A DISCOURSE OF human Reason: With Relation to Matters of Religion.  
Rationabilem sortitis Naturam quae meliùs Res quàm Ratio proponitur?  Senec. de vit. beat. cap. 14. 

licenced,  
Jan. 16. 1689/ 90. J. F.   
LONDON, Printed for Awnsham Churchill, at the Black Swan in Avy-Mary Lane, 1690.   

A Prefatory Letter TO A FRIEND.  
SIR,  
ACcording to my Promise, I now sand you the Discourse of human Reason in English, which you have been  told I published some Years ago in French. I say, I sand you That Discourse: Because indeed this contains all that was in it. But the truth is, that when I took that Subject this second time into consideration, the Irksomness of translating slavishly my own Expressions, and the fresh Matter that offered itself to my Thoughts, have induced me so to alter and augment it, that though several Particulars be still the same, yet the whole is very much another thing.  
The chief Design of this Discourse is, to assist Men in conquering those Prejudices, that hinder them from making use of their own Reason in Matters of Religion. And this is endeavoured to be done, not only by way of Argument, but more especially by the weight of many Ancient and Venerable Authorities, concurring in such Principles as led directly to that practise. Now though several things have already been published in English on the like Subject; yet as every Argument is not equally fit for every Capacity; I hope that, whilst I follow a Path not trod in by others, my Labour will not be esteemed superfluous.  
The Circumstances of our Times do particularly encourage to Discourses of this Nature. Liberty in Religion, which has some while seemed to be in the Pangs of Birth, if happily it can force its passage into the World, and do ever attain to that due maturity and strength which all good Men wish it, will infallibly work the same Effect that we have seen arise from Liberty in Philosophy. Clouds will be dissipated; the Scales will fall from Mens Eyes; and Truth will appear most beautiful in her naked simplicity. Certain I am, that these things appear already to many in this Nation, not in a faint down only, but in a full Meridian Brightness. The opportunity ought therefore to be improved; that those who have not yet discovered any glimpse of this Light may be directed to its appearance: in plain terms, that they may learn to consult that Beam of the Divinity,( whatever we call it, Reason or Spirit) which is united to our Nature, in which only consists our Faculty of Discerning, and which is best able to direct us universally in our Duty.  
It is impossible we should ever arrive at that perfect Liberty which we breath after, until a Door of Entrance into it be opened by this Key. Whilst Mens Hearts are locked up against one another, by innumerable Prejudices arising from the narrowness of their Principles, it is no wonder if Societies be so too. The Cure of that Evil can therefore never be wrought, by associating any number of Men of similar Principles into one Body: but it may easily be advanced, by improving those Universal Principles which are already disseminated in the Minds of all Men. That is true Comprehension, which comprehends all Mankind. The Love of God does so. He 
Psal. 145.9.  is good unto All, and his tender Mercies are over all his Works. And why the Love of Princes to their Subjects, nay the Love of all Men to one another, should not operate( according to our measure) in conformity to his Pattern, I am not able to conceive. Sure I am that Christianity teaches us this Duty. The peculiar Spirit of the Gospel, if there be any thing peculiar in it, is Universal Love and Charity; though in strictness of expression perhaps ought not even that to be called peculiar. For these are Duties evidently discernible by the Light of Nature. And the whole Substance of Christianity itself, according to St. John's account of it, is most certainly founded upon that Universal 
John 1.9.  Light, which enlighteneth every Man that comes into the World.  
It can never be well with us therefore, whilst we build either our Religion, or our politics, upon any narrower Principles than those upon which God himself has laid them. Every Sect, alas, has now a several Scheme of Fundamentals; whilst few consider what they themselves mean by the Word. Fundamentals in Religion, ( in my sense) are those things upon which all Religion whatsoever is grounded. And those certainly are generally agreed upon by all Men. For all Men have really some sense of Religion, more or less. The Superstructures that are made upon these Foundations indeed are different. This Man erects a Palace, that a Cottage. But every Man, surely, whilst he builds upon the general Foundation allotted to all Men, ought not to be disturbed in his Habitation. Fundamentals in politics, are those things without which the general Peace and Welfare of Mankind cannot be procured, or maintained. Those are the Notions of Right and Wrong, 'vice and virtue, and generally all that part of Morality, relating to the reciprocal Duties of Man and Man, which results from the Consideration of those Circumstances in which God Almighty has placed us. These, I say, are Fundamentals. For these are the Laws that God has promulgated to all Men, and by which therefore he will certainly judge all Men; I will add also, and by which therefore, only, we ought to judge one another.  
O how happy might we be, if our Rulers would hearty intend this Work; If our Teachers would industriously improve these Truths; And if our People were fitted to enter into a Constitution built upon this Basis! But the Obstacles I doubt are yet great on all sides. And though things seem to have some little tendency this way, yet unless these Means be pursued, which I have here hinted at; I mean, unless endeavours be used to enlarge Mens Principles; unless every Man that has in any degree tasted the sweetness of this Spirit himself, endeavour with all meekness and sobriety to diffuse it amongst his Neighbours; I say, unless this be mightily and strongly endeavoured, it is to be feared we shall be sadly frustrated of all our most flattering Expectations.  
The sense of these Considerations, Sir, has moved me to acquit myself of my particular Promise to you, by the publication of this ensuing Discourse; which I hope will not be altogether unuseful to others. Whatever be the Success of it, I shall always have comfort in my own Mind, in that I have done what I conceived to be my Duty. The rest I submit to Providence. And shall remain always most affectionately Yours.   

ERRATA.  
page. 39. line 19, for this, red his. P. 42. l. 15. f. Statutis, r. Statuis. P. 64. l. 21. f. guilt, r. guile. P. 72. l. 26. f. tuae, r. tui.   

A DISCOURSE OF human Reason, With Relation to Matters of Religion.  
IT is a wonderful thing to consider the Heats and Animosities that are sprung up in the World, from the Differences of our Opinions, in what we call Articles of Faith. Every Man will have his own to be the only true Ones. Nay, some Men( alas too many) are so barbarous, that they not only condemn others to Death, but deliver them also by their anathemas( as much as in them lies) to the Devil and Damnation, for a little Difference only in Opinion in some Metaphysical Speculations. It is nevertheless most certain, that neither Christ, nor his Apostles, have tied the Salvation of Mankind so indispensably to the particular belief of any incomprehensible Mysteries, as the pretended Doctors of his Church now do it. We red that 
Mat. 16.16, 17.  Our Lord himself pronounced St. Peter Blessed, upon his bare Declaration that he believed him to be the Christ, the Son of the Living God. St. Philip, in like manner, baptized the Eunuch, upon no other profession of his Faith, than in the terms of this short Symbol; 
Acts 8.37.  I believe that Jesus Christ is the Son of God. St. John teaches us plainly, 
1 John 4.2.  That to confess that Jesus Christ is come in the Flesh, is a certain characteristical Mark of the Spirit of God. And St. Paul explains himself in that Point yet more particularly, telling us, 
Rom. 10.9.  That if we confess with our Mouth the Lord Jesus, and believe in our Heart that God hath raised him from the Dead, we shall be saved.  
This also was the Sense of the Primitive Fathers; and particularly of St. Hilary, who says, That 
Non per difficiles nos Deus ad bearam vitam quaestiones vocat.— In absoluto nobis& facili est Aeternitas; Jesum suscitatum à mortuis per Deum credere,& ipsum esse Dominum confiteri. Hilar. de Trin. lib. 10.  God does not call us to future Felicity, by intricate and difficult Questions. The way to Eternity, says he, lies open before us, and is plain and easy. We are required only to believe, that God has raised Jesus Christ from the Dead, and to confess him to be our Lord. Now this great simplicity, both of Scriptures and Fathers, in those Articles of Belief which they propose to us as necessary to Salvation, may justly raise our astonishment at the imprudence( shall I call it, or malicious Wickedness?) of those Men who have perplexed all Matters of Faith with so many inexplicable Difficulties. Not content with what the Scripture teaches of Christianity, they have had recourse to a wordy Philosophy; thereby to refine their Notions, and adorn them with the lustre of seemingly mysterious Expressions; Insomuch that a great Cardinal has not stuck to acknowledge, That 
Senza Aristotele noi mancavamo di molti Articoli di feed. carded. Palav.  without the help of Aristotle we should have wanted many Articles of Faith. And that which aggravates yet more the audacious extravagance of these Dogmatizers is, that they themselves acknowledge the incomprehensibility of those very things, which they undertake to explain with such critical Exactness, as if they had entred into the very Counsels, and fathomed the 
Rom. 11.13.  Depths, both of the Wisdom and knowledge of God. A most absurd Contradiction, and insupportable Presumption! I will not fear to apply unto them, what St. Paul says of some pretended Doctors in his Time, 
1 Tim. 1.6, 7.  that having swerved from the Rule of Charity, they turned aside unto vain-jangling, desiring to be Teachers of the Law, though they understood neither what they said, nor whereof they affirmed. And nothing can be more apposite to this Subject, than that Expostulation of St. Austin's, where he demands, 
Quid opus est ut vel affirmentur, vel negentur, vel cum discrimine definiantur, quae sine Discrimine nesciuntur. Aug. Enchir. ad Laur. c. 59.  What need is there that those things should be either affirmed or denied, or so much as defined,( which cannot be done without danger) when they are such as without danger we may be ignorant of them?  
