IT is a wonderful thing to consider the Heats and Animosities that are sprung up in the World, from the Differences of our Opinions, in what we call Articles of Faith. Every Man will have his own to be the only true Ones. Nay, some Men (alas too many) are so barbarous, that they not only con­demn others to Death, but deliver them also by their Anathema's (as much as in [Page 2]them lies) to the Devil and Damna­tion, for a little Difference only in Opi­nion in some Metaphysical Speculations. It is nevertheless most certain, that nei­ther Christ, nor his Apostles, have tied the Salvation of Mankind so indispensably to the particular belief of any incompre­hensible Mysteries, as the pretended Doctors of his Church now do it. We read that^(a) Our Lord himself pronounced St. Peter Blessed, upon his bare Declara­tion that he believed him to be the Christ, the Son of the Living God. St. Philip, in like manner, baptized the Eunuch, up­on no other profession of his Faith, than in the terms of this short Symbol;^(b) I believe that Jesus Christ is the Son of God. St. John teaches us plainly,^(c) That to confess that Jesus Christ is come in the Flesh, is a certain characteristical Mark of the Spirit of God. And St. Paul explains himself in that Point yet more particularly, telling us,^(d) That if we confess with our Mouth the Lord Jesus, and believe in our Heart that God hath raised him from the Dead, we shall be sa­ved.

This also was the Sense of the Pri­mitive Fathers; and particularly of [Page 3]St. Hilary, who says, That^(e) God does not call us to future Felicity, by intricate and difficult Questions. The way to Eter­nity, says he, lies open before us, and is plain and easy. We are required only to believe, that God has raised Jesus Christ from the Dead, and to confess him to be our Lord. Now this great sim­plicity, both of Scriptures and Fa­thers, in those Articles of Belief which they propose to us as necessary to Salva­tion, may justly raise our astonishment at the imprudence (shall I call it, or ma­licious Wickedness?) of those Men who have perplexed all Matters of Faith with so many inexplicable Difficulties. Not content with what the Scripture teaches of Christianity, they have had recourse to a wordy Philosophy; thereby to refine their Notions, and adorn them with the lustre of seemingly mysterious Expressi­ons; Insomuch that a great Cardinal has not stuck to acknowledg, That^(f) with­out the help of Aristotle we should have wan­ted [Page 4]many Articles of Faith. And that which aggravates yet more the audacious extravagance of these Dogmatizers is, that they themselves acknowledg the in­comprehensibility of those very things, which they undertake to explain with such critical Exactness, as if they had entred into the very Counsels, and fa­thomed the^(g) Depths, both of the Wis­dom and Knowledg of God. A most ab­surd Contradiction, and insupportable Presumption! I will not fear to apply unto them, what St. Paul says of some pretended Doctors in his Time,^(h) that having swerved from the Rule of Charity, they turned aside unto vain-jangling, de­siring to be Teachers of the Law, though they understood neither what they said, nor whereof they affirmed. And nothing can be more apposite to this Subject, than that Expostulation of St. Austin's, where he demands,⁽ⁱ⁾ What need is there that those things should be either affirmed or de­ny'd, or so much as defined, (which cannot be done without danger) when they are such as without danger we may be ignorant of them?

This vainly curious Spirit is very dif­ferent from that of Procopius, the first Bishop of the Goths; who speaking of the over-nice Controversies that were then amongst Christians, declares that for his part,^(k) He esteems it a piece of abso­lute Folly and Madness, to pretend to penetrate with Critical Exactness, into the Nature of God. And a little after, Let me have liberty, says he, without blame, to be silent upon these Subjects. I, for my part, am able to say nothing more concerning the Nature of God, than that he is perfectly Good, and infinite­ly Powerful. He that thinks he knows any thing beyond this, whether he be Clerk or Laick, let him say it. 'Tis an Ex­ample of admirable Modesty, and such an one as we ought strictly to imitate; especially in those Matters of Faith which surpass the Bounds of our Understand­ing. The surest way in those Cases, is to keep close to the express terms in [Page 6]which things have been revealed, with­out either adding, diminishing, or chang­ing the least Iota. This it is that St. Paul exhorts unto;^(l) That we hold fast the faithful Word as it hath been taught. And again,^(m) That we hold fast the form of sound Words, which he delivered. That, and that only, is certain and stable. That is the True Faith, for which St. Jude⁽ⁿ⁾ exhorts us to contend earnestly: that, I mean, which was once delivered to the Saints: I say, that which was once delivered by Jesus Christ and his Apostles; not that which has been since invented, and broa­ched for such, according to the different Humours and Interests of succeeding A­ges. This is the sense of St. Austin; That^(o) we ought to believe stedfastly those things that are confirmed to us by the clear Authority of the Holy Scriptures: But that we may freely examine all other E­vidences, upon which any thing is pro­poundeded [Page 7]to be believed; and either admit or reject them, according as we our selves judg them strong or weak. And in the same sense says Clement of Alexandria; ^(p) We declare nothing but what is contained in the Scriptures. And St. Basil affirms,^(q) That all things, both Words and Deeds, ought to be be­lieved upon the Testimony of the Scrip­tures, that were divinely inspired. And again,^(r) That it is a manifest Defection from the Faith, and the Mark of an extream Arrogance, either to reject any thing that is there written, or to add thereunto any thing that is not there written. So that we have thus far the clear Au­thority, both of Scripture and Fathers, on our side; and from what has been said, may now safely conclude, That it is no less contrary to our Duty, than below the priviledg of our Reason, to suffer [Page 8]any New Articles of Faith, or even any Interpretation of Old Ones, to be im­posed upon us by any Men; and least of all by those Men that have an apparent Interest in doing it.

Let us take Courage therefore, and chase away those vain Terrors that have too long surrounded us. Let us shake off the Tyranny of those Prejudices that have possest us. The Names of Or­thodox and Heretick are known now to be too partial and illusory, and longer to deceive us. They have these many Ages been made use of with so much Irregu­larity, Interest, and Passion, that the ordinary application of them cannot at this day be any just ground, either of Assurance or Fear. Let those therefore that are so weak as to be either charmed or terrified with the empty sound of those words, say what they please; We may undoubtedly be assured that the Righteous Judg of all Men will not im­pute unto us the Guilt of any Criminal Heresy, so long as we sincerely believe what he has expresly revealed unto us. And if peradventure we understand not clearly the whole sense of every Expres­sion, in which those things have been de­clared; we ought certainly, for that very Reason, so much the less presume [Page 9]to alter them, or affect new Forms of explaining our selves; and least of all, impose upon others any doubtful Infe­rences drawn from such dark Premisses.

The Essential Part of Religion con­sists not in Theory, but in Practice. The Lord hath shewed thee, O Man, saith the Prophet,^(s) what is good: And what doth the Lord require of thee, but to do justly, and to love Mercy, and to walk humbly with thy God? St. James gives us this plain description of it:^(t) Pure Religion, and undefiled before God the Father is this; To visit the Father­less and Widows in their Affliction, and to keep our selves unspotted from the World. And it is undoubtedly in consequence of this Principle, that the whole Tenure of the Scriptures declares unto us, that we shall be judged, not according to our Be­lief, but according to our Works. Wit­ness abundance of⁽ⁿ⁾ Passages both in the Old and New Testament; and most particularly that of St. Paul, where he says,^(w) That we must all appear before the Judgment-Seat of Christ, that every one may receive the Things done in his Body, [Page 10]according to that he hath done, whether it be good or bad. Religion therefore lies not in imbracing this or that Opinion; in associating our selves with this or that Sect of Professors; in admiring or fol­lowing this or that Doctor; no not even^(x) A Paul, an Apollos, or a Cephas. But the only important Work of Religion is,^(y) to draw us off from that which is Evil, and to engage us in the practice of that which is Good. And St. John accordingly enforces the Exhortation he makes us to do so, by this Mark of its importance; telling us,^(z) that He that doth Good is of God; but he that doth Evil, hath not seen God.

Let us examine therefore what it is that Right Reason teaches us; whether it be to do Good or Evil. Let us con­sider whether it point out unto us a di­rect and sure way to future Happiness, or engage us in the Paths that lead to Destruction. For if in effect it be Rea­son that imprints upon our Minds any Notions of Irreligion, or that in any manner inclines us to Vice, we ought undoubtedly to reject it without the least hesitation. But if, on the contra­ry, it appear that True Reason be the [Page 11]only Foundation, both of True Piety, and True Vertue; and that any Pre­tence, either to the one or the other, not built upon rational Principles, is in truth nothing else but Superstition or Hypocrisy; then certainly is it our Duty to make use of our Reason in Matters of Religion, as much, or even more, than in any thing else.

I will begin with the Consideration of the first Principles upon which all Religion in general is grounded. And I find them excellently touched by the Roman Orator:^(a) This (says he) is the first thing in which a People ought to be instructed; Viz. That there is a God, who is Soveraign Lord of the Ʋniverse; who disposes and governs all things by his Providence, with in­finite Goodness towards the Sons of Men; who observes exactly every par­ticular Man's Conduct; who sees the [Page 12]inmost Thoughts of our Hearts, and is not imposed upon by the specious Appea­rance of our Religious Performances; who distinguishes the Vertuous from the Wicked, and retributes unto each of them according to their Works. Epictetus in like manner, with his usual brevity, tells us that^(b) the most important thing in the business of Religion, is to settle in our Minds right Opinions concerning God; as that he is; and that he governs all things with beautiful Order, and exact Justice.

