THAT a Letter ad­dressed to you, in this Publick man­ner, may not seem strange; I think my self ob­liged, in the first place, to ac­quaint you with the reason of my Writing it.

Your Title is New. At least, it is not many Years, since [Page 2] Deism has been taken for a Characteristical Distinction, of any considerable Number or Body of Men. But however New that Title be, I confess, I esteem it more honourable, in its true Signification, than any thing can be, upon the account of meer Antiquity. Neverthe­less, I remember particularly, that the first time I ever heard it thus used, was in a way of Censure; Which then did not a little surprize me. I consi­dered barely what the Word imported; And could not con­ceive, with what colour, the Belief or Worship of a Deity was thought worthy of blame. For, reflecting upon my self, my own Conscience told me that I was included in the Sense [Page 3] of the Expression; But it did not upon that account reproach me with any manner of Guilt. I was sure that my Belief of a God had, by no means, made me a worse Man or worse Subject, than I should have been without it: But much the contrary. Next therefore, reflecting upon the Narrowness and Bigottry of his Spirit that spoke to me, (for he was wedded to a Party) I concluded that his partial Zeal made him mis-apply the Term, and join an ill Idea to a good thing.

In this Perswasion I remai­ned long: And was satisfied with the Integrity of my own Mind, notwithstanding the Ob­loquy which attended my Prin­ciples. Nay, it was also some [Page 4] further Delight to me (who am not fond of our ordinary Distinctions of Sects) that I had found a Name, however mistaken by others, which I could sincerely and heartily own. And I thereupon some­times, jestingly, compared my Pleasure in this, to that of the Citizen in the Comedy, who was over-joyed to learn that he had all his life been ac­customed to speak Prose, tho' without knowing it: Which Comparison I thought the more just, because true Deism is in effect as natural and easie to Mankind as Prose, or ordinary Speech. For it is impossible for us to reflect upon our selves, and upon all the Objects that surround us, without admiring [Page 5] and adoring the Almighty Au­thor both of them and us. And as I had indeed been long a Deist, before I was acquainted with the Name; So I conti­nued for several Years after­wards, to cultivate the Conse­quences of that Principle, in my own Mind, and to inculcate occasionally the Necessity of it to others; Fully perswaded that it was the only Founda­tion, upon which either the true Happiness of particular Persons, or any tolerable Degree of mu­tual Security in the Conduct of Publick Societies, could be established.

But, Alas, how have I been mistaken! Is Deism an ill thing? Or have Ill Men shrowded themselves under that Specious [Page 6] Name? Somewhat is in the Matter. For the Out-cry against Deists is now grown so strong, that no body can suppose it to be wholly without ground. I beseech you therefore, Gen­tlemen, give me leave to ex­postulate a little with you; That we may come to some clearness in the point, and be thereby inabled to vindicate our selves from the infamous Aspersions that are cast upon us. You see that I reckon my self in your Number: And if you are true Deists, I assure you we are Bre­thren. Let that Consideration, therefore, prevail with you to bear with me, whilst I require, and earnestly sollicit you, to assist me in the Defence of our Common Cause.

[Page 7] This, then, being the Design of my Letter, it is absolutely needful that, in the first place, we come to a Scrutiny amongst our selves; And examine strict­ly what it is we mean by the Name; And whether or no we do indeed own the Things that are imputed to us. The word, Deist, I take to signifie no more than One that believes a God; And Deism the Religion of One that so believes. Those words, I am sure, in their natural sig­nification, do not exclude any other Belief, unless it be oppo­site to, or inconsistent with this. My Belief that there is a God does not hinder me from be­lieving any other thing, that is not apparently contradictory to the Idea that I have enter­tained [Page 8] of him. If I have not a clear Demonstration, from that Idea, of the impossibility of any thing proposed to my Belief, I may, and ought to exa­mine the probability of that thing (especially if it be Mat­ter of Fact) by the Credibility of the Witnesses that report it. And so, in the Histories that we have of the Life of Moses, of Christ, of Apollonius, or of Mahomet, I may give more or less Credit to any of them, ac­cording to the different strength of their Testimonials. A Deist (for any thing that the word imports) may be either Jew or Christian, Philosopher or Turk; Nay, indeed, all Religionists whatsoever must necessarily be Deists. Never any Appellation [Page 9] was invented more truly Ca­tholick. Only Atheists are ex­cluded from it.

How comes it then to pass that a Word of, so great a La­titude, is used in so narrow a sence, as to signifie a very small number of those that have equal right to it? Nay some­times to signifie those that have no such Right at all? That it is thus used, we cannot doubt: Daily Conversation assures us of it. The Reason of this Abuse, must of necessity come, either from those that have assumed, or those that have imposed the Name. Nay, by the best observation I have been able to make, it seems to me that both sides have contributed hereunto; by fix­ing [Page 10] something Negative to the Signification of the Word, which it does not import. Those that impose it, do there­by at least understand a Denial of the Grounds of Revealed Religion; In which indeed they stretch the Word too far: But whilst some of those that as­sume it, do at the same time deny the very Principles of Natural Religion also, They plainly abuse and pervert it, directly contrary to what it signifies; And usurp a Title that no ways belongs to them. For tho' the Belief of a God do not necessarily imply the Be­lief of Supernatural Revelation; (many having acknowledged a Supream Being, infinitely Wise and Powerful and Good, who [Page 11] have been altogether unac­quainted with any Manifesta­tion of his Will, otherwise than by the Use of their own Faculties in the contemplation of his Works) Yet it does ne­cessarily carry along with it a Reverential sense of Duty to­wards him: Which is the ground of Natural Religion. And, therefore, tho' the De­nial of Revelation do not pro­perly make Men Deists, in the strict sence of the Word; Yet the total want of Natural Re­ligion does absolutely hinder them from being Deists, in any sence whatsoever. Let us then, who insist upon a Right to that Title, in the first place discard those who are wholly destitute of this sense, from our Frater­nity. [Page 12] And let us afterwards consider, as we are able, what our Fundamental Article, (the Belief of a Deity) does, or does not, oblige us to.

It is not simply the word, God, but the Idea fixed to that Word, which is capable of ha­ving any Influence, either upon Men's Minds or Conversations. And it is not impossible, but some Ideas of a Deity may have a worse Influence upon them than none at all. Wherefore it highly imports us to observe, whether some Persons, that own the Name, do not yet take away the thing; Or per­haps even substitute a worse in the stead of it. Those that say directly there is no God, are not Deists, but Atheists. It is [Page 13] neither of such, nor to such, that I write. For in these Parts of the World, the Notion of a Deity is so universally spread and received, that no man dares own the open Pro­fession of down-right Atheism. So that this sort of Men (if perhaps there are any few such) are the less dangerous. But those that retaining the usual Word, endeavour slily to infinu­ate a Corrupt sence of it, ought so much the more carefully to be watched, by how much the more their Title and Outside is less apt to give any suspicion of their Design.

My Intention yet is not to inquire into all the several sorts of Gods that these Men frame to themselves. It has been done [Page 14] in a great measure by others; And the inconsistency of their Notions very accurately expo­sed. To do it thorowly were an endless Task: For I much doubt, whether any two of them agree intirely in any one System. But if, in pursuing some of their Principal Hypo­theses, I shew the mischievous influence that all such like Opi­nions must needs have upon the whole State of Mankind, in this World; I hope I shall per­swade you, Gentlemen, my Bre­thren, who are true Deists, to concurr with me in owning your detestation of such perni­cious Principles.

Which of them shall I then chuse? It is very indifferent. For all their several Schemes [Page 15] do equally lead to Irreligion; And consequently to the utter ruin of Humane Societies. Some Men, because Mr. Hobbs rel­lished not the sound of Imma­terial Substances (without ever considering whether they are able to frame to themselves any more distinct conception of the substance of Matter) fear not, upon his Authority, to ridicule the Notion of Spirit. These, without trying their Skill upon particulars, resolve in general the Structure of the whole Uni­verse, and of all the Animate Beings which replenish it, into the unexplicable Powers of Matter and Motion. Let it be so. For I enter not into the Absurdity of their Philosophy, which has been sufficiently re­futed [Page 16] by others. I will only consider some Consequences of it, with respect to our selves. If there be nothing but Matter in the World; Then Thought is either a Property necessarily belonging to, and inherent in Matter; Or the Result of some particular Figure and Motion impress'd upon it. The first they will not say: Because the Parings of their own Nails convince them it is false. But the second, for any thing they know, may be: And therefore they say it is. I pass over also this precarious May be, which others have fully demonstrated cannot be: And admitting their Conclusion, That it is; (viz. That the Principle of Wisdom which discovers it-self in the [Page 17] Frame and Government of the Universe, is only an Effect of the Position and Motion of its Parts) Then, however, I say, amongst infinite other Absur­dities, they must allow that this Principle, this Effect, this God (as they would call it) must be liable to all the chan­ges that happen in the Uni­versal Mass of Matter. For if it consist only in some parti­cular System, that can receive no impression from the rest; Then neither can it make any impression upon the rest: And so there is an End of all its Energy. But if they will say that Matter moves always uni­formly, and that therefore the Wisdom of their God is stable; I answer, that the uniform Mo-Motion [Page 18] of the Particles of Mat­ter is either (in empty space) an Eternal Progression of sepa­rate Particles in straight lines; The supposition of which, is the same thing, in respect of the Energy of every Particle, as I have even now express'd concerning a particular System remov'd from any Communi­cation with the rest: Or else, (in a mixture of several Par­ticles) it is a regular Impulse of one Particle upon another, according to Bulk, Figure, Swift­ness, and Incidence; Which, besides that it gives us no Idea of any possibility of Thought resulting from such Variety of Figures and Motions; Yet if we should allow that some pe­culiar Hit, in an infinite Variety [Page 19] of such Modifications, might produce it, together with Knowledge and Wisdom in the highest Degree; Nevertheless, we must of necessity allow that every Variation of that parti­cular Modification which pro­duces them, must not only di­sturb but utterly destroy them. So that all the possible Variety of Figure and Motion that we can conceive in Matter, shews us either an impossibility of any thing like Thought resul­ting from it, or at least a Necessity of the Inconstancy and Changeableness of that Thought, with every change in the Matter which produces it. And thus every way that we can turn the Notion of a Material God, if we do (in [Page 20] fiance of all sence) allow him Existence; Yet we can not avoid to acknowledge him subject to Disturbances, Diseases, Passions, and all manner of Alterations that are incident to Matter, and altogether unsuitable to the Perfections which we must of necessity attribute to the Su­pream Deity.