This vainly curious Spirit is very different from that of Procopius, the first Bishop of the Goths; who speaking of the over-nice Controversies that were then amongst Christians, declares that for his part, 
{αβγδ} Procop.  He esteems it a piece of absolute Folly and Madness, to pretend to penetrate with Critical Exactness, into the Nature of God. And a little after, Let me have liberty, says he, without blame, to be silent upon these Subjects. I, for my part, am able to say nothing more concerning the Nature of God, than that he is perfectly Good, and infinitely Powerful. He that thinks he knows any thing beyond this, whether he be Clerk or laic, let him say it. 'tis an Example of admirable Modesty, and such an one as we ought strictly to imitate; especially in those Matters of Faith which surpass the Bounds of our Understanding. The surest way in those Cases, is to keep close to the express terms in which things have been revealed, without either adding, diminishing, or changing the least Iota. This it is that St. Paul exhorts unto; 
Tit. 1.9.  That we hold fast the faithful Word as it hath been taught. And again, 
2 Tim. 1.13.  That we hold fast the form of sound Words, which he delivered. That, and that only, is certain and stable. That is the True Faith, for which St. judas 
judas 3.  exhorts us to contend earnestly: that, I mean, which was once delivered to the Saints: I say, that which was once delivered by Jesus Christ and his Apostles; not that which has been since invented, and broached for such, according to the different Humours and Interests of succeeding Ages. This is the sense of St. Austin; That 
Si divinarum Scripturarum perspicuâ firmetur Authoritate, sine ullâ dubitatione credendum est. Aliis vero testibus vel testimoniis quibus aliquid credendum esse suadetur, tibi credere vel non credere liceat; quantum ea momenti ad faciendam fidem habere vel non habere portenderis. Aug. Epist. 112. ad Paulin.  we ought to believe steadfastly those things that are confirmed to us by the clear Authority of the Holy Scriptures: But that we may freely examine all other Evidences, upon which any thing is propoundeded to be believed; and either admit or reject them, according as we ourselves judge them strong or weak. And in the same sense says Clement of Alexandria; 
{αβγδ}. Clem. Alex. storm. lib. 6.  We declare nothing but what is contained in the Scriptures. And St. Basil affirms, 
{αβγδ}. Bas. in Mor. Sum. Def. 26. cap. 1.  That all things, both Words and Deeds, ought to be believed upon the Testimony of the Scriptures, that were divinely inspired. And again, 
{αβγδ}. Basil. Hom. de fide.  That it is a manifest Defection from the Faith, and the Mark of an extreme Arrogance, either to reject any thing that is there written, or to add thereunto any thing that is not there written. So that we have thus far the clear Authority, both of Scripture and Fathers, on our side; and from what has been said, may now safely conclude, That it is no less contrary to our Duty, than below the privilege of our Reason, to suffer any New Articles of Faith, or even any Interpretation of Old Ones, to be imposed upon us by any Men; and least of all by those Men that have an apparent Interest in doing it.  
Let us take Courage therefore, and chase away those vain Terrors that have too long surrounded us. Let us shake off the Tyranny of those Prejudices that have possessed us. The Names of Orthodox and heretic are known now to be too partial and illusory, and longer to deceive us. They have these many Ages been made use of with so much Irregularity, Interest, and Passion, that the ordinary application of them cannot at this day be any just ground, either of Assurance or Fear. Let those therefore that are so weak as to be either charmed or terrified with the empty sound of those words, say what they please; We may undoubtedly be assured that the Righteous judge of all Men will not impute unto us the Guilt of any Criminal Heresy, so long as we sincerely believe what he has expressly revealed unto us. And if peradventure we understand not clearly the whole sense of every Expression, in which those things have been declared; we ought certainly, for that very Reason, so much the less presume to alter them, or affect new Forms of explaining ourselves; and least of all, impose upon others any doubtful Inferences drawn from such dark premises.  
The Essential Part of Religion consists not in Theory, but in practise. The Lord hath shewed thee, O Man, saith the Prophet, 
Mic. 6.8.  what is good: And what doth the Lord require of thee, but to do justly, and to love Mercy, and to walk humbly with thy God? St. James gives us this plain description of it: 
Jam. 1.27.  Pure Religion, and undefiled before God the Father is this; To visit the Fatherless and Widows in their Affliction, and to keep ourselves unspotted from the World. And it is undoubtedly in consequence of this Principle, that the whole tenor of the Scriptures declares unto us, that we shall be judged, not according to our Belief, but according to our Works. Witness abundance of 
Eccles. 12.13, 14. Jer. 17.10. Jer. 32.19. Psal. 62.12. Mat. 16.27. Mat. 25.34, &c. Rom. 2.6, &c. Rev. 2.23. Rev. 20.12, 13.  Passages both in the Old and New Testament; and most particularly that of St. Paul, where he says, 
2 Cor. 5.10.  That we must all appear before the judgement-seat of Christ, that every one may receive the Things done in his Body, according to that he hath done, whether it be good or bad. Religion therefore lies not in embracing this or that Opinion; in associating ourselves with this or that Sect of Professors; in admiring or following this or that Doctor; no not even 
1 Cor. 1.12. 1 Cor. 3.4, 5.  A Paul, an Apollos, or a Cephas. But the only important Work of Religion is, 
Psal. 34.14. Isa. 1.16, 17. Am. 5.14, 15. Rom. 12.9. 1 Pet. 3.11.  to draw us off from that which is Evil, and to engage us in the practise of that which is Good. And St. John accordingly enforces the Exhortation he makes us to do so, by this Mark of its importance; telling us, 
3 John 11.  that He that doth Good is of God; but he that doth Evil, hath not seen God.  
Let us examine therefore what it is that Right Reason teaches us; whether it be to do Good or Evil. Let us consider whether it point out unto us a direct and sure way to future Happiness, or engage us in the Paths that led to Destruction. For if in effect it be Reason that imprints upon our Minds any Notions of Irreligion, or that in any manner inclines us to 'vice, we ought undoubtedly to reject it without the least hesitation. But if, on the contrary, it appear that True Reason be the only Foundation, both of True Piety, and True virtue; and that any Pretence, either to the one or the other, not built upon rational Principles, is in truth nothing else but Superstition or Hypocrisy; then certainly is it our Duty to make use of our Reason in Matters of Religion, as much, or even more, than in any thing else.  
I will begin with the Consideration of the first Principles upon which all Religion in general is grounded. And I find them excellently touched by the Roman Orator: 
Sit igitur hoc jam à principio persuasum civibus, Dominos esse omnium rerum ac Moderatores Deos: eaque quae gerantur eorum geri judicio ac numine: eosdemque optimè de genere hominum mereri;& qualis quisque sit, quid aget, quid in se admittat, quâ mente, quâ pietate religiones colat, intueri; piorumque& impiorum habere rationem. Cicer. de Leg. lib. 2.  This( says he) is the first thing in which a People ought to be instructed; Viz. That there is a God, who is sovereign Lord of the Universe; who disposes and governs all things by his Providence, with infinite Goodness towards the Sons of Men; who observes exactly every particular Man's Conduct; who sees the inmost Thoughts of our Hearts, and is not imposed upon by the specious Appearance of our Religious Performances; who distinguishes the virtuous from the Wicked, and retributes unto each of them according to their Works. Epictetus in like manner, with his usual brevity, tells us that 
{αβγδ}. Epict. Enchir. cap. 38.  the most important thing in the business of Religion, is to settle in our Minds right Opinions concerning God; as that he is; and that he governs all things with beautiful Order, and exact Justice.  
It is true, that the word which I here translate GOD, in the singular number, is in the Original of these two Passages in the plural; from whence may be inferred that although the Heathen Philosophers did sometimes make mention of a Deity, yet their Notion of him was very absurd. But to this I answer; that they made use of the word GOD or GODS, indifferently in either number: Which will be evident by several Passages that I shall have occasion to quote by and by. Nay, many times they used it both ways in the very same Period. So that we ought not to lay any stress upon their manner of expressing themselves, either the one way or the other; but to take their Notion of a Deity from their own Explanation of it. And then, surely, this very Passage of Cicero will not be found liable to any great Exception. I might easily produce abundance of other places to the same purpose; and show further, that by their multitude of Gods, they intended only to express so many different Operations, by which the One true God manifested and made known himself unto Men. Thus Aristotle says that, 
{αβγδ}. Arist. de Mund.  Though God be bat One; yet he is called by many Names, from the several Effects that he produces. Thus also Seneca, speaking of the most ancient and ignorant Times says, 
Ne hoc quidem crediderunt, Jovem qualem in Capitolio& in ceteris aedibus colimus, mittere manu fulmina; said eundem quem nos Jovem intelligunt, Custodem Rectoremque Universi; Animum ac Spiritum; Mundani hujus operis Dominum& Artificem; cvi nomen omne convenit. Senec. Natur, Quaest. lib. 2. cap. 45.  That even then People were not so stupid as to believe that the Jupiter whom they worshipped in the Capitol, and other Temples, did indeed with his Hands throw Thunderbolts. But by that Name( says he) they understood the same Jupiter that we do; a Soul or Spirit; the Maker and Preserver, the Lord and governor of the whole Universe; unto whom any Name that expresses his different Operations( as he goes on explaining it) may be applied. And again, in another place; 
Quaecunqne voles illi nomina propriè aptabis, vim aliquam effectumque caelestem continentia. Tot appellationes ejus possunt esse, quot munera. Senec. de Ben. lib. 4. cap. 7.  You may apply unto God( says he) whatsoever Names you please, that express any manner of Heavenly Power and Effect. The Titles we give him may be as various as the Benefits we receive from him. This I say was their general Conception of the Deity. Or if we will seek any further meaning of the multiplicity of their Gods, we shall find, at most, that they understood thereby only so many Subordinate Powers, Angels, or Ministring-Spirits;( much what as the generality of Christians now conceive of them) and that all the Worship they paid unto those inferior Deities was intended primarily ( much what as some Christians also even now explain their worshipping of Saints and Angels) unto that One supreme God, whom they frequently styled 
— Divûm Pater atque hominum Rex. Virg. Aen. 1.  the Father and governor both of all inferior Gods( or Angels) and Men. And thus Hierocles, most expressly and fully: 
{αβγδ}. Hieroc. in Carm. Pythag.  We are to believe those Gods( says he) to be what indeed they are, and to hold that Rank which indeed they hold; but we must direct all our Adoration to that only One God, who is the Maker of them all, and whom we may properly call the God of Gods, the best and greatest. Much more might be added to this purpose: but it would be too great a Digression from my present Subject. And without insisting more particularly upon it, I doubt not but the Passages that I shall have occasion to quote, as I go on, will be abundantly satisfactory to those that will take the pains to observe and consider them.  