It is true, that the word which I here translate GOD, in the singular number, is in the Original of these two Passages in the plural; from whence may be inferr'd that although the Heathen Philosophers did sometimes make mention of a Deity, yet their Notion of him was very absurd. But to this I answer; that they made use of the word GOD or GODS, in­differently in either number: Which will be evident by several Passages that I shall have occasion to quote by and by. Nay, many times they us'd it both ways in the [Page 13]very same Period. So that we ought not to lay any stress upon their manner of ex­pressing themselves, either the one way or the other; but to take their Notion of a Deity from their own Explanation of it. And then, surely, this very Passage of Ci­cero will not be found liable to any great Exception. I might easily produce abun­dance of other places to the same pur­pose; and shew further, that by their multitude of Gods, they intended only to express so many different Operations, by which the One true God manifested and made known himself unto Men. Thus Aristotle says that,^(c) Though God be bat One; yet he is called by many Names, from the several Effects that he produces. Thus also Seneca, speaking of the most ancient and igno­rant Times says,^(d) That even then Peo­ple were not so stupid as to believe that [Page 14]the Jupiter whom they worshipped in the Capitol, and other Temples, did indeed with his Hands throw Thunderbolts. But by that Name (says he) they understood the same Jupiter that we do; a Soul or Spi­rit; the Maker and Preserver, the Lord and Governour of the whole Ʋniverse; unto whom any Name that expresses his different Operations (as he goes on ex­plaining it) may be applied. And again, in another place;^(e) You may apply un­to God (says he) whatsoever Names you please, that express any manner of Hea­venly Power and Effect. The Titles we give him may be as various as the Benefits we receive from him. This I say was their general Conception of the Deity. Or if we will seek any further mean­ing of the multiplicity of their Gods, we shall find, at most, that they under­stood thereby only so many Subordi­nate Powers, Angels, or Ministring-Spi­rits; (much what as the generality of Christians now conceive of them) and that all the Worship they paid unto those inferior Deities was intended pri­marily [Page 15](much what as some Christians also even now explain their worship­ping of Saints and Angels) unto that One Supream God, whom they frequent­ly stiled^(f) the Father and Governour both of all inferior Gods (or Angels) and Men. And thus Hierocles, most ex­presly and fully:^(g) We are to believe those Gods (says he) to be what indeed they are, and to hold that Rank which indeed they hold; but we must direct all our Adoration to that only One God, who is the Maker of them all, and whom we may properly call the God of Gods, the best and greatest. Much more might be added to this purpose: but it would be too great a Digression from my pre­sent Subject. And without insisting more particularly upon it, I doubt not but the Passages that I shall have occa­sion to quote, as I go on, will be abun­dantly satisfactory to those that will take the pains to observe and consider them.

I return therefore to the Considerati­on of the first Principles of all Religion. And I find that what is asserted by these Philosophers, is evidently the same thing that St. Paul himself intends, in saying^(h) That without Faith it is impossible to please God: for he that cometh to God must believe that he is, and that he is a Rewarder of them that diligently seek him. Thus then the belief of a God, of his Providence, and of future Rewards and Punishments, is that Faith which is the true and only Foundation of all Religion. But the Foun­dation of that Belief lies in the percepti­on we have of the Truth of those things, by that general Light, or Capacity of discerning, which is imparted to all Man­kind. And there the same Apostle most clearly places it, when discoursing con­cerning the Gentiles, that lived before the coming of Jesus Christ, he says that⁽ⁱ⁾ That which might be known of God, was manifest in them: For the invisible things of him from the Creation of the World are clear­ly seen, being understood by the things that are made, even his Eternal Power and Godhead, so that they are without Excuse. The same Conclusion is also drawn by St. Gregory from the particular Consideration of the [Page 17]Nature of Man. And indeed there is nothing in Nature which, if it be duly considered, does not irresistibly force us to make the same Inference.^(k) Every Man, says he, in that he is made a Ratio­nal Creature, ought by the Light of his own Reason to conclude, that he who made him is God. And St. Austin, speak­ing of the Platonick Philosophers, and representing the Argumentations by which they searched into the Nature of God, says, that^(l) Whatsoever can be known of God he himself manifested unto them; for the invisible things of him were seen and understood by them, from the things that are made. And he is so pene­trated with this Truth, that in another place, he professes,^(m) He could easi­lier doubt of his own Life and Existence, than of the Truth of those things, that are made evident to our Ʋnderstand­ing by the Works of the Creation. In [Page 18]effect, if we be not first convinced of the Existence of a Deity, by Proofs sui­table to our Natural Faculties, it is im­possible for us to attain unto any true Knowledg, either of Religion, or (I think I may say) of any thing what­soever. This is now generally ac­knowledged both by Philosophers and Divines. And particularly one of no mean Rank in both those Professions, and whom I the rather mention, because he is of that Communion which allows the least liberty of Ratiocination, says expresly that,⁽ⁿ⁾ All the Certainty we can have in Matters of Faith, depends upon that Knowledg that we have, by Rea­son, of the Existence of God. Thus then we see one inestimable Advantage derived to us by the use of Reason, and a powerful Argument in favour of what I am pleading for; in that it is by Rea­son only that we are made capable to lay the first Foundation of all Religion, which is the certain knowledg of the Existence of a God.

Let us now see if the Superstructure be conformable to this Foundation; I mean, if that Reason which gives us the Evidence we have of the Existence of a Deity, be capable also to guide us in such ways as are agreeable to him.

I will begin this Enquiry among the Heathen Philosophers. And there imme­diately I meet with both Plutarch, and Hi­erocles, using this same strong and clear Expression, that^(o) to submit our selves to the Conduct of Reason, is in effect the very same thing as to obey God. Like unto which is that of Antoninus the Emperor, where he says, that^(p) the Mind of Man being an Emanation of the Divinity, every Man's own Mind ought to be a God unto himself. And in another place, the same Antoninus counsels us to^(q) look inwards; for with­in us (says he) is a Fountain of Good, that will always flow, if we do but always dig and cleanse it. 'Tis upon the same Principle that Seneca also builds, when [Page 20]he says, that^(r) he makes it his Rule to follow Nature; and that it is a Point of highest Wisdom to tread in her Paths, to obey her Law, and to form our selves ac­cording to her Model. And in another place, having rejected the Authority and Example of other Men, in a Point re­lating to Happiness:^(s) I have (says he) a more clear and certain Light, by which I am able to discern Truth from Error. It is the Mind of Man that is most capable to judg of his own Good. Agreeable whereunto are also those Ex­pressions of Cicero, that^(t) it is impos­sible to err so long as we follow the Gui­dance of Nature. That^(u) Vertue is no­thing else but Nature advanced to her highest degree of Perfection. And that^(w) there is no Man, of any Nation whatsoever, [Page 21]who following the Conduct of Nature, may not attain to Vertue. Heirocles in like manner teaches, that in ^(x) the know­ledg of our selves, and of those things that are suitable to the Reasonable Nature, are every where to be found infallible Di­rections of Duty. And again, that^(y) if we look into the Nature of our Beings for the Rule of our Actions, we shall easily discern our Duty in all occasions. It would be endless to quote all that these Phi­losophers have said upon this Subject. They speak ordinarily of Reason as of a Beam of the Divinity.^(z) God has given to every Man, says Antoninus, a Portion or Participation of himself, for Guide and Leader, which consists in every Mans Mind or Reason. What ^(a) is there, [Page 22]says Cicero, not in Man only, but either in Heaven or Earth, more Divine than Reason? Which, when grown up to Per­fection, is rightly stiled Wisdom. Since therefore nothing is more excellent than Reason, and that both God and Man par­take of it, Reason is the principal Bond of Communion or Society between God and Man. Nothing can be more express and lively, than what is said to this purpose by Seneca, in a thousand places, and thus particularly, that^(b) We are not to lift up our Hands to Heaven, nor to beg leave from the Keepers of the Temples, that they may suffer us to approach to the Ears of the sacred Images, as if our Prayers would be there more easily heard. No, says he, God is near unto thee, he is with thee, he is within thee. Yes, Lucilius, there is a Holy Spirit dwells within us, who observes and watches over our good and evil Actions, and who deals with us accordingly as we deal with him. [Page 23]And again, to the same purpose,^(c) We are not to wonder that God suffers Men to approach unto him. He himself comes un­to Men: Nay, what is nearer, he comes into Men. God dwells in every excellent Mind. There are Divine Seeds sown in our Human Bodies, which if we cultivate as we ought to do, the Fruits they produce will be answerable to the Original from whence they spring. And else where more succinctly.^(d) Reason is nothing else but a Portion of the Divine Spirit, infused in­to our Human Bodies. Conformable to which is that Expression of Epicharmus, that^(e) the Reason of Mankind proceeds from the Reason of God. And that of the Poet Aratus, whose Authority is so much the greater by the Citation that^(f) St. Paul makes of him, saying that [Page 24] ^(g) we are the Off-spring of God. Nay, it is certain that many of these Phi­losophers have not been far from that true Idea of the Divine Reason, which St. John gives us in the beginning of his Gospel. We see that in Tertullian, who says, that^(h) they believed it was the Word, or Reason, that framed the Ʋni­verse. And⁽ⁱ⁾ Lactantius also confirms the same thing; adding further, that the Term [...], which the Greeks made use of, signifying the Reason or Wisdom of God, was more proper in that occasion, than that of Verbe, or Word, unto which the Latin and Modern Authors confine themselves.