This then is the God which these Men frame to themselves. At least, this is the Idea of the God that results from their Hypothesis, whether they de­scribe him so or no. A Worthy God indeed! Not the Creator or Disposer of this Universal Frame of things, but the Effect of some Peculiar Disposition in it; Posterior to Matter, and liable (if not to Extinction) at [Page 21] least to Inconstancy, Fluctua­tion, and Change. If this be He, no wonder if they bear little Respect to him. A con­tingent and transitory thing: To which whilst they endea­vour to give some Solidity, by drawing him out of lumpish Matter, they are forced so to volatilize their own Imagina­tions, that they destroy the ve­ry Idea which they pretend to give of him.

But before we contemplate the Consequences of this Hy­pothesis, let us consider Ano­ther. And because This plainly takes away the thing that it pretends to constitute, and in­stead of a fundamental Cause, puts us off with a very tran­sitory Effect, let us set before [Page 22] our Eyes One Omnipotent Uni­versal Cause of all things. For such an Idea some Men are apt to give of God. Without de­termining any thing about his Substance, whether Material or Immaterial; They suppose it suitable to the perfection of his Nature, that (in the first Constitution of the Universe) he should have impressed such an Energy into the Texture and Frame of it, as is capa­ble for ever afterwards to continue all the Appearances of things; that we are or are not acquainted withal, without his intermeddling or interpo­sing any more in the Produ­ction, Guidance or Govern­ment of any thing whatsoever. It is (at least) below his Dig­nity, [Page 23] say they, to concern himself in the vain Tumults of Mankind, and to co-operate either with or against any of our Projects, by his immediate Influx. His business, if it be any, is about higher things; far remote from our Cognizance. We are pitiful Engines, moved any way by the Impressions made upon our Senses, by things without us; And so necessi­tated to whatsoever we do, by the fatal Chain of Causes in which he at first linked the whole Universe.

I pretend not, in these two particulars, to give any exact System of the Opinions of An­cient Philosophers. The for­tuitous jumblings of Democri­tean Atomes, The Idle Deity [Page 24] of the Epicureans, And the fatal Necessity of the Stoicks, are not the Subject of my En­quiry. But a mixture of such Thoughts as these, I am sure, fill the Heads of many who now call themselves Deists, and make too ordinary a Subject of Modern Conversation. And it is upon the Benefit of this Age, and of my own Country (if I might be able in the least Degree to contri­bute towards it) that my Thoughts are now intent.

To these, therefore, I will add yet another Opinion; that has great Affinity with them. Some Men, without troubling themselves in any manner a­bout the Notion of a Deity, and considering only how evi­dently [Page 25] our Thoughts depend upon the Disposition of the Organs of our Body (because we see the Disorders that oft arise in our Minds, from the Affections to which they are incident) are apt boldly to conclude, and maintain, that an absolute Dissolution of this Or­ganical Texture, (which all Men are subject to in Death) must of necessity extinguish the Principle of Thought that we have now in us, and leave no­thing capable of any Conscious Reflections upon our preceeding Life.

I have said already that I intended not to meddle with the Philosophical Absurdity of any of these Opinions. They have, I think, been sufficiently [Page 26] refuted by others. My Business now is to consider the Moral Influence that they are apt to have upon Men's Lives, and upon Societies; And to intreat you, Gentlemen, to consider how unworthy a thing it is that the Glorious Name of Deism should be stained with such abomina­ble Consequences.

Take any, take all of their Opinions together, and as ma­ny more such like as you may meet withal suggested by any particular persons: What do they all amount to? Just as it was said of ^* Epicurus, of old; Whilst to avoid Offence, they make use of the Name of God, [Page 27] they, nevertheless, destroy the Thing; And in effect abso­lutely remove him out of the ^* World. A Material God, sprung from the fortuitous jum­blings of Atomes, or from ever so regular Motions supposed to be in the Universal Mass of Matter; Such a God, I say, is evidently the Result of such Causes; Far from being him­self the first Cause of all things. And it can not be denied, but he must be liable to continual Al­terations, with the whiffling of every Wind. What Effect now can the Idea of such a God as this have upon the Minds of Men? We may think it a fine [Page 28] thing; and gape and wonder at it: But that is all. On the other side, take as Spiritual a God as you please; If you sup­pose him absolutely removed from all Cognizance of our af­fairs, ^* What are we con­cerned in the Contemplation of him? The History of what he once transacted, in framing the World, (supposing he did it) is no more to us, nay not so much as a mere Romance; Be­cause That, (by the Application we may make of it to our own Circumstances) is fitted for our Instruction. And his Retire­ment now, is just as the Death [Page 29] of such a Romantick Hero. Or further, if you suppose this God that now supinely repo­ses, to have framed the Uni­versal Engine (and us as part of it) at first so perfectly, that no Wheel, no Spring, no Coun­terpoize can ever hereafter fail, in the performance of those Functions that he designed them for, but all Effects will be ^* necessarily produced for ever by this uninterrupted Chain of Causes; What does this Doctrine teach us, more than that we our selves are some little inconsiderable Parts [Page 30] in a stupendious Piece of Ex­cellent Clock-Work? None of these things are, in the least, proper to influence any of our Actions. And if, in the last place, we add to these, the Opinion of the Mortality of our Souls; What other Thought can that suggest to us, than that we should Eat and Drink, and (without any restraint) sa­tiate our selves with whatso­ever is Delightful here; As ha­ving no Law (I mean more than humane) to check us, nor any expectation of a Subsi­stence hereafter?

This being the Case, I would fain know of these Deists at large, what real difference they make in the Consequence and use of their Opinions to Hu­mane [Page 31] Life, from those of the directest Atheism? What Dif­ference to me is there between a God that neither can influence here, nor will ever hereafter animadvert upon my Actions, and no God at all? I would fain learn. I can receive nei­ther Good nor Harm from ei­ther Supposition: And there­fore am both ways equally at Liberty. But if I take the Supposition of the ^* fatal God (Him that necessitates me by in­evitable and irresistible impulses from without my self, to what­soever I do) the Consequence of that Belief upon my Mind, must needs be much worse than [Page 32] meer Atheism. For if I have no freedom of Will, no power to resist the force of that fatal Chain by which I am dragg'd; I am not capable, in those Circumstances, of doing any Moral either Good or Evil. But for whatever I do, be it never so ill, I may very fairly ^* excuse my self, and cast the Fault upon him that put me into this Plight. For it lies at his Door, not mine.

I ask then, Would the World receive any considerable Advan­tage by the spreading of these Opinions? Would Mankind be­come more Just and True, So­ciable and Friendly to one ano­ther, in proportion as they [Page 33] became more and more strong­ly to disbelieve a Deity, Super­intending over their Actions? ^* Cicero tells us, That there were Philosophers who held that the Gods did not at all inter­meddle in the Administration of Humane Affairs. But (says he) if their Opinion be true; What ground is there left for Piety, Sanctity, or Religion? And af­terwards he adds, That if those be taken away, Disturbance and Confusion must needs follow: And that where there is no Religion, there can be neither Truth, nor Justice, nor even any Society [Page 34] maintained amongst Men. What is the matter then, that this sort of Deists are so busie and industrious in propagating their Notions, and gaining Prose­lytes? They are, or at least pretend to be, Men of Sence. Nay, many of them pretend not a little to Benevolence and Good-will to Mankind: Which I take to be the great Fountain of all Virtues tending to the Establishment and Welfare of Societies: Surely they have some End proportionable to the Diligence of their Endea­vours. It deserves to be en­quired into: And I think the Account they give of it is to this purpose.

Religion (they say) or the Belief of a Superintending [Page 35] God, is wholly useless to the Government of Men's Actions, in relation to their Neigh­bours: Which is all that any one is concerned to look after in another. Humane Laws, fortified by the infliction of Punishments upon all that com­mit Injuries, are sufficient to restrain the Disorders of that kind, which Innocent Men are exposed to. They do it, in effect, in a good measure. And the Instances of those injurious practices which yet continue, appear so indifferently amongst the Professors of all sorts of Re­ligion, that it is evident, Reli­gion (of any sort) signifies nothing to their Cure: There­fore (say they) Useless. But they also further add, That it [Page 36] is not only useless, but hurtful. The Expectation of another State of Life after this, in which Account must be given of our Actions done here, is apt to fill Men's Minds with ^* Anxieties, Doubt, and Fears; Which de­base their Spirits, perplex their thoughts, and render them un­capable of attending to many important Duties of Society, with that Diligence, and Sted­diness of Resolution that is necessary: And the awful Dread of an avenging God inclines them to all manner of ^† Super­stitious [Page 37] Observances that their own deprav'd Imaginations, or the Craft of Priests perswades them to be the Methods of rendring him Propitious. On this Head they expatiate with pleasure. The perversion of true Religion by Priest-craft affords them (God knows) too great an Advantage. They find it easie to discover the Abu­ses of this, or that, or the other particular Way; And by that means too plausibly, and too prevalently, insinuate unto the Unwary that all Religion, alike, is nothing else but a Holy Cheat.

But let us, I beseech you, Gentlemen, that are Deists in reality, and not in Name only, examine the reality of these [Page 38] Pretensions. If there be a God, an intelligent Being, infinitely Powerful, and Wise, and Good, (all which he must of necessity be, if he be at all) I say, if there be such a God, it is im­possible that these Affirmations or Inferences (of these pretended Deists) can be true. The Know­ledge of such a God, and those consequences of Love and Re­verence and Duty, which na­turally arise from that know­ledge, can by no means be in­significant, and much less pre­judicial to his Creatures.

If Humane Laws alone are sufficient for the Weal of Man­kind in Societies, then it is true that any thing further is super­fluous and impertinent, with respect to that End. But are [Page 39] they indeed so? I desire the Assertors of that Position, to give me some Instance of a Na­tion, or considerable Body of People, since the World began, that ever formed themselves into a Society, and liv'd in any Degree, (I will not say of Hap­piness, but) even of such Mi­sery as we can count tolerable; Who, at the same time, denied absolutely the Existence of a powerful Being, presiding over the Universe by his Providence here; And thought themselves perfectly secure against all dan­ger of being call'd to account by him hereafter. When they have done that, they will have some seeming ground for their Assertion: But if that can not be done, the Authority of all [Page 40] Nations, in all Ages, will be so strong a Prejudice against it, as others will not easily overcome; And (if they have any Degree of Modesty) ought to make them forbear insisting upon it.

