewhat of the life and power of religion amongst their people ; these doctrines, I say, began to be decryed ; justification by the righteousness of Christ, which Luther called Articulus stantis aut cadentis ecdesia,^^ that redemption that is in him^ even the forgive^ ness of sins through faith in his blood ; the mystery of the grace, mercy and love of God manifested in Christ; the great mystery of godliness ; the dispensation of the Spirit for conviction, renovation, sranctification, consolation and edification of the church, by a supply of spiritual gifts, and other doctrines of a like tendency, were, upon all occasions, boldly exposed, and discredited in press and pulpit. The ministers who dared to avow them, from a conviction of the truth, the sense of the obligation of their promises and subscriptions to the Article?, were sure to have no preferment, nay, to bf
* " An article by which the Church must either stand or fall''
48
AN INQUIRY INTO THE
branded With the odious names of Calvinisfs, Puritans^ FanaticSy and I know not what.
The doctrines of faith were not regarded as belonging to the foundation of religion. The morality of the Bible was pretended the only thing that was necessary ; and as much of the doctrine^ as all, even Socinians, Quakers, and all the rest were agreed in, were sufficient. And if any opposed thisj though in civil language and by fair arguments, they were sure to be exposed as enemies to mo- rality ; although their adversaries durst not put the contest on this issue with them, that he should be reckoned the greatest friend to morality who was most blameless in his walk, and shewed it the gi'eatest practical regard. They coiild exercise charity, forbear- ance, and love to a Socinian that had renounced all the fundamen* tal truths of religion ; but none to a poor Dissenter, who sincerely- believed all the doctrinal articles ; nay, even a sober churchman, %vho could not consent to new unauthorised ceremonies, was become intolerable. So that men, at this timcj might, with much more cre- dit and less hazard^ turn Socinian, or any thing, than discover the least regard to truths contained in the articles, owned by most of the Reformed churches, and taught by our own Reformers. This is too well known to be denied by any one who knows how things were carried on at that time and since.*"
Further, whereas preachers formerly, in order to engage men to a compKance with the gospel, were wont to press much upon them their guilt, the impossibihty of standing before God in their own righteousness, their impotency, their misery by the fall, the necessi- ty of regeneration, illumination, the power of grace to make them willing to comply, and that no man could sincerely call Christ Lord, and be subject to him practically, save hy the Holy Ghost ; ' care v7as now taken to unteach them all this, and to shew them how very little they had lost by the fall, if any thing was lost by itj either in point of light to discern, or po?i;er and inclination to practice duty. They were told how great length their own righteousness would go, and that it would do their business ; they might safely stand before Ood in it ; or if there was any room for Chrisfs righteousness, it was only to piece out their own, where it was wanting. In a word, the people were told, what fine persons many of the Heathens were, who knew nothing of illumination, regeneration, or what the Bible was, and how little odds, if any at all, there was betwixt grace and morality.
* Any one that would be satisfied in the truth of this, must peruse the ser- inons and writing's published by that party of old and of late, and the histories of those times, particularly Rushisorth's Collect^ the speeches of the long Par- liament, and later wi-itings, and they will find documents more than enough. And they may consult also HonoHi Be?U*s Comment, de statu £cclesi(g Angli*
PRINCIPLES OF THE MODERN DEISTS. 49
And, whereas a veneration of the Lord's day was a mean to keep people under some concern about religion, and that day was spent by faithful ministers, in pressing upon the consciences of their peo- ple, those new contemned gospel truths, to the spoiling of the whole plot ; care was taken to discredit and bring it into contempt. Mi- nisters, instead of telling them on that day, that they were too mucli inclined to sin, levity, folly, and vanity, were commanded to dea! with them as persons too much inclined to be serious ; and instead! of preaching the gospel, they were required, under the highest pains, to entertain them with a profane Book of Sports. And for disobedience many were re jected. And that they might be taught by example as well as precept, a Sandai/^s evening mask was pub- licly acted, where were present persons of no mean note."^
Moreover, a state game being now to be played, the pulpit, press, religion and all were made basely to truckle to state designs^ and to the enslaving of the nations, by advancing the doctrines of passive obedience^ non-resistance, mid jure-divino-Sfup of kings ;f whereby men of religion were wounded to see the ordinances of Christ pros- tituted to such projects, as were entirely foreign, to say no worse, to the design of their institution : And mea of no religion, or who were not fixed about it, were drawn over to think it a mere cheat, and that the design of it was only to carry on secular interest under spe- cious pretences.
At length by those means, and some other things, which are not of our present consideration, concurring, confusions ripened into a civil war, whereby every one w.as left to speak, write, and live as he pleased.
Many who intended no hurt, while they upon honest designs in- quired into, and laid open the faults of the topping clergy, did una- ivares furnish loose and atheistical men with pretences against the ministry. And what in truth gave only ground for a dislike of the persons faulty, was received, by many as a just ground of prejudice against the very pastoral as priest-crafty and all who are clothed with it, as a set of self-designing men.
The body of the people, who had been debauched by the exam- ple of a scandalous clergy, and hardened in sin by the intermission q{ all discipline, (which of late had only been exercised against the sober and pious who could not go into the measures that were then taken,) the neglect of painful preaching, the book of sports and pastimor, and who had their heads filled with airy and self-elating jii^lions of man's a5i/?*/y to good, free will, universal grace, and the hk-\ and who now, when they much needed the inspection of their f -'tiulil pastors, were deprived of it, many of them, by the iniquity
* Rushworth's Collect. Part 2, Vol. 1, paj^e 459. t Bishop of Sai'uin on the Articles, Art. 7, pa^'e 152.
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cf the times, being forced to take sanctuary in foreign nations ; the people, I say, by these things turned quite giddy, and broke into numberless sects and parties. Every one who had entertained those giddy notions was zealous, even to madness, for propagating them, and thought himself authorised to plead for them, print for them, and preach them. The office of the ministry, that had before been rendered contemptible by the suppression of the best preachers, and the scandalous lives of those who were mainly en* couraged, was now made more so, by the intrusion of every bold, ignorant and assuming enthusiast. The land was filled with books of controversy, stuffed with unsound, offensive and scandalous ten- ets, which were so multiplied, as they never have been in any na- tion of the world, in so small a compass of time. The generality of the people being, by the neglect of a scandalous ministry, and the discouragement of those who were laborious, drenched in ignorance, were easily shaken by those controversial writings that were disse» minated every where, and became an easy prey to every bold secta» rian.
Many of the better sort set themselves to oppose these extremes, and from a detestation of tliem were carried, some into one evil^ some into another ; whereby the common enemy reaped advantage, ^nd fnifh suffered even by its defenders. Ministers Vv^ho desired to be faithful, by the abounding of those errors, were forced to op- pose them in public ; whereby preaching became less edifying, and disputes increased, to the great detriment of religion.
The nation was thus crumbled into parties, in matters both civil and rehgious, the times turned cloudy and dark. Pretences of re- ligion were dreadfully abused on all hands to subserve other designs. And even the best l3oth of ministers and people wanted not their own sad failings, which evil men made the w orst use of. The word s.nd providence were used in favour of so many cross opinions and practices, that not a few began to run into that same extreme, which some in France and Italy had before gone into. And about this time it was that the learned Herbert began to write in favour of Deism : Of which we shall have occasion to speak afterwards.
After tlie restoration, things were so far from being mended, that they grew worse. Lewdness and Atheism were encouraged at the court, which now looked like a little Sodom. The clergy turned no less scandalous, if not more so than before. Impiety was, as it were, publieiy and with applause acted and taught on the stage, and all serious religion was there exposed and ridiculed. Yea, the pul- pits of many became theatres, wbereupon men assumed the boldness to ridicule serious Godliness, and the gravest matters of religion ; such as communion with God, confession of sin, prayer by the Spi- rit, and the whole work of conversion. Controversial writings were multiplied, and in them grave and serious trutlis were handled in a
PRINCIPLES OF THE MODERN DEISTS. 51
jocular way. The scriptuses were burlesqued ; and the most im- portant truths, (under pretence of exposing the Dissenters, to the great grief of all good men among them, and in the church of Eng- land,) were treated with contempt and scorn. The pulpits were again prostituted to state designs and doctrines ; and the great truths of ihe gospel, in reference to mmCs misery, and his recovery by Jesus Christ, were entirely neglected by many ; and discourses of morality came in their place, I mean a morality that has no respect to Christ as its end, author, and the ground of its acceptance with God which is plain heathenism. The soberer, and the better part were traduced as enthusiastical, disloyal hypocrites, and I know not what. And sometimes they on the other hand, in their own de- fence, were constrained to lay open the impiety, atheism, and blas- phemous boldnes of their traducers in their way of management of divine things. And while matters were thus carried betwixt them, careless and indifferent men, especially of the better and most con- siderable quality, being debauched in their practice, by the licen- tiousness of the court, the immorality and looseness of the stage, were v/illing to conform their principles to their practice ; for which this state of things gave them a favourable occasion and plausible pretences. Men whose walk and way looked like any thing of a real regard to religion, they heard so often traduced as hypocrites, fanatics, and I know not v/hat, that they were easily induced to be- lieve them to be such. They who taught them so, on the other hand, by the liberty they assumed in practice, convinced these gen- tlemen, that whatever their profession was, yet they believed no- thing about religion themselves; and therefore it was easy to infer that all was but a cheat. Besides, the Popish party, who were sufficient- ly encouraged, while the sober Dissenters of the Protestant persua- sion were cruelly persecuted, made it their business to promote this unsettledness in matters of religion. They found themselves una- ble to stand their ground in way of fair debate, and therefore they craftily set themselves rather to shake others in their faith, than di- rectly to press them to a compliance with their own sentiments. And it is well known they wrote many books full of sophistry, plain- ly levelling at this, to bring men to believe nothing ; as well know- ing, that if they were once brought there, they would soon be brouglit to believe any thing in matters of religion.
On these and the like occasions and pretences, arose this defec- tion from the gospel, which has been nourishsd by many of the same things which first gave it birth, till it is grown to such strength, as fills aU well-wishers to the interest of religion with just fears as to the issue.
Nor was it any wonder that these pretences should take, (especial- ly with persons of liberal education and parts, who only were capable of observing those faults which gave occasion for them,) since the
52
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generality were prepared for, and inclined to such a defection, hy & long continuance under the external dispensation of the gospel, with- out any experience of its power, the prevalent love of lust, that makes men impatient of any thing that may have the least tenden- cy to restrain them from pursuing the gi-atification thereof ; to which we may add the natural enmity of the mind of man against the mystery of the gospel.
There was another thing which at this time had no small influ- ence— the philosophical writings of ivlr. Hobbs, Spinoza, and some others of the same kidney, got, one way or other, a great vogue amongst our young gentry and students, whereby many were poi- soned with principles destructive of all true religion and morality.
By those and the like means, tilings are now come to that pass, that not a few have been bold to avow their apostacy from the christian religion, not only in conversation, but in print. They disown the name of Christ, call themselves Beists^ and glory in that name. They have published many vaitings rellecting on the scriptures, and justifying themselves in rejecting them.