But the force of these Philosophical Authorities will yet better appear, if we observe further: (In the first place) That these Philosophers have indifferently made use of the terms either of Nature, [Page 25]or of Right Reason; and that they have always understood the same thing by both those Expressions; witness that place of Juvenal, where he says, that^(k) Nature and Wisdom do never differ in their Injunctions; And that of the Emperour Antoninus,^(l) In a Rational Creature, the same Action that is according to Nature, is according to Reason; And (in the next place) if we take notice, That these same Philosophers have unani­mously agreed in teaching, not only that Right Reason was capable to guide us in the Practice of Vertue, but also that our Happiness depends intirely upon our Obedience to its Lessons. Nothing is more ordinary than that in all their Writings. The same Poet has told us, that^(m) it is impossible for a wicked Man to be happy; and that on the contrary,⁽ⁿ⁾ Vertue is the only way that leads to Happiness. But the words of Aristotle, on this Subject, are very full; exhorting [Page 26]Men to live suitably to the Divine Law of their Minds,^(o) We ought not (says he) as some advise, because we are Men and Mortal, to set our Hearts upon Hu­man and Mortal Things; but as much as possible, to raise our selves above Mortality; and do all things as becomes that part of our Nature which is the most excellent, &c. And afterwards, for whatsoever is proper to the Nature of any Being, is the best for that Being. That therefore is the best Life for a Man, which is led in Conformity to the Law of our Mind; because the Mind is the chief Part of the Man; and by con­sequence that Life is the happiest. And in another place;^(p) He that takes care to cultivate his Mind, and acts [...]tably to its Dictates, he is in the best Desposition that is possible, and in all appearance is be­loved of God; for which he gives many [Page 27]Reasons, and concludes therfore, That such an one is also most Happy. Thus also Seneca most divinely expresses himself to the same purpose.^(q) Art thou desirous to have God propitious to thee? be Good. The best Worship thou canst render him, is to imitate him. And Cicero, in the very same Sense,^(r) The Favour of God is to be obtain'd by Piety and Holiness.

Let it not be said, that the Happiness which these Philosophers discourse of, relates only to this Life; and that they had not that prospect of a future Feli­city, which animates us Christians to our Duty. I know not what can be said more strong or sound, both concerning that future State, and the Way that leads to it, than some Passages of theirs, with which I will conclude this Classis of Heathen Authorities.^(s) When I consider (says Cicero) the wonderful quickness and [Page 28]reach of our Minds; the strange Memory that we have of Things past, and foresight of Things to come; When I reflect on Arts and Sciences, and the variety of Humane Inventions; I am fully convinced and sa­tisfied, that a Being which is capable of all these Things, cannot be mortal. And since the Mind is always moved, and has no other Principle of Motion but it self, it will cer­tainly never cease to move, because it can never cease to be with it self. Since also it is simple, unmixed, and hath nothing in it different from it self, it can therefore never be divided, and consequently never perish. Thus he, concerning the Immortality of the Soul. And in another place, con­cerning Happiness:^(t) God (says he) is the Beginning and End of all Things; and whosoever constantly follows his Direction, and Government, cannot fail to be happy. And elsewhere again, yet more expresly, he sets down the ve­ry words of their Ancient Laws con­cerning [Page 29]Religion, in which^(u) Wisdom, Vertue, Piety, and Faith, are reckoned up as the Things which procure Men an entrance into Heaven. Agreeable unto which is that of Seneca; where speaking of Scipio stiled the African, he declares that^(w) He believes his Soul was returned into Heaven, from whence it came: not because he had led and commanded great Armies, (for that the furious Cambyses had also done, and even with success) but because of his great Moderation and Piety. And thus Horace also expresses himself, (as indeed so do generally all, both Phi­losophers and Poets) saying, That it is^(x) Vertue which opens the Gate of Heaven, to those that are worthy of Immor­tality.

I have insisted the longer upon the Ex­pressions of those Ancient Philosophers, [Page 30]because they have not only the Force of so many Authorities, but carry with them an evident demonstration of the Thing it self for which I produce them. 'Tis not only their saying, that the Mind of Man is endowed with a measure of Light, capable to direct his Paths in the Way to Happiness, that may induce the belief of it; but 'tis that Light it self which shines forth in their Discourses, who had not the advantage of Superna­tural Revelations, that shows its Diffu­sion to be general amongst all Mankind. They saw the Being of a God; the Duty of adoring him; the Immortality of the Soul; and the necessity of leading a vertuous Life here, in order to the obtaining of a happy Estate hereafter. With these Thoughts they were inflamed, and by the direction of these Truths they steered the course of their Actions. I cannot forbear to add here one Instance of their Fervor, unto those that I have already quoted of their positive Do­ctrine. 'Tis from Hierocles that I will borrow it.^(y) This (says he) is the End of all Pythagorical Instruction, that [Page 31]it may give us Wings, and inflame our Desires after the participation of Heavenly Blessings; and that when the Hour of Death shall approach, those who have been Conten­ders in the Exercises of Philosophy, put­ting off this Nature, and leaving on Earth this Mortal Body, may be the more ex­pedite, and better prepar'd for their Hea­venly Journey. I will say no more. I wish we Christians, who pretend to a greater measure of Light than they had, could demonstrate the Truth of it by so much a greater conformity of our Lives thereunto. I wish it were so; but refer it to others to examine, whether or no indeed it be so.

To these Ancient Philosophers, may not unfitly be subjoined the Testimony of the Turks, and other Nations that we now call Barbarous. If we may credit the Account that Sir Paul Rycaut gives us of the Turks, whatever be the Diffe­rences amongst their Doctors, and the [Page 32]superstitious Extravagancies that are mixed with their Religion, (as alas there is more or less of such mixture in every Profession) yet the fundamental Arti­cle of Faith, requisite with them to make a true Believer, is only this; That there is but One God, and that Mahomet was his Prophet. And how they agree with all Mankind, in the universal Prin­ciple of Natural Religion, is evident by the Text of the Alcoran it self, which says expresly;^(y) That every one that lives as he ought to do, whether he be Jew or Christian, or whether he have forsaken one Profession to embrace another; every one, in plain terms, that adores God, and does the Thing that is Good, shall undoubtedly obtain the Love of God. There is Foundation-Work. I will not weary the Reader with any Collection out of the ordinary Voyages of Travellers, concerning that general Sense of Religion, however differently corrupted, that is found amongst the most barbarous Nations of both the [Page 33] Indies. They all have a Sense and Dread of a Supream Being, from whom they expect Rewards or Punishments, ac­cording to their Demerits. But I have lately met with some such excellent and apposite Passages, taken out of the Works of the famous Chinesian Philoso­pher, Confucius, (who, by the Account of those People, lived about five hun­dred Years before Christ) that I can­not forbear to transcribe a few words out of them.^(z) He exhorts his Dis­ciples to persevere constantly in the So­veraign Good; that is to say, in the per­fect conformity of their Actions unto the Rule of Right Reason. And in another place, The Heavenly Principle in Man (says he) is called Reasonable Nature. What is conformable to Nature and Reason, is called Rule or Law. And the establish­ment of that Rule, by the application we make of it to our selves, in governing our Passions, is called Morality or Vertue. This Rule, being essential to the Humane Na­ture, neither ought nor can be separated from Man, so much as for one moment: because if it could be separated from us, it would not be that Rule or Reason which [Page 34]God has united to our Nature. This is a plain Assertion of the Light that en­lightens every Man that comes into the World. And how clearly that Light shone in him, will appear by the Ex­plication he gives of that Axiom; Not to do unto others what we would not that they should do unto us. The Rule of Reason, (says he) which comprehends the recipro­cal Duties of King and Subjects, of Pa­rents and Children, of Husband and Wife, of Young and Old, of Friends, and of all People that have any manner of Converse or Dealing with one another, is not above the Capacity of any one. But the Maxims which some People have invented, and which they term Sublime, and above the ordinary reach; certain strange and ab­struse Principles, that have no affinity with any of the above-mentioned Relations in which Men stand towards one another; Such Doctrines as these (says he) cannot be accounted amongst the Rules of Reason. One would think he were prophetically censuring some of our curious Systema­tical Creed-makers. But he goes on: There are four Rules which a perfect Man endeavours to observe, though I for my part scarce keep any one of them as I ought to do. (What Modesty, what Humility!) 1st, To pay the same Duty to my Parents, [Page 35]that I require from my Children. 2ly, To bear the same Fidelity to my Prince, that I desire in my Servants. 3ly, To carry the same Respect towards those that are Elder than my self, that I expect from those that are Younger. 4ly, To have the same Zeal for the Interest of my Friends, that I desire they should have for mine; and to pre­vent them in all manner of good Offices, as I wish they should prevent me. He goes on much more amply, and no less ex­cellently. But I must not abuse the Reader's patience. Only I desire, as before, that these things may not be considered simply as the bare Authori­ties of these Persons concerning the Light of Nature; but much more, as real Instances and Examples of that ve­ry Light which shone in them, and di­rected them, whithout extraordinary Re­velation, to the same Duties that have been further enjoined us by Revelation.