But (that I may not seem captiously to put them upon an insuperable Difficulty) if they can not find a Nation of abso­lute Atheists, let them examine the condition of those that come nearest to it. Philoso­phical, thinking Men are too thin sown in the World, for us to expect to find any Number of them, that, upon examina­tion of Argument, deliberately concluded there is no God, and instituted a Form of Govern­ment amongst themselves upon [Page 41] that Principle. We must be content therefore to consider the condition of those People, not that deny a God, but that are ignorant of one. And of them we have many Instances: Whether perfect or no, is not worth enquiring, but certainly to a very great Degree. Africa and America abound with them. I will not trouble you with the Relations of Travellers, of this kind, which are in ever body's hands. But I desire you, upon the view of all or any of those Relations, to examine whether the Brutality of those Nations do not hold exact proportion with the Degrees of their Ir­religion. Those that have no sense at all of a Deity, nor any expectation of a Future Life, [Page 42] have no such thing as Govern­ment amongst them, nay, nor any Rule for their private Con­duct. Now without Govern­ment, Combination into So­cieties, and mutual Assistance, it is impossible that any man­ner of Conveniencies can be provided for the comfortable Sustenance of Humane Life. In every thing that we make use of, we stand in need of one another's ^* help. Those that enjoy not that benefit, are left to the condition of Beasts: Nay, much worse than those Beasts that live upon the Fruits of the Earth; Because of the real want, [Page 43] or lustful Appetite, that all Man­kind have after Flesh. They therefore are reduced to the Condition of Beasts of Prey: But yet much morse than them too; Because Nature has not provided Men with any such competent Defence against the Injuries of the Air as are the Skins of Bears and Lions; Nor with such Arms as are their Teeth and Claws. Which, by the way, is a manifest proof that Nature never intended Men for that kind of Life: For we find unexceptionably throughout all the Species of Animals, that every one is by Nature provided with Mem­bers, or Instruments, directly suited to that kind of Prey which Nature designed for [Page 44] their support. But naked Man, unassisted with Tools, (which are the Products of Arts and Society) is the worst provided of them all.

It may indeed be said, that instead of these, we have hands, wherewith we can employ eve­ry thing that we find about us, to our purpose; And a Genius capable to improve all things to our best Advantage. 'Tis true. But the same Capacity inables us also, at the same time, to do so much the more Mis­chief. And this is the most deplorable Circumstance of all, in the state of those Savages; who having neither any man­ner of Government amongst them here, nor sense of a Super­intending Deity, with expecta­tion [Page 45] of Rewards or Punish­ments hereafter, can have no other Rule of their private Conduct, than the present Im­pulse of every unruly Appetite. By this means (I say) it comes to pass, that, as the Capacity of their Mind is greater than that of Bears, their condition also comes to be so much the more miserable. For admitting that a Bear or a Lion were less fitted by Nature for procuring the Prey that they stand in need of, than is one of these Unasso­ciated Savages; Yet it must (in the first place) be acknowledged that they are less exposed to be preyed upon themselves. They reign Soveraigns over the infe­riour Herds of Animals, in the Countries where they inhabit; [Page 46] And are at perfect ^* Amity with those of their own kinds: Whereas with Man it is wholly otherwise. For He (in the next place) is not only liable to the Surprizes and Assaults of many sorts of ravenous Beasts; But most of all to those of his own Species. No Man, in this Estate, can be secure from his Neigh­bour. The Capacity of Mind that every one is endow'd with, suggests to him many Advan­tages to be made of his Bre­thren. And hereupon, every Man designing his own private Advantage, becomes his Neigh­bour's Enemy; And they mu­tually [Page 47] put each other into the most deplorable State of War imaginable. Thus, in some places, the strongest sell the weakest; nay, Parents many times their Children, into Cap­tivity; For a Bracelet, a Look­ing-glass, or any other little Bauble that their foolish Fan­cies are delighted with: And, in other places, they hunt and destroy one another, as we do Hares, directly to satisfie either their hungry or luxurious ^* Ap­petites.

This is the plain Matter of Fact. There is no instance to be found, from the beginning of the World to this day, of any People wholly void of all [Page 48] sense of Religion, whose way of living did not expose them to more Miseries than even the Beasts of the Field or Forest. But it will be said, this is for want of Government: Good Laws would have made their Condition more happy. I grant it, in some Degree. But then I desire the Objectors to shew me an instance of any Govern­ment, instituted and established by good Laws, without a mix­ture of some Religion in it. They can not do it. We have seen the Opinion of Cicero al­ready upon that Point. I will here add that of ^* Plutarch. He said, That he would sooner believe a City might be built without any Foundation, than [Page 49] that a Government could either be framed or supported without the Belief of a Deity. Thus, the Effect it-self proves that Mankind is uncapable of Go­vernment, without Religion. And since these Men themselves are forced to allow Govern­ment and Laws to be necessary to any competent degree of Happiness; They must, upon the Evidence of Matter of Fact, allow Religion to be of the same Necessity: Because, the one has never been without the other.

Nay, further yet; If enquiry were made into all particular Histories of the World, and especially into all Religions, I do not doubt but it would be found that the more or less easie [Page 50] and comfortable way of sub­sisting in any Nation, has al­ways held and does still hold proportion, with the greater or less sense of true Religion, (unmixt with superstition) that has been spread amongst them. I say, Religion, unmixt with Superstition: Because it is not improbable that some Sorts and Degrees of Superstition may be of as evil Tendency, if not worse, than absolute Irreligion; Of which the ^* Sacrifices that have been anciently made of Mankind, and the Modern Per­secutions amongst Sects (to the Destruction of Men's Bodies, as [Page 51] is pretended, for the Salvation of their Souls) seems to be a strong Argument. And there­fore, without pretending to define for any body else, I think my self obliged (in this place) to explain what I my self under­stand by both. True Religion I take to be an Acknowledg­ment of a Deity (infinitely Powerful, Wise, and Good) su­perintending the Actions of Mankind, in order to retribute unto every one, either here or hereafter, according to their Doing; Together with the Sense of an Obligation to all our Duties both to God and our Neighbour, resulting from that Belief. Superstition, on the other side, is an Acknowledg­ment and Dread of God's super-intending [Page 52] Power; Accompa­nied with a wrong Opinion of the Ways of pleasing him, re­sulting from false Ideas, un­suitable to his forementioned Perfections. And let me here add, that Irreligion I under­stand to be an utter insensibi­lity of any Obligation or Duty arising from the Idea of a God; Or perhaps (according as the Idol may be framed which they set up instead of the Idea of the true God) a positive per­swasion that no such Obligation at all can arise. Now I must needs say that, so far as I have had opportunity of observing, I have always found that the more any People have had of True Religion, with less mix­ture of Superstition, they have [Page 53] always formed themselves unto so much more orderly Socie­ties, and lived so much the more comfortably. So that I am per­swaded, whoever takes the pains to examine, will find that the Rule holds true throughout, in exact Proportion.

But leaving now this Appeal to History, to every one's Exa­mination and Judgment; I am desirous to weigh a little the Reason of the thing it-self. Let us inspect the Nature of Man­kind as it is, and see what pro­bability there is that any con­siderable Number of Men, (A Nation, as England, for Exam­ple) wholly void of all sense of Religion, should be able to establish and maintain such Laws and Methods of Govern­ment [Page 54] amongst themselves, as could give them any tolerable Degree of mutual Security, Peace and Happiness. In the first place, I am apt to think it very difficult, if not impossible, that such a People should ever agree upon any Terms at all. The Natural Impetuosity of their Passions, must needs make them very untractable. It can not be supposed that those who found their Advantage over others, in strength of Body, would easily submit their Necks to the Yoke of Laws. They would find themselves secure and easie in that natural Supe­riority, and always endeavour to maintain it: So that it would, at least, be very diffi­cult to bring them to any [Page 55] Terms of Composition with their Inferiours.

But let the thing be never so difficult, if it be but possible, I am willing to admit it. We may imagine that a Combina­tion of a great Number of weaker Persons may have been able to force a less Number of those that are stronger into a Compliance: From whence something like a Common­wealth might in the end result. Therefore, without more ado, let us suppose a Solon, a Ly­curgus, or a Numa, sprung out of the Earth, to give this Peo­ple the most excellent Form of Government imaginable. The Supposition, indeed, is absurd; Because those wise Legislators, all of them, did interweave [Page 56] Religion with their Politicks: And I want the Name of any Legislator that ever did other­wise. But supposing, any way, an Excellent Form contrived: Let Chance, if they please, the Epicurean God, be the Author of it: Where shall we find fit Magistrates to put this Excel­lent Contrivance in Execution? It will not be supposed that every particular Member of this Society will be so exactly Vir­tuous, as to need no Inspection into their Actions. That is too contrary to all Experience; And would be occasion of dissol­ving the Government it self, as frivolous and useless. We must therefore look out for Se­nators, to deliberate in Ten thousand Exigencies that will [Page 57] arise from without, (tho' we should imagine our Frame ne­ver so perfect within) what Methods may be most condu­cive to our Common Defence and Publick Welfare. We must have Judges too, undoubtedly, to determine impartially the differences that may happen between Man and Man. And (to cut short) we must have Officers of all kinds, both Ci­vil and Military, to execute faithfully and carefully what­ever is resolved upon by these Senators and Judges: Amongst which sort of Business, the Ad­ministration of the Publick Re­venue is neither the least nor easiest Task.

For these things, we must of necessity have Men of Inte­grity. [Page 58] Any failure in That, be­gets Inconveniencies: And the total want of it brings on in­evitable Ruin. For nothing can be done, great or small, with­out Trust: And the Breach of Trust is always mischievous to the thing in which it happens. For Example; What can hin­der but a Senator that delibe­rates upon the weighty Affairs of War or Peace with Neigh­bouring Princes, may have Overtures made to him of more considerable Advantage from some such Prince, than he can receive in his own Country; And may thereupon, without any Danger of Dis­covery, reveal and betray the Secrets of a State? What can hinder but a Judge, biassed by [Page 59] Affection, or bribed by Interest, may, in many Cases, so order the Circumstances of things (at least the Methods of his own Proceedings) as to condemn the Innocent, absolve the Guil­ty, and dispose of the Property of Goods or Land contrary to all Right and Equity; And yet cover his Corruption with a very specious Appearance of Justice? What can hinder but a Commander of Fleets or Ar­mies, by Debauchery growing Supine, or by Covetousness growing intent only on Profit, may sacrifice the Publick to his Luxury or Gain? And what can hinder, in the last place, (for 'twould be too tedious to go through all particulars) but Publick Receivers, Treasurers, [Page 60] and the like, may, by Consent and Intelligence with one ano­ther, falsifie Accounts, and di­vert great Branches of the Common Income into their own private Pockets; without any possibility of being dete­cted? Without Integrity in the management of these, and such like affairs, all must needs go wrong; and Ruin follow.