I return therefore to the Consideration of the first Principles of all Religion. And I find that what is asserted by these Philosophers, is evidently the same thing that St. Paul himself intends, in saying 
Rom. 11.6.  That without Faith it is impossible to please God: for he that cometh to God must believe that he is, and that he is a Rewarder of them that diligently seek him. Thus then the belief of a God, of his Providence, and of future Rewards and Punishments, is that Faith which is the true and only Foundation of all Religion. But the Foundation of that Belief lies in the perception we have of the Truth of those things, by that general Light, or Capacity of discerning, which is imparted to all Mankind. And there the same Apostle most clearly places it, when discoursing concerning the Gentiles, that lived before the coming of Jesus Christ, he says that 
Rom. 1.19, 20.  That which might be known of God, was manifest in them: For the invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his Eternal Power and Godhead, so that they are without Excuse. The same Conclusion is also drawn by St. Gregory from the particular Consideration of the Nature of Man. And indeed there is nothing in Nature which, if it be duly considered, does not irresistibly force us to make the same Inference. 
Omnis homo, in eo ipso quod rationalis conditus est, ex ipsâ ratione illum qui se condidit Deum esse colligere debet. S. Greg. in Mor.  Every Man, says he, in that he is made a Rational Creature, ought by the Light of his own Reason to conclude, that he who made him is God. And St. Austin, speaking of the platonic Philosophers, and representing the Argumentations by which they preached into the Nature of God, says, that 
Quod notum est Dei, ipse manifestavit eis; cum ab eis invisibilia ejus, per ea quae facta sunt, intellecta conspecta sunt. Aug. Civit. lib. 8. cap. 6.  Whatsoever can be known of God he himself manifested unto them; for the invisible things of him were seen and understood by them, from the things that are made. And he is so penetrated with this Truth, that in another place, he professes, 
Faciliùs dubitarem vivere me, quàm non esse veritatem quae per ea quae facta sunt intellecta conspicitur. Aug. Conf. lib. 7. cap. 10.  He could easilier doubt of his own Life and Existence, than of the Truth of those things, that are made evident to our Understanding by the Works of the Creation. In effect, if we be not first convinced of the Existence of a Deity, by Proofs suitable to our Natural Faculties, it is impossible for us to attain unto any true knowledge, either of Religion, or( I think I may say) of any thing whatsoever. This is now generally acknowledged both by Philosophers and Divines. And particularly one of no mean Rank in both those Professions, and whom I the rather mention, because he is of that Communion which allows the least liberty of Ratiocination, says expressly that, 
La Connoissance de la cause universelle, ou de l'existence d'un Dieu, est absolument necessaire; puisque mesme la certidude de la foy depend de la Connoissance queen la raisin donne de l'existence d'un Dieu. Malebr. reach. de la Ver. lib. 4. cap. 6.  All the Certainty we can have in Matters of Faith, depends upon that knowledge that we have, by Reason, of the Existence of God. Thus then we see one inestimable Advantage derived to us by the use of Reason, and a powerful Argument in favour of what I am pleading for; in that it is by Reason only that we are made capable to lay the first Foundation of all Religion, which is the certain knowledge of the Existence of a God.  
Let us now see if the Superstructure be conformable to this Foundation; I mean, if that Reason which gives us the Evidence we have of the Existence of a Deity, be capable also to guide us in such ways as are agreeable to him.  
I will begin this Enquiry among the Heathen Philosophers. And there immediately I meet with both Plutarch, and Hierocles, using this same strong and clear Expression, that 
{αβγδ}. Hier. in Carm. Pythag.  to submit ourselves to the Conduct of Reason, is in effect the very same thing as to obey God. Like unto which is that of Antoninus the Emperor, where he says, that 
{αβγδ}. Anton. de seipso lib. 12.  the Mind of Man being an Emanation of the Divinity, every Man's own Mind ought to be a God unto himself. And in another place, the same Antoninus counsels us to 
{αβγδ}. Ant. de seipso lib. 7.  look inwards; for within us( says he) is a Fountain of Good, that will always flow, if we do but always dig and cleanse it. 'tis upon the same Principle that Seneca also builds, when he says, that 
Rerum Naturae assentior; ab illâ non deerrare, ad illius legem exemplumque formari, sapientia est. Senec. de Vit. beat. cap. 3.  he makes it his Rule to follow Nature; and that it is a Point of highest Wisdom to tread in her Paths, to obey her Law, and to form ourselves according to her Model. And in another place, having rejected the Authority and Example of other Men, in a Point relating to Happiness: 
Habeo melius certiusque lumen, quo à falsis vera dijudicem: animi bonum animus inveniat. Senec. de Vit. beat. cap. 2.  I have( says he) a more clear and certain Light, by which I am able to discern Truth from Error. It is the Mind of Man that is most capable to judge of his own Good. Agreeable whereunto are also those Expressions of Cicero, that 
Naturâ deuce errari nullo pacto potest. Cicer. de leg. lib. 1.  it is impossible to err so long as we follow the Guidance of Nature. That 
Est autem virtus nihil aliud quàm in se perfecta,& ad summum perducta Natura. Ibid.  virtue is nothing else but Nature advanced to her highest degree of Perfection. And that 
Necest quisquam, gentis ullius, qui ducem Naturam nactus, ad virtutem pervenire non posset. Ibid.  there is no Man, of any Nation whatsoever, who following the Conduct of Nature, may not attain to virtue. Heirocles in like manner teaches, that in 
{αβγδ} Hieroc.  the knowledge of ourselves, and of those things that are suitable to the Reasonable Nature, are every where to be found infallible Directions of Duty. And again, that 
{αβγδ}. Hieroc.  if we look into the Nature of our Beings for the Rule of our Actions, we shall easily discern our Duty in all occasions. It would be endless to quote all that these Philosophers have said upon this Subject. They speak ordinarily of Reason as of a Beam of the Divinity. 
{αβγδ}. Anton. de seip. lib. 5.  God has given to every Man, says Antoninus, a Portion or Participation of himself, for Guide and Leader, which consists in every Mans Mind or Reason. What 
Quid est autem, non dicam in homine, said in omni Coelo atque Terrâ Ratione divinius? Quae cum adolescit, atque perfecta est, vocatur rectè sapientia. Est igitur, quoniam nihil est Ratione melius, eaque& in homine& in Deo, prima hoins cum Deo Rationis Societas. Cicer. de leg. lib. 1.  is there, says Cicero, not in Man only, but either in Heaven or Earth, more Divine than Reason? Which, when grown up to Perfection, is rightly styled Wisdom. Since therefore nothing is more excellent than Reason, and that both God and Man partake of it, Reason is the principal Bond of Communion or Society between God and Man. Nothing can be more express and lively, than what is said to this purpose by Seneca, in a thousand places, and thus particularly, that 
Non sunt ad Coelum elevandae manus, nec exorandus Aedituus ut nos ad aures simulacri, quasi magis exaudiri possimus, admittat. Propè est ad te Deus, tecum est, intus est. Ita dico, Lucili, sacer intra nos Spiritus sedet, malorum bonorumque nostrorum Observator& Custos. Hic prout à nobis tractatus est, ita nos ipse tractat. Senec. Epist. 41.  We are not to lift up our Hands to Heaven, nor to beg leave from the Keepers of the Temples, that they may suffer us to approach to the Ears of the sacred Images, as if our Prayers would be there more easily heard. No, says he, God is near unto thee, he is with thee, he is within thee. Yes, Lucilius, there is a Holy Spirit dwells within us, who observes and watches over our good and evil Actions, and who deals with us accordingly as we deal with him. And again, to the same purpose, 
Miraris hominem ad Deos ires? Deus ad homines venit, imò( quod propriàs est) in homines venit. Nulla fine Deo Mens bona est. Semina in corporibus humanis Divina dispersa sunt, quae si bonus Cultor excipit, similia origini prodeunt,& paria his ex quibus orta sunt surgunt. Senec. Ep. 73.  We are not to wonder that God suffers Men to approach unto him. He himself comes unto Men: Nay, what is nearer, he comes into Men. God dwells in every excellent Mind. There are Divine Seeds sown in our Human Bodies, which if we cultivate as we ought to do, the Fruits they produce will be answerable to the Original from whence they spring. And else where more succinctly. 
Ratio nihil aliud est quàm in corpus humanum pars divini spiritus mersa. Senec. Ep. 66.  Reason is nothing else but a Portion of the Divine Spirit, infused into our Human Bodies. Conformable to which is that Expression of Epicharmus, that 
{αβγδ}. Epichar.  the Reason of Mankind proceeds from the Reason of God. And that of the Poet Aratus, whose Authority is so much the greater by the Citation that 
Acts 17.28.  St. Paul makes of him, saying that 
{αβγδ}. Arat.  we are the Off-spring of God. Nay, it is certain that many of these Philosophers have not been far from that true Idea of the Divine Reason, which St. John gives us in the beginning of his Gospel. We see that in Tertullian, who says, that 
Apud vestros quoque sapientes {αβγδ}, id est sermonem atque Rationem, constat Artificem videri Universitatis. tart. adv. gent.  they believed it was the Word, or Reason, that framed the Universe. And 
Meliùs Graeci {αβγδ} dicunt quam nos Verbum, sieve sermonem. {αβγδ} enim& sermonem significat& rationem: quia ille est vox& sapientia Dei. Hunc sermonem divinum ne Philosophi quidem ignoraverunt. Siquidem Zenon rerum Naturae Dispositorem, atque Opificem Universitatis, {αβγδ} praedicat, &c. Lact. lib. 4. n. 9.  Lactantius also confirms the same thing; adding further, that the Term {αβγδ}, which the Greeks made use of, signifying the Reason or Wisdom of God, was more proper in that occasion, than that of verb, or Word, unto which the Latin and Modern Authors confine themselves.  