Let us consider, in the next place, the Opinion of the Jews upon this Ar­gument. How much soever they valu­ed themselves upon the extraordinary Authority of their own Law, yet they also extoll'd the Advantages of that Universal Light of Reason, which is the natural Law of Mankind, even as much as did the Pagans; and they que­stioned [Page 36]not the future Felicity of those that faithfully observed it. Thus we find Philo expressing himself on that Subject, in this elevated Strain.^(a) Right Reason (says he) is an Infallible Rule and Law of Truth; not derived from any mor­tal Principle, not subject to Alteration or Corruption, not written upon inanimate Pa­pers or Stones; but proceeding from an Immortal Being, and engraven in an Im­mortal Ʋnderstanding, its Force is Ʋn­changeable and Eternal. But the words of Trypho are yet more strong; where he tells Justin Martyr, That^(b) if he had persisted in the way of Philoso­phy, there would have been hopes that he might have attained to a happy E­state. It is true indeed, that he thereby reproaches Justin with his Conversion to Christianity. But at the same time he allows hopes of Salva­tion to a Pagan, in conducting himself according to the Natural Reasonings of [Page 37]Philosophy. Rabbi Maimonides has ve­ry many Expressions to this purpose, in his Book of Idolatry; and most particu­larly in his Commentary ad Misnaioth, he affirms, That those Gentiles who feared God, and were truly vertuous, should be made partakers of the Blessings of the Life to come. But it is needless to enumerate many Testimonies of this sort. A lit­tle reflection upon the Scriptural Histo­ry of the First Ages of the World, will furnish us Instances of this kind abun­dantly sufficient. We read there of an Abel, an Enoch, a Noah, a Lot, an Abra­ham, a Melchisedec, and others; to whom we may also add a Job, who (according to the Opinion of^(c) Eusebi­us and^(d) Origen) lived long before the publication of the Law by Moses. These are generally honoured with this praise, that they walked with God, and were accepted by him; and Job par­ticularly,^(e) That he was a perfect and upright Man, fearing God, and eschewing Evil: Or, in the words of Eusebius, That the whole conduct of his Life was con­formable to the Evangelical Doctrine of our Saviour. Which is an evident proof [Page 38]that they were not destitute of such a degree of Light, as was necessary for their Conduct; and that the same Holy Law, which was afterwards delivered, either by Moses or Christ, was even then writ­ten in their Hearts.

As for the Fathers of the Christian Church, the most part of them are not less clear in this Opinion, than those other Authors that I have already cited.^(e) I maintain, (says Tertullian) that be­fore the Law of Moses, which was written on Tables of Stone, there was an unwritten Law which Men naturally understood, and which was observed by the Ancient Fathers. And again,^(f) Why do you make such enquiry after the Law of God, (as an ob­scure or unknown Thing) seeing you have that Common Law, which is published to all the World in the Tables of Nature? Clement of Alexandria quoting the Ser­mon of St. Peter, which was then in the hands of Christians, (and which it seems [Page 39]he esteemed to be genuine) delivers both as St. Peter's and his own Sense; That^(g) the only one true God has been made known unto the Grecians, after the manner of the Gentiles; unto the Jews, after the manner of the Jews; and unto us Christi­ans, after a new and spiritual manner; and that the same God, who is the Author of both the Alliances, is he that gave their Philosophy unto the Grecians, by whom ac­cordingly he was glorified. And again; speaking of those that lived before the coming of Jesus Christ, he says, That^(h) it would be a very unjust thing to con­demn them promiscuously, without hearing their Defence; and to think that none have partaked of the Heavenly Justice, but those that live under the Gospel-Dispensation. The whole Sense of this Discourse in­timates, that God has in all Ages given sufficient Means unto all People, for the [Page 40]working out of their Salvation. And Ju­stin the Martyr, in like manner, teaches, That⁽ⁱ⁾ Christ is the First-born of God; the Word or Reason, of which all Men are in a degree made partakers; and that there­fore all Men who have lived conformably to the Dictates of that Reason, (even Pagans themselves) are in effect to be reputed Chri­stians. Such amongst the Crecians were Socrates and others. Many other of the Fathers were also of the same Opinion. St. Austin is very favourable in his Judg­ment of the Platonick Philosophers, and particularly approves their Opinion, in that they said,^(k) The same God that made all Things, is himself the Light of our Minds, by which we are enabled to learn and understand all Things. And else-where, expressing his own Sense, he says, That [Page 41] ^(l) there is no Man, how corrupt soever he be, if endowed with the least degree of Rea­son, in whose Conscience God does not speak. For who is it but God himself that writes the Natural Law in the Hearts of Men? con­cerning which the Apostle speaks, (Rom. 2.14.) saying, That when the Gentiles which have not the Law, do by Nature the Things contained in the Law, &c. And a little after; The Rational Soul of Man, even though it be blinded by Lusts and Pas­sions, yet (since it thinks and reasons) what­soever there is of Truth in its Reasonings, is not to be attributed simply to the Soul it self, but to the Light of Truth, by which it is still in some measure illuminated, accord­ing to the degree of its Capacity, and inabled to discern the Truth that is in those Rea­sonings. [Page 42]And again, in another place,^(m) Truth, says he, thou art every where near to those that consult thee; and thou givest answer to every one, how different so­ever be their Enquiries. Thou indeed an­swerest distinctly, but every one does not hear distinctly. Men consult thee in all Places, but they do not always hear what they desire. He is thy best Disciple, who is not so much concerned to hear from thee what he de­sires, as to comply with, and be obedient unto what he hears. St. Chrysostom discourses admirably concerning the Salvation of the Pagans, in his 12th and 13th Books de Statutis; in his 38th Homily on St. Matthew; and upon that place of St. Paul to the Romans, (Chap. 2. Ver. 14, 15.) speaking concerning the Knowledg which the Gentiles were capable of, he says, That it was⁽ⁿ⁾ by their Natural [Page 43]Reasonings that they attained to it. And a little after adds, That our Conscience and Reason are sufficient to serve us for a Law. Origen also teaches, That^(o) there are two sorts of Laws, the one Natural, of which God himself is the Author; the other written, which may be of Authority in Civil Governments and Societies of Men, so far as it is not repugnant to the Natural Law of God. But, says he, if it be fitting that we prefer our Natural Reason, which is the very Law of God, before any written Law that has been instituted by Men, contra­ry to the sense of that Divine Law; how much more fitting is it that we do so in rela­tion to the Laws that concern Religion, or the Worship of God? Lactantius seems ra­vish'd with the Expressions of Cicero, upon the Subject of this Natural Law; and chuses therefore to give his own Sense thereof, in that Author's words. He does it so excellently, that though [Page 44]the Passage be long, I hope it will not be tedious to any one to peruse it.^(p) The Law of God (says he) is necessarily to be observed, which will guide us in the way to Happiness; that Holy and Heavenly Law, I mean, which Marcus Tullius has divinely described, in his third Book de Republicâ; and whose words I will therefore subjoin. Right Reason is a Law of Truth, consonant to Nature, implanted in all Men, Ʋniform, and Eternal, &c. This Law neither needs to be proposed, nor can it be ever, either [Page 45]wholly, or in any part, repealed. Nei­ther Senate nor People can discharge us from the Obligation of it. We need not look a­broad for an Expositor, to make us under­stand it. It is not one Law at Rome, ano­ther at Athens; one at this Time, another hereafter; but one and the same Eternal and Immutable Law continues, and extends it self to all Times and Nations: And One God is the one common Lord and Governor of all things. He it is that has framed, propounded, and established this Law: and whosoever obeys not him, abandons even him­self, renounces his own Nature; and in so doing, suffers actually in himself the greatest punishment, though he escapes all things else that are deemed so. This we see is Lactantius's own Sense, though in Cice­ro's Words. It is true nevertheless, that though these Fathers exalted so very much the unwritten Law, they did not neglect however to consult, and recom­mend unto others also the use of the written One. And God forbid that we, any more than they, should have the least thought of undervaluing so considerable an Advantage. But that which is most observable in their Con­duct is, that in all their Exhortations, these charitable and pious Fathers still left their Auditors at liberty to examine [Page 46]what they said unto them, and to judg of it by their own inward Light; with­out pretending in the least to impose up­on other Mens belief, by the bare Au­thority of their Words. This is gran­ted by St. Basil, where he tells us, That^(q) it is the Duty of Auditors, not to be­lieve implicitly, but to examine the Words of those that instruct them. And thus Lactantius, in another place, teaches us, That^(r) in those things especially which concern our Life Eternal, it becomes every Man to search and examine the Truth of them, by his own Sense and Judgment; ra­ther than to expose himself, by a foolish cre­dulity, unto the hazard of being seduced in­to other Mens Errors. This shews that they acknowledged Man's Nature to be generally endowed with a Capacity suf­ficient to judg of Matters of Religion; at least so far as the knowledg thereof is of any Necessity. And to shew us, yet [Page 47]farther, their Opinion of the Purity of this Universal Law of Nature, We have St. Austin telling us, That^(s) all manner of Sins are directly contrary to Reason, and the Law of Nature. But it is not necessa­ry to insist thus particularly upon the Opinions of Christian Authors: because they, as well as the Jews, are compre­hended in, and concluded by, thè genu­ine Sense of the Holy Scriptures.