But I doubt my Reader is tired with these Instances; And thinks them frivolous in the particular Case that I now exa­mine; Because they are so very frequent, as every Day's Ex­perience tells us, in all Govern­ments whatsoever. Are they so, indeed? Then let that Go­vernment where they are most prevalent, know that it is nea­rest [Page 61] to utter Destruction. For no body can doubt but where the principal and ruling Fun­ctions of a Body (either Civil or Natural) are perverted, and made to operate contrary to the Interest of the whole, That Whole is in a very desperate condition. Let the Application be made where it will.

And if we may look a little home to our own Case; it must be acknowledged that we have amongst us too many Instances of such like Miscarriages as I have represented. What is the Reason of it? Is it the too deep sense and Awe of an All-seeing Deity that causes this want of Integrity, and makes Men not fear to transgress the Ties of any Duty, wheresoever they can [Page 62] be secure, that He alone is Wit­ness of their Actions? This cannot be pretended: Both Ex­perience and Reason contradict it. The Men I write of, and the spreading progress of their Principles, are too apparent Proofs that we are not at this time in such like Circumstan­ces. But if, abstracting from our own Case, we reflect only upon the Mischiefs that attend Bigottry, and wrong Notions about Religion, I readily own them to be very great. For not only, some of those Mi­stakes may be apt to make Men presume upon an easie way of attoning an offended Deity, by Ceremonious or Devotional Tricks, and therefore less fear­ful of the Consequences of each [Page 63] single Transgression; But Su­perstition (generally speaking) has often been, and will be, the occasion of very general Mis­chiefs and Outrages in the World; Tho' this especially, when it is managed by the cunning of lawless, and design­ing irreligious Men in Power. So that Irreligion is, very fre­quently, the ground even of those Disorders which Super­stition produces. For without that, the mistaken Notions a­bout a Deity, will serve indif­ferent well to preserve Socie­ty and maintain Government, amongst those of this or that particular way. The Fear and Dread (at least) of Invisible Powers will not make Men more bold in the Contempt of [Page 64] those Powers, than they would be without it. But the total Absence of that Fear (which is Irreligion) dissolves intirely the Ties of Conscience, which are the strongest Bonds of Society, and thereby turns Men loose from the Restraint and Prote­ction of Laws, into all the Dis­orders of unrestrained Fraud and Rapine.

Let us return therefore to our general Enquiry. We have supposed that a Nation, wholly void of all Sense of Religion, may, peradventure, hit upon the most excellent Form of Go­vernment and Laws imagina­ble: And now in looking after fit Magistrates, to put these Rules and Laws in Execution, we have seen in some measure [Page 65] what kind of Officers are ne­cessary, and what sort of Fai­lures those Officers are ob­noxious to. In short, whatever other Virtues may be useful, in the Discharge of those Trusts; That, without which all the rest would become not only useless, but hurtful, is Integrity. A Man that has not a Principle known and acknowledged by others to be capable of influ­encing him in the ^* Dark, is not fit to be intrusted with any thing capable of being hid from Witnesses: That is, in plain Terms, not with any thing at all, of Moment. For through­out all the parts of the Admi­nistration of any Government, [Page 66] there occur frequent Opportu­nities of perverting the Ends of it, secretly, to evil purposes. Now what security can that Man, who makes open Profes­sion of the Principles of Irre­ligion, give unto the Publick, of his Fidelity in any Trust, where there is a possibility of perverting the Ends of it with­out Discovery? An Oath is the most usual and highest Pledge of this kind, that Mankind are yet acquainted withall. But will this Man, who proclaims his Disbelief of the Animad­version of a Deity, pretend to deserve any Degree of Credit upon account of his attesting a Name, (God) which in his Mouth is an empty Sound, without any signification? It [Page 67] would be ridiculous either for him to offer himself, or for a Government to receive him, to the Solemnity of an Oath. Thus he makes himself an use­less Member of the Society he is in: And if the whole Society entertained the same Principles, it must unavoidably dissolve and fall into Confusion. For, let us examine further; What is it that can influence any Man in secure Secrecy? Honour, and Shame, and Humane Laws of any kind, have there no place: Because no body sees. Only Interest sticks close to every Man, every where. Whatso­ever is advantageous, or any way delightful to any one, ope­rates constantly upon every one; And (when nothing inter­venes [Page 68] to check it) irresistibly. Thus then, a Man secure of ab­solute Secrecy from all other Men, and having no Appre­hension of any Invisible Being super-intending him, must of necessity pursue his own pri­vate Satisfaction. Natural Ap­petite, and present Interest, prompt him to it: No Prospect of any Repugnant Interest, at a Distance, makes him hesitate: No inward sense of Law or Duty restrains him: (For what can be called either Law or Duty, where no Superiour animadverts with Punishment; Nor does any Natural Advan­tage, as a Reward, attend the Action it-self?) Nothing from without interposes: (For all Humane Animadversion is ex­cluded:) [Page 69] He must therefore pur­sue it: He can do no other­wise. At least, if in those cir­cumstances he neglect to do it; He in that acts not only ^* foo­lishly, but contrary to that ge­neral Inclination (the Desire of our own Good) which is by Nature made the Spring that moves all Mankind.

And thus (I say) the Obser­vation of all civil Governments may convince any one, that is not wilfully blind, that the De­cay of Integrity, and the Rea­son of that Decay, Irreligion, is the true and never failing Cause of Ruin in all Societies. I say again, Integrity: For that [Page 70] is the Virtue that I lay the stress upon. The Neglect, the Fraud, the Corruption, the Treachery, that any where run through all the course of a mis-mana­ged State, proceed evidently, from want of Integrity. And the Consequence of that is so fatal, that neither Courage nor Skill can bear up under it. Where no body, or but very few, make Conscience of their Ways; Where a superficial spe­cious shew is all that is endea­voured after towards the Pub­lick, whilst Private Int'rest (un­check't by any inward Re­morse) is the Private Measure of every Man's Conduct; What can follow but utter Destru­ction? It is apparent that every where, by the same Degrees [Page 71] that a sense of the Essential Grounds of Religion decay, Men's Virtue vanishes, their Morals corrupt, their very Na­tures degenerate, and their Go­vernment tends inevitably to Dissolution.

If this Decay of Religion (mistake me not, I do not mean blind Devotion, or supersti­tious Ceremony, but) if the little sense of the Super-inten­dency of a Deity, which is the general ground of all Religion, be not the occasion of the De­cay of Integrity, I desire any one to shew me what is. Or rather, if the Cause of this Ef­fect be too perplex't or hidden, I desire them to shew me what is capable of curing it. That would be a Work worthy not [Page 72] only of a true Patriot, but of a Genuine Citizen of the World. Let any one that goes about it, examine the Principles of Humane Nature, and (re­moving that sense of Religion which I require) tell me what Notion, what Thing it is, that can be of Force enough to sway all Mankind, in absolutely se­cure Privacy, to deny them­selves the enjoyment of any offered Satisfaction. Good Na­ture, and the Love of our Bre­thren, is the plausiblest Offer towards it that I can imagine. Some few, perhaps, having been educated from their Insancy in good-natur'd Principles, may find such an habitual force of that Love in their own Breasts as may seem natural to them. [Page 73] But if they will say those Prin­ciples have the same Strength in all Men, they deny manifest Experience, and deserve no An­swer. The savage Africans and Americans, who have been o­therwise educated, (Or rather who, for want of Education, would be the only proper In­stances in our Enquiry,) are undeniable Demonstrations of the Contrary. And if these few Good-natur'd Persons should go about to destroy the Belief of those things which are only capable to maintain the Socie­ties of Mankind in any tole­rable Degree of Happiness, with­out substituting any thing at all, either more or less, in the place of it; What shall we say of them? Do they not evidently [Page 74] contradict the Character they pretend to? Is That Good Na­ture, which is charitable per­haps to some few Persons in distress, who lie within the narrow Sphere of this or that Man's Acquaintance; And at the same time, breaking the only Reins that are capable to restrain the ill Nature of others, let loose the whole Herd of Man­kind, to an unbridled freedom of destroying and devouring one another? I blush to think, that so high a Degree of Good Nature, as I have here supposed some may be endowed withall, should be the occasion of pro­ducing such ill-natur'd Conse­quences. What Tyrant, what Nimrod, what Caligula, did ever the Ten-thousandth part of [Page 75] Mischief to Mankind, as would be the rooting out of that only Principle which is capable of maintaining any sure Amity amongst them? There is no proportion between these Mis­chiefs. Let these Pretenders therefore to Good-Nature either be content with that Principle of Religion, which has hitherto produced whatever is to be found of lasting Union and Constancy in the Societies of the World; Or let them fur­nish us with something better instead of it; Or let us, at least, beware of their Principles, as the most pernicious Venom that could possibly be instill'd into any Society, even by di­rect Enemies of Mankind.

[Page 76] If now, upon this whole En­quiry, we observe, That where ever the Principles of Irreligion are spread, in proportion to their increase, Integrity has de­cay'd; How for want of In­tegrity the strength of any Constitution of State is weak­ned; What a disorderly and uneasie Estate Men grow into; And what further Confusion and even Ruin constantly at­tends it; I say if this be every where observable; And we need not go far to be convinc'd of it, even in Countries where the general Principles of Religion (tho' decaying) are not yet quite extinguished; What can we conclude must be the Con­dition of a People that is wholly, in every particular Member [Page 77] and Part, devoid of any such Principle at all? For that is the Supposition we are to take along with us: And our En­quiry is, how a People that believe no Super-intendency of an invisible Power, nor think themselves accountable (either here or hereafter) to any Judge but the Magistrate, can main­tain any such order of Govern­ment amongst themselves, as is capable in any moderate De­gree to make their Lives Se­cure, Easie, and Comfortable. Amongst this People, it is plain, there can not be one single vir­tuous Person, that is so upon a Principle suited to the general Nature of Mankind. And those that are so only by some pecu­liar Excellency of their own [Page 78] Natural inclination, not com­mon to others, are not to be taken into Consideration: Be­cause Their number is every where too small to be of any weight. Their personal Qua­lifications may be what they will, and deserve very high personal Esteem: But I think nothing can properly be called Social Virtue (which is the thing we now enquire after) that the main Body of a So­ciety is uncapable of having any sense of. I conclude there­fore that such a People must needs be very unfit to main­tain any Rules of Society with one another. What? Where there is not one honest, one virtuous Man in a Govern­ment; (For I count none so, nor [Page 79] will any be found so at a stress, that have not a Principle which all Men own to be capable of making them so in the Dark; And that I am sure Those have not, who are utterly void of all Religion) Can, There, be any Consistency or Stability in that Government? Methinks there should not. But, especially, can a Government, amongst such Men, be more equal, and more secure, than amongst those who act upon a Principle capable (if followed) to make all Men Vir­tuous? This is an Absurdity unsufferable. Yet this the Men that I write of, those that say Religion is useless, and that Hu­mane Laws alone suffice to maintain Order and Peace and Security in Humane Societies, [Page 80] This (I say) they must assert; Or else acknowledge, that in undermining the Grounds of all Religion, they themselves act more contrary to the gene­ral Int'rest of all Mankind, than any thing that humane Imagi­nation can compare them to.