And we have just reason to suspect, that, besides those who do avow their principles, who are perhaps as numerous in these lands as any where else, there are many, who yet are ashamed to speak it out, who bear them good-v;i}l, and who want only a little time more to harden themselves against the odivm that this way goes under, and a fair occasion of throwing off the mask, which they yet think meet to retain. Of this we have many indications.
Many have sssumed an unaccountable boldness in treating things sacred and serious too freely in wridng and conversation. They make bold to jest upon the scriptures, and upon every occasion to traverse them. When once men have go]ie this length, the vene- ration due to that blessed book is gone, and they are in a fair 'way to reject it.
Others have msde great advances to this defection, by dissemi- nating and entertaining reproaches against a standing ministry. It is known what contempt lias been cagt upon this order of men, whom God hath entrusted with the gospel dispe^l^^at^on, and who, by of- fice, are obliged to maintain its honor. If this order of men fall un- der that general contempt, which some do their utmost to bring them to, religion cannot long maintain its station am.ong as. When the principal means of the Lord's appointment are laid aside, or rendered useless, no other means will avail.
And hereon, further, there follows a neglect of attendance on the ministry of the word, vrhieli the L-ordhas appointed for the edi- fication of the church, and establishijig people in the faith of the truth he has revenied to us ihereiii. U'hen this once begins to be neglected, men Tvili soon turn sceptical and unconcerned about re*
PRXNCIPLES OF THE MODERN DEISTS.
53
And further, it is very observable, that many are strengthened in this neglect, by principles calculated for this purpose'; while the whole efficacy of preaching is made to depend, not on the blessing of Christ, whose institution it is, or the influences of his spirit, which he has promised for setting it home on the hearers for their conviction, conversion and edification — but on the abilities and ad- dress of the preachers. It is natural to conclude, that it is better to stay at home and read some book, than to go to hear a sermon, if the preacher is not of very uncommon abilities : Which is a prin- ciple avowed by many, and their practice suits their principles.
Besides, which is the true spring of the fomer, 1 am afraid ignO' ranee of the nature ofrevealed religion, the design of its institutions, and all its principal concerns, is become more common than is usu- ally observed, even, amongst men ofhberal education and the best quality. And hence many of them entertain notions inconsistent with their own religion, at first out of ignorance, and afterwards think themselves in honor engaged to defend them, although de- structive to the religion they profess.
Add to all this, that profanity in practice has, like a deluge, over- spread the lands. And wiiere this once takes place, love to sin ne- ver foils to engage men to those principles, which may countenance them in the courses they love, and design to cleave to.
This seems plainly to be the state of matters with us at present. And we see but little appearance of any redress. The infectioit spreads, and many are daily carried off by it, both in England and Scotland. Though it must be owned that Scotland, as yet, is less tainted w ith that poison : but those of this nation have no reason to he secure, since many are infected, and more are in a forwardness to it than is commonly thought.
Having given this short, but I conceive, true account of the 7'ise and growth of Deism, it now remains that we consider, wiiat these principles are which they maintain. The Deists, although they are not perfectly one among themselves, yet do agree in two things ; — 1. They all re^^ect revealed religion, and plainly maintain that ail pretences to revelation are vain, cheat and imposture. 2. They all maintain that natural religion is sufficient to answer all the great ends of religion, and the only rule whereby all our religious practices <^re to be squared. The first of these assertions only tells what (heir religion is not, and expresses their opposition to all revelation, particularly to Christianity ; which has been worthily defended and asserted against all their objections by many of late, and I shall not much insist in adding to what they have written to such excellent purpose. The seco^rf tells us what their religion is; and it is this- we chiefly design in the following papers to debate with theni. — They have long been npon the q/fc??8j>e part, which is more easy; we design now to put them upon the defensive.
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They who call themselves Deists, although they thus far agree^ yet are not all of one sort. I find them by one of their own num- ber, classed into two sorts, mortal 9.iid iminorlal.^
The immortal are they wlio maintain afuiurc state. The mortal, they who toy one. It is with the^^/\s/ we are principally concern- ed ; yet I shall in the subsequent chapter offer a few things with re» spect to the mortal deists. And in what I have to say of them I shall be veiy short ; because I conceive, what has already been offer- ed in the introduction, against this sort of men, might almost su- persede any further discourse about them.^
CHAP. K.
Mortal Deists who, and what Judgment to be made of them and their sentiments,
THE mortal Deists, who also are called nominal Deists, deny- ing a future state, are, in effect, incre Alheists, This perhaps Fome may think a harsh judgment ; but yet it is such as the Deists themselves, m Iio are on the other side, v, ill allow.
One who owts himself a Deist, thus expresses his mind — " We do believe, that there is an infinitely powerful, wise and good God, who superintends the actions of mankind, in order to retri- ** bute to every one according to their deserts : Neither are we to *' boggle at this creed ; for if we do not stick to it, we ruin the foun- " dation of ail human happiness, and are in effect no better thaH " mere Atheists."t
A further account of this sort of men we have given us by one, •whom any may judge capable enough for it, who considers his way of writino;, and the account he gives of himself. " I have observed " some," says he, " who pretend themselves Deists, that they are men of loose and sensual lives ; and I make no wonder that they dislike the christian doctrine' of self-denial, and the severe threat- ^' enitfgs against wilful sinners. You may be sure they will not al- ledge this reason : But having read Spinoza and Hobbs, and be- ing taught to laugh at the story of Balaam's ass, and Sampson's locks, they proceed to ridicule the reahty of all miracles and reve- " lation. I have conversed with several of this temper, but could *' never get any of them serious enough to debate the reality of re- ligion — ^but a witty jest, and t'other glass, puts an end to all fm:-
* Oracles of Reason, pag-e 99. t Letter to the Deists, page 125.
PRINCIPLES OF THE MODERN DEISTS. 55
ther consideration."^ These are mere sceptics and practical Atheists, rather than real Deists.
Now, it is to no purpose to debate with men of this temper. If they will Ksten to arguments, many have said enough, if not io convince them, (for I know it is not an easy matter to convince some men,) yet to stop their moutks • and therefore I shall not of- fer any arguments — only I shall lay down a few clear principles, and from them draw an inference or two, which will make it evident, what judgment we are to make of this sort of men.
Tlie principles I take for incpntrovertible are these which follow : 1. He deserves not the name of a man who acts not rationally ; knowing what he does, and to what end. 2. No action which con- tributes not, at least in appearance, to mmi's happiness is vvwthy of him. 3. The happiness of a present life, which is all that ilies© gentlemen allow, consists in the enjoym.ents of things agreeable to onr nature, and freedom from those that are noisome to it. 4, Man's nature is such, that his felicity depends not only on these things, which at present he has, or wants ; but likewise on what is pa^ft, and what is future. A prospect of the one, and a reflection on the other, according as they are more or less agreeable, exceedingly in- creases his pleasure or pain. 5. The hopes of obtaining hereafter the good we at present want, and of being freed from evils wc suffer by, mightily enhances the pleasure of what we possess, and allays the trouble that arises from incumbent evils. 6. So strong is the desire every one finds in himself of a continuation in being, as can- not choose but render the thoughts of annihilation very terrible and irksome. 7. The practice virtue as it is the most probable means of attaining/m'wre mess, if any such state be, so it Is that which tends most to perfect and advance rnan'^s nature ; and so must give the most solid and durable pleasure, even here in this life. 8, It is malicious to do what tends to the obstructing ano- ther's happiness, when it cannot further one^s own. Few men will question any of these, and if any do, it is not worth while to debate with him. Now from these we may see,
1. It would contribute much to those gentlemen's j7r^?sf?zf/t^?i*ci7^ to believe, (be it true or false) that there is a future state of hap pi- 7iess, since the hopes of immutable and endless bliss would be a no- table antidote against the uneasiness of mind that arises, not only from incumbent evils, but also from those we fear, and the incon- stancy of our short-lived enjoyments.
2. The generality of mankind, especially where Christianity ob- tains, being already possessed of the prospect oifulure happiness, which supports tliera under present evils, arms them against the troublesome reflections on past troubles, and fears of the future ;
* Growth of Deism,, pag-e •>â–
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AN INQUIRY INTO THE
and moreover animiites them in the practice of these actions where^ hj not only their own good, but that of the societies whereia they live, signally promoted ; all attempts to rob them of this hope are highly malicions, and import no less than a conspiracy against the happiness of mankind, and the good of the society wherein they live : And therefore we may say assuredly, that as those mortal ])eisfs are much incommoded by their own opinion ; so their at- tempts for its propagation, must be looked on as proceeding from no .ffood design to the rest of mankind.
Here perhaps some of thezn may say, that this opinion tends to iiberate a great part of mankind from the disquieting fears of future misery.
To this I answer, 1. I believe it true, that their fears of fidure misery are uneasy to them ; or they have but little hope of future felicity. Their way of hving allows them none. But these fears proceed from consciousness of guilt, and are the genuine result of ac- tions, equally destructive to the actors, and the interest of the rest of mankind. 2. These fears have their use, and serve to deter from such evils as are ruining to the persons who commit them, and to human society. 3. While this opinion liberates a few of the worst of men, from these fears, which are a part of the just punish- ment of their villainies, and emboldens them to run on in those evils which ruin themselves and others, it dispirits and discourages the only useful part of mankind, by filling them with dismal thoughts of anrdhilaiiou, 4. Nor can all that the Deists are able to do, lib- erate themselves or mankind from those fears. The utmost that they can pretend, with any shew of reason, is, that we have not ground to believe such a state. Will this make us sure that there • is none ? But of this we have said enough in the introduction. •'.
By what has been said it is evident, what judgment we are to ' make of this sort of Deists. Their lives, writings and death, shew , them to be mere Atheists.
VanimiSy when first he appeared and wrote his Amphitheatrimi PrcvidenticE Diviitie, set out for such an one that believed a God. But at length spoke out plainly that he believed none, and was de- servedly burnt for Atheism at Thoulouse, April 9, 1619. He confessed there were twelve of them that parted in company from Naples to teach their doctrine in all the provinces of Europe.*
Uriel Accosta wrote for this opinion, as himself tells us in his Examplar Viics Humane?, which is subjoined to himburg^s con- ference with Orohius the Jew.f His last action tells us what man he was. After he had made a vain attempt to shoot liis brother, he discharged a pistol into his own breast. This fell out about the.
* See Great Geographical Dictionary.
t Limburg-i Frse^tio and Bespona. Urileus Accost<s Libro,
PRINCIPLES OF THE MODERN DEISTS. 57
twentieth or thirtieth year of the last century. So they live, and so they die.
Were this our design, or if we saw any need of it, we might give such an account of the principles, practices, and tragical exits of not a few of this sort of persons, as would be sufficient to deter the sober from following them. But what has been said is sufficient to discover the destructive tendency of their prime opinion. And further we shall not concern ourselves with them, but go on to that which is mainly intended in this disc<Hirse.
CHAP. HI,
Wherein the controversy betwixt us and the Immortal Deists is stated
and cleared.
THE immortal Deists who own a future state, are the only persons with whom it is worth while to dispute this point about the sufficiency of natural religion. Before we offer any arguments on this head, it is necessary we state the question clearly ; and it ifs the more necessary, that none of the Deists have had the courage or honesty to do it. And here in the entry we shall lay down some things, which we think are not to be controverted on this occasion. And we shall, after these concessions are made, inquire what still remains in debate.