But the force of these Philosophical Authorities will yet better appear, if we observe further:( In the first place) That these Philosophers have indifferently made use of the terms either of Nature, or of Right Reason; and that they have always understood the same thing by both those Expressions; witness that place of Juvenal, where he says, that 
Nunquam aliud Natura, aliud sapientia dicit. Juv. Sat. 14.  Nature and Wisdom do never differ in their Injunctions; And that of the Emperour Antoninus, 
{αβγδ}. Ant. de seip. lib. 7.  In a Rational Creature, the same Action that is according to Nature, is according to Reason; And( in the next place) if we take notice, That these same Philosophers have unanimously agreed in teaching, not only that Right Reason was capable to guide us in the practise of virtue, but also that our Happiness depends entirely upon our Obedience to its Lessons. Nothing is more ordinary than that in all their Writings. The same Poet has  told us, that 
Nemo malus felix. Juv. Sat. 4.  it is impossible for a wicked Man to be happy; and that on the contrary, 
— Semita certè Tranquillae per virtutem patet unica vitae. Juv. Sat. 10.  virtue is the only way that leads to Happiness. But the words of Aristotle, on this Subject, are very full; exhorting Men to live suitably to the Divine Law of their Minds, 
{αβγδ}. Arist. Ethic. lib. 10. cap. 9.  We ought not( says he) as some advice, because we are Men and Mortal, to set our Hearts upon Human and Mortal Things; but as much as possible, to raise ourselves above Mortality; and do all things as becomes that part of our Nature which is the most excellent, &c. And afterwards, for whatsoever is proper to the Nature of any Being, is the best for that Being. That therefore is the best Life for a Man, which is lead in Conformity to the Law of our Mind; because the Mind is the chief Part of the Man; and by consequence that Life is the happiest. And in another place; 
{αβγδ}. Arist. Ethic. lib. 10. cap. 9.  He that takes care to cultivate his Mind, and acts ●●●tably to its Dictates, he is in the best Desposition that is possible, and in all appearance is beloved of God; for which he gives many Reasons, and concludes therfore, That such an one is also most Happy. Thus also Seneca most divinely expresses himself to the same purpose. 
Vis Does propitiare? Bonus esto. Satis illos coluit quisquis imitatus est. Senec. Ep. 95.  Art thou desirous to have God propitious to thee? be Good. The best Worship thou canst render him, is to imitate him. And Cicero, in the very same Sense, 
Deos placatos pietas efficiet& sanctitas. Cic. de office. lib. 2.  The Favour of God is to be obtained by Piety and Holiness.  
Let it not be said, that the Happiness which these Philosophers discourse of, relates only to this Life; and that they had not that prospect of a future Felicity, which animates us Christians to our Duty. I know not what can be said more strong or sound, both concerning that future State, and the Way that leads to it, than some Passages of theirs, with which I will conclude this Classis of Heathen Authorities. 
Sic mihi persuasi sic sentio: cum tanta celeritas sit animorum; tanta memoria praeteritorum, futurorumque prudentia; tot artes, tot scientiae, tot inventa; non posse eam naturam quae eas res contineat esse mortalem. Cumque animus semper agitetur, nec principium motus habeat, quia ipse se moveat; nec finem quidem habiturum esse motus, quia nunquam se ipse sit relicturus. Et cum simplex animi sit natura, neque habeat in se quidquam admistum, dispar sui, atque dissimile, non posse eum dividi; quod si non posset, non posse interire. Cicer. de office. lib. 1.  When I consider( says Cicero) the wonderful quickness and reach of our Minds; the strange Memory that we have of Things past, and foresight of Things to come; When I reflect on Arts and Sciences, and the variety of human Inventions; I am fully convinced and satisfied, that a Being which is capable of all these Things, cannot be mortal. And since the Mind is always moved, and has no other Principle of Motion but itself, it will certainly never cease to move, because it can never cease to be with itself. Since also it is simplo, unmixed, and hath nothing in it different from itself, it can therefore never be divided, and consequently never perish. Thus he, concerning the Immortality of the Soul. And in another place, concerning Happiness: 
Deus principium& finis omnium rerum, cujus ductum& auspicium qui constanter persequitur, felix evader. Cic. de leg. lib. 4.  God( says he) is the Beginning and End of all Things; and whosoever constantly follows his Direction, and Government, cannot fail to be happy. And elsewhere again, yet more expressly, he sets down the very words of their Ancient Laws concerning Religion, in which 
Olla propter quae datur homini ascensus in Coelum, Mentem, Virtutem, Pietatem, Fidem, &c. Cic. de leg. lib. 2.  Wisdom, virtue, Piety, and Faith, are reckoned up as the Things which procure Men an entrance into Heaven. Agreeable unto which is that of Seneca; where speaking of Scipio styled the African, he declares that 
Animum quidem ejus in Coelum, unde erat, redisse persuadeo mihi: non quia magnos exercitus duxit( hoc enim Cambyses furiosus, ac furore feliciter usus, habuit) said ob egregiam Moderationem Pietatemque Senec. Epist. 86.  He believes his Soul was returned into Heaven, from whence it came: not because he had lead and commanded great Armies,( for that the furious Cambyses had also done, and even with success) but because of his great Moderation and Piety. And thus Horace also expresses himself,( as indeed so do generally all, both Philosophers and Poets) saying, That it is 
Virtus recludens immeritis mori Coelum.— Hor. Carm. lib. 3. Od. 2.  virtue which opens the Gate of Heaven, to those that are worthy of Immortality.  
I have insisted the longer upon the Expressions of those Ancient Philosophers, because they have not only the Force of so many Authorities, but carry with them an evident demonstration of the Thing itself for which I produce them. 'tis not only their saying, that the Mind of Man is endowed with a measure of Light, capable to direct his Paths in the Way to Happiness, that may induce the belief of it; but 'tis that Light itself which shines forth in their Discourses, who had not the advantage of Supernatural Revelations, that shows its Diffusion to be general amongst all Mankind. They saw the Being of a God; the Duty of adoring him; the Immortality of the Soul; and the necessity of leading a virtuous Life here, in order to the obtaining of a happy Estate hereafter. With these Thoughts they were inflamed, and by the direction of these Truths they steered the course of their Actions. I cannot forbear to add here one Instance of their fervour, unto those that I have already quoted of their positive Doctrine. 'tis from Hierocles that I will borrow it. 
{αβγδ}. Hier. in Carm. Pythag.  This( says he) is the End of all Pythagorical Instruction, that it may give us Wings, and inflame our Desires after the participation of Heavenly Blessings; and that when the Hour of Death shall approach, those who have been Contenders in the Exercises of Philosophy, putting off this Nature, and leaving on Earth this Mortal Body, may be the more expedite, and better prepared for their Heavenly Journey. I will say no more. I wish we Christians, who pretend to a greater measure of Light than they had, could demonstrate the Truth of it by so much a greater conformity of our Lives thereunto. I wish it were so; but refer it to others to examine, whether or no indeed it be so.  
To these Ancient Philosophers, may not unfitly be subjoined the Testimony of the Turks, and other Nations that we now call Barbarous. If we may credit the Account that Sir Paul Rycaut gives us of the Turks, whatever be the Differences amongst their Doctors, and the superstitious Extravagancies that are mixed with their Religion,( as alas there is more or less of such mixture in every Profession) yet the fundamental Article of Faith, requisite with them to make a true Believer, is only this; That there is but One God, and that Mahomet was his Prophet. And how they agree with all Mankind, in the universal Principle of Natural Religion, is evident by the Text of the Alcoran itself, which says expressly; 
Sciendum autem generalitèr, quoniam omnis recte vivens, Judaeus seu Christianus, seu lege suâ relictâ in aliam tendens, omnis scilicet Deum adorans bonique gestor, indubitanter divinum amorem assequetur. Alcoran Azoara. 2.  That every one that lives as he ought to do, whether he be Jew or Christian, or whether he have forsaken one Profession to embrace another; every one, in plain terms, that adores God, and does the Thing that is Good, shall undoubtedly obtain the Love of God. There is Foundation-Work. I will not weary the Reader with any Collection out of the ordinary Voyages of Travellers, concerning that general Sense of Religion, however differently corrupted, that is found amongst the most barbarous Nations of both the Indies. They all have a Sense and Dread of a supreme Being, from whom they expect Rewards or Punishments, according to their Demerits. But I have lately met with some such excellent and apposite Passages, taken out of the Works of the famous Chinesian Philosopher, Confucius,( who, by the Account of those People, lived about five hundred Years before Christ) that I cannot forbear to transcribe a few words out of them. 