I will therefore now endeavour to demonstrate that the Holy Scriptures do likewise abundantly confirm this Do­ctrine, of the usefulness of Reason in Matters of Religion. In them we may observe, in the first place, frequent Ex­hortations to move us to consider, to search, to examine every thing; and a­bove all to apply our selves diligently to the Study of Wisdom: Which things are all of them the peculiar Functions of our Rational Faculties, and cannot be done without them. The Expressi­ons of this kind are very pathetical and strong.^(w) O that they were wise, that they understood, that they would consider. [Page 48] ^(x) Brethren, be not Children in under­standing; howbeit, in Malice be ye Chil­dren; but in Ʋnderstanding be ye Men. ^(y) Prove all things, hold fast that which is good. ^(z) Beloved, believe not every Spirit, but try the Spirits whether they are of God. We may observe further, in those sacred Volumes, that the neglect of cultivating that measure of Understand­ing with which God has endowed us is severely censured.^(a) Be not, says David, as the Horse, or as the Mule, which have no Ʋnderstanding. ^(b) It is a People of no Ʋnderstanding, says the Prophet Isaiah, and therefore he that made them will not have Mercy on them, and he that formed them will shew them no favour. And thus that Stupidity, which is the na­tural Consequence of such Neglect, is reckoned up by^(c) St. Paul, without any distinction, amongst the most enor­mous Vices that corrupt Mankind had degenerated into. Which is sufficient to let us see, that Inadvertency, and want of application of Mind, with their Con­sequences, Ignorance and Stupidity, espe­cially [Page 49]when they are volutary, are in the Sense of the Holy Pen-men, not things simply indifferent, but extreamly blameable. Again; It is worthy of our Observation, that in the Language of those Writers, Sin is ordinarily called Folly; which is to say, A transgres­sion of the Law of Reason. Thus David, confessing his Sin, says, That^(d) he had done very foolishly. And in another place;^(e) The foolish shall not stand in thy sight; thou hatest all wor­kers of Iniquity. And in like manner, Solomon; ^(f) Fools make a mock at Sin. And yet more fully the Prophet Jere­miah; ^(g) My People is foolish, they have not known me, they are sottish Children, and they have no understanding; they are wise to do Evil, but to do Good they have no know­ledg. So that Folly and Wickedness, in the stile of the Scripture, are for the most part used as^(h) Synonimous Expressions. And in like manner Vertue, or Obedi­ence to the Law of God, is termed Wis­dom. Thus Moses; ⁽ⁱ⁾ Keep therefore the Statutes and Judgments which I have taught you: for this is your Wisdom, and [Page 50]your Ʋnderstanding, in the sight of the Na­tions; who shall hear all these Statutes, and say, Surely this great Nation is a Wise and Ʋnderstanding People. And more ex­presly Job; ^(k) The Fear of the Lord, that is Wisdom; and to depart from Evil, that is Ʋnderstanding. But further still: What can more expresly authorize the Right of every particular Man to judg for himself, in Matters of Religion, than the Concession of St. Paul to the People of Corinth? Where, writing to them upon the Communion of the Body and Blood of Christ, which we esteem so deep a Mystery, he does not arrogate any Authority to himself, whereby to inforce what he laid down; but plainly refers the reasonableness of his Doctrine to their own Judgments; bidding^(l) them, as wise Men, judg themselves of what he said. And if this be not yet suffici­ent to convince us, that the Spirit which moved those Writters, did intend that we should make use of our Reason in Matters of Religion; We may, in the last place, reflect upon those many Ap­peals that God himself there makes unto our Reason, for the justification of his [Page 51]own Conduct. He does it directly in the Prophet Isaiah, representing his Con­duct towards his People, under the Pa­rable of the Vineyard.^(m) And now, says he, O Inhabitants of Jerusalem, and Men of Judah, judg, I pray you, betwixt me, and my Vineyard. And yet more ful­ly, in the Prophet Ezekiel; After a long vindication of his Carriage towards his People, he appeals unto themselves, bid­ding them,⁽ⁿ⁾ Hear now, O House of Israel, Is not my Way equal? are not your Ways unequal? And in like manner, in the Prophet Micah, he says,^(o) He will plead with them, asks what he has done unto them, and bids them testify against him. But to finish this Scripture-Evidence, with a yet directer proof that the Law of God is written in the Heart of Man, we have it expresly said, That^(p) the Com­mandment of God is not hidden from us, neither is it far off; but it is nigh unto us, even in our Mouth, and in our Heart, that we may do it. And the Apostle tells us, That^(q) when the Gentiles which have not the Law, do by Nature the things contained in the Law, these having not the Law, are [Page 52]a Law unto themselves, and shew the Work of the Law written in their Hearts.

Now methinks, if we take the pains to reflect never so little upon all these Authorities that I have here alledged, we shall evidently perceive, that the Authors of greatest Reputation, and even Vene­ration, amongst the Heathens, Jews, and Christians, do unanimously agree that Right Reason is the first Fundamental Law, unto which all Mankind is natu­rally and indispensably bound to yield Obedience; that it is plain and stable; that it is pure and just; that it is divine; that it tends directly to the perfecting of our Natures here; and that it will conduct those that sincerely follow it, to a blessed Immortality hereafter. We shall perceive also, that the Holy Scripture exhorts us to make use of our own Reason, in consi­dering, trying, and examining all things: It commends those that do so, and con­demns those that do not; It accounts that stupid Ignorance which proceeds from a voluntary Negligence, and want of application of Mind, amongst the most enormous Corruptions of Humane Nature: It makes no difference between Wisdom and Vertue, between Folly and Wickedness: It introduces God himself acknowledging the Rectitude of our [Page 53]Reason, and submitting unto it the judgment of his own Conduct: And in the last place, it declares expresly, that this Reason, this Law of God written in our Hearts, is sufficient to direct us in our Duty. Or if we seek for any Declaration, yet more express than these, it teaches us. That^(r) the Word (or the Divine Wisdom) which was in the begin­ning with God, which created all things, and (in a word) which is God himself; I say, it teaches us, That this Divine Wisdom is the True Light which enlightneth every Man that cometh into the World. And now, af­ter all this, shall we dare to palliate our Transgressions, of what nature soever they be, by pretending that we are na­turally born in Darkness, and destitute of any such measure of Light as might be capable to direct us in the Way that we ought to walk? No, let us bless God for that excellent Light with which he has illuminated our Minds, and let us faithfully and carefully fol­low the Guidance of its Beams. For by that means all remaining Clouds will be easily dissipated; And as Clement of Alexandria has well observed, [Page 54] ^(s) In obeying stedfastly the Will of God, we shall best advance in the knowledg of it.

This Discourse grows longer than I intended it. But as there remains yet some Considerations behind, which I judg may still more contribute to help Men in overcoming those Prepossessions that hinder them from embracing the Truth; I cannot forbear to pursue the Argument a little further. Seeing it is to Christians that I am writing, it cannot but be worth the while to consider tho­rowly wherein the substance of the Chri­stian Religion consists. And if I can de­monstrate, as I hope I shall, that Chri­stianity it self is nothing else but a Law of Right Reason; methinks that Consi­deration should infallibly prevail with Christians to acknowledg the Soveraign­ty of this Law, and submit unto it. Let us try what we can do.

The Learned Origen tells us, That^(t) it is the Conformity of our Faith with [Page 55]the Common, Innate, Notions of all Man­kind, that has given it entrance into the Minds of candid and ingenuous Hearers. And, in another place,^(u) Though some Men, says he, forsaking the Rule of Laws, renounce even that of Nature; and like Robbers, live in a course of Rapine and In­justice; Yet, to speak properly, the Law of Nature is the chief of all Laws. And therefore we Christians, knowing the Law of Nature to be the chief of all Laws, be­cause it is the Law of God himself, do en­deavour to live according to it. Eusebius represents the Dispensation of the Go­spel of Jesus Christ, as^(w) A Restaura­tion of that same Primitive Religion which was observed by the Holy Men of Old, be­fore the Law of Moses. St. Austin says, That^(x) the Religion which we now call [Page 56]Christian, is the same with that of the An­cients, and has been always in the World, since the beginning of Mankind: But that this True Religion, which has always been, came not to bear the Name of Christian till after the coming of Jesus Christ in the Flesh: And therefore, says he, when I spoke of the Christian Religion, as the Religion of our Times, I did not intend thereby to signify that it had not been in former Ages, but on­ly that in these latter Ages it received that Name. And by this it is, that the Apo­stle Paul endeavoured to conciliate unto him the Athenian Philosophers; I mean, by telling them, not that he came to preach any New Religion, but that^(y) he declared unto them the same God whom they already, though too ignorantly worshipped. And for this Reason, un­doubtedly, it is, that in another place, he expresly calls the Duties of Christia­nity^(z) Our Reasonable Service.