If, now, I have given any competent Evidence, both from Reason and Experience, that Religion is (not only) no in­different thing, insignificant and useless to the Ends of Go­vernment; But that (in Effect) it is so highly necessary and useful, that it is impossible any Government should subsist without it; And that whatever Motives may force Men into Societies (Conveniency, Pro­tection, or whatsoever else they [Page 81] be) it is only the Belief of a Deity, and the consequence of that Belief, Religion, that makes a Ciment capable of uniting those Societies in any manner of Stability; (Which, I hope, I have in good measure per­formed) Then, methinks, I need say very little in answer to those that pretend Religion is not only useless, but hurtful. If it be useful, as I have proved; It can not be hurtful: For those Terms are contradictory; And cannot be said, in the same re­spect, of the same thing. Let us examine therefore if in any Respect whatsoever, we can find this prejudicial Tendency of Religion to the Int'rest of Society. It is apt (the Ob­jectors say) to fill Men's Minds [Page 82] with Anxieties, Doubts, and Fears; Which debase their Spi­rits, perplex their Thoughts, and render them unfit for Business. But whoever considers impar­tially, will find that whatsoever there is of Ill, in all these Anxie­ties, Doubts, Fears, Lowness of Spirit, and Perplexity of Thoughts, it proceeds wholly from the neglect of Religion, and by no means from the strict Observance of the Duties that it requires: And on the other side, that whatsoever Confidence, Boldness, and Se­curity of Mind, springs from Atheism or Irreligion, it is only a Boldness in doing Evil; Which at the highest is subject to many Qualms; Or, tho' it were per­fect in its kind, That surely can­not [Page 83] be pleaded by any one in favour of those Principles. But, however, He that discharges faithfully the Duties that are in­cumbent upon him, cannot pos­sibly, in that, have any Anxi­ety at all. His whole Care is ^* Conscientiously imployed in do­ing the thing that is required of him, with the same exactness as if it were before a Multitude of Witnesses: Because he knows he is continually under the ^† In­spection of an All-seeing God. And having done that, he has ^‖ Boldness both towards God [Page 84] and towards Man. There may happen indeed many Occasions, in the ordinary Course of Hu­mane Affairs, in which this Man may be fearful, and un­willing to proceed. But what are those Occasions? From whence comes this Fear? The Occasions are, when he is re­quired by Unreasonable and Tyrannical Superiours, to be the Instrument of Violence and Wrong. In those Occasions, in­deed, he fears: He fears to offend God: And therefore he hesitates; draws back; and is altogether unfit for this sort of Business. But imploy him in any thing that makes for the true Welfare of his Country; (and much more, if for the Welfare of Mankind) And see [Page 85] with what Resolution and In­trepidity he will face the Op­posers of it. No Lion more bold than He, in a Righteous Cause. Or if yet it should be objected, that Lowness of Spi­rit, Meekness, and Humility, which are the Consequences of a Religious Temper, are too contrary to this Martial Cou­rage that I now hint at; Then however I reply: So much the rather let us study to improve that Temper. What will be the Effect of it; suppose the whole World should become thus religious? No body would injure, no body would hurt one another: We should all live together, as Brethren, in Peace and Friendship. And what's the Harm? Is it for fear [Page 86] of this Mischief, that Men en­deavour to destroy the Seeds, and extirpate the Roots of all Religion? God forbid.

Another Objection against Religion (the last that I inti­mated before, and all of any moment that I can yet think of) is, That the Dread of an Avenging Deity inclines Men to Superstition: And Superstition, of some Kinds and in some De­grees, I have allowed may pro­duce as ill, or even worse con­sequences than absolute Irreli­gion. How shall we answer this? Very easily. The Root of Superstition lies in the false Ideas that Men frame to them­selves of God: Not in the true ones. Those that consider his Power, may indeed think it [Page 87] reasonable to fear him: But those that consider also his Wis­dom and Goodness, must of necessity love him. From the mixture of these two Effects, proceed Respect, Reverence, and Adoration. And when the grounds of all (infinite Wis­dom, Goodness, and Power) are stedfastly kept in mind, it is impossible that those who are deeply penetrated with that sense, can condescend to any way of expressing it (which is outward Worship) unsuitable to his Excellencies; And much less, to any Practice towards their Neighbours (wherein lies the danger of Society) directly contrary to his Laws. Thus, true Religion secures all. It is false Religion only that breeds [Page 88] any Danger. And even that Danger too, tho' it may be very great in some particular Instan­ces, yet it does not oft extend it self (as Irreligion) to the ex­tirpating and utter Ruin of So­ciety, in the Nations of the World. I have hinted already at the dreadfullest Effects of Superstition that I could think of: Humane Sacrifices, and Per­secution. 'Tis the last of these that, in this Age of the World, it most concerns us to enquire into: And I am far from go­ing about to extenuate the Hei­nousness of that Practice. But yet I think I may truly say, that the Root of Persecution does not lie very much in bare Su­perstition. Take away the In­t'rest, I mean the worldly In­t'rest, [Page 89] that Irreligious Men have in persecuting others; Let not those Incendiaries blow up the Zeal of Bigots into a Flame, against those that differ from them either in Opinion or Pra­ctice, and their Heats will be tempered without coming to Fire and Faggot. Superstition alone, if ill-natur'd irreligious Int'rest were not interwoven with it, would no more di­sturb the Peace of Societies, at this Day, than it did in the Days of Ancient Paganism. Not at all. That is too obvious to need any further Illustration. But take it at the worst; That Superstition is the sole Cause of Persecution, and of all the Mischiefs attending it: What is the Cure of this Evil? Cer­tainly [Page 90] not to root up the Grounds of all Religion; But to cultivate the true ones.

If therefore it should be found that any Set of Men, even tho' they were Priests, (of whatsoever Form) industri­ously applied themselves to delude Mankind, with Notions suitable to their own particular Int'rest; but contrary to the general Welfare of Societies; Let those that have the Talent declaim against their Villainy, expose their Hypocrisie, and by all imaginable Arts render those that are guilty as con­temptible, ignominious, and even odious in the Eyes of the World, as such combined Ene­mies of Mankind deserve to be. In this, my Heart, and Hand [Page 91] too (if it were able) should go along with them. Only let no body involve the Innocent with the Guilty. In that, there ought to be great scrupulosity, and exact Care. For such Trans­gressions are hainous Immo­ralities. But, within this Re­striction, of not involving the Innocent with the Guilty; No­thing can be too strong, nor too severe, against such Do­ctrines and Practices as tend to the Corruption of Men's Minds, the Inslaving of their Persons, and the Ruin of Societies. And when I allow this Liberty, in these Bounds; I not only con­fine it strictly to these Bounds, but extend it indifferently to whatsoever exceeds them. And, that no body may mistake my [Page 92] meaning, I further add, in the first place, that (considering the Frailty of Humane Nature, and the Shortness of our Capaci­ties) it seems to me highly rea­sonable, that All manner of Opinions, even tho' Mistakes, about Religion, which spring from Weakness, Tenderness, and Simplicity of Heart, and have nothing in them of that Evil Tendency which I have now hinted at, should be indulged and treated with all the sweet­ness imaginable. For what con­ceivable Right can any one have, to treat those otherwise, who are really within the Bounds of this Restriction? None at all. And, in the next place, I would have our No­minal Deists (on the other [Page 93] side) understand, that whilst they continue to undermine the Grounds of all Religion, They themselves deserve all that Se­verity, which they will think I have with Justice allowed them against the Perverters of the True; And which they are always ready to take, even in too great a Latitude.

I think I have now succinctly answered the Substance of all that is most commonly, and most plausibly, objected against Religion in general; And may from hence conclude, that the Ideas we entertain of a Deity (and which, if we allow the use of our Reason, every thing will inforce upon us) are no indifferent thing, even to the Welfare of Mankind in this [Page 94] World. A God that either does not, or can not, inter­pose in our Concerns, is to us an Empty Name, and sig­nifies nothing. And without the Belief of an interposing or animadverting God, it is impossible that any Model of Government can be supported. This the wise Athenians were so sensible of, that they banished Protagoras, as dangerous to their State, not for denying, but for doubting of it. And the Reason (as has been dis­coursed already) is plain. For Int'rest undeniably governs the main course of Humane Acti­ons. We are so framed by Nature, that it can not be otherwise. And without that Belief, no Man has any Int'rest [Page 95] to be virtuous, further than in outward Appearance only. The Shew alone, of Benignity and Good-will to Mankind, not only avoids the Reach of Humane Laws, but suffices to procure the Good-will of those who see nothing but that Shew. Where a private Advantage can be gained, without hazard of Dis­covery, if Religion be removed, nothing hinders. And is that Man virtuous, who is so only in Appearance, either for fear of the Law, or for the sake of his Reputation? I can not call him so. But call him what we will, I think I have made it evident that no Government can subsist, where no Member of it has any more powerful Principle of Virtue than this: [Page 96] And that without Government no tolerable Degree of Secu­rity, Peace, and Happiness in this World can be attained.

After this, methinks I should need few words to perswade you, Gentlemen, (who are Deists indeed) to renounce the Fraternity of those who (lurk­ing under the Cover of that Name) go about secretly un­dermining the Welfare of all Mankind. Whatever Humanity may be shewn to their Persons (as That indeed ought in no oc­casion whatsoever to be omit­ted) there is no Indulgence due to their Opinions. To smile at, and take complacence, in the bold strokes, which in daily Conversation they give at the Root of all Religion, is to be [Page 97] delighted with the Ruin of all Humane Society. How bar­barous! I am sure, none that in reality believes a God can en­dure it. Let us therefore be always upon our Guard, and in all occasions discountenance and oppose their pernicious Principles.