Biblioth. Univers. To. 7.  He exhorts his Disciples to persevere constantly in the sovereign Good; that is to say, in the perfect conformity of their Actions unto the Rule of Right Reason. And in another place, The Heavenly Principle in Man( says he) is called Reasonable Nature. What is conformable to Nature and Reason, is called Rule or Law. And the establishment of that Rule, by the application we make of it to ourselves, in governing our Passions, is called Morality or virtue. This Rule, being essential to the human Nature, neither ought nor can be separated from Man, so much as for one moment: because if it could be separated from us, it would not be that Rule or Reason which God has united to our Nature. This is a plain Assertion of the Light that enlightens every Man that comes into the World. And how clearly that Light shone in him, will appear by the Explication he gives of that Axiom; Not to do unto others what we would not that they should do unto us. The Rule of Reason,( says he) which comprehends the reciprocal Duties of King and Subjects, of Parents and Children, of Husband and Wife, of Young and Old, of Friends, and of all People that have any manner of Converse or Dealing with one another, is not above the Capacity of any one. But the Maxims which some People have invented, and which they term Sublime, and above the ordinary reach; certain strange and abstruse Principles, that have no affinity with any of the above-mentioned Relations in which Men stand towards one another; Such Doctrines as these( says he) cannot be accounted amongst the Rules of Reason. One would think he were prophetically censuring some of our curious Systematical Creed-makers. But he goes on: There are four Rules which a perfect Man endeavours to observe, though I for my part scarce keep any one of them as I ought to do.( What Modesty, what Humility!) 1st, To pay the same Duty to my Parents, that I require from my Children. 2ly, To bear the same Fidelity to my Prince, that I desire in my Servants. 3ly, To carry the same Respect towards those that are Elder than myself, that I expect from those that are Younger. 4ly, To have the same Zeal for the Interest of my Friends, that I desire they should have for mine; and to prevent them in all manner of good Offices, as I wish they should prevent me. He goes on much more amply, and no less excellently. But I must not abuse the Reader's patience. Only I desire, as before, that these things may not be considered simply as the bare Authorities of these Persons concerning the Light of Nature; but much more, as real Instances and Examples of that very Light which shone in them, and directed them, without extraordinary Revelation, to the same Duties that have been further enjoined us by Revelation.  
Let us consider, in the next place, the Opinion of the Jews upon this Argument. How much soever they valued themselves upon the extraordinary Authority of their own Law, yet they also extolled the Advantages of that Universal Light of Reason, which is the natural Law of Mankind, even as much as did the Pagans; and they questioned not the future Felicity of those that faithfully observed it. Thus we find Philo expressing himself on that Subject, in this elevated Strain. 
{αβγδ}. Phil. Omn. vir. bon. liber.  Right Reason( says he) is an Infallible Rule and Law of Truth; not derived from any mortal Principle, not subject to Alteration or Corruption, not written upon inanimate Papers or Stones; but proceeding from an Immortal Being, and engraven in an Immortal Understanding, its Force is Unchangeable and Eternal. But the words of Trypho are yet more strong; where he tells Justin Martyr, That 
{αβγδ}. Just. Col. cum Tryph.  if he had persisted in the way of Philosophy, there would have been hopes that he might have attained to a happy Estate. It is true indeed, that he thereby reproaches Justin with his Conversion to Christianity. But at the same time he allows hopes of Salvation to a Pagan, in conducting himself according to the Natural Reasonings of Philosophy. Rabbi Maimonides has very many Expressions to this purpose, in his Book of Idolatry; and most particularly in his Commentary ad Misnaioth, he affirms, That those Gentiles who feared God, and were truly virtuous, should be made partakers of the Blessings of the Life to come. But it is needless to enumerate many Testimonies of this sort. A little reflection upon the Scriptural History of the First Ages of the World, will furnish us Instances of this kind abundantly sufficient. We red there of an Abel, an Enoch, a Noah, a Lot, an Abraham, a Melchisedec, and others; to whom we may also add a Job, who( according to the Opinion of 
Euseb. Demonstr. Evang. lib. 1.  Eusebius and 
Orig. contra cells. lib. 1.  Origen) lived long before the publication of the Law by Moses. These are generally honoured with this praise, that they walked with God, and were accepted by him; and Job particularly, 
Job 1.8.  That he was a perfect and upright Man, fearing God, and eschewing Evil: Or, in the words of Eusebius, That the whole conduct of his Life was conformable to the Evangelical Doctrine of our Saviour. Which is an evident proof that they were not destitute of such a degree of Light, as was necessary for their Conduct; and that the same Holy Law, which was afterwards delivered, either by Moses or Christ, was even then written in their Hearts.  
As for the Fathers of the Christian Church, the most part of them are not less clear in this Opinion, than those other Authors that I have already cited. 
Ante legem Mosis scriptam in tabulis Lapideis, legem fuisse contendo non scriptam, quae naturaliter intelligebatur,& à patribus custodiebatur. tart. adv. Judaeos.  I maintain,( says Tertullian) that before the Law of Moses, which was written on Tables of ston, there was an unwritten Law which Men naturally understood, and which was observed by the Ancient Fathers. And again, 
Quaeres igitur Dei legem, habens communem istam in publico mundi, in naturalibus tabulis? tart. de Coronâ militis.  Why do you make such enquiry after the Law of God,( as an obscure or unknown Thing) seeing you have that Common Law, which is published to all the World in the Tables of Nature? Clement of Alexandria quoting the Sermon of St. Peter, which was then in the hands of Christians,( and which it seems he esteemed to be genuine) delivers both as St. Peter's and his own Sense; That 
{αβγδ}. Clem. Alex. storm. lib. 6.  the only one true God has been made known unto the Grecians, after the manner of the Gentiles; unto the Jews, after the manner of the Jews; and unto us Christians, after a new and spiritual manner; and that the same God, who is the Author of both the Alliances, is he that gave their Philosophy unto the Grecians, by whom accordingly he was glorified. And again; speaking of those that lived before the coming of Jesus Christ, he says, That 
{αβγδ}. Clem. Alex. storm. lib. 6.  it would be a very unjust thing to condemn them promiscuously, without hearing their Defence; and to think that none have partaked of the Heavenly Justice, but those that live under the Gospel-Dispensation. The whole Sense of this Discourse intimates, that God has in all Ages given sufficient Means unto all People, for the working out of their Salvation. And Justin the Martyr, in like manner, teaches, That 
{αβγδ}, &c. Just. Mart. Apol. 2.  Christ is the First-born of God; the Word or Reason, of which all Men are in a degree made partakers; and that therefore all Men who have lived comformably to the Dictates of that Reason,( even Pagans themselves) are in effect to be reputed Christians. Such amongst the Crecians were Socrates and others. Many other of the Fathers were also of the same Opinion. St. Austin is very favourable in his judgement of the platonic Philosophers, and particularly approves their Opinion, in that they said, 
Lumen autem mentium esse dixerunt ad discenda omnia, eundem ipsum Deum à quo facta sunt omnia. Aug. Civit. lib. 8. Cap. 7.  The same God that made all Things, is himself the Light of our Minds, by which we are enabled to learn and understand all Things. And else-where, expressing his own Sense, he says, That 
Nullam esse Animam, quamvis perversam, quae tamen ullo modo ratiocinari potest, in cujus Conscientiâ non loquatur Deus. Quis enim scribit in Cordibus hominnm naturalem Legem nisi Deus? De quâ lege Apostolus ait( Rom. 2.14.) Cum Gentes, &c.— hoins Anima rationalis, etiam cupiditate caecata, tamen cum cogitat& ratiocinatur, quicquid in eâ ratiocinatione verum est non ei tribuendum est, said ipsi lumini veritatis, à quo vel tenuiter pro sui capacitate illustratur, ut verum aliquod in ratiocinando sentiat. Aug. de Serm. Dom. in monte.  there is no Man, how corrupt soever he be, if endowed with the least degree of Reason, in whose Conscience God does not speak. For who is it but God himself that writes the Natural Law in the Hearts of Men? concerning which the Apostle speaks,( Rom. 2.14.) saying, That when the Gentiles which have not the Law, do by Nature the Things contained in the Law, &c. And a little after; The Rational Soul of Man, even though it be blinded by Lusts and Passions, yet( since it thinks and reasons) whatsoever there is of Truth in its Reasonings, is not to be attributed simply to the Soul itself, but to the Light of Truth, by which it is still in some measure illuminated, according to the degree of its Capacity, and enabled to discern the Truth that is in those Reasonings. And again, in another place, 
Ubique Veritas praesides omnibus consulentibus te, simulque respondes omnibus etiam diversa consulentibus. Liquidè tu respondes, said non liquidè omnes audiunt. Omnes undè volunt consulunt, said non semper quod volunt audiunt. Optimus Minister tuus est, qui non magis intuetur hoc à te audire quod ipse volverit, said potius hoc velle quod à te audierit. Aug. Conf. lib. 10. cap. 26.  Truth, says he, thou art every where near to those that consult thee; and thou givest answer to every one, how different soever be their inquiries. Thou indeed answerest distinctly, but every one does not hear distinctly. Men consult thee in all Places, but they do not always hear what they desire. He is thy best Disciple, who is not so much concerned to hear from thee what he desires, as to comply with, and be obedient unto what he hears. St. Chrysostom discourses admirably concerning the Salvation of the Pagans, in his 12th and 13th Books de Statutis; in his 38th Homily on St. Matthew; and upon that place of St. Paul to the Romans,( Chap. 2. Ver. 14, 15.) speaking concerning the knowledge which the Gentiles were capable of, he says, That it was 
{αβγδ}. Chrys. in Rom. cap. 2.  by their Natural Reasonings that they attained to it. And a little after adds, That our Conscience and Reason are sufficient to serve us for a Law. Origen also teaches, That 
{αβγδ}. Orig. contr. cells. lib. 6.  there are two sorts of Laws, the one Natural, of which God himself is the Author; the other written, which may be of Authority in Civil Governments and Societies of Men, so far as it is not repugnant to the Natural Law of God. But, says he, if it be fitting that we prefer our Natural Reason, which is the very Law of God, before any written Law that has been instituted by Men, contrary to the sense of that Divine Law; how much more fitting is it that we do so in relation to the Laws that concern Religion, or the Worship of God? Lactantius seems ravished with the Expressions of Cicero, upon the Subject of this Natural Law; and chooses therefore to give his own Sense thereof, in that Author's words. He does it so excellently, that though the Passage be long, I hope it will not be tedious to any one to peruse it. 