1, We look on it as certain, that all the world, in all ages, hath been possessed of some notion of a God, of some power above them, on whom, in more or less, they did depend ; and to whom on this account some respect is due. This Heathens have observ- ed. Cicero, amongst others, hath long since told us, " That
there is no nation so barbarous that owns not some God, that has
not some anticipations or impressions from nature, of a God."^ Nor is this any more, than what we are told, Rom. i. 19, 20, &c. that the Gentiles have some notions of truth concerning God, which they hold in unrighteousness ; that God, partly by erecting a tri- bunal in their own breasts, which they cannot decline, though they never so much would, and partly by presenting to their eyes those visible works that bear a lively impress of his invisible power and Godhead, hath, as it were, forced upon them the knowledge of some part of that, which the apostle calls yv&tIv rtt 0 s a, or that which may be known of God. Whence they all in some measure knem God, though they glorified him not as God,
* Cicero d§ Natura Deorum, Lib. 1,
8
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AN INQUIRY INTO THE
The stones some have told us of nations that have no notion of & God, upon search are found false. And for some lewd persons, T7ho hare pretended to a settled persuasion, they are not to be cre- dited. We have sufficient reason to look on them as liars, or at least, not admit them witnesses in this case.
2. I do think that the knowledge of some of the more obvioui laws of nature, and their obligation, hath imiversally obtained.*— The Gentiles, all of them, do hTf nature those things^ that is, the material part of those duties, which the law of nature enjoins, 7vhich shews the work of the lan\ or some part of it at least, to he written m their heaiis, since thev do some things it enjoins. I do not think that this writing of the law imports innate ideas, or innate actual knowledge, which Mr. Locke hath been at so much pains to disprove,t >^ith what success I inquire not now. Some think, that while he grants the self-evidence of a natural propensitij of our thoughts toward some notions, which others call innate, he grants all that the more judicious intend by that expression. Others think that Mr. Locke's arguments conclude only the improbability of innate ideas, and that they are to be rejected, rather for want of evidence for them, than for the strength of what is said against them-J But whatever there is as to this, neither the apostle's scope nor i^ ords oblige us to maintain them. What is intended may be reduced to tw o assertions, viz. That men are bom with such faculties, which cannot, after they are capable of exercising them, but admit the obligation and binding force of som^e, at least, of the laws of nature, when they are fairly offered to their thoughts; and, that man is so stated, that he cannot miss occasions of think- ing of, or coming to the knowledge of those laws of nature.
Homines nasci cognitione aliqua T)ei instructos, hand dicimus : " NuUam omnino habent, sed vi cognoscendi dicimus; neque ita
naturaliter cognoscunt atque sentiunt, iasitam potentiam Deura
cognoscendi, ad cultum ejus aliquomodo praestandum, stimulan- " tem, sponte se in adultis rationis compolibus, non minus certo et " necessario quam ipsum ratiocinari, exerturam, unumquemque " retinere, ratio nulla est eur opinemur cum sentiamus, " says the learned Dr. Owen.jj
* I inquire not whether they were acquainted ■vritk the proper and trus gi'ounds of the oblig-ation of those laws they owTied obligatory, f Lccke's Essav on Human Understanding-, Book 1, Ch 4, § 11. t Becconsall of Xat. Relig". Ch. 6. § 1, 2^
11 Theologumen. Lib. 1. Cap. 5. Par. 2. — " We do not say that men are iDom with any actual knowledg-e of God, as they have no knowledg-e at all when ttiey are bom ; but we say that tliey are born with a capacity of know- ing" him, and that they do not so naturally know as they feel this implanted *' capacity of knowing- God, which stirs them up to worship him in some man- ** ner. And that this capacity will no less naturally and spontaneously exert ** itself in all adults that are possessed of reason, than that of reasoning itself, there is no reason why we shouid deliver as an opinion, a> we f<?el it to be " the case.'*
PRINCIPLES OF THE MODERN DEISTS. 59
3. It is unquestionable, and has been sufficiently attested by the nations, and even by some of the worst of them, that man has a conscience, that sometimes drags the greatest and most obstinate of- fenders to its tribunal, in their own breasts, accuses them, con- demns them, and in some sort executes the sentence against them, for their counteracting known duty, how little soever they know* A Heathen poet could say,
Prima est hcBc ultio, quod se
JudicCf nemo nocens absolvitur, improba qimmvis Gratia fatlacis preetoris vicerit iirnam.^
4. We own that those laws of nature, which are of absolute ne- cessity to the support of government and order in the world, and the maintenance of human society, are, in a good measure, knowa- ble by the light of nature, and have been generally known.
5. We willingly admit that, what by tradition, and what by the improvement of nature^s light, many of the wiser Heathens have come to know, and express many things excellently, as to the na- ture of God, man's duty, the corruption of nature, a future state, &c. and some of them have lived nearer up to the knowledge that they had than others : For which they are highly to be commond- ed, and I da not grudge them their praise.
6. I look on it as certain, that the light of nature, had it been duly improven, might have carried them in these things,^ and others ©f the like nature, further than ever any went.
But after all these things are granted, the question concerning the sufficiency of natural religion, remains untouched.
For clearing this, it is further to be observed, that, when we speak of the sufficiency of natural religion, or those notices cf God, and the way of worshipping him, which are attainable by the mere light of nature, without revelation, we consider it asaw^can in order to some end. For by sufficiency is meant, that aptitude of a mean for compassing some end, that infers a necessary connection betwixt the due use, that is, such an use of the mean, as the person to whom it is said to be sifficieniyk capable to make of it, and the attain- ment of the end.
Now natural religion, under this consideration, may be asserted sufficient or not, according as it is looked at with respect to one end, or another : For it is useful to several purposes, and has a re- spect to several ends.
1. It maybe considered with respect to human society, upon which religion has a considerable influence. " There could never
* ** This is the first part of the punishrnent, that every guilty person is con- ** demned by himself, although wieked interest should have overcome ths in- tegrity of his judge."
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possibly be any government settled amongst Atheists, or those who pay no respect to a Deity. Remove God on*ce out of Hea- ven, and there will never be any gods upon earth. If man's na* ture had not something of subjection in it to a Supreme Being above him, and inherent principles obliging him how to behave himself toward God, and toward the rest of the world, govern- ** ment could have never been introduced, nor thought of. Not can there be the least mutual security between governors and ^ governed, where no God is admitted. For it is an acknowledging of God, in his supreme judgment over the world, that is the ground of an oath; and upon which the validity of all human en- *' gagements do depend," says an excellent person.* And the famed Cicero expresses himself very fully to the same purpose* Speaking of religion and piety, he says — Quibus sublatis, pertur* hatio vitae sequitur, Sr magna confusioy atque hand scio, an pietate adversiis Deos sublata, fides etiam, ^ societas huniani generis, <§• nna excellentissima virtu, jusfitia tollatur,f If the qnestion con- cerned this end, we might own natural religion some way sufficient to be a foundation for human society, and some order and govern- snent in the world : For it is in fact evident, that where revelation has been wanting, there have been several well-formed governments. •Though still it must be said, that they were obliged to tradition for many things that v/ere of use, and to have recourse to pretended re- velation, where the real was wanting. J Which shews revelatioii necessary, if not to the being, yet to the rvell-being of society,
2. Natural religion may be considered in its subserviency to God's moral government of the world ; and with respect to this, it has several considerable uses, that I cannot enter upon the detail of. It is the measure of God's judicial proceedings, with respect to those of mankind who want revelation ; and as to this, there is one thing that is usually observed, that it is sufficient to justify God in pun^ ishing sinners. That God sometimes, even here in time, punishes, offenders, and, by the forebodings of their consciences, gives them dreadful presages of a progress in his severity against them, after this life, cannot well be denied. Now certainly there must be some measure, whereby God proceeds in this matter. Where there is no law, there is no transgression* Punishments cannot be in- flicted, but for the transgression, and according to the tenor of a law. And this law, if it is holy , just, and good in its precepts, and equal
* See Ch, Wolselcy's Unreas. of Atheism, pag-e 152, 8cc.
f DeNatura Deorum, Lib. 1. mihi. pag-e 5. — '* Which being" taken away, a
great disorder and confusion in life must follow ; and I know not whether, ** after piety to the God's is taken avv aVj truth and the social affections, and
justice, the most excellent of the virtues, would not at the same time be ** taken away."
4 See Amyrald on Reli^. Part 2- Cap. 8.
PRINCIPLES OF THE MODERN DEISTS. 61
in its sanction, is not only the measure whereby the governor pro- ceeds in punishing offenders ; but that which justifies him in the punishment of them. It is needless to speak of the grant o( rewards in this case ; because with respect to them, not only justice but grace and hovnty have place, which are not restricted to any such nice measures, in the dispensation of favours, as justice is in the execution of punishments. Now, if natural religion is considered with respect to this end, we say it is sufficient to justify God, and fully clear him from any imputation of injustice or cruelty, whatever punishments he may, either in time or after time, inflict upon man- kind who want revelation. There are none of them come to age, who — 1. Have not fallen short of knowing many duties, which they might have knovv^n. 2. Who have not omitted many duties, which they knew themselves obliged to. And 3. Who have not done what they knew they ought not to have done, and might have for- born. If these three are made out, as no doubt they may be against all men, I do not see what reason any will have to implead God ei- ther of hardship or injustice.
There are I know, who think it very hard, that those natural no- tices of God and religion should be sufficient to justify God in ad- judging those, who counteract them, to future and eternal punish' ments, while yet such an attendance to, and compliance with them as men are capable of, in their present circumstances, is not suffix cient to entitle us to eternal rewards.
But if, in this matter, any injustice is charged upon God, who shall manage the plea ? Shall they who transgress and contravene those notices do it ? But what injustice meet they with, if they are condemned for not knowing what they might have known ? not doing what they were obliged to do, and were able to do ? and for doing what they might and should have forborn ? If all these may be laid to their charge, though there were no more, what have they to say for themselves, or against God ? They surely have no reason to complain. If any have reason to complain, it must be they who have walked up to the natural notices of God. But v/Lere is there any such ? We may spare our vindication till such an one be found. Nor is it easy to prove that man's obedience though perfect, must necessarily entitle to eternal felicity. And he who shall undertake to implead God of injustice upon the account of such a sentence, as that we now speak of, will not find it easy to make good his charge.
Were the difficulty thus moulded, that it is hard to pretend that those natural notices of God are sufficient to justify God in con- demning the transgressors of them to future punishments, while punctual compliance with them is not sufficient to save those, who yield this obedience, from those punishments, which the contra- veners are liable to for their transgression— though it were thus moulded, it would be a hard task to make good such a charge. Bat
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4
I am not concerned in it ; nor are any, who judge the personf»v who have gone farthest in this compliance, liable upon other ac- counts ; because they still own their compliance so far available to them, as to save them from those degrees of wrath, which deeper guilt would have inferred.