But this is yet too general. Let us [Page 57]our selves examine, whether or no we can indeed find so real a conformity be­tween our Religion, and that of Na­ture. I think we may do it easily. For, in taking a general view of the New Te­stament, there is nothing in it so obvi­ous, as that the great Design of the coming of Jesus Christ into the World, and of the whole Evangelical Dispensa­tion, was the very same with the Design of the unwritten Law of Nature; I mean, to draw Men off from Vice and Wickedness, and to engage them in the practice of true Piety and Vertue.^(a) God sent his Son Christ Jesus into the World, to bless us. How? In turning a­way every one of us from our Iniquities. But how obvious soever this Truth is, and how little need soever one would think there should be to inculcate or illustrate it to any that call themselves Christians; yet, as Synesius observes of the Egyptians of Old, That^(b) they despised Things plain and easy to be understood, and could not re­lish any Religion but what was made up of absurd Monstrosities; So we find too com­monly [Page 58]still, that Men are so given to Speculations, Allegories, and Mysteries, that they are apt to neglect and despise things most intelligible, solid and use­ful. And therefore I cannot think it a superfluous Work to insist a while upon this Consideration; that, if possible, its Impression upon Mens Minds may be more sensible. But this Work has in­deed already been so excellently per­formed in our Language, by the Reve­rend and Worthy Doctor Fowler, that whatsoever I can say may seem imper­tinent to those that have read his Book, Intituled, The Design of Christianity. I will therefore endeavour to touch it as succinctly as possibly I can.

In the first place, then, I observe that there are many Passages which, in gene­ral, confirm this Proposition;^(c) That the Great Design of the Gospel of Jesus Christ tends singly to draw Men off from Vice and Wickedness, and to ingage them in the exact practice of Piety and Vertue; Or, in St. Paul's own words, That (x) Christ gave himself for us, to the end that he might redeem us from all Iniquity, and pu­rify ^(d) [Page 59] unto himself a peculiar People zealous of good Works.

And, if we examine the thing yet more particularly, we shall find nothing that does not, one way or another, illu­strate this Truth. What is the End of the great and precious Promises of the Gospel? St. Peter tells us, That^(e) they are given us, that thereby we might be made partakers of the Divine Nature, having escaped the Corruption that is in the World through Lust. And it is, accordingly, the Use that St. Paul makes of them.^(f) Having therefore these Promises, dearly be­loved Brethren, (says he) let us cleanse our selves from all filthiness of the Flesh and Spirit, perfecting Holiness in the fear of God. To whom is it that those Pro­mises are made? The same Apostle tells us, That it is^(g) to those who, by patient continuance in well-doing, seek for Glory, and Honour, and Immortality, that God will give Eternal Life. And in another place, That^(h) Godliness has the Promise of the Life that now is, and of that which is to come. On the other side; Against whom, and for what Cause is it that [Page 60]the Threatnings of the Gospel are de­nounced? St. Paul again answers us, That⁽ⁱ⁾ the Wrath of God is revealed from Heaven, against all Ʋngodliness and Ʋnrighteousness of Men; And more par­ticularly in another place;^(k) Know you not, says he, that the Ʋnrighteous shall not inherit the Kingdom of God? Be not de­ceived. Neither Fornicators, nor Idolators, nor Adulterers, nor Effeminate Persons, nor Abusers of themselves with Mankind, nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, shall enter the Kingdom of God.

But let us not yet stop here. If we look upon the Precepts of the Gospel, which are properly the very Terms of that Law, we shall find that they all tend to the same End. That ^(l) Divine Ser­mon of our Saviour, upon the Mountain, contains an admirable Collection of them. And in another place, He reduces the substance of all to this short Abridg­ment;^(m) That we should love the Lord our God with all our Heart, and with all our Soul, and with all our Mind; and love our Neighbour as our selves. All the Epi­stles [Page 61]of the Apostles are full of Exhor­tations of this kind, and of Enumera­tions of those Vertues unto which the Profession of this Holy Religion ingages us. Many of those Passages are so ex­cellent, and so strong, that I cannot for­bear transcribing some of them. And first those that are most general. As thus:⁽ⁿ⁾ Let every one that nameth the Name of Christ, depart from Iniquity. ^(o) Every Man that hath this Hope in him, purifieth himself, even as he is pure. ^(p) As he who hath called you is Holy, so be ye Holy in all manner of Conversation. ^(q) Follow Peace with all Men, and Holiness, without which no Man shall see the Lord. But we may do well to consider, yet more exactly, in what this Holiness consists; and what are the peculiar Qualificati­ons required in a Christian? In answer whereunto, we are told, That^(r) the Wisdom that is from above, is first pure, then peaceable, gentle, and easy to be en­treated, full of Mercy and good Fruits, without partiality, and without hypocrisy. And that^(s) the Grace of God which bringeth Salvation, hath appeared to all [Page 62]Men, teaching us, that denying Ʋngodli­ness, and worldly Lusts, we should live so­berly, righteously, and godlily, in this pre­sent World: Which last Expression com­prehends our whole Duty, towards God, towards our Neighbours, and towards our Selves. St. Peter, more particular­ly, describes, as it were, a Chain of Christian Duties; bidding us^(t) add to our Faith, Vertue; to Vertue, Knowledg; to Knowledg, Temperance; to Temperance, Patience; to Patience, Godliness; to God­liness, brotherly Kindness; and to brother­ly Kindness, Charity. And, in like man­ner, St. Paul; ^(u) Finally, Brethren, whatsoever things are pure, whatsoever things are honest, whatsoever things are lovely, whatsoever things are of good re­port; if there be any Vertue, if there be any Praise, think on these things. I should trespass too far upon the Rea­der's Patience, if I continued to tran­scribe all that the New Testament fur­nishes me upon this Subject. I will there­fore conclude with that Passage of St. Paul, where after having exhorted the Galatians ^(w) to follow the guidance of the Spirit, and not to fulfil the Lusts of the [Page 63]Flesh; he tells them, without any ambi­guity, what are the Works both of the one and of the other; that is to say, he there teaches us, not only summarily, but very exactly and particularly, what are the things that the Christian Religi­on commands and forbids. The Works of the Flesh (says he) are manifest, which are these; Adultery, Fornication, Ʋnclean­ness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Mur­ders, Drunkenness, Revellings, and such­like; of which I tell you before, as I have also told you in time past, that they who do such things, shall not inherit the Kingdom of God. But the Fruit of the Spirit is Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance, against the practisers of which there is no Law.

Surely now it will be no difficult mat­ter for any one to frame unto himself a true Idea of the Christian Religion. On the contrary, it seems to me most diffi­cult, nay impossible, to refrain from de­termining upon these, and many other Passages of Scripture, That^(x) the Sub­stance [Page 64]of our Religion lies neither in empty Speculations, nor outward Ceremonies, but wholly and solely in a pure and spiritual adoration of the Author of our Being, and in a vertuous Life. But I avoid, as much as I can, to deliver any thing in my own Expressions, lest what I say should seem to proceed only from my own sense. The whole Design of this Discourse, is to confirm the Truth proposed, by the most Venerable Authorities. And there­fore I chose rather to represent the Idea of our Religion, in the Expressions of one of its Ancient and Eminent Defen­ders.^(y) The Sacrifices, says Minutius Felix, that God requires of us, are an up­right Heart, a pure Mind, and a clear Conscience. He that lives in Innocence, worships him: He that observes the Rules of Justice, sacrifices to him: He that is sim­ple-hearted, and without guilt, obtains his Favour: And he that preserves another from danger, makes him the most acceptable [Page 65]Offering. These are our Sacrifices, these are our Mysteries, and he is the most reli­gious in our esteem, who is the most Just. Many Passages to this purpose may be read in Dr. Cave's Primitive Christianity, which I forbear to transcribe, because they are already collected and published in our own Language. He proves there, by a Cloud of Witnesses, Athenagoras, Clemens, Justin, Eusebius, Tertullian, Ar­nobius, and others; That the Primitive Christians placed not their Religion in talk­ing finely, but in living well; that no Man with them was accounted a Christian, but he that was truly pious and religious; and that if any lived otherwise than Christ had com­manded, however smoothly they might pro­fess the Christian Doctrine, yet they were not owned to be Christians. But of all those Ancient Fathers, Lactantius has exprest this Truth most fully; telling us, That^(z) the only thing that God requires from us is Innocence; and that whosoever pre­sents himself before God in such a state, hath all the Piety, and all the Religion, ne­cessary to render himself acceptable in his sight.