Suscipienda igitur Dei lex est, quae nos ad hoc iter dirigat; illa sancta, illa coelestis, quam Marcus Tullius, in libro de Republicâ tertio, penè divinâ voice depinxit; cujus ego, ne plura dicerem, verba subjeci. Est quidem vera Lex Recta Ratio, Naturae congruence, diffusa in omnes, constans, sempiterna. Huic legi nec promulgari fas est, neque derogari ex hac aliquid licet, neque tota abrogari potest. Nec vero aut per Senatum, aut per Populum, solvi hac lege possumus, Neque est quaerendus explanator, aut interpres ejus alius. Nec erit alia Lex Romae, alia Athenis, alia nunc, alia posthac. said& omnes gentes,& omni tempore, una Lex,& sempiterna,& immutabilis continebit. Unusque erit communis quasi Magister& Imperator omnium Deus. Ille legis hujus Juventor, Disceptator, Lator; cvi qui non parebit ipse se fugiet, ac naturam hoins aspernabitur; hoc ipso luet maximas poenas, etiansi caetera, supplicia quae putantur, effugerit. Lact. lib. 6. cap. 8.  The Law of God( says he) is necessary to be observed, which will guide us in the way to Happiness; that Holy and Heavenly Law, I mean, which Marcus Tullius has divinely described, in his third Book de Republicâ; and whose words I will therefore subjoin. Right Reason is a Law of Truth, consonant to Nature, implanted in all Men, Uniform, and Eternal, &c. This Law neither needs to be proposed, nor can it be ever, either wholly, or in any part, repealed. Neither Senate nor People can discharge us from the Obligation of it. We need not look abroad for an Expositor, to make us understand it. It is not one Law at Rome, another at Athens; one at this Time, another hereafter; but one and the same Eternal and Immutable Law continues, and extends itself to all Times and Nations: And One God is the one common Lord and Governor of all things. He it is that has framed, propounded, and established this Law: and whosoever obeys not him, abandons even himself, renounces his own Nature; and in so doing, suffers actually in himself the greatest punishment, though he escapes all things else that are deemed so. This we see is Lactantius's own Sense, though in Cicero's Words. It is true nevertheless, that though these Fathers exalted so very much the unwritten Law, they did not neglect however to consult, and recommend unto others also the use of the written One. And God forbid that we, any more than they, should have the least thought of undervaluing so considerable an Advantage. But that which is most observable in their Conduct is, that in all their Exhortations, these charitable and pious Fathers still left their Auditors at liberty to examine what they said unto them, and to judge of it by their own inward Light; without pretending in the least to impose upon other Mens belief, by the bare Authority of their Words. This is granted by St. Basil, where he tells us, That 
{αβγδ}. Basil. in Mor. Reg. 72.  it is the Duty of Auditors, not to believe implicitly, but to examine the Words of those that instruct them. And thus Lactantius, in another place, teaches us, That 
Quare oportet in eâ re maximè, in qua vitae ratio versatur, sibi quemque confidere, suoque judicio, ac propriis sensibus niti, ad investigandam& perpendendam veritatem, quàm credentem alienis erroribus decipi. Lact. lib. 2. c. 8.  in those things especially which concern our Life Eternal, it becomes every Man to search and examine the Truth of them, by his own Sense and judgement; rather than to expose himself, by a foolish credulity, unto the hazard of being seduced into other Mens Errors. This shows that they acknowledged Man's Nature to be generally endowed with a Capacity sufficient to judge of Matters of Religion; at least so far as the knowledge thereof is of any Necessity. And to show us, yet farther, their Opinion of the Purity of this Universal Law of Nature, We have St. Austin telling us, That 
Omnia peccata sunt in universum contra rationem,& naturae legem. August.  all manner of Sins are directly contrary to Reason, and the Law of Nature. But it is not necessary to insist thus particularly upon the Opinions of Christian Authors: because they, as well as the Jews, are comprehended in, and concluded by, thè genuine Sense of the Holy Scriptures.  
I will therefore now endeavour to demonstrate that the Holy Scriptures do likewise abundantly confirm this Doctrine, of the usefulness of Reason in Matters of Religion. In them we may observe, in the first place, frequent Exhortations to move us to consider, to search, to examine every thing; and above all to apply ourselves diligently to the Study of Wisdom: Which things are all of them the peculiar Functions of our Rational Faculties, and cannot be done without them. The Expressions of this kind are very pathetical and strong. 
Deut. 32.39.  O that they were wise, that they understood, that they would consider. 
1 Cor. 14.20.  Brethren, be not Children in understanding; howbeit, in Malice be ye Children; but in Understanding be ye Men. 
1 Thess. 5.21.  Prove all things, hold fast that which is good. 
1 Joh. 4 1.  Beloved, believe not every Spirit, but try the Spirits whether they are of God. We may observe further, in those sacred Volumes, that the neglect of cultivating that measure of Understanding with which God has endowed us is severely censured. 
Psal. 32.9.  Be not, says David, as the Horse, or as the Mule, which have no Understanding. 
Isa. 27.11.  It is a People of no Understanding, says the Prophet Isaiah, and therefore he that made them will not have Mercy on them, and he that formed them will show them no favour. And thus that Stupidity, which is the natural Consequence of such Neglect, is reckoned up by 
Rom. 1.13.  St. Paul, without any distinction, amongst the most enormous Vices that corrupt Mankind had degenerated into. Which is sufficient to let us see, that Inadvertency, and want of application of Mind, with their Consequences, Ignorance and Stupidity, especially when they are volutary, are in the Sense of the Holy Pen-men, not things simply indifferent, but extremely blamable. Again; It is worthy of our Observation, that in the Language of those Writers, Sin is ordinarily called Folly; which is to say, A transgression of the Law of Reason. Thus David, confessing his Sin, says, That 
2 Sam. 24.10.  he had done very foolishly. And in another place; 
Psal. 5.5.  The foolish shall not stand in thy sight; thou hatest all workers of Iniquity. And in like manner, Solomon; 
Prov. 14.9.  Fools make a mock at Sin. And yet more fully the Prophet Jeremiah; 
Jer. 4.22.  My People is foolish, they have not known me, they are sottish Children, and they have no understanding; they are wise to do Evil, but to do Good they have no knowledge. So that Folly and Wickedness, in the style of the Scripture, are for the most part used as 
Psal. 53.1.  Synonimous Expressions. And in like manner virtue, or Obedience to the Law of God, is termed Wisdom. Thus Moses; 
Deut. 4.6.  Keep therefore the Statutes and Judgments which I have taught you: for this is your Wisdom, and your Understanding, in the sight of the Nations; who shall hear all these Statutes, and say, Surely this great Nation is a Wise and Understanding People. And more expressly Job; 
Joh 28.28.  The Fear of the Lord, that is Wisdom; and to depart from Evil, that is Understanding. But further still: What can more expressly authorize the Right of every particular Man to judge for himself, in Matters of Religion, than the Concession of St. Paul to the People of Corinth? Where, writing to them upon the Communion of the Body and Blood of Christ, which we esteem so deep a Mystery, he does not arrogate any Authority to himself, whereby to enforce what he laid down; but plainly refers the reasonableness of his Doctrine to their own Judgments; bidding 
1 Cor. 10.15.  them, as wise Men, judge themselves of what he said. And if this be not yet sufficient to convince us, that the Spirit which moved those writers, did intend that we should make use of our Reason in Matters of Religion; We may, in the last place, reflect upon those many Appeals that God himself there makes unto our Reason, for the justification of his own Conduct. He does it directly in the Prophet Isaiah, representing his Conduct towards his People, under the Parable of the Vineyard. 
Isa. 5.3.  And now, says he, O Inhabitants of Jerusalem, and Men of Judah, judge, I pray you, betwixt me, and my Vineyard. And yet more fully, in the Prophet Ezekiel; After a long vindication of his Carriage towards his People, he appeals unto themselves, bidding them, 
Ezek. 18.25.  Hear now, O House of Israel, Is not my Way equal? are not your Ways unequal? And in like manner, in the Prophet Micah, he says, 
Mic. 6.2, 3.  He will pled with them, asks what he has done unto them, and bids them testify against him. But to finish this Scripture-Evidence, with a yet director proof that the Law of God is written in the Heart of Man, we have it expressly said, That 
Deut. 30.11, &c. Rom. 10.8. Act. 17.27, 28,  the Commandment of God is not hidden from us, neither is it far off; but it is nigh unto us, even in our Mouth, and in our Heart, that we may do it. And the Apostle tells us, That 
Rom. 2.14, 15.  when the Gentiles which have not the Law, do by Nature the things contained in the Law, these having not the Law, are a Law unto themselves, and show the Work of the Law written in their Hearts.  