3. Other ends there are, with respect to which natural religion may be considered, which I shall pass without naming, and shall only make mention of that which we are concerned in, and is aimed at in the present controversy, and that is, the future happiness of man in the enjoyment of God, This certainly is the supreme and vltimate end of religion with respect to man himself For that the glory of God is the chief end absolutely^ and must, in all respect, have the preference, I place beyond del3ate.
Now it is as to this end, that the question about the sufficiency of natural religion is principally moved. And the question, in short, amounts to this, whether the notices of God and religion, which all men by the light of nature have, or at least by the mere improve- ment of their natural abilities without revelation, may have, are {sufficient to direct them in the way to eternal blessedness, satisfy them that such a state is attainable, and point out the way how it is to be attained ; and whether by that practical compliance with those notices, which man in his present state is capable of, he may certainly attain to acceptance with God, please him, and obtain this eternal happiness in the enjoyment of him ? The Deists are for the affirmative, as we shall afterwards make appear, when we con- sider their opinions more particularly .
But before we proceed to offer arguments, it will be needful to branch this question into several particulars that are included in it, that we may the better conceive of, and take up the import of it,, and how much is included and wrapt up in this assertion. The question which we have proposed in general, may be turned inta these five subordinate queries :
1. Whether, by the mere light of nature, we can discover an eternal state of happiness, and know that this is attainable ? Unless this is done, nothing in matters of religion is done. It is impossible that nature*s light can give any directions as to the means of at- taining future happiness, if it cannot satisfy us that there is such a state.
2. Whether men, left to the conduct of the mere light of nature, can certainly discover and find out the way of attaining it ? that is, whether, by the light of nature, we can know and find out all that is required of us, in the way of duty, in order to our eternal felicity ? If the affirmative is chosen, it must be made appear by nature** h'ght, what duties are absolutely necessary to this purpose ; that those which are prescribed are indeed duties ; and that they are all that are necessary in order to the attainment of the end, if they ares
PRINCIPLES OF THE MODERN DEISTS. ^3
'Complied withal. Although we should have it never so clearljr made out, that there is a future state of happiness, yet if we are left at an utter loss as to the means of attaining it, we are no better for the discovery,
3. Whether nature's light gives such a full and certain discovery of both these as the case seems to require ? Considering what a case man at present is in, to hope for an eternity of happiness, is to look ve- ry high : And any man, who in his present circumstances, shall enter- tain such an expectation, on mere surmises, suspicions and may-bees, may be reproached by the world, and his own heart, as a fool. To keep a man up in the steady impression, and expectation of so great things, conjectures, suppositions, probabilities, and confused gene- ral hints, are not sufficient. Again, there are huge difficulties to be surmounted in the way to this blessedness, which are obvious and certain. Sensible losses are sometimes to be sustained, sensible pains to be undergone, and sensible dangers to be looked in the face. Now the question is, whether is there such a clear and cer- tain knowledge of these attainable, as the importance of the case, the stress that is to be laid on them, requires ? Certain it is, it will not be such notices as most please themselves with, that wiH be able to answer this end.
4. Whether the evidence of the attainableness of a future state of happiness, and of the way to it, is such as suits the capacities of all concerned ? Every man has a concernment in this matter. The Deists inquire after a religion that is able to save all, whereof every man, if he but please, may have the eternal advantage. Now then the question is, whether the case is so stated, as that every man, who is in earnest, if he has but the.use of reason, however shallow his capacity is, how great soever his inevitable entangle- ments and hinderances from close application are, may attain to this certainty about this end, and the way to it ? For it must be al- lowed that there is a vast difference among men as to capacity. Men are no more of one measure in point of the reach of one, which another nlay easily attain to. Now, may as much be certainly known by the meanest capacity as is necessary for him to know ? Again, all men have not alike leisure. That may be impossible to me, if I am a poor man, obliged to work hard to earn my own and family's bread, which would not be so if I had leisure and opportu- nity to follow my studies. Now, if these discoveries, both as to their truth, certainty and suitableness, are not such as the meanest, notwithstanding any inevitable hinderances he may be under, may reach, they will not answer the end.
5. Whether, supposing all the former, every man, however sur- rounded with temptations, and inveigled with corrupt inclinations^ or other hinderances, which he cannot evite, is yet able, without any supply of supernatural strength, to comply so far with all ihos*
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duties, as is absolutely needful in order to obtain this eternal hap- piness ? Whatever our knowledge is, we are not the better for it, unless we are able to yield a practical compliance.
The Deists have the affirmative of all these questions to make good. How they acquit themselves in this, we shall see after- wards. The task, as any one may see, is sufficiently difficult. And I do not know, that any one of them who has yet wrote, hath given any evidence that they understood the state of the question in its full extent. They huddle it up in the dark, that the weak- ness of their proof may not appear. And perhaps they are not willing to apply their thoughts so closely to the subject, as is re- quisite, in order to take up the true state of the controversy.
The m.ore remiss and careless they have been this way, we had so much the more to do to state the question truly betwixt us and them. And having done this, we shall next proceed to make good our part of it.
A negative is not easily proven, which puts us at some loss. It has been denied that it can in some cases be proven. But we hope, in this case, we are able to offer such reasons as will justify us in holding the negative in this debate. And we shall see next whe- ther they are able to demonstrate the affirmative, and offer as good reasons for it, as we shall give against it. And it is but reasonable they should offer better, in a matter of so great concern.
CHAP. IV.
Pronng the insufficiency of Natural Religion, from the insuffi- ciency of its discoveries of a Deity.
THOUGH it belongs to the asserters of the sufficiency of natU' ral religion, to justify by argument their assertion, and we are upon the negative, might supersede any further debate until such time, as we see how they can acquit themselves here ; yet truth, not triumph, being the design of our engaging in the contest, that none may think we are without reason in our denial, and that we put them upon the proof, only to difficult them, we shall now by some arguments endeavor to evince the insufficiency of natural religion.
The first argument I shall improve to this purpose is deduced ivnTCL Xhe insufficiency of those discQVcries,\y\\\iih.\\\G light of na^ iiire is abTe to make of God. Nothing is more plain than this, that religion is founded upon the knoniedge of the Deity ; and that our regard for him will be answerable to the knowledge we have of him.
That religion, therefore, which is defective here, is lame with a witness : And if natm^e's light cannot offord such notices of the De-
PRINCIPLES OF THE MODERN DEISTS. 65
ity, as are sufficient or necessary to beget and maintain religion amongst men, then it can never with any rational man be allowed sufficient to direct men in religion.
Now, for clearing this argument, several things are to be dis- cussed. And first of all, it is requisite, that we state such a no- tion of religion in general, as maybe allowed to pass with all, who are, or can reasonably be supposed competent judges in such mat- ters. Religion then, in general, may be justly said to import that veneration, respect or regard, which is due from the rational crea^ ture in his whole course or life, to the supreme super-eminently ear* tellent Being, his Creator, Preserver, Lord or Governor and Bc" nefactor.
The actions of the rational creature, which may come under the Dotion of religion, areof two sorts : some of them do directly, pro- perly and immediately import a regard or respect to God as their end; which they are immediately and properly designed to express. Such acts are called acts of worship. And religion is more emi- nently thought to consist in these, and that not without reason. Yea, by some it is wholly, and against all reason, confined to them, and circumscribed within those bounds. Again, there are other ac- tions, which, though they have other more proper, direct and im- mediate ends, on account whereof they undergo various denomi- nations, yet they also are, or may be, and certainly should be sub- ordinate to that, which, though it is not the proper, most immediate, and distinguishing end of these actions, yet is the common and ulti- mate end, at which all a man's actions should be levelled. Now all the actions of a rational creature, which are of this last sort, as re- ferred to a Deity, and importing somewhat of religion, may be termed acts of moral obedience. In so far they are religious, and come within the compass of our consideration, as they express any respect to God. And they express and import regard to God, in as far as they can quadrate with the moral law, which is the instru- ment of God's moral government of the world ; and therefore if they are right and agreeable to this rule, they may be termed acts of moral obedience, to distinguish them from these acts, which are solely and more strictly religious, and are called acts of worship.
But to speak somewhat more particularly of this regard that is due to God, it is as evident as any thing can, that it must be,
1 . In its formal nature different from that respect, which we may allowably pay to any creature ; that is, it must be given on ac- counts no way common to him with any of the creatures, but on ac- count of those distinguishing excellencies, which are his incoranlu- nicable glory. None can reasonably deny this, since it must be al- lowed by all, that religious respect due to God, and civil respect due to creatures ai^e different, and must be principally differenced by
9
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the grounds whereon the respect to the one or other is paid. Now the grounds whereon this homage is due unto the Deity, are the su- peremiiieiit, nay, infinite excellency of his nature and "perfections, and his indisputably supreme, absolute and independent sovereignty over all his creatures, which stands eternally firm and unshaken, aa being supported by that suj^o -emmeiif?/ o/* his excelhncy^ his crea- tioiu preservation, and benefits. Now, none of these grounds are, in any degree, conmiunicable to the creatures ; and so to talk of a religious worship due to the creature, is to speak nonsense with a "witness.
2. This veneration we give to God must be intensively, or as ta degree, not only superior to that which we give to any creature, but eyen siipreine. It is not enough, that we love God on accounts pe-. culiarto him ; bnt we must love him with a love superior to that "H'hich we give any creature, aiKl answerable to those accounts, whereon we do love him. And the like rnay be said as to other in- stances. There is no need of insisting in the proof of this. Would our king be pleased, if we paid him no more respect than we do his servant ? Is -the distance betwixt Ged and the highest creature less considerable, than that which is bet^ ixt a king and his meanest sub- ject ? Nay, is it not infinitely more ? How can it then reasonaWy be expected that the same degree of respect we gay to the crea- tures, will find acceptance, or answer the duty we owe to the gk>ri- ous and ever-blessed Lord God ?
. 3. This veneration must be txtensmely superior to that paid to any of the creatures. Our I'egard to the Deity must not be con- lined to one sort of our actions, (those, for instance, which are re- hgious in a strict sense, or more plai nly-s ads of worship ,•) but it must run thrc-agh every action of eur life, inward and outward. Every action is a dependent of God's, and owes him homage. It is otherwise w ith men ; for to one sort of men, we may owe respect, m one sort of eur actions, and owe them none in another. A child, hi filial duties, ewes his father respect ; as a subject, he owes his fioveiDor reverenc-e ; and so cf other instances of a like nature : But to no one creature is he, in ail respects, subject, or obliged by every action to express any regard. And the reason is plain ; he is subject to none of them in all respects wherein he is capable of aclii^^];. But with rcL-spect to God, the matteris quite otherwise : what- ever he has is from God, ?nd to him he is in all respects subject, on him i\e every way depend?. The power your f:iilier has over you, iie derives from God, and it 'is God that binds the duties you are to pay your father on you; and therefore Qxid is to be owned 3iS supreme^ oven iu every act of duty that you perform, to your father, your king, your neighbour, or yourself : for j on are in all respects AiS. Willie you are subordinate on various accounts to others, yet still God is in every regard supreme and sover^^.gn Lord and disposer of
PRINCIPLES OF THE MODERN, DEISTS. G7
you and your actions, and therefore you owe him a reirard in every thing you think, speak or do. I think this plain enoits;Iu
I hope this account of the nature of religion in general, will not be found liable to any considerable exceptions, it being; no. other than such as the first view of the nature of the thing offers to any that seriously considers it. And from this account it is evident, that religion is founded on the hiowledgre of a Deity. A blind devotion that is l}egot and maintained, either by profound ignorance of God^ or confused notions of him, answers neither man's nature, which is rational, and requires that he proceed in all his actions, es- pecially those of most moment, rationally, that is, with knowledge and willingness ; nor will it obtain acceptance, as that which answers his duty, whereby he is obliged to serve God with the best and in the highest way that his faculties admit him. The contrary sup- position of Papists is a scandalous reproach to the nature, both of God and man ; and an engine suited only unto the selfish design of the villainous priests, who, that they may have the conduct of men's souls, and so the management of their estates, have endeavored to hood-wink man, and make him brutish, where he should be n ^ t rational ; and that they may have the foes/, they make him present God with trie blind and the lame, which his soul abhors.