Will any one now tell me that there is any thing, in this Representation that I have been making of our Holy Reli­gion, which is not exactly Vertuous and Reasonable? Will they say that there is any thing in it repugnant to the pure Light of Nature? I do not think that any Man can be so extravagant, as to maintain such a gross Absurdity. For, in effect, instead of raising a higher e­steem of our Religion, that Assertion would redound extreamly to its disho­nour; and would manifestly imply an imputation of the highest Injustice to God Almighty, that having created us Reasonable Creatures, he should oblige us to any sort of Duties that are contrary to the Principles of our Nature. In a Word: If we admit not that there is a due capacity in the Soul of Man to judg foundly concerning Matters of Religion, we do thereby intirely root out the Ground of all Religion from amongst Men. We make our selves meer Ma­chines, and uncapable either of Vertue or Vice, of Good or Evil. And if, on the other side, we do admit the adequate­ness of our Capacity, and the rectitude of our Judgments, in these Matters; and if at the same time we pretend to maintain the Truth of the Christian Religion; [Page 67]we must of necessity allow that there is an exact conformity between the Princi­ples of the one and of the other. For there can be no disagreement in Truth: And if Christianity were found contra­dictory to any thing, that the Light of Nature makes manifest to Mankind, we should be forced, so far, to acknowledg it faulty and false.

But if it be further objected to me, that though Christianity cannot be abso­lutely contrary to the Light of Nature, yet that perhaps it may be, and indeed it is, above it; I will make no difficulty to subscribe to that Assertion. The Go­spel of Jesus Christ is a History of posi­tive Facts; which we could not have known to have been necessary in the Counsel of God, if Christ had not de­clared them to have been so; nor could we have known the Execution of that Counsel, any more than of any other History, if it were not recorded and conveyed down to us by good Authori­ties. But this does in no ways hinder that, when we have the Truth of that Dispensation represented to us, we may contemplate it with the Eyes of our Mind, and make use of our Natural Reason in drawing the Consequences that flow from it. This, I will be bold to [Page 68]say, we may so much the rather do, in that all the Consequences that can be drawn from any Evangelical Truth, tend singly to the same End as its direct Pre­cepts; that is to say, to assist us in re­dressing the Disorders of our Flesh, and in guiding the whole course of our Lives according to the true Principles of that Eternal Law, which God himself has in­graven in our Hearts. This I find asser­ted by the Divines of Port Royal, who are now deservedly esteemed the most moderate, and most rational, amongst the Roman Catholicks; and they them­selves build their Assertion upon the Au­thority of St. Austin; telling us, That^(a) All the multiplicity of the Precepts, and of the Mysteries, that are exprest in so ma­ny different manners, in the Holy Volumes, do all center in this one Commandment, of loving God with all our Heart, and loving our Neighbours as our selves. For the Scripture (it is St. Austin that says it) forbids but one only thing, which is Concu­piscence, and the love of the Creatures; and it commands but one only thing, which is Charity, and the Love of God. Ʋpon this double Precept is founded the whole System [Page 69]of the Christian Religion. And it is unto this, say they, according to the Expression of Jesus Christ, that all the Ancient Law and the Prophets have reference; and we may add also, all the Mysteries, and all the Precepts of the New Law; for ^(b) Love, says St. Paul, is the fulfilling of the Law.

But notwithstanding all this general Evidence, perhaps some Persons will still fancy greater Difficulties than indeed there are, in applying it to particular Cases; and they will think it no weak Objection to alledge, that the Sacraments of the Gospel are of Arbitrary Institu­tion, and have no Foundation in the Light of Nature; and that Faith, at least, is incontestably above Reason. It seems unto me, nevertheless, that what­soever be the Foundation of these My­steries, the thing that imports us most to consider is their use. And in doing so, we shall still find the Truth of what I am endeavouring to establish: For it will be found in every particular In­stance, as it has been demonstrated in general, that the ultimate Design of the whole Gospel-Dispensation is to contri­bute, first, directly,^(c) to our Sanctifi­cation; [Page 70]and, by that means, to our Salva­tion. If we consider, in the first place, the use of the Sacraments; It is evident that the End of their Institution is, only to engage us more closely, and to pro­voke us more powerfully to the practice of our Duty. This we are taught most particularly by St. Peter, concerning Baptism, that its saving Vertue does not consist^(d) in the putting away of the filth of the Flesh, but in the answer of a good Conscience towards God. And as for the Sacrament of the Lord's Supper, seeing all Men agree that it was instituted^(e) in commemoration of his Death, I cannot ima­gine what greater Effects can be ascribed to it, or expected from it, than such as are ascribed to his Death; which are,^(f) the purging of our Consciences from dead Works, that we may serve the living God. And now concerning Faith it self, however speculative the Notion of it be, and how critically soever some Men ab­stract, and distinguish it from things practical; yet none can deny but that the Faith, by which the Scriptures some­times say that we are^(g) justified, and [Page 71]sometimes that we are^(h) saved, is a Faith that worketh by ⁽ⁱ⁾ Love; A Faith that ^(k) purifieth our Hearts; A Faith that maketh ^(l) perfect; And that with­out these Operations, Faith, of it self^(m) alone, is not reckoned for any thing, but⁽ⁿ⁾ by Works only becomes discernable and compleat. Why then should we per­plex our Minds with any doubtful Ex­plications of difficult Passages? We know that the Substance of our Religi­on consists in^(o) Charity; and that it is^(p) not a bare profession of Christianity that demonstrates a saving Faith; but that, as the Tree is to be known by its^(q) Fruit, so is Faith by Works, and no other way. Those renowned Divines that I last cited give us, in the same Place, a remarkable passage of St. Austin's upon the Subject of Knowledg. He that knows how to love God, and to regulate his Life by that Love, (says St. Austin) knows all that the Scripture propounds to be known. And upon the like reason, surely, I may add, that the same Person (he that so loves, and so lives) believes all that [Page 72]the Scripture requires to be believed.

Thus, I think, it now appears evi­dently enough, that the Laws and Rules of true Christianity are, in substance, the very same with the Laws of Nature. But we must not from thence conclude, that those are of no further use to us than these. All we can say is, that the Corruption into which Mankind was fall'n made them stand in need of some further Admonition, to remind them of their Duty. And so St. Austin also plain­ly expresses himself, saying, That^(r) the Reason why God has given us a written Law, is not because his Law was not already written in our Hearts; but because Men, letting out their Appetites after things a­broad, were become Strangers to themselves. And therefore, says he, we have been sum­mon'd and call'd upon by him that is every where present, to return into our selves. For what is it that the outward written Law [Page 73]calls out for, unto those that had forsaken the Law written in their Hearts, (Isa. 46.8.) but, Return, O ye Transgressors, into your own Hearts? And thus it cannot be denied, but that the preaching of the Gospel was an Admonition of this sort, accompanied with many Circumstances more favourable and advantagious to Mankind than the bare Light of Nature. For, without examining all the particu­lar^(s) Blessings that are derived to us by the^(t) Redemption that is in Jesus Christ; We have, in the first place, a visible advantage, by^(u) the perfection of that Model which is proposed to us in his Life; and which ought to encourage us, according to the Expression of St. Paul, ^(w) in forgetting those things which are be­hind, and reaching forth unto those things which are before, to press towards the Mark, for the Prize of the high Calling of God in Christ Jesus. We have another conside­rable Advantage in the^(x) Clearness and Evidence of his Precepts; which with­out troubling us with long and intricate Disquisitions, do teach us our Duty with a Perspicuity suited to the meanest Capa­cities; [Page 74]and were delivered with an un­questionable^(y) Demonstration of the Spirit and Power of God. Again; we have a further Advantage in the Proof he has given us of our future Being; and in the Natural Efficacy of those Hopes and Fears which arise from thence, and inforce his Doctrine. For it is^(z) by his Gospel that Life and Immortality are yet more fully made manifest unto us, than by the Light of Nature. And it is from thence that are drawn the strongest Ar­guments, and the powerfullest Motives, to ingage us in the practice of our Duty. There are yet^(a) many other strong Con­siderations propounded to us in divers Places, to inforce the Doctrine of the Gospel; which it is not needful for me particularly to insist upon. Only the use of all is, that, according to the ad­vice of St. Chrysostom, we ought now to endeavour so much the more earnestly to walk answerably to the Advantage we enjoy, and^(b) to shew forth greater Vertues in our Lives than did the Ancients, [Page 75]because (says he) the Grace of the Holy Spirit is now more shed abroad, and we have received from God a Present of inestimable advantage in the coming of Jesus Christ. But after all these Considerations, we must again return to our first Principles, and acknowledg still the excellency of our Natural and Inward Law: Because we find that this same Law, far from be­ing abrogated, has in effect been confir­med, cultivated, and improved by Jesus Christ, and made use of as the very Foun­dation of all his Instructions.