Now methinks, if we take the pains to reflect never so little upon all these Authorities that I have here alleged, we shall evidently perceive, that the Authors of greatest Reputation, and even Veneration, amongst the Heathens, Jews, and Christians, do unanimously agree that Right Reason is the first Fundamental Law, unto which all Mankind is naturally and indispensably bound to yield Obedience; that it is plain and stable; that it is pure and just; that it is divine; that it tends directly to the perfecting of our Natures here; and that it will conduct those that sincerely follow it, to a blessed Immortality hereafter. We shall perceive also, that the Holy Scripture exhorts us to make use of our own Reason, in considering, trying, and examining all things: It commends those that do so, and condemns those that do not; It accounts that stupid Ignorance which proceeds from a voluntary Negligence, and want of application of Mind, amongst the most enormous Corruptions of human Nature: It makes no difference between Wisdom and virtue, between Folly and Wickedness: It introduces God himself acknowledging the Rectitude of our Reason, and submitting unto it the judgement of his own Conduct: And in the last place, it declares expressly, that this Reason, this Law of God written in our Hearts, is sufficient to direct us in our Duty. Or if we seek for any Declaration, yet more express than these, it teaches us. That 
John 1.7.  the Word( or the Divine Wisdom) which was in the beginning with God, which created all things, and( in a word) which is God himself; I say, it teaches us, That this Divine Wisdom is the True Light which enlighteneth every Man that cometh into the World. And now, after all this, shall we dare to palliate our Transgressions, of what nature soever they be, by pretending that we are naturally born in Darkness, and destitute of any such measure of Light as might be capable to direct us in the Way that we ought to walk? No, let us bless God for that excellent Light with which he has illuminated our Minds, and let us faithfully and carefully follow the Guidance of its Beams. For by that means all remaining Clouds will be easily dissipated; And as Clement of Alexandria has well observed, 
{αβγδ}.— Clem. Alex. storm. lib. 1.  In obeying steadfastly the Will of God, we shall best advance in the knowledge of it.  
This Discourse grows longer than I intended it. But as there remains yet some Considerations behind, which I judge may still more contribute to help Men in overcoming those Prepossessions that hinder them from embracing the Truth; I cannot forbear to pursue the Argument a little further. Seeing it is to Christians that I am writing, it cannot but be worth the while to consider thoroughly wherein the substance of the Christian Religion consists. And if I can demonstrate, as I hope I shall, that Christianity itself is nothing else but a Law of Right Reason; methinks that Consideration should infallibly prevail with Christians to acknowledge the sovereignty of this Law, and submit unto it. Let us try what we can do.  
The Learned Origen tells us, That 
{αβγδ}. Orig. cont. cells. lib. 3.  it is the Conformity of our Faith with the Common, Innate, Notions of all Mankind, that has given it entrance into the Minds of candid and ingenuous Hearers. And, in another place, 
{αβγδ}. Orig. con. cells. lib. 5.  Though some Men, says he, forsaking the Rule of Laws, renounce even that of Nature; and like Robbers, live in a course of Rapine and Injustice; Yet, to speak properly, the Law of Nature is the chief of all Laws. And therefore we Christians, knowing the Law of Nature to be the chief of all Laws, because it is the Law of God himself, do endeavour to live according to it. Eusebius represents the Dispensation of the Gospel of Jesus Christ, as 
{αβγδ}. Euseb. Dem. Evang. lib. 1. cap. 6.  A Restauration of that same Primitive Religion which was observed by the Holy Men of Old, before the Law of Moses. St. Austin says, That 
Res ipsa quae nunc Christiana Religio nuncupatur, erat& apud Antiquos, nec defuit ab initio generis humani, quousque ipse Christus veniret in carne; unde vera Religio, quae jam erat, coepit appellari Christiana.— Propterea dixi, haec est nostris temporibus Christiana Religio, non quia prioribus temporibus non fuit, said quia posterioribus hoc nomen accepit. August. Retract. lib. 1.  the Religion which we now call Christian, is the same with that of the Ancients, and has been always in the World, since the beginning of Mankind: But that this True Religion, which has always been, came not to bear the Name of Christian till after the coming of Jesus Christ in the Flesh: And therefore, says he, when I spoken of the Christian Religion, as the Religion of our Times, I did not intend thereby to signify that it had not been in former Ages, but only that in these latter Ages it received that Name. And by this it is, that the Apostle Paul endeavoured to conciliate unto him the Athenian Philosophers; I mean, by telling them, not that he came to preach any New Religion, but that 
Acts 17.23.  he declared unto them the same God whom they already, though too ignorantly worshipped. And for this Reason, undoubtedly, it is, that in another place, he expressly calls the Duties of Christianity 
Rom. 12.1.  Our Reasonable Service.  
But this is yet too general. Let us ourselves examine, whether or no we can indeed find so real a conformity between our Religion, and that of Nature. I think we may do it easily. For, in taking a general view of the New Testament, there is nothing in it so obvious, as that the great Design of the coming of Jesus Christ into the World, and of the whole Evangelical Dispensation, was the very same with the Design of the unwritten Law of Nature; I mean, to draw Men off from 'vice and Wickedness, and to engage them in the practise of true Piety and virtue. 
Acts 3.26.  God sent his Son Christ Jesus into the World, to bless us. How? In turning away every one of us from our Iniquities. But how obvious soever this Truth is, and how little need soever one would think there should be to inculcate or illustrate it to any that call themselves Christians; yet, as Synesius observes of the Egyptians of Old, That 
{αβγδ}. Synes. in Encom. Calvitii.  they despised Things plain and easy to be understood, and could not relish any Religion but what was made up of absurd Monstrosities; So we find too commonly still, that Men are so given to Speculations, Allegories, and Mysteries, that they are apt to neglect and despise things most intelligible, solid and useful. And therefore I cannot think it a superfluous Work to insist a while upon this Consideration; that, if possible, its Impression upon Mens Minds may be more sensible. But this Work has indeed already been so excellently performed in our Language, by the Reverend and Worthy Doctor Fowler, that whatsoever I can say may seem impertinent to those that have red his Book, entitled, The Design of Christianity. I will therefore endeavour to touch it as succinctly as possibly I can.  
In the first place, then, I observe that there are many Passages which, in general, confirm this Proposition; 
Mat. 1.21. Ephes. 5.25, &c. Col. 1.22. 1 Pet. 2.24. 1 John 3.5, 6. Gal. 1.4.  That the Great Design of the Gospel of Jesus Christ tends singly to draw Men off from 'vice and Wickedness, and to engage them in the exact practise of Piety and virtue; Or, in St. Paul's own words, That ( x) Christ gave himself for us, to the end that he might redeem us from all Iniquity, and purify 
Tit. 2.24.  unto himself a peculiar People zealous of good Works.  
And, if we examine the thing yet more particularly, we shall find nothing that does not, one way or another, illustrate this Truth. What is the End of the great and precious Promises of the Gospel? St. Peter tells us, That 
2 Pet. 1.4.  they are given us, that thereby we might be made partakers of the Divine Nature, having escaped the Corruption that is in the World through Lust. And it is, accordingly, the Use that St. Paul makes of them. 
2 Cor. 7.1.  Having therefore these Promises, dearly beloved Brethren,( says he) let us cleanse ourselves from all filthiness of the Flesh and Spirit, perfecting Holiness in the fear of God. To whom is it that those Promises are made? The same Apostle tells us, That it is 
Rom. 2.7.  to those who, by patient continuance in well-doing, seek for Glory, and Honour, and Immortality, that God will give Eternal Life. And in another place, That 
1 Tim. 4.8.  Godliness has the Promise of the Life that now is, and of that which is to come. On the other side; Against whom, and for what Cause is it that the threatenings of the Gospel are denounced? St. Paul again answers us, That 
Rom. 1.18.  the Wrath of God is revealed from Heaven, against all Ungodliness and Unrighteousness of Men; And more particularly in another place; 
1 Cor. 6.9, 10.  Know you not, says he, that the Unrighteous shall not inherit the Kingdom of God? Be not deceived. Neither Fornicators, nor idolaters, nor Adulterers, nor Effeminate Persons, nor Abusers of themselves with Mankind, nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, shall enter the Kingdom of God.  
But let us not yet stop here. If we look upon the Precepts of the Gospel, which are properly the very Terms of that Law, we shall find that they all tend to the same End. That 
Mat. 5, 6, 7.  Divine Sermon of our Saviour, upon the Mountain, contains an admirable Collection of them. And in another place, He reduces the substance of all to this short abridgement; 
Mat. 22.37, 39.  That we should love the Lord our God with all our Heart, and with all our Soul, and with all our Mind; and love our Neighbour as ourselves. All the Epistles of the Apostles are full of Exhortations of this kind, and of Enumerations of those virtues unto which the Profession of this Holy Religion engages us. Many of those Passages are so excellent, and so strong, that I cannot forbear transcribing some of them. And first those that are most general. As thus: 
2 Tim. 2.19.  Let every one that nameth the Name of Christ, depart from Iniquity. 
1 Joh. 3.3.  Every Man that hath this Hope in him, purifieth himself, even as he is pure. 
1 Pet. 1.15.  As he who hath called you is Holy, so be ye Holy in all manner of Conversation. 
Heb. 12.14.  Follow Peace with all Men, and Holiness, without which no Man shall see the Lord. But we may do well to consider, yet more exactly, in what this Holiness consists; and what are the peculiar Qualifications required in a Christian? In answer whereunto, we are  told, That 
Jam. 3.17.  the Wisdom that is from above, is first pure, then peaceable, gentle, and easy to be entreated, full of Mercy and good Fruits, without partiality, and without hypocrisy. And that 
Tit. 2.11, 12.  the Grace of God which bringeth Salvation, hath appeared to all Men, teaching us, that denying Ungodliness, and worldly Lusts, we should live soberly, righteously, and godlily, in this present World: Which last Expression comprehends our whole Duty, towards God, towards our Neighbours, and towards ourselves. St. Peter, more particularly, describes, as it were, a Chain of Christian Duties; bidding us 
2 Pet. 1.5, 6, 7.  add to our Faith, virtue; to virtue, knowledge; to knowledge, Temperance; to Temperance, Patience; to Patience, Godliness; to Godliness, brotherly Kindness; and to brotherly Kindness, Charity. And, in like manner, St. Paul; 
Phil. 4.8.  Finally, Brethren, whatsoever things are pure, whatsoever things are honest, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, if there be any Praise, think on these things. I should trespass too far upon the Reader's Patience, if I continued to transcribe all that the New Testament furnishes me upon this Subject. I will therefore conclude with that Passage of St. Paul, where after having exhorted the Galatians 
Gal. 5.16, &c.  to follow the guidance of the Spirit, and not to fulfil the Lusts of the Flesh; he tells them, without any ambiguity, what are the Works both of the one and of the other; that is to say, he there teaches us, not only summarily, but very exactly and particularly, what are the things that the Christian Religion commands and forbids. The Works of the Flesh( says he) are manifest, which are these; Adultery, Fornication, Uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, Drunkenness, Revellings, and suchlike; of which I tell you before, as I have also  told you in time past, that they who do such things, shall not inherit the Kingdom of God. But the Fruit of the Spirit is Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance, against the practisers of which there is no Law.  