The Task of opposing them is not difficult. Examine but the ground of any one of their Systems, and it will be found to be built upon such intole­rable Presumption, as one would think they themselves should blush to own. Is it because of any Disorders they observe in the Universe, that they conclude it not to have been formed by an Intelligent Workman? What! His bungling, perhaps, is obser­vable [Page 98] (as one said) in placing the Calves of our Legs behind; Whereas they ought rather to have been before, for the De­fence of our Shins. Frothy Im­pertinence! Anatomists will tell them the indispensible Use of those Muscles which com­pose our Calves, in that very place. But, how dare Men be so bold to carp at what they are not able to mend; nay, nor in the least degree to imi­tate? O, but, say they, an in­finitely Wise and Powerful God (as we suppose him) could have framed a more perfect Creature than Man is. And who has told them that he has not done it? Nay, numberless Varieties of such Creatures, suited to the various Disposition of those [Page 99] Parts of the Universe where he has placed them? We have no reason, I am sure, to think our selves in the highest Stage of Nature. But whatever be our Natural Condition; Our Mo­ral Circumstances (upon the sup­position of the Grounds of Reli­gion) they will say, ought to have been much otherwise. He ought to have given us a greater strength of Mind, to bridle those Appetites, for the Disorders of which it is pretended he will judge us. But if he thought fit, amongst the great variety of Creatures that fill the Uni­verse, to create us in a state of Indifferency and Freedom, not so strongly sway'd any way, as to be necessarily and unavoida­bly either Happy or Miserable; [Page 100] What Irregularity is there in this? What Breach of Sym­metry do we make in the Uni­verse? Especially, if he have given us a strength sufficient for the working out of our own happiness (which is the Case) and we apply not our selves to make use of it; What reason have we to complain of his Judgment? Yes; The Judgment ordinarily believ'd, is too severe. Let us suspend our Judgment of That, till we come to it. Our ordinary Ideas of a Deity are, that he is both Just and Mer­ciful: And the temperature that must result from the com­bination of those two Dispo­sitions, will undoubtedly be such as we shall be forced to own proper and suitable to our Cir­cumstances. [Page 101] No, say they a­gain, all manner of Punishment will be then unsuitable: Because it will neither tend to our Re­formation, nor serve for Exam­ple to others: Without which it is no better than meer Revenge, and would be unjustifiable even amongst Men. All of a piece still. Who told them that we shall not be capable of any degrees of Purification in ano­ther Life; Or that none of the Inhabitants of those Regions, whither we shall be transpor­ted, will be capable of recei­ving any Benefit by our Ex­ample? The same Thread of Presumption runs through the whole Series of these Obje­ctions. The Offer of any (even the least) of them implies a [Page 102] pretence to a full and compre­hensive knowledge of the whole Universe. For That is visibly one intire Frame, knit together, without the least Chasm, by continual Relations and Depen­dencies. And whoever objects against any part, if he really pretend to understand the whole, ought to blush at his own Presumption: Or if he object, without pretending to it, He must needs (in the Judg­ment of all Men) incur the Cen­sure of great Extravagance.

I said in the beginning, that I intended not to oppose these Opinions, in this Paper, by any Philosophical Arguments: Be­cause that has been sufficiently done, over and over again, by many others. It is sufficient to [Page 103] me, that I shew the ground­lesness of all of them, by the impossibility of any Man's be­ing able to have a due compe­tency of Knowledge whereon to build them. And the same Presumption that runs through all the Objections drawn up against the Wisdom of God, from the imperfections and dis­orders that are pretended to be observed in the World, will be sound in like manner to be the root of all those that are brought against his Providence. That Great One, drawn from the Prosperity of Ill Men, and the Adversity, which oft times at­tends the Good, in this Life, is visibly of the same Nature. For who has assured the Objectors that This is not a probationary [Page 104] State; And that all such irre­gularities will be set even here­after? They must be very pre­sumptuous, to say, that a Future state for Humane Souls is im­possible. And yet That they must say, or else their Obje­ction is vain, The improba­bility and doubtfulness of any thing is not a sufficient Ground for a Positive Conclusion. They must talk no less than of per­fect Knowledge in the Matter, or they talk very imperti­nently. I know not whether they do so or no; But I am sure their Confidence is as great as if they did. What Pre­sumption!

Methinks those that on all occasions extoll so much the Ancients, who were unacquain­ted [Page 105] with Revelation, should not think a thing so very impos­sible which They all believed (at least) to be highly probable. For this I could easily bring numerous Authorities: But they are so commonly known, that I count it needless. Only one, tho' Modern, may not be im­proper; Because it asserts (as I do) the general authority of the Ancients; And more espe­cially because of the Chara­cter of the Person who writes it. 'Tis the Lord Herbert of Cherbury, whom, I think, we may reckon a Deist, of our own number. In his Trea­tise, De Religione Gentilium, Chap. 15. under the Title, Spes; After a large Quota­tion out of Plato to the same [Page 106] purpose, he adds these words. ^* As therefore the Gentiles worshipped the same God, and had the same esteem of Virtue, that we have; So 'tis certain that the same Hope of Immortality was common both to them and us. Cicero, l. 2. de Leg. says expresly, The Souls of all men are im­mortal, but those of the sted­dily Good are Divine: And, lib. de Senect. Death ought not to be grieved at, since Im­mortality follows it. So that (says the Lord Herbert again) amongst many religious Doctrines [Page 107] of the Gentiles, This seems to have been esteemed by them as a solid uncontestable Axi­ome, viz. That by the practice of Ʋirtue, Men attain to the hope of Immortality. Thus I say, if either Reason or Authority have any weight, we must needs conclude, that intolerable Presumption lies at the Root of this Obje­ction.

And if we consider yet another, to the same pur­pose, we shall still find the same thing. When they tell us, That it is suitable to the Perfections of the Deity, to have made all things at first so compleat, as never to need his interposition afterwards; And that it is below his Dignity, or [Page 108] that it would ^* disturb his present Felicity, to intermeddle with our Affairs; What does this signifie, but that they think themselves capable of deter­mining whatsoever may be suitable to Infinite Perfection? If in any thing they plainly saw a Necessity, well and good: But from their loose and groundless imaginations, to draw such a Conclusion, ar­gues extream Arrogance. Does it argue a Perfection in the Di­vine Nature, to have excluded himself (by the perfection of [Page 109] his Workmanship) from any possibility of ever more inter­meddling with it? Can they be certain of this? I think not. And if it be possible for him to intermeddle, whensoever he sees convenient, how will they prove he does not? O, it would discompose him, and di­sturb his perfect Happiness. At this rate, he must be of a ve­ry delicate Constitution. His Head, perhaps, would ake, if he applied his Mind to such perplexing Cares. Ridiculous! Yet, admit it: What hinders but he may be discharged of much of that trouble, by the Ministry of Myriads of intel­lectual Beings, who may have ways of influencing us imper­ceptibly, [Page 110] which we conceive not? Is this also impossible? They must either shew their Presumption (as I said be­fore) in pronouncing it so; Or own their Temerity, in rai­sing Objections without know­ledge.

As impossible as the Doctrine of Providence may seem to them, This also is what all the wise and virtuous Heathens constantly believed; And upon which (as I have shewn al­ready) they founded both their Morality and Politicks. Yet since I am saln again upon the Subject, I have a Mind to add one Passage more out of Ci­cero, and to join with That the Authority of Socrates, and [Page 111] of Antoninus; Two Names that (if any) deserve high Vene­ration. Concerning Socrates, Xenophon his Disciple, tells us, in the First Book of his Me­moirs, that He called those Mad­men, who could imagine that all humane affairs depended intire­ly upon our Conduct, without any interposition of Divine Provi­dence. This is the Spirit that runs through all his Philosophy, and with which he tinctured every thing. Xenophon has gi­ven us several Argumentations of his, expresly to this pur­pose, which are much too long to be here transcribed. And these remarkable Words, in his Fourth Book, shew us the im­provement he made of it for [Page 112] the benefit of Humane Life. What Man in his Wits (says he) can, any other way, hope for greater Advantages, than from the Gods; in whose power it is to bestow on us the greatest? But he only has Right to ex­pect such things from them who pleases them: And He chiefly pleases them who most perfectly obeys them. Thus (says Xenophon) whilst he both taught and practised these things, he made his Hearers more Pious and Moderate: And, conse­quently (all Men must own) more fit for the Duties of So­ciety. I wish We, in following his Example, could work the same Effect upon our Nominal Brethren. The Passage of Ci­cero [Page 113] that I think worthy to be observed, is this. ^* Who can be so void of all Understanding (says he) as Either, when he looks up into the Heavens, does not conclude that there are Gods; But imagines those things, which are contrived with so great Wisdom that scarce any Man is able with all his Art to attain to a knowledge of the Regular Vicissitudes of their Mo­tions, to be all the Products of [Page 114] blind Chance; Or when he does perceive that there are Gods, does not understand that the very Origin, Growth, and Sup­port of this Mighty Empire are to be ascribed to their Provi­dence and Protection? He goes on, strenuously asserting that, However they might flatter themselves, All their Successes, even the Conquest of the whole World, were not to be attribu­ted either to their Number or Strength, &c. Nor even to their Understanding and Wisdom; ex­cept it were in this one Point, that they excelled all other Na­tions in Piety and Religion, and in a sensible Conviction of the Superintendency of the Immor­tal Gods, and of their own in­tire Dependance upon them. But [Page 115] I will conclude these Authori­ties, with that of Antoninus. He positively affirms (l. 2. §. 8.) both that there are Gods, and that they do concern themselves in the Administration of Hu­mane Affairs: And upon that ground, every where, main­tains that they ought to be Pray'd to, and Worshipped. And accordingly (l. 3. §. 11.) in addressing his Reflections to himself (as his stile runs) He has these excellent words: Prepare and furnish thy self with Rules, that may be useful to thee in the Intelligence both of Divine and Humane things: And in all thy Transactions, even the least, remember the Con­nexion that is between those two. For neither can any Humane Af­fair [Page 116] be performed as it ought, unless respect be had to the Gods, in the doing of it: Nor the Contrary. By which Con­trary, according to the Currant stream of his Philosophy, it is probable he intended to inti­mate; That as all Humane Af­fairs must be allow'd to be very irregular, where respect was not had to the Gods in the Con­duct of them; So all religious performances towards the Gods ought to be accounted as im­proper, which did not tend to the advantage of Humane So­ciety. I say, this I conclude from the Currant Stream of his Philosophy; Because he pro­fesses often (l. 9. §. 17. and l. 10. §. 6.) that he had no other sense of Duty, nor even of any [Page 117] particular happiness to himself, than in the Tendency of every thing he either said or did, to the Welfare of that General Com­munity of Mankind, unto which every particular Man is insepa­rably united, as a constituent part of the great Whole. And there­fore also (l. 2. §. 14.) he calls that Man an impostumous Boil, and Excrescence in the World, who was capable of the consi­deration of any separate Int'rest. Which the Propagators of Opi­nions so ruinous to Society, as those I write against, would do well to take notice of.