This, being, in general, clear, that the knowledge of God is the foundation of all acceptable religion, it is now proper to inquire what discoveries of God are requisite to bring man to such a religion, as has been above described, and to keep him up in the practice of it. Now if we look seriously into this matter, I think we m.ay lay down the following position, as clear beyond rational contradic- tion.
• 1. That a particular kmniedge of God is requisite to this pur- pose, to beget and maintain this reverence for the Deity, which is his undoubted due. It is not enough that we have some general notions, however extensive. To conceive of God in the general, that he is the best and greatest of beings, optimus maximus, is not enough. The reason is obvious : we must have in every sort of actions, nay, in each particular action, that knowledge which may influence and guide us to that respect, Avhich is due to him, in that sort of actions, or that particular one ; but this general notion having no more respect to one than another, will not do. It directs us no more in one than another, unless the particulars that arc compre- hended under that general be explained to, and understood by the actor.
2. That knowledge, which will answer the end, must be large and comprehensive. This religion is not to be confined to one particular sort of actions, but to run through all, and therefore there must be a knowledge, not merely of one or twa perfections of the divine nature, but of all : not simply, as If God were to be com-
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prehended, but of those perfections and prerogatives of God, which require our regard in our particular actions, in so far as they are the ground of our veneration. As for instance, to engage me to trust God, I must know his power y his care and knowledge : to engage me to pray to him, I must be persuaded of his knowledge, of his willingness and potver to assist me in the suit I put up ; to engage me to pay him obedience^ I must know his authority, the laws he has stamped it on, and that he has fixed a law to these particular actions, either more g-e/iera/ or more special. Whence it being evident, that different actions require different views of God in order to their regulation ; and all a man's actions being un- der rule, there must be a large and comprehensive knowledge of God to guide him in his whole course.
3» It being no less than an universal religionihaX is to be sought after, the discoveries of God wherein it must be founded, must be plain to the capacities of all mankind ; and that both as to the truth of these discoveries and their use. It is certain tliat all men are no more of the same measure of understanding than they are in s' ture. However important the discovery is, if it is above my reach, it is all one to me as if it were not discovered at all. To tell me of such a thing, but it is in the clouds, is to amuse and not instruct me. There may indeed, supposing an universal religion, be somewhat of difference as to knowledge allowed, as to some of the concernments of this religion, to persons of more capacity and industry, and whahave more time ; but if it is calculated for the good of all mankind, the discoveries must be suclv as all who are concerned may reach, as to atl its essentials ; for the meanest have as much concernment in them as the greatest.
4. It is most evident, that these discoveries must be certain, or come recommended by such evidence as may be convincing and satisfying to every mind. Conjectured discoveries, or surmises of these things, built upon airy and subtile speculations, are not firm •enough to establish such a persuasion of truth in- the soul, as may be able to influence this universal regard, over the belly of the strongest in v/itrd bias and outward rubs.
5. The evidence of these things must be abiding ; such as may be able to keep np the soul in a constant adherence to duty. It is not one day that man is to obey, but always ; and therefore these discoverieg must lie so open to the m.ind at all times, as that the soul may by them be constantly kept up in its adherence to duty. If from any external or internal cause, there may arise such obstructions as may for one day keep man from those discov- eries, or the advantage of them ; he may ruin, nay, must ruin him- self by failing in ^ his duty ; or at least, if be . is not mined, he is laid open to it^
PRINCIPLEfe' OF THE MODERN DEISTS. 69
6/ Upon the whole it appears, that to found natural religion, or to introduce and maintain among men that regard which is due to the Deity, there is requisite such a large., comprehensive, certain^ plain^ and abiding disco verT/, as, may have sufficient force lo infiu- ence to a compliance ivith his didy in all instances.
Thus far matters seem to be carried on with sufficient evitlence. We are now come to that which seems to be the principal hinge, whereon the wliole controversy about the sufficiency of natural re- ligion turns ; in so far, at least, as it is to be determined by this argument. Now this is, whether nature*s light can indeed aifoi-d such diircoveries of God, as are evinced to be necessary for the support of religion? If it cannot, then it is found insiiffixient ; if it can, then natural religion is thus far acquitted from the charge laid against it. Now, to attempt the decision of this question success- fully, it is necessary that we state it right. It is not then the ques- tion, whether in nature there is sufficient objective light ? as the schools barbarously speak ; that is, whether in the works of crea- tion and providence, which lie open to our view, or arc the object of our contemplation, there are such prints of God, which, if they were all fully understood by us, are sufficient to this purpose ? for the question is not concerning the works of God without us, but concerning us. The plain question is this, " whether man can, from those works of God alone, without the help of revelation, ob- tain such a knowledge of God, as is sufficient to the purpose men- tioned.*'
Now the question being concerning our power, or rather the f .r- tentoi ourporuer, I know but four ways that can be tliought upon to come to a point about it : Either,
1. By divine revelation we may be informed what nature^ s light unassisted can do. We would willingly put the matter on this is- sue : Our adversaries will not ; so we must leave it. Or,
2. Some apprehend that the way to decide this, is, to take our measures from the nature of God ; and to inquire, when God was to make or did frame man, with what jooryers it was proper for him \o endue him ? or, with what exte^xt of power, considering the infinite wisdom, goodness and power of the Creator ? This way the Deists would go. But 1. It seems a little presumptuous for us to pre- Sci'lhe, or measure what was fit for God to do, by what appears to us fit to have been done. For when we have soared as high as we can, we must fall down again ; for God's counsels are too deep for us, and if we should think this or that fit for God, yet he hi- ving a more full view of thing;?, may think quite the contrary ; and thus all that we can come to here in this way, is but a weak and presumptuous conjecture. 2. If in fact, what v/e think fit, or con- jecture fit for God to have done, it be evident that God hos not done ; that he has given no smhpoiver or extent of it^ we judge
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necessary, our judgment is not only weakly founded, but plainly- false ; yea, and impious to boot : For if God has done otherwise, it is certain that the way which we prescribed was not best ; nor can we hold by our own apprehension^ whatever shews it is built on, without an implicit charge of folly again&t God. 8. Whatever we may pretend the wisdom of God requires to be done for or given to man, if by no divine act there is any evidence that he has so done, though there be no proof of his having done the contrary, yet it weakens the evidence of all we can saj, if the thing is such in its nature,, as would be known by experience, if existent ; because, in that case, the whole stress of our argument leans upon a supposi- tion that we are capable of j iidging of the wisdom of God, while it is certain, we have not all those circumstances under our view, which may make it really fit to act this way rather than that, or that way rather than this, which on the other hand he certainly has. This way then we cannot decide the case.
3. We may immediately perhaps judge of the extent of man^s nhility in this sort, by a direct inquiry irdo the nature of the poncrs. But this way rs as uncertain as the former ; for there is no agree- ment amongst the most judicious about the nadnre of those powers, without endless controversies. And all that are really judicious own such darkness in this matter, that will not allow tliem to pretend themselves capable to decide the question this way. It is little we knov/of the naiiirej or po7vers, qv actings o? spirits: Nor do I be- lieve that ever any person that understands, will pretend to decide,, the controversy this way. Wherefore,
4. We must, upon the whole, give over the business, or inquire into the extent of our ability by experience ; and judge what man can do by what he has done. If not one has made sufficient dis- coveries of God, it is rash to say that any one can by the mere light of nature make them : More especially it vrill appear so, if we consider, that all mankind must be pretended equally capable of these discoveries, which concern their own practice. It is strange to pretend that all are capable of doing that which none has done. Further, these discoverie.? are not of that sort that may be f^ufficient Id answer their end, if one in one age shall make some steps towards them, and another afterwards improve them : But it is necessary that every one, in every age, and at every period of his life, have exact acquaintance with them, in so far as is needful to regulate his practice in tliat period of his life. When I am in one station, I must either fail In the respect due to God, and so lay myself open to justice, or I must know as much of God, as is requisite to influ- ence a due regani in that station, or that part of my life that now Tuns ; and therefore an universal defect as to those discoveries must inevitably overthrow the pretended ability of m^an to make these discoveries, and coassquently the sufficiency of nature's
PRINCIPLES OF THE MODERN DEISTS. 71
Kgbt to beget or maintain religion, which cannot be supported with- out them.
Now for clearing this matter, it is to be considered, that what we are upon is a mgative, and it belongs to those who affirm' wct?i able to make such discoveries of God, to show by whom and where; these discoveries have been made, or to produce those notices of God that are built on the mere light of nature^ that are siifpxient to this purpose. Now, none of them dare pretend this has been done, cr, at least, shew who has done it, or make the attempt them- selves ; and therefore we might take it as confessed, that it is not to be done.
But if it is still pretended, that this has been done, though with- out telling us by whom^ or pointing to these discoveries where we may find them :
I answer, How shall we know this T May we know it by the ef- fects of it in the lives of those who either have had no other light save that of nature, as it was with the philosophers of old before Christ, or who own no other save that of nature, as the Deists and others who re jected Christianity ? Truly, if we judge by this rule, we are sure the negative will be much confirmed ? For it is plain that those notions of a God, which were entertained by the philo- sophers of old, influenced none of them to glorify him as God. The vulgar Heathens were void of any respect to the true God ; nay, by the whole of their practice betrayed the profoundest ig- norance, and most contemptuous disregard of him. The philoso- phers, not one of them excepted, whatever not ions they had of a Deity, and whatever length some of them went in morality, upon, other inducements, yet shewed nothing like to that peculiar, high and extensive respect to the one true God which we now inquire after. We may bid a defiance to the Deists, to shew us any thing like it in the practice even of a Socrates, a Plato, a Seneca, or any others of them. Their virtue was plainly built upon another bottom. It has been judiciously observed by one of late, that there was httle notice taken of God in their ethicks ; and I may add, as little re- gard in their practice. Nor are the lives of our Deists, or others since, any better proof of the sufficiency of the natural notices of God; to beget and support a due veneration for him. . If the Deists decline this trial of the sufficiency of those disco- teries of a God, by their influence upon practice, then v.e must look at them in themselves. And here we must have recourse, ei- ther to those who had no acquaintance with the scripture revela- tion ; or to tliose who have given us accounts of God amongst our- selves ; w^ho tliough they own not the scriptures to be from God, yet have had acces-s to them, for the improvement of their own riotions ebout God, The last sort mijiht be cast, as incompetent witaesries in this case, upon very revelant grouiids. Bui we shall
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give our enemies all that they can desire, even as to the advantage thev may have this way, that they may see our cause is not wanting in evidence and certain^.