What is it then that can yet frigh­ten and hinder us from making use of that Light, which God has given to di­rect us in the Conduct of our Lives, and in the Understanding of his revealed Will? I see nothing but that empty Fantome of the pretended Authority of some Church, which still presents it self to the troubling of weak Minds, though Reason and Common Sense have long since chased it away from their Habita­tions. But what is then that so venera­ble a Church, for which I am bound to have so great a deference, as to pull out the Eyes of my own Understanding, that I may receive blindly her Decisions? There are so many Churches who equally pretend to that Priviledg, that if we [Page 76]were inclined to follow the general Maxim of submitting unto some one or other of them, that Resolution would not ease us of any trouble; because there would still remain an unconquera­ble difficulty about the Choice. And therefore, waving all their several Pre­tensions to this Priviledg, which are ne­ver like to be otherwise decided, than by an absolute frustration of them all; I will not fear to affirm, that all the Marks by which they pretend to characterise the True Church, may be found there where perhaps they least expect them; I mean, that they will be found amongst the Followers of these Principles that I have been insisting upon.

Let us examine a little into the Mat­ter. Is it the Ʋniversality of a Church that denotes it to be a true One? Any other Principles than these have not the least shadow of it. All other particular Professions are confined within the nar­row Limits of some Country; Or, lest these Limits should be too large, they conti­nually are endeavouring to circumscribe themselves by Tests, and certain narrow Decisions of pretended Orthodoxy, by which they uncharitably prejudge all that differ from them in their Niceties, and exclude them from their Commu­nion. [Page 77]But on the contrary, this Uni­versal Law of Right Reason is spread over the Face of the whole Earth; and far from excluding any one from the Hope of Salvation upon such frivolous Accounts, the Followers of it embrace all Persons that are truly vertuous with an equal Affection, and do^(c) by no means condemn any Man, or exclude him from the Communion of the Church, for a meer contrariety of Opinion. This was the Judgment of St. Cyprian. And it was undoubtedly no less the Judgment of St. Peter, when he declared that^(d) God is no Respecter of Persons; but that in eve­ry Nation, he that feareth Him, and work­eth Righteousness, is accepted with him.

Well: Is it the Purity of Doctrine that makes the Character of the True Church? Nothing can be imagined more pure than what I have proved all along in this Discourse, by Clouds of Pagan, Christian, and Divine Authorities, to be the genuine Results of that Heavenly Principle, which is implanted in the Minds of all Mankind. It is from thence, [Page 78]antecedently to any Arbitrary Com­mand, that all Duties of Morality what­soever, even the highest, received their Rise, and became Obligatory. They were so, because they were reasonable; that is, because they were suitable to the Circumstances of Things. And it seems hardly conceivable how any thing that is otherwise; any thing that is appa­rently absurd, or inconsistent with those Circumstances; which is no more than to say, any thing that is contradictory to the first general and unalterable Law of God, should be made generally obli­gatory, by the Force of any new Com­mand. All that has been added unto that first universal Law, (as St. Austin, and others of the Fathers, already cited, plainly intimate) is only by way of Re­membrance, and Reinforcement. The Law it self continued always, and still continues, the same. And by this it is that^(e) Celsus, thinking (as Origen tells us) to detract from the Reputation of the Morality that was taught by Christians; al­ledged, [Page 79]that there was nothing extraordinary in their Doctrines on that Subject; nothing new; nothing that was not common to them with other Philosophers. But Origen, in answering that Objection, does not think fit to deny, but rather confirm the Truth of it. For, says he, if we admit the Judgment of God to be just, we must ac­knowledg that there can be no ground for the punishment of Sinners, unless the com­mon Conceptions of all Men are sufficient to give them a sound understanding in the Duties of Morality. And therefore it is not to be thought strange, that those things which God has taught us by the Prophets, and by our Saviour, were implanted by him in the Minds of all Men; that so every Man, having had the Intention and Mean­ing of the Law written in his own Heart, should be left without excuse before the Di­vine Tribunal. Particular Instances there­fore of the Purity of the Precepts of [Page 80]that Law, however numerously they might be collected out of the Writings of the Wise and Vertuous Heathens, who had no other Law, yet seem altoge­ther needless to be here inserted: be­because whatsoever is most pure in Mo­rals, flows all from one and the same Original Fountain; This then in general may suffice. Those that followed the Dictates of that natural Law, did not satisfy themselves with an outward ap­pearance of conformity to it (as the^(f) Jews are accused by our Saviour himself to have done by the Law of Moses) but they extended the Force of all Duties to the very inmost thoughts of the Mind; and taught^(g) That the Guilt of a wicked Intention was equal to that of an Action.

Again. Is it then the Ʋnity of Faith, by which a true Church is to be distin­guished from a false one? We have no­thing but perpetual Disputes amongst all the Pretenders to that Character; and this even about things which they esteem the most essential Parts of Religion. [Page 81]But on the contrary, all those that listen unto the Voice of God in their own Hearts are unanimously agreed about what is essential; and for other things they break not the Bonds of Charity.

What is it then, Visibility, Antiquity, Perpetuity, or what other more evident Mark, by which a True Church is to be known? They are all on our side. For in a word; The Law of Nature is ac­knowledged by all Men; it always has been; and it is impossible it should be ever abolished.

I make haste. But is it possible, that after all these Considerations, there can be any Persons that yet doubt of the a­dequateness of our Faculties, and of that truly Divine Light with which God has enlightned our Minds, to judg univer­sally of every thing that concerns us? Methinks there should not. But how­ever, if a mistaken respect for the Name of Christian do so over-aw any Mens Minds, that they are afraid to admit the Universality of this Light that I contend for; I desire such Persons as lie yet un­der that Prejudice, to consider, in the last place, that however it have been an­ciently with the generality of Mankind, yet at least they themselves, and all o­thers that are now born under the Go­spel-Dispensation, have no reason to [Page 82]doubt of it. This I say only to those that are thus prejudiced; having, I think, said sufficiently already in the General. But however, this Consideration I sup­pose will be of weight with them. And therefore, I say, I desire these Persons to consider, That it is in this particularly that consists the^(h) New Covenant, into which we are received by the Mediation of Jesus Christ, as we may see by the ex­press terms of it.⁽ⁱ⁾ I will put my Law in their inward parts, saith the Lord, and write it in their Hearts; and I will be their God, and they shall be my People. And they shall teach no more every Man his Neighbour, and every Man his Brother, saying, Know the Lord; for they shall all know me, from the least to the greatest. So that to bring now into question the reality and suffici­ency of this inward Light and Know­ledg, with which God has endowed us, is in a manner to renounce even Christia­nity it self, which assures us of it.

Let us therefore at last yield unto the Evidence of so many Proofs, and ac­knowledg that God has not left us desti­tute of such a measure of Light as is ne­cessary to direct us unto that End for [Page 83]which he made us. Perhaps indeed we have not a Capacity sufficient to compre­hend all the Subtilties of the Schools; and perhaps also (nay, I doubt I may say it without any perhaps) those Worshipful Doctors themselves, both Ancient and Modern, who invented such nice Subtil­ties, have too often affected a mysterious Obscurity, without having any clearer comprehension of what they express, than we that read or hear them. But that need not trouble us. If the compre­hension of those things pass our Capaci­ty, undoubtedly the knowledg of them is not necessary to our Salvation. For it is impossible that the Righteous Judg of all Men,^(k) who does not reap where he has not sown, should not have endowed us with such a measure of Knowledg, at least, as is suf­ficient to produce the Effects he requires from us. It is impossible, I say again, That^(l) God who will have all Men to be saved, and to come unto the knowledg of the Truth, should have made any thing ab­solutely necessary to our Salvation, which he has made us absolutely uncapable to understand and comply with. We are not therefore to measure the importance of any Articles of our Creed by the No­tions [Page 84]of the Learned, but by the Capa­city of the Vulgar. Whatever passes the Conceptions of the meanest Capacity, however flourishing and ornamental it may seem, can certainly be no essential part of Religion. Let it be our princi­pal care, then, to fix our selves immove­ably upon those stable Principles of Eter­nal Truth, which all Men agree in; and to disingage our selves, as much as pos­sible, from any slavish subjection to those Things (whatever they be) which ma­ny dispute about, but few understand. Let us not distinguish our selves by the narrowness, but by the largeness of our Principles. In a word; Let our Reli­gion be truly Catholick. Catholick, I mean, in the extent of our Love and Charity towards others, but exactly strict and scrupulous in the practice of every Duty our selves. For if we thus make use of, and improve the Ta­lents (the Light and Capacity) that God has given us, we may be assured that our Accounts will be received by him with approbation. That is suffi­cient. I will therefore now put an end to this Discourse; and, that I may do it with some weight, I will close all in the words of one of the most Lear­ned, Grave, and Judicious Authors of [Page 85]late Ages.^(m) It is absolutely repugnant (says Grotius) to the Goodness of God, to think that those who, without any respect to worldly Advantages, do seek after the Way that leads to Eternal Happiness, in imploring his Divine Assistance, and hum­bly submitting to his Providence, should not be able to find and know it. And he con­cludes therefore; That sinne God hath implanted in the Mind of Man a capacity of judging, there is no part of Truth upon which that Capacity ought more to be exer­cised, than that which we cannot be ignorant of, without the hazard of Eternal Perdi­tition.