Tis true, indeed, Epicurus (in his Doctrine of Providence) was of another Opinion. His busi­ness was to destroy all sense of any Dependance upon the [Page 118] Gods, in any case whatsoever. But I beg these Gentlemen's Pardon, if I did not reckon upon him, when I mentioned all the wise and virtuous Heathens as agreeing in this Belief. Not that I would detract from his Reputation of personal Mode­ration and Temperance, or any other Excellency that is repor­ted of him. But the voluptuous and dissolute Lives of the main Body of his Followers, proving evidently the tendency of his Principles, makes me look upon him (if you please) as a Vir­tuous Monster; If he were so, in consequence of a Belief which did, and naturally must, make the Generality of Men, who imbrace it, extreamly vi­cious.

[Page 119] Now, if the manifest Im­modesty of those Objections, (founded upon vain Presump­tion, and contrary to the weight of all virtuous Authority) be not sufficient to check the Spreaders of them in our days; Yet, methinks, the ill Conse­quences that attend such like Doctrines, should not only do it, but also make them a little doubtful of their Truth. And if they were once got so far as to admit the Mischief of those Consequences, and thereupon to hesitate upon the Truth of the Notions which produced them, I cannot yet think so ill of my Countrymen, as to suppose they would continue their Industry in making Proselytes. The Con­sequences I have represented al­ready: [Page 120] The Ruin of Societies. Now suppose the Disquisition into the Truth of these Matters were intricate; (for that is the most that can be said in favour of the Incredulous) Which way ought we to incline? He must have little Humanity in him that does not find even his Judgment sway'd by the Wel­fare of all Mankind. For my part, who do believe a God and Providence, I cannot conceive it consistent with his Goodness, to have put us into such Cir­cumstances, that any Opinion which is absolutely necessary to our Being or Well-being (so that we could not possibly either be at all, or enjoy any competent happiness without it) should not be True; Or that the con­trary [Page 121] should. This would be to suppose the Scheme of the Uni­verse very ill drawn, and the Parts of it ill suited to each other; If any real and necessa­ry Effect were made dependent upon an imaginary and false Cause. For Instance: If our Being, (the Sustenance of our Life) or the End of our Being, (Happiness, in any moderate de­gree) could not be attained without this or that particular Perswasion, which should move us to act in this or that parti­cular manner; It would seem to me (I confess) very absurd, and inconsistent with my Idea of a God, that such Opinion or Perswasion should have no real Ground in the Nature of Things, but depend only upon [Page 122] our lucky hitting on so useful an Errour. That is as much as to say: If the Belief of God's Superintendency be absolutely necessary to our attaining any competent Degree of Happi­ness (which he has evidently designed us for) it seems to me very absurd, to think that such a Belief can possibly be ground­less and false. This would give me a strange Idea both of God and of my self. If every thing that I can observe in my own Nature, shews me that I am designed for Society; And if Society can not possibly be maintained without those Prin­ciples that I have been pleading for; I must needs think it a very fantastical Contrivance in my Nature, if the Author of [Page 123] it should have no way to lead me into the Belief of them, but by Delusion: Especially if that Delusion be such, (which is the Case in the System of those I now dispute against) as I my self may be able to detect, and thereby frustrate the End of him that made me. This (I must needs say) would make so strange a jumble in my Brains, that, rather than admit it, I should fly to direct Scep­ticism, and believe nothing at all. Yet nevertheless, I confess, All this does not amount to a Demonstration, to those who do not believe a God, or not such a God as I do; Tho' to me it be not much less. At least, I must profess that, ad­mitting the Matter of Fact (in [Page 124] respect of the Consequences of Irreligion) as I have endeavou­red to prove it; The grounds of Religion do, by this very Argument, appear to me so probable, that tho' I had no other, I should not scruple to venture my All upon them. Nature her self repugns at the Thought of the Contrary. Who is it, that would not abhor any thing that tends to the Ruin of his whole Species? Methinks, therefore, it should create in all Men's Minds a prejudice strong enough to resist even very spe­cious Arguments; But surely, to hinder the Belief of so ill a thing, without any Argument at all. And, as even now, I called him a Monster of Virtue, who could be virtuous in spight [Page 125] of the strongest vicious Princi­ples; So I would fain know by what Stile those Men will de­cipher their own Inhumanity, who can (without any relu­ctance) entertain and take De­light in propagating Opinions which strike at the Foundation of all Humane Happiness.

Let this suffice to be said con­cerning the Nominal Deists. I would now add a few words to you, Gentlemen, that are Real ones; And to my self, in that number. We do believe, That there is an infinitely Powerful, Wise, and Good God; Who superin­tends the Actions of Mankind, in order to retribute unto every one, either here or hereafter, according to their Deserts. Let no body boggle at this Creed: For if [Page 126] we do not stick to it, I have proved already that we ruin the Foundation of all Humane Hap­piness, and are in effect no bet­ter than meer Atheists: And, in the end of the Consequence shall become Canibals. If we do stick to it, let us consider what further it leads us to. The Retribution that we have con­cluded to be necessary, is not made with any manner of ex­actness in this Life: And there­fore it is to be expected in ano­ther. This, indeed, is a com­mon Argument: But admit­ting the Premises, I do not see how it can be resisted. Those that will oppose it, must begin with denying the Superinten­dency of God; And thereby declare themselves Enemies of [Page 127] Mankind. But let us go on. If God superintend the Actions of Men, he does it by some Rule. That Rule must of necessity be Uniform. That is; All Men in the same Circumstances must be obliged to the same thing, under the same Penalty. For Partiality, Favour, and Dispen­sation, to one person more than another, are wholly inconsistent with our Ideas of his Perfecti­ons. But when Circumstances alter, tho' the Rule it-self be al­ways the same, God's Judgment of particular Actions alters ac­cordingly. It may then be en­quired, how shall we do to know what this Uniform Rule is? I answer; It must of necessity be suitable to the Relation that is between him and us. If that [Page 128] will not teach us what it is, I shall be at a loss where to look for it. But let us consider what appears most obvious in the General Relation wherein God stands to Men; Or Men to God. Whether we call him Creator, Benefactor, Governour, or what­ever it be, it is one and the same thing to All: He is not the God of this or that particular Coun­try only, but of the whole World. This General Relation, therefore, implies a General Care. His Design must of neces­sity be the Good of the whole. And as we are Instruments in his hand, it must certainly be in order to that End. Whatso­ever tends to the Good of the whole, is therefore (in every change of Circumstance) the [Page 129] Constant, Uniform, and Un­alterable Duty that God re­quires from every Man; And according to which he will judge every Man. Thus we both find what our Duty is; And that his Animadversion, to be expected in a Future State, gives it the Strength of a Law.

I say, therefore, Gentlemen, let us that believe and see these things, be careful to conform our Lives according thereunto. This is no small Advance. If we keep fast hold of this Thread, there can happen very few Diffi­culties that it will not guide us through. The Awe of a super-intending God, if attended to, will make us Sincere. For where is the Man, that whilst he is un­der that Sense, dares transgress [Page 130] the Laws that he understands himself to be in this manner obliged to observe? And if we are Sincere, there is no Man of moderate Capacity, but by ask­ing himself the Question, on occasion of any thing that he is going about (Which way would it be for the Advantage of all Mankind, that all Men in this Circumstance, should act?) will be able to see, which way lies the General Int'rest of Man­kind; And in that, His own particular Duty.

This would furnish Matter for a large Discourse: But that I fear it would be called Prea­ching. Yet what is obvious, and necessary, must not be omitted. Let us open our Eyes, and con­sider what a World we should [Page 131] have, if all Men were thorowly sensible but of this one thing, that I have now Illustrated. This one Law, if every Man carried it in his Breast, would very much supersede the Use of all other. But without that which is the Ground of This, all other Laws are of very little significancy. What the state of the World would be, in that case, we have seen already. Let us not there­fore delude our selves, or others, with Talk of Reformation. Till this Principle be spread, has taken root, and is got in Vogue, 'tis altogether in vain to go about it. This, and this alone, will reach the Decay of Trade and Wealth, (not to mention the higher effects of it) and re­form the Miscarriages that are [Page 132] complained of in Publick Af­fairs, and Establish the Go­vernment of this Nation. I speak of Government, because I believe many of us do (I am sure all should) heartily love our Country; The Wel­fare of which depends intirely upon the Constitution and Ad­ministration of our Govern­ment. What Reformation; What Patchings of our shat­tered Frame, can we expect? Nay, What will any Patchings ^* signifie, whilst our Manners are thus corrupted? Till a Prin­ciple of True Virtue begin to take Root in Men's Minds, there is nothing more Chimerical than the Expectation of any [Page 133] manner of Publick Good. And I think I may well add, that there is hardly any Cant more fulsom, than the Talk of Virtue, where there is not a Principle that all Men must own capable to produce it. For our Country's sake therefore, Gentlemen, let us make it our first Business, to establish this Principle in the Minds of all our Acquaintance. We may do it in a thousand Ways, more effectual than the Pedantick forms of Pulpit-spee­ches; And which will disbe­become no body. This were an excellent means indeed of tricking the Priests out of their Trade (which we so much ex­claim against) and would leave them no ground of Complaint. When we have done this, (and [Page 134] not till then) we may set up for Patriots; And with Assu­rance of Success. One that was no more Bigot than the best of us, saw many Ages ago, and told his Countrymen, the Romans, that all their ^* Successes were to be attributed to their Religious Reverence of the Gods, and their Miscarriages, to the neglect and decay of it. And whether we seek the reason of this Obser­vation in the Natural Efficacy of the grand Principle of Re­ligion, or in the Blessing of Providence that attends the ob­servance of it, we shall find it both ways strong. Let us then make it our Business [Page 135] to ^‖ Propagate the Establishment of True Religion; And we shall by that means, not only root up the Weeds of Superstition (wherever we meet with any such) but lay a solid Founda­tion of Prosperity to our Coun­try, for which Posterity will pronounce us Blessed.