We begin then with those who have been left to the mere light of 7iature, to spell out the letters of God's name, from the works
creation xad providence, without any acquaintance with the more plain scripture account of God. Now whtit we have to say as to them, we shall comprize in a few observations.
1. As for the attainments of the vulgar Heathens, there is no place for judging of them otherwise than by ihek practice* Thejr have consigned nothing ta writing, and so we have no other way to guess at their opinions in matters of religion, but either by their practice, or by ascribing to them the principles of those, who in their respective countries, had the disposal of these matters. "Whichsoever way we consider the matter, it must be owned that the vulgar Heathens were stupidly ignorant as to the truths of re- ligion. If we make their |)rac/tce the measure of judging, which in this case is necessary, none can hesitate about it. If we make the principles and knowledge of their leaders the standard, whereby We are to judge of their attainments, and make a suitable abate- ment, because scholars must always be supposed to know less than their masters, I am sure the matter will not be much mended, as the ensuing remarks will in part clear.
2. As to the philosophers, if I had time and opportunity to pre- sent in a bodi/ or si/stem ail that has been said, not by one of them, but by all the best of them put together, it would put any one that I'eads, to wonder, that they, " who were such giants," as an ex- cellent person speaks, " in all other kinds of literature, should ** prove such dwarfs in divinity, that they might go to school to get
a lesson from the most ignorant of christians that know any " thing at all."* Any one that will but give himself the trouble to peruse their opinions about God, as they lie scattered in their writings, or even where they are proposed to more advantage by those who have collected and put them together, will soon be con- vinced of how low a stature their divinity was, and how justly the apostle Paul said, that by their wisdom they knew not God, All their knowledge of God was no more than plain and gross igno- rance, of which the best of them were not ignorant, and therefore, Thales, Solon, Socrates, and many others, spoke either nothing of God at all, or that v/hich was next to nothing. And it had been well for others, if they had done so too ; what they spoke, not only falling short of a sufficient account, but presenting most abominable
• ^ee Cha. Wolsey's reasonableness of scripture belief.
PRINCIPLES OF THE MODERN DEISTS. 73
and misshapen notions about God ; of which we have a large ac- count in Cicero de Natnra Beorum.^
3. Besides that endless variety amongst diftbrent persons, in their opinions about a Deity, which is no mean evidence of their darkness, even the very same persons^ who seem to give the best accounts, are wavering and uncertain, say and unsay, seem posi- tive in one place, and immediately in the very next sentence seem to be uncertain and fluctuating. Thus it is with them all, and thus
, it usually is with persons who are but groping in the dark, and know not well how to extricate themselves.
4. They who go furthest, have never adventured to give any methodical account* They wanted materials for this ; and there- fore give but dark hints here and there. Cicero^ who would make one expect such an account, while he inscribes his book De Natura Deonim^ yet establishes scarce any thing ; but spends his time in refuting the opinion of others, without daring to advance his own.f
5. They who have gone furthest, are too narrow in their ac- counts, they are manifestly defective in the most material things. They are all reserved about the number of the Gods. It is true the best do own that there is one Supreme ; but then there is scarce any of them positive that there are no more Gods save one. No not Socrates himself, who is supposed to die a martyr for this truth, dursFown this plainly. And while this is undetermined, all religion is left loose and uncertain ; and mankind cannot know how to distribute their regard to the several deities. Hence another defect arises, and that is about the super-eminency of the divine ex- cellencies. Although the Supreme Being may be owned superior
. in order ; yet the inferior Deities being supposed more immediate in <» their influence, this will substract from the Supreme Deity much of his respect, and bestow it elsewhere. Moreover, about God's creating power their accounts are very uncertain, few of them owning it plainly. Nor are any of them plain enough about the special providence of God, without which it is impossible to sup- port religion in the world.
* Cicero, Lib. 1. V. 4. Qui vero Deos esse dixenint, tanta sunt in varietate ac dissentione constitntiy iit eorum molestum sit anmcmerare sententias. JVam de Jigiiris Deorim & de locis atque sedibns & actione vitts^ multa dicnntur^ &c — " But those who have affirmed that there are Gods, have gone into so great a " variety and difference of opinion, that it Is difficult to enumerate their sen- ** timents, for many things are said by them concerning' the shapes of the " Gods, their places, h: i.itations, and manner of life."
■j- De Natura Deorum, Lib. 2. Jin, inquit, obuiuaes quod iiutio dixerim, faciliits me talibus de rebus, quodnon sentirem quam gziod sentirem dicere posse. — " Have " you forgot tha.t I told you at the beginning, that I could mors easily teii
what I did not thmk, than what I thought, of these matters
10
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6. As their accounts are too narrow, go in what they do own they are too general. But will this maintain religion ? No, by no means. But there must be a particular discovery of these things.
Well, do they afford this ? Nay, so far are they from explaining themselves to any purpose here, that industriously they keep iu dark generals. The divine excellencies, unless it be a few negative ones, they do seldom attenlpt any explication of. His providence the}' dare not attempt any particular account of. The extent of it to all particular actions is denied by many of their schools, owned distinctly by few, if any ; but particularly cleared up by none of them.* The laws whereby he rules men are no where declared* When some of them are insisted on in their elhicks, the authority of God in tliem, which is the only supreme ground of obedience, and that which alone can lay any foundation for our acceptance in that obedience at God's hand, is no where taken notice of. Thp_ holiness j)f Ihe divine nature, which is the great restraint from sin, isTRtle noticed, except where some of the more abominable evils are spoke of. The goodness of God as a rewarder) is not by any of them cleared up. And yet upon these things the whole of religion hangs, which by them are either wholly passed oVer, or mentioned in generals, or darkened by explications that give no light to the generals ; at least, and for most part, are so far from explaining, that they obscure, nay corrupt them, by blending pernicious false- hoods with the most valuable truths.
7. The discoveries they offer are not for the most part proven, but merely asserted. Their notions are most of them learned from tradition, and they were, it would seem, at a loss about argu^ ments to support them. Where the greatest certainty is required, icijst is found.
8. Where they do produce ar2;u ments, as they da sometime?, for the being and providence of God in general, they are too dark and nice, both in matter and manner, to be of any use to the ger.- erahty of mankind.
To have produced particular instances for the justification of each of thrse observations, would have been too tedious. Any one ih?l would desire to be satisfied about them, may be fully furnished with instance^', if he will give himself the trouble to peruse Cicero dc Natura Deorum, Diogenes Ijaertliis^s lAves (ff the Pidloso- pliers, or 'Sfanlei/^s Lives ; but especially the writings of the seve- ral philosophers themselves concerning this subject. Nor will this task be very tedious, if he is but directed to the places where they
* Bocin'nam de pr&i-identia reriim partiadaridx'e gratia a veterions
C qitutenus ex eorum libris qui extant, coUeg'i potest J remiasivs crtfdi nkservamm Her'ocrt de Yeritate, page 271, 272. — '* We ©bserve that the doctrine of uni- " versrd providence and particular gi-ace was but faintly believed bv tlie an-
cicnls, bo fiir as can be collected fyom their books/*
PRINCIPLES OP THE MODERN DEISTS.
75
treat af God : For they insist not long on this subject, and the better and wiser sort of them are most sparing.
When I review these observations, which occurred by my read- ing the works of the Heathens, and their opinions concerning God, I could not but admire the gross inadvertency, to give it no worse word, of the Deists, (and more especially of the late lord Herbert, who was a man of learning and application) who pretend that the knowledge of those general attributes of God, his greatiiess and <;oodness, vulgarly expressed by Optimus 3Iaxi7nifs, are sufficient : Since it is plain from wliat has been said, 1. That this general knowledge is of no significancy to influence such a peculiar, high and extensive, practical regard to the Deity, as the notion of reli- gion necessarily imports. Of which even Blount was, it seems, aware, when he confesses in his Religio Laic/, that there is a ne- cessity that his articles must be well explained. 2. It is plain, that the philosophers, ^id consequently the common people, did not imderstand well the meaning of those articles, or of those gener4 notions concerning God, at least, in any degi-ee answerable to the md we now have in view.
I dare submit these observations, as to their truth, to any impar- tial person, who will be at pains to try them, upon the granting of a twofold reasonable demand. 1. That he will consult either the autiiors themselves, or those, who cannot be suspected of any bias, by their being Christians, wliich I hope Deists will think just ; such as Cicero, Diogenes Laertius, &c. or these who have made large collections, not merely of their ire/? era/ senimces concerning God ; but of their expHcations. In which sort Stanley excels. 2. I re- quire that, in reading the authors, that they do not lay hold on a general assertion^ and so run away, without considering tlie whole of what the authors speak, on that head. The reasons why I make these demands, are, first, some persons designing, for one end or other, to illustrate points in Christianity with quotations from Hea- then autiiors, take general expressions, which seem congruous with, or may be the same, which the scripture uses, without con- sidering how far they cfifFer, when they both descend to a particular explication of those general words. Again, some Christians, writing the lives of philosophers, and collecting their opinions, are misled by favour to some particular persons, of whom they have conceiv- ed a vast idea, and therefore either suppress or wrest what may detract from the person they design to magnify. iM. Dacier, for instance, has written the life of Plato : but that account is the issue of a peculiar favour for that philosopher's notions in general ; anrl it is evidently the aim cf the writer to i-econclle his sentiments to the Christia.n religion. A wgvk that some others have attempted be- fore. To this purpose Plato's words are wrested, and such con- structions put on them, asxan no other vvay be justified, but by sup-
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posing that no material points of the Christian religion coutd be hid from Plato, or his master Socrates. And yet after all, Plato's gros» mistakes, and that in matters of the highest import ; yea, and such of them, as are supposed, generally, to lie within the reach of na- ture's light, are so obvious and discernible, that the evidence of the thing extorts an acknowledgment. To give but one instance ; after the writer has made a great deal ado about Plato's knowledge ofthe Trinity,* a story which hath been oft told, but never yet proven, it is plainly acknowledged, that he speaks of the Three Persons of the Deity as of three Gads, and three different principles ; which is, in plain terms, to throw down all that was built before, and prove that Plato knew neither the Trinity, nor the one true God. Finally, general sentences occur in those authors, which seem to import much more knowledge of God, than a further search into their writings will allow us to believe they had : For any one rriW quickly see, that in those general expressions, they spoke as chil- dren that understood not what they say, or at least, have but a •very imperfect notion of it. And though this may seem a severe reflection on these great men ; yet I am sure none shall impartis^y read them who will not own it just.
But now, to return to our subject, this sufficient discovery of God not being found amongst those, who were strangers to the scriptures and Christianity, let us next proceed to consider those, who have had access to the scriptures, and lived since the Christian religion obtained in the world. And here it must be owned, that since that time philosophers have much improven natural theology, and given a far better account of God, and demonstrated many of his attri- butes from reason, that were little known before, to the confusion of Atheists. From the excellent performances of this kind, which are many, I design not to detract. I am content that a due value be put upon them : but still I am for putting them only in their own place, and ascribing no more to them than is really their due. Wherefore, notwithstanding what has been now readily granted, I think I may confidently offer the few following remarks on them.
1. We might justly refuse them, as no proper measure of the ability of unassisted reason, in as much as it cannot be denied, that ike light, whereby those discoveries have been made, was borrowed Tom the scriptures : of which none needs any other proof than merely to consider the vast improvement of knowledsre, as to those matters, immediately after the spreading of Christianity, which can- not, with any shew of reason be otherwise accounted for, than by owninzthat this li2;ht was derived from the scriptures, and the ob- servation and Writings of Christians, which made even the Heathens ashamed of their former notions of God. But not to insist on this.-
• M. Daciers life of Plato, pag^ 141.
PRINCIPLES OF THE MODERN DEISTS. 77
2. Who have made those improvements of natural theology T Not the Heathens or Deists. It is little any of them have done thi» way. The accurate systems of natural theology have come from Christian philosophers, who do readily own that the scripture points them, not only to the notions of God they therein deliver, but als6 to many of the proofs likewise, and that their reason, if not thus as- sisted, would have failed them as much, as that of the old philoso- phers did them.
3. It is worthy our observation, that such of the Christians, who favour the Deists most, such Ss the Socinians and some others, do give most lame and defective accounts of God. Th6y who lean much to reason, their reason leads them into those mistakes about the nature and knowledge of God, which tend exceedingly to weak- •' en the practical influence of the notion of a God. And we have reason to believe that the Deists will be found to join with them, io their gross notions of God, as ignorant of the free actions of men, before they are done, and as not so particularly concerned about them in his providence, with many such-like notions, which sap the foundations of all practical regard to God.
4. But let the best of these si/stems be condescended on, they cannot be allowed to contain svfficimt discoveries of God. For it IS evident beyond contradiction, that they are neither full enough in explaining, what they in the general own, nor do they extend to some of those things which are of most necessity and influence to support ^rac^ica/ religion. They prove a providence, but cannot pretend to give any such account of it, as can either encourage or direct to any dependence on, trust in, or practical improvement of it. And the like might be made appear of other perfections. Again, they cannot pretend to any tolerable account of the remu- nerative bounty, the pardoning mercy and grace of God, on which the whole of religion, as things now stand, entirely hangs. Can they open these things so far as is necessary to hold up religion in the world ? They who know w hat religion is, and what they have done, or may do, will not say it.
5. In their proofs of these truths, there must be owned a want of that evidence, which is requisite to compose the raind in ihe persuasion of them, and establish it against objections. Let scrip- ture light be laid aside, which removes objections ; and let a man have no more to confirm him of those truths save these arguments^ the difficulties daily occurring from obvious providences will jumble the observer so, that he will find these proofs scarcely sufficient to keep him firm in his assent to the truths ; and if so, far less tvill they be able to influence his practice suitably against temptations to sin. Now this may arise, not so much from the real weakness of the argument;?, which may be conclusive, as from this, that most i>f them are rather drawn ab ahsurdo, than from any clear light
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about the nature of the object known ; and hence there comes not that light along, as to difficulties, which is necessary to remove them. And though the^e arguments silence in dispute, and close the adversaries mouth ; yet they do not satisfy the mind. More- over some of no mean consideration, have pretended that many of these demonstrations, even as to sonte of the most considerable at- tributes of God, are inconclusive : Particularly they iiave asserted, that the unit!/ of God^'^as not to be proven by the light of nature, nor special providence. But not to carry the matter thus far, it is certain that the force of these demonstrations must lie very secret, that such persons, who owned the truths, and bore them good will, yet could not find it.
IVIiich more might be said on tliis head, but I am not willing to invalidate these arguments, or even to shew all that might, perhaps, not only be said, but made appear against them. But whatever there is as to this, it is certain that the discoveries of God by na- ture's light being small, are easily clouded, by entangling difficulties arising from the dark occurrences of providence, and the natural weakness and unsteadiness of our minds, which are always to be found in matters sublime, and not attended with strong evidence. — And attention in this case will increase the darkness, and force on such an acknowledgment as Simonides made to Hiero, the tyrant of ?^yracuse. That" the longer he thought about God, the more, *' difficulty he found to give any account of him.'*
G. They must, whatever be allowed as to their validity in them- selves, be owned to be of no use to the generality, nay, to the far srreater part of mankind. No man who knows them, and knows the world, will pretend that the one half of mankind is able to comprehend the force of them. And so they are still in the dark about God ; which quite everts the whole story about the sufficien- cy of the natural discoveries of a Deity.
7. It is plain, that there is no serving God, walking with or wor- sliippins of him, without thoughts, and serious ones too, of him. Now, his nature and excellencies are infinite, how thea shall we conceive of them ? Our darkness and weakness will not allow us to think of him as he is, and conceive those perfections as they are in him. And to conceive otherwise is dangerous. We may mistake in other things without sin ; but to frame wrong, and other conceptions of God and his excellencies, than the truth of the thing requires, is dangerous and sinful ; for it frames an idol. Now, though this difficulty may be easy to less attentive minds ; yet it vfiW quite confoimd persons who are in earnest, and understand what they are doinif, in their approaches to God. Nor can ever the minds of such be satisfied in our present state, otherwise than by God*s telling u?, how* we are to conceive of him, and authorising us to do it in a w aj- of condescension to our present 4ark and infirm state*
PRINCIPLES OF THE MODERN DEISTS. 79
8. I cannot forbear to notice, as what wants not its own weight in this case, though in condescension we di<l a Httle wave arguments drawn from the practical influence of truths, that however great the improvements, as to notions of truths concerning the nature of the Deity may of late have been, yet the effects of these notices in their highest improvenient, have been far from recommending them, as sufficient to the end we have now in view. This natural theolo- gy has rather made men more learned than more pioiis. Where scripture truth has not been received in its love and power, men have seldom been bettered by their improvements in natural theo- logy. But we see in experience, that they who can prove most and best In these matters, evidence least regard to the Deity in their practice.
I shall add one observation more, which at once enforces the ar- gument we are upon, against the sufficiency of natural religion, and cuts off a pretended retortion of it, against the Christian reli- gion ; and it is this : Tlie religion the Deists plead for, and are obliged to maintain, is a religion that pleads acceptance on its own account, which has no provision against guilt and escapes, as shall be demonstrated hereafter ; a religion which consequently must be more perfect, and so requires a more exact knowledge of the Deity in order to its support : whereas, the Christian religion is one which is calculated for man in Im fallen state ; and the fall is every where in it supposed, and a gracious provision made against defects in knowledge, and unhalloived practical escapes.
CHAP. Y.
Proving the insufficiency of Natural Religion from its defeclict'^ ness as io the rcorship of God,
THE argument wc are to improve against the sufficiency of na- tural religion in this chapter, might have been considei'ed as a branch of the foregoing : But, that we may be more distinct, and to shew a regard unto the importance of the matter, we shall con- sider it as a distinct argument by itself.
Novv, therefore, when we are to speak of the rrorship of God, it is not of that inward veneration that consists in acts of the mind, such as esteem, fear, love, trust, and the like ; but of the outward, stated, and solemn way of expressing this inward l eneradon. That there should not only be an invrard regard to the Deity in our minds, influencing the whole of our outward deportment ; but that besides, there ^hoyld be fixed, outward, and solemn ways of exer-
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clsing and expressing these inward actings, seems evident beyond any reasonable exception —
1 . From the general agreement of the world in this point. All the world has owned some w orship necessary. Every nation and people had their peculiar way of worship.^ It is true, most of them were ridiculous, many of them plainly wicked, and all of them vain ; but this makes not against the thing in general ; only it be* speaks the darkness of nature's light, as to the way of managing in particulars, that which in general it directs to.
2. The Deists themselves own this much. Herbert in his trea- tise, de Beligione Gentilium, confesses it a second branch of the generally received religion, for which he pleads that Ood is to be svorshipped. It is true, in his next, while he tells us that virtue and piety were owned to be the principal means of worshipping him, he would seem to preclude us from the benefit of the former acknowledgment. But yet he dares not assert, that this which he condescends on was the onli/ nay^ and so pretend the worship we speak of unnecessary : But being to hold forth the siifficiency of this natural religion^ he was loth to speak any more of that^ which would lead him, if he had considered it, unto a discovery of its nakedness. But others of the Deists do own the necessity of such a worship, and pretend prayer and praise sufficient to this purpose, as he also doth in his other treatises, particularly de Veritafe.-f
3. The same reasons m hich plead for inward acts, peculiarly di- rected to this end, plead for outward veneration likewise. If we have minds capable of this inward veneration, so are we capable of outward expressions ; and are under the same obligation to employ those latter sorts of powers to the honor of God, that binds us ta the former. Nor is there more reason why, besides that transient regard we ought to pay him in all our actions, there should be inward acts peculiarly designed to express our inward veneration, ihsn that there should be outward stated acts, peculiarly designed for the same purpose.
4. The natnre of society pleads londhj for this. Mankind as united in societies, whether lesser, as families, or greater, as other societies, depend entirely on God ; and therefore owe him rever- <;nce, and the expression of it in some joint and fixed way. Public benefits require public pcknowled^ments : and this sort of depen- dence on, and subjection to the Deity^ should certainly have sait^-* ble returns.
* Herbert de Yerltat^, page 271, 272.
I Herbert de Veiitute, pag-e 272. Js.'oi inter fa externnm ilium Dei cultum f sub a2iq2:a reli^'-Toiiii! specie J ex omr.i sectilo re^ione, geJite evicimus. — '* In the " mean time we have proved Ihls external wcirship of God, under tom« ap^ " pe^.rr.ijc's of r^ll^io;.', fi-oia every a°^e, CQunt^-y, and nation/*
PRINCIPLES OF THE MODERN DEISTS. 81
5. It is incontrollably evident, that many in the world do shake off all regard to the Deity, and walk in an open defiance to him, and those laws which he has established. Certainly, therefore, it is the duty of such as keep firm, openly to testify their dependen^^e on and regard to the Deity, which is not sufficiently done by tfie performance of those things, which are materially according to the appointment of God. For what regard to God there is, influencing to those outward acts, cannot be clearly discerned by on-lookers, who know not but somewhat, beside any regard to the authority of the lawgiver, may be at the bottom of all. It is therefore necessary that there be public, solemn actions, directly and plainly importing our avouchment of a regard to him, in opposition to these affronts that are publicly offered to him.
6. This worship is necessary in order to maintain and cherish that inward veneration. It is well knovv^n, however, how much we are bound to it, yet the sense of this obligation, and that veneration it- self to which we are obliged, is not so deeply rivetted upon our tuinds, but it needs to be cherished, and the habits strengthened by actings. It is not so easy for men to do this by inward meditation, who for most part are little accustomed to this way, and can indeed scarce fix their minds in this inward ex-ercise at all, especially if they have no fixed way of exercising it, but are left at liberty to choose their own way. Religion, therefore, must go out of the world, or there must be stated and fixed ways exercising it. This is easi- ly justifiable from experiem:e, which shews, that where once public Worship is disregarded, any other sort of respect to the Deity quickly falls of its own accord.