Now if what I have offered, towards the Establishment of a General Rule of Conduct, be of any use; I would very ear­nestly ^* beg of those that are more able than my self, to im­prove it further; and to give us a System of particular Du­ties that Rise naturally from [Page 136] the Fountain of True Deism. Grotius indeed, and Pufendorf, and many other Moralists and Politicians, have done some­thing towards it; but either so brokenly, or so diffusedly, that it is hard for a Reader to per­ceive always the Thread of Consequences which ought to run through the whole. Some­thing more easie and more evi­dent is yet wanting. It has been hinted by a ^* Worthy Gentleman, that Morality is ca­pable of Demonstration. And all that have read that Work of his, will allow that none can be more capable of doing it than himself. If I had the ho­nour, therefore, of his Acquain­tance, [Page 137] I would certainly sollicit him to perform what he pro­poses. But since we see it not yet done, and must therefore suppose that some other thing of no less moment imploys his Thoughts (for he has both there, and ^* else where, ex­press'd too true a Concern for the Welfare of Mankind, to leave us any mistrust that he would otherwise omit it) I can­not refrain from offering to all Men's consideration the Use­fulness of the Design; That so whoever finds his Strength e­qual to the Task, may take it upon him.

But if the Difficulty of this Work be any Obstacle to others, as well as to me; And if my [Page 138] General Rule be too succinct, for the Variety of Cases that occur in Humane Affairs; Then I am sure we must all conclude that the generality of Man­kind stand in great need of some further Assistance, than that general Capacity which they are naturally endowed with: And that wheresoever that Assistance can be found, it is not below the most ele­vated Capacity to make use of it. Now this, at least, is pre­tended, amongst Christians, to have been done by the Reve­lation of Jesus Christ. The Precepts of the Gospel are plain, suited to the meanest Capacities: And, if the Hi­story of it be true, the Divine Authority of it can not be que­stioned. [Page 139] Those two things, therefore, joined together, ease us at once of the trouble of enquiring into the Foundation of the Law of Nature, and into the Particularities of it. For admitting them; We have a fair Transcript, in our hands, of the most essential Points of that Law, and the Authority of the Law-giver stampt upon it. This therefore, besides the Doctrine of Deism that we agree in, it highly concerns us to enquire into. For if the pretences of Christianity be well grounded, it can not be an indifferent or frivolous Mat­ter.

The general Advice that I will presume to offer upon this account, is only this. Let us [Page 140] be very careful not to block up our own way to the Disco­very of any useful Truth, by that sort of Presumption which I have but even now ^* con­demned in those whose Bro­therhood I would disclaim. I hope none that really believes a God, will offer to say it is impossible for him to communi­cate the knowledge of his Will to his Creatures, by any other way than that which we are ordinarily acquainted withal: Or that it is impossible for Him to impower any one, whom he thinks fit to fill with any ex­traordinary either Degree or Kind of Knowledge, to work things so wonderful as may [Page 141] justly be esteemed an adequate proof of his extraordinary Mis­sion. To pronounce either of these, dogmatically, impossible, implies a presumption of so comprehensive and universal a knowledge, as I am sure it is impossible for any Man to at­tain to. Impossible for God! Is the thing inconsistent with the Scheme of the Universe? Who knows it? If it be not; Or that we are ignorant; Who dares say it? But if we can not reasonably pronounce all man­ner of extraordinary Revelation of God's Will to be impossible; And can not deny some extra­ordinary Help (considering the many frailties of Humane Na­ture) to be highly useful; We are certainly bound to examine [Page 142] without prejudice, and very impartially, any thing that has but a plausible pretence to that Extraordinary Character.

It will not be denied, I sup­pose, but Christianity has the fairest Pretensions to this, of any Religion now in the World. Yet even here, immediately, we renconter a Cloud of Obje­ctions: Superstitious Practices; Absurd and unconceivable Te­nets; Disputes; Uncertainties; and Endless Difficulties. What shall we do? Think not, Gen­tlemen, that I am going to advise you to enter into all the Controversial Disquisitions that amuze our several Sects. No: If you are desirous to know the Truth, avoid them all, and enquire without prejudice into [Page 143] the Root of the Matter. The Root I call the plain History of Matter of Fact. See what Proofs there are, for or against the Truth of what is recorded to have been said and done by Jesus Christ. If you can not deny the Truth of the Hi­story (which I suppose is hardly possible) then observe the Ten­dency of his Doctrines and Precepts; And if you find them all intirely conducing to the Welfare of Mankind; (which is the same End with that of the Natural Law of God) Be­lieve them not the less; (I beseech you) But think your selves a little the more obliged to obey them, because (which you must own, if the History be true) he was immediately [Page 144] sent from God to teach and give them. In this Examina­tion, the Use of our Reason is not only Lawful, but Ne­cessary. God has given it to us, as Men, for our Use: And where we apply it to necessary Uses, not to vain Curiosities, it will not deceive us. In that manner we act according to Nature, and ought not to do otherwise. And if we examine thus, I am perswaded we shall find that Christianity is the highest Improvement of De­ism: So that we may embrace it, without forsaking our first Principles. It must needs be so, if true. For the Principles of Deism are the Eternal and Unalterable Law of God to all Men. He may give further [Page 145] Helps (as I suppose we shall find Christianity is) to some: But he can not Abrogate or Suspend the Universal Law, which he has given us by Na­ture, with respect to any. My Counsel therefore terminates, in sticking constantly close to That; And at the same time, in making Use of all the Assi­stance we can find, for the Im­provement of it, any where else. In this manner we not only avoid, but answer all the Objections that I now hinted at, or that can possibly rise against Christianity. The Pra­ctice of Superstitions is unsui­table to the true Idea of a God. The Belief of Absurdities is impopossible to the Nature of Man. And the Enquiry into [Page 146] Useless Niceties, is a very ill Imployment of that precious time, of which (amongst other things) God will certainly re­quire an account at our hands.

How! Will some Sectaries, that may chance to see this Letter, be apt to say; Are no Systems, no Articles, no Creeds, worth enquiring into? This is to set up a New Christianity, and to Undermine what is ordinarily called by that Name, instead of establishing it: The very Fault that you condemned in those who, under the Veil of Deism, made it their Business to propagate the Principles of Atheism. I beg their Pardon. The Diffe­rence is great. In the first place: 'Tis to Deists I write. And if upon that account, I [Page 147] use a Latitude in some Expres­sions, not suited to the Genius of a Sectary, 'tis no more than the nature of the thing re­quires. But I will answer them more directly. They may wrangle about Names as much as they please: 'Tis the thing only that I enquire into. Christianity. That Christiani­ty which Jesus Christ and his Apostles taught: Not that which Sects and Parties have so deformed, or disguised, that it is not at all knowable in their Writings, nor much in their Practice. What! Shall I set my self to seek out a System of Christianity, amongst their end­less Disputes? Let them first agree upon it amongst them­selves. When that is done, it [Page 148] will be time enough for me to consider what they say. But if, in the mean while, I can find out any particular wherein they all agree, I sincerely promise them that I will stick to it.

Now one particular, I bless God, I have lately found, in a Book, Intituled, The Reasona­bleness of Christianity, as deli­vered in the Scriptures; And there demonstrated with an Evidence, that I am not able to resist. Yet let no body imagine, by this, that I am the Old Acquaintance of the Au­thor of the Growth of Deism, who (he tells us) was convin­ced of the Reality of Re­vealed Religion, by the reading of that Book, and of The Five Letters concerning the Inspira­tion [Page 149] of the Holy Scriptures. For I neither know him, nor He me. Yet nevertheless, I own that I esteem That Book, and the last of those Letters, no less than he seems to do. Now, I say, the thing which I find in that Book, wherein all Sectaries a­gree, is, That Jesus Christ is the Messiah, the Son of God, the King; Whom all, that believe him to be so, are obliged to obey. And the General Agreement of all Sects in this, gives me, I confess, a strong presumption of its Truth: But the particular Evidence of it, in that Book, is irresistible. The Evidence, I mean, both that the Thing as­serted is true; And that (what­ever else may be true and use­ful) nothing but that alone is [Page 150] required, absolutely, to denote and Characterise a Man a Christian.

Since therefore I am forced to own that, for my part, I know no better; And now de­spair of any help from parti­cular Sects; I hope I may, without the Censure of those Sects, resume the Advice I was presuming to offer to those to whom I address this Letter; To Deists, I mean. I would fain perswade them to look in­to the True Grounds of Chri­stianity. What do I talk of perswading them to it? They do it already. Deism it-self is the first Ground and Founda­tion of Christianity. Let them observe the Superstructure: And if any part of That be not so [Page 151] fitted as to lye even and smooth upon this Foundation, let them, in God's Name, reject it. Such ill-hewn Stuff cannot be from him. His Works are all of a piece; And will be always found consistent. But if all Genuine Christianity, All that Jesus Christ himself made essential to it, be evidently an im­provement of Natural Reli­gion (which I call Deism) built upon it, fitted to it, com­pacted with it; So that the whole together makes one in­tire Body, or System of Laws; Just and Reasonable, Worthy of the Supream Legislator from whom they proceed, and all calculated and apparently con­trived for the Benefit of Man; Then, methinks, I should not [Page 152] need to use many words to per­swade any one to embrace it. Neither is that my intention. I only propound, that those who have not yet examined into the Matter, would please to do it, by that Draught of Christianity which the fore­mentioned Book presents us withal: And let them resist it if they can. For if they can do it, it is reasonable they should. Nay, as we are men, it is im­possible for any one to do otherwise; That is, to refuse Assent upon Conviction, or to believe contrary to it. After that Examination, I referr it to themselves to enter into more particular Enquiries, or desist, as they shall then judge necessary. But if, con­trary [Page 153] to my expectation, any one of you, Gentlemen, to whom I have addressed this too tedious Letter, disa­gree with me (after such Examination) in what I have now at last particularly insi­sted upon; I beg of you, by the Bonds of Humanity, in which we are all united, to assist me in shaking off what you esteem to be De­lusion; And to furnish me at the same time, instead of it, with some other more per­fect Scheme of things; More agreeable to the Ideas we have of God, and more con­ducive to the Happiness of Man. Take only those two Considerations along with you, and in doing it effe­ctually, [Page 154] you will oblige, not only me, but all Mankind. I am,