7. It is necessarij for the benefit of human society. The founda- tions of human society are laid upon the notion of a God, and the sacredness of oaths, and the fixed notions of right and wrong, which all stand and fall together. Nor is there any way of keeping that regard to those things which are the props of human society, without such a worship of God, as that we plead for. This all the lawgivers of old were satisfied about, and took measures accord- ingly.
8. If religion has any valuable end, then certainly this must be one main part of it, to lead man to future happiness ; which cannot, with any shew of reason, be alledged to consist in any thing be- sides the enjoyment of God. And it is plainly ridiculous to sup- pose, that mankind can be kept up in any fixed expectation of, or close pursuit after this, if not animated and encouraged by some, nay frequent experiences of commerce betwixt him and the Deity here. And it is foolish to pretend, that this is otherwise to be had, in any degree answerable to this end, in any other way than in the way of designed, fixed, solemn and stated worship.
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No\r, tills much being said in the general for ciearing the neces- sity of such a worship and the importance of it in religion; it re- mains that we prove the light of nature insu fficient to direct us as to the rcai/ of it. And this we conceive may be easily made appear from the ensuing; grounds.
1 . The manifest mistake? al! the world fell into, who were left in this matter to the conduct of the mere light of nature, abundant- ly evince the incompetency of nature's light for man's direction, with respect to the worship of God, Every nation had their own way of worship, and that stuffed with blasphemous, unworthy, ri- diculous, ungrounded, impious and horrid rites and usages ; of which there are innumerable accounts every where to be met with. We can no where in the Heathen world find any worship that is not manifestly unworthy of, and injurious to the glorious God. Surely that light that suffered the world to lose their way so evidently, must be sadly defective, ^^heir worship was every where such, even where Tv^ise men were the instituters of it, that it could not sa- tisfy any person who had any true notion of God ; and was the scorn of the ^ise and discerning. ^ i Nor can it with any shew of reason be pleaded, that these defects and enormities are to be charg- ed not on the defectiveness of nature^ s light, but the negligence of those who did not use it to that advantage it might have been used ;J since it has been above proven, that the only way we can* judge what nati'je's light can do, is by considering what it has done some- where or other. And these enormities did every where obtain : they were not peculiar to some places ; but wherever men were left to the mere light of nature, there they fell into them.
l!. These ways of worship, viz. and j^mf^e, which are con-
descended upon by the Deists, and seem in general to have the countenance of reason ; yet, as they are discovered by nature's light, can no way satisfy. Be it granted, that nature's li^ht directs ' to theni in general, and binds them on us as duty ; yet it must be allowed, that this is not enough ; for the difficulty is, how we shall in pariicular manage them to the glor>/ of God, and our own ad- vantagre. The duty is stated in the general, and when we begin to think of compliance with it, we find the light of nature, like the Egyptian task-masters, set u^ our work, and demand hrick, while yet it allows us no stran\ What endless difficulties are we cast ia^ about the matter of our prayers and praises ? "What things shall we piuT to God, and praise him for ? How shall we be furnished with sr.ch discoveries of the nature, excellencies, and works of God ; and what things are proper for us, as may be sufficient to guide us in our prayers and praises, and keep us up in a close attendance on these duties in the whole tract of our lives, without wearying or fainting ? Are we, because we know not what is good or ill for us, to hold in mere generals, as the best cf the philosophers thought '
PRINCIPLES OF THE MODERN DEISIIS.
8^
if so, will the mind of man, for so long a tract of time, be able tp continue in this general way, without nauseating ? Or, shall we de- scend to particulars ? If so, how shall materials be furnished to us for such pai'ticular addresses,, who know so little of God's works, or our own wants ? Again, who shall teach us the way and manner of praying and praising, which will be acceptable to God ? Shall every one's fancy be the rule ? If there be a fixed rule, which, and where is it ? Again, What security have we from the mere light of na- ture, as to the success and acceptance of these duties ? It will be to no advantage to except, that God requires of us no more than ho has directed us in ; for this is to beg the main question. Were it once granted, that no more is required than what nature's light di- rects to, there might be some countenance for this plea, that when it gives no directions in, will not be insisted upon, by God ; but this i*s plainly refused, and so the difficulties remain. Nor is it to more advantage to pretend, that the substance being agreed to, Ciod will not insist upon circumstances of worship : for the difficulties ob- jected respect not merely the circumstances, but the very substan- tial parts of these duties. As to what may be pretended of the in- fluence of the hopes of eternal life, towards the keeping up men in an attendance on duties ; as to the particular manner of the per- formance of which, and the grounds of acceptance, they are entire- ly in the dark. This plea shall be fully considered afterwards and as it is obvious, that no general snpposal of benefit can for an>' long tract of time keep men steady in the performance of action about the nature and acceptance of which they are in doubt ; so, it shall be made appear there is no ground from the mere light of na- ture for any such hope of future felicity, as can relieve in tlii^- case.
3. The plain confession of the more thoughtful, wise and discern- ing of the Heathen world, plainly proves this.-'^ The followers of the famed Confucious in China, though they own that there is one supreme God, yet profess themselves ignorant of the v\^ay in v/hicli he is to be worshipped, and therefore think it safer to abstain from worshipping, than err in the assignation of improper honour to him,. Plato, in his second Alcibiades, which he inscribes, " Of Prayer," makes it his business to prove, " that we know not how to. manage prayer and therefore concludes it " safer to abstain altogether, " than err in the manner." Alcibiades is going to the temple to pray, Socrates meets him, dissuades him, and proves his inability to manage the duty, of which he is at length convinced ; whereupon Socrates concludes, " You see, says he, that it is not at all sisfs " for you to go and pray in the temple— I am therefore of tivs " mind that it is much better for yon to be silent. — And it is ne-
* Ilornbeck de Conversiene Gentilium, Lib. 5. Cap. 6. ps^e 4r.
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cessary you should wait for some person to teach jon how ytyfk ought to behave yourselves, both towards the gods and men. To which Alcibiades saidj and when ^ill that time come, Socrates ? «^ And who is he that will instruct me ? With what pleasure should *' I look on him ? To wliich he replies, He will do it who takes a true care of you. But methinks, as we read in Homer, that ** IMinerva dissipated the mist that covered DioQiedes, and hindered him from distinguishing a God from a man ; so it is necessary^ " that he should in the first place scatter the darkness that cover* your soul, and afterwarxls give you these remedies that are neces- sary to put you in a condition of discerning good and evil ; for at present you know not how to make a difference. Alcibiades^ " says, I think I must defer my sacrifice to that time^ Socrates " approves — You have reason, says he ; it is more safe so to do, than run so great a risk."* The famed Epictetus was so much of the same mind, that he knew no way but to advise every one to follow the custom of their country in worship.^f Upon the same account Seneca rejects all this worship. And memorable is the confession of Jambliclius, a Platonic philosopher, who lived in the fourth century :-— *' It is not easy to know what God will be *' pleased with, unless we be either immediately instructed by God ^' ourselves, or tauaht by some person whom God hath conversed " with, or arrive at tlie knowledge of it by some divine means or other/'t Thus you see how much these great men were be- misted in this matter, and may easily conclude what the case of the rest of mankind was.
4. The very nature of the thing seems to plead against the suf- ficienaj of reason ia tliiM point : for it seems plainly to be founded on the clearest notions of nature's light, that the worship of God is to be regulated by the n^ill and pleasure of God ; which, if he re- veal not, how can r\ e know it ? Hence it was that the Heathens never pretended reason^ but always revelation for their worship. The governors all of them did this. And Plato tells " That laws concercing divine matters must be had from the Delphick Oracles."ii
IMuch more might be said on this head, were it needful : but I *an apprehensive this is a point that the Deists will not be found to dispute with us ; not only because they are no great friends to this worship^ but because they can say so little on this head, v, hicli has any shew of reason : of which their famed leader Herbert was suffi- ciently aware, when he tells us in his third article. That virtue is
* We have the same account of Socrates Xenophon ; of which Stanley, pasce 75.
t Epictet. Enchirkl. Cap. 38.
:t Seneca Epis. 95. Jambl. dc Vita Pythag. Cap. 28.
!| Pl ito de Legibi\3.
PRINCIPLES OF THE MODERN DEISTS. 85
the principal worship of God; whereby he owns, that there is in- deed another part of, which he dare not name, because he knows not what to say about it.
CHAP. VI.
Proving the Insuffkimci/ of Natural Religion, from its Defective^ ness as to the Discovert^ wherein Man's Happiness lies.
NEXT to the glori/ of God, the indisputably supreme end of man, and of the whole creation, of which I am not now to discourse, the happiness of tnan, is, past all peradventure, his chief end. Yea, perhaps, if we speak properly, except as abovesaid, it is his only end. For whatever man is capable of designing, is compre- hended under this, being either what doth, or at least is judged to contain somewhat of happiness in it, or what is supposed to con- tribute to that wherein satisfaction is understood to consist. Every thing that a man aims at, is either aimed at as good in itself, or contributing to our good. The first is a part of our happiness ; the last is not in proper speech so designed, but the good to which it contributes, and that still is as before a part of our happiness. If religion is therefore any way useful or sufficient, it must be so with respect to this end. And since religion not only claims some re- gard from man, but pleads the preference to all other things, and demands his chief concern, and his being employed about it as the vmiin business of his life, it must either contribute more toward this end, than any thing else, nay be able to lead man to this end, otherwise it deserves not that regard which it claims, and is indeed
little, if any use to mankind. If then we are able to evince that natural religion is not sufficient to lead man to tliat happiness, which all men seek, and is indeed the chief end of man, there will be no place left for the pretence of its sufficiency, in so far as it is the subject of this controversy betwixt the Deists and us. And this we conceive may be made appear many ways. But in this chapter we shall confine ourselves to one of them.
I If nature's light is not able to give any tolerable discovery of that wherein man's happiness lies, and that it may by him be obtained, then surely it can never furnish him with a religion that is able to conduct him to it.f This cannot with any shew of reason be deni- ed. It remains therefore that I make appear, that nature's light is not able to discover wherein man's happiness lies, and its attahux- bleness. Now this I think is fully made out by the following con- siderations :
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1 . They who being left to the conduct of the mere light of nature* Lave sought after that good wherein man's happiness is to be had^ could not come to any agreement or consistency among themselves. This is a point of the first importance, as being the hinge whereoa the whole of a man's life must turn ; the spring which must set a man a going, and give life to all his actions, and to this they must all be directed. This, if any other thing ought to be easily known ; and if nature's light is a sufficient guide, it must give evident dis- coveries of. But, methinks, here is a great sign of a want of thi,^ evidence ; great men, learned men, wise philosophers and industri- ous searchers of truth have split upon this point, into an endless variety of opinions ; insomuch that Varro pretends to reckon up no less than 288 different opinions. May I not now use the argu- ment of one of the Deists, in a case which he falsely supposes to foe alike, and thus in his own words argue upon this point, (only putting in, the discoveries of natiire^s li^ht ahoid happincsSy or the evidence of those discoveries, in place of the evidence of the reasons of the Christian religion, against which he argues) : " If the dis- " coveries of ;l were evident, there could be no longer any con- ** tention or difference