Surely now it will be no difficult matter for any one to frame unto himself a true Idea of the Christian Religion. On the contrary, it seems to me most difficult, nay impossible, to refrain from determining upon these, and many other Passages of Scripture, That 
1 Cor. 13.1, 2. Mark 7.2, &c. 1 Sam. 15.22. Gal. 6.15. Rom. 2.28, 29. Joh. 4.23, 24. Eccles. 12.13. Isa. 1.11, &c. 16, &c. Tit. 3.8, 9.  the Substance of our Religion lies neither in empty Speculations, nor outward Ceremonies, but wholly and solely in a pure and spiritual adoration of the Author of our Being, and in a virtuous Life. But I avoid, as much as I can, to deliver any thing in my own Expressions, lest what I say should seem to proceed only from my own sense. The whole Design of this Discourse, is to confirm the Truth proposed, by the most Venerable Authorities. And therefore I choose rather to represent the Idea of our Religion, in the Expressions of one of its Ancient and Eminent Defenders. 
Litabilis Hostia bonus Animus,& pura Mens,& sincera Conscientia. Igitur qui Innocentiam colit Domino supplicat, qui Justitiam Deo libat, qui fraudibus abstinet propitiat Deum, qui hominem periculo surripit optimam victimam coedit. Haec nostra sacrificia, haec Dei sacra sunt. Sic apud nos religiosior est ille qui justior. Min. Felix. Octav.  The Sacrifices, says Minutius Felix, that God requires of us, are an upright Heart, a pure Mind, and a clear Conscience. He that lives in Innocence, worships him: He that observes the Rules of Justice, sacrifices to him: He that is simple-hearted, and without guilt, obtains his Favour: And he that preserves another from danger, makes him the most acceptable Offering. These are our Sacrifices, these are our Mysteries, and he is the most religious in our esteem, who is the most Just. Many Passages to this purpose may be red in Dr. Cave's Primitive Christianity, which I forbear to transcribe, because they are already collected and published in our own Language. He proves there, by a Cloud of Witnesses, Athenagoras, Clemens, Justin, Eusebius, Tertullian, Arnobius, and others; That the Primitive Christians placed not their Religion in talking finely, but in living well; that no Man with them was accounted a Christian, but he that was truly pious and religious; and that if any lived otherwise than Christ had commanded, however smoothly they might profess the Christian Doctrine, yet they were not owned to be Christians. But of all those Ancient Fathers, Lactantius has expressed this Truth most fully; telling us, That 
Nihil enim sancta& singularis illa Majestas aliud ab homine desiderat quàm solam innocentiam; quam siquis obtulerit Deo, satìs piè satis religiosè litavit. Lact. lib. 6. c. p. 1.  the only thing that God requires from us is Innocence; and that whosoever presents himself before God in such a state, hath all the Piety, and all the Religion, necessary to render himself acceptable in his sight.  
Will any one now tell me that there is any thing, in this Representation that I have been making of our Holy Religion, which is not exactly virtuous and Reasonable? Will they say that there is any thing in it repugnant to the pure Light of Nature? I do not think that any Man can be so extravagant, as to maintain such a gross Absurdity. For, in effect, instead of raising a higher esteem of our Religion, that Assertion would redound extremely to its dishonour; and would manifestly imply an imputation of the highest Injustice to God Almighty, that having created us Reasonable Creatures, he should oblige us to any sort of Duties that are contrary to the Principles of our Nature. In a Word: If we admit not that there is a due capacity in the Soul of Man to judge fondly concerning Matters of Religion, we do thereby entirely root out the Ground of all Religion from amongst Men. We make ourselves mere Machines, and uncapable either of virtue or 'vice, of Good or Evil. And if, on the other side, we do admit the adequateness of our Capacity, and the rectitude of our Judgments, in these Matters; and if at the same time we pretend to maintain the Truth of the Christian Religion; we must of necessity allow that there is an exact conformity between the Principles of the one and of the other. For there can be no disagreement in Truth: And if Christianity were found contradictory to any thing, that the Light of Nature makes manifest to Mankind, we should be forced, so far, to acknowledge it faulty and false.  
But if it be further objected to me, that though Christianity cannot be absolutely contrary to the Light of Nature, yet that perhaps it may be, and indeed it is, above it; I will make no difficulty to subscribe to that Assertion. The Gospel of Jesus Christ is a History of positive Facts; which we could not have known to have been necessary in the Counsel of God, if Christ had not declared them to have been so; nor could we have known the Execution of that Counsel, any more than of any other History, if it were not recorded and conveyed down to us by good Authorities. But this does in no ways hinder that, when we have the Truth of that Dispensation represented to us, we may contemplate it with the Eyes of our Mind, and make use of our Natural Reason in drawing the Consequences that flow from it. This, I will be bold to say, we may so much the rather do, in that all the Consequences that can be drawn from any Evangelical Truth, tend singly to the same End as its direct Precepts; that is to say, to assist us in redressing the Disorders of our Flesh, and in guiding the whole course of our Lives according to the true Principles of that Eternal Law, which God himself has engraven in our Hearts. This I find asserted by the Divines of Port Royal, who are now deservedly esteemed the most moderate, and most rational, amongst the Roman catholics; and they themselves build their Assertion upon the Authority of St. Austin; telling us, That 
Preface an Nouv. Testam. de Mons.  All the multiplicity of the Precepts, and of the Mysteries, that are expressed in so many different manners, in the Holy Volumes, do all center in this one Commandment, of loving God with all our Heart, and loving our Neighbours as ourselves. For the Scripture( it is St. Austin that says it) forbids but one only thing, which is Concupiscence, and the love of the Creatures; and it commands but one only thing, which is Charity, and the Love of God. Upon this double Precept is founded the whole System of the Christian Religion. And it is unto this, say they, according to the Expression of Jesus Christ, that all the Ancient Law and the Prophets have reference; and we may add also, all the Mysteries, and all the Precepts of the New Law; for 
Rom. 13.10.  Love, says St. Paul, is the fulfilling of the Law.  
But notwithstanding all this general Evidence, perhaps some Persons will still fancy greater Difficulties than indeed there are, in applying it to particular Cases; and they will think it no weak Objection to allege, that the Sacraments of the Gospel are of Arbitrary Institution, and have no Foundation in the Light of Nature; and that Faith, at least, is incontestably above Reason. It seems unto me, nevertheless, that whatsoever be the Foundation of these Mysteries, the thing that imports us most to consider is their use. And in doing so, we shall still find the Truth of what I am endeavouring to establish: For it will be found in every particular Instance, as it has been demonstrated in general, that the ultimate Design of the whole Gospel-Dispensation is to contribute, first, directly, 
2 Thess. 2.13.  to our Sanctification; and, by that means, to our Salvation. If we consider, in the first place, the use of the Sacraments; It is evident that the End of their Institution is, only to engage us more closely, and to provoke us more powerfully to the practise of our Duty. This we are taught most particularly by St. Peter, concerning Baptism, that its saving virtue does not consist 
1 Pet. 3.21.  in the putting away of the filth of the Flesh, but in the answer of a good Conscience towards God. And as for the Sacrament of the Lord's Supper, seeing all Men agree that it was instituted 
1 Cor. 11.24, 25.  in commemoration of his Death, I cannot imagine what greater Effects can be ascribed to it, or expected from it, than such as are ascribed to his Death; which are, 
He●. 9.14.  the purging of our Consciences from dead Works, that we may serve the living God. And now concerning Faith itself, however speculative the Notion of it be, and how critically soever some Men abstract, and distinguish it from things practical; yet none can deny but that the Faith, by which the Scriptures sometimes say that we are 
Rom 3.28.  justified, and sometimes that we are 
Ephes. 2.8.  saved, is a Faith that worketh by 
Gal. 5.6.  Love; A Faith that 
Acts 15.9.  purifieth our Hearts; A Faith that maketh 
Jam. 1.3, 4.  perfect; And that without these Operations, Faith, of itself 
Jam. 2.14, 17.  alone, is not reckoned for any thing, but 
Jam. 2.18, 22.  by Works only becomes discernible and complete. Why then should we perplex our Minds with any doubtful Explications of difficult Passages? We know that the Substance of our Religion consists in 
1 Cor. 13.1, &c.  Charity; and that it is 
Mat. 7.22, &c.  not a bare profession of Christianity that demonstrates a saving Faith; but that, as the three is to be known by its 
Mat. 7.16, &c. Jam. 2.18.  Fruit, so is Faith by Works, and no other way. Those renowned Divines that I last cited give us, in the same Place, a remarkable passage of St. Austin's upon the Subject of knowledge. He that knows how to love God, and to regulate his Life by that Love,( says St. Austin) knows all that the Scripture propounds to be known. And upon the like reason, surely, I may add, that the same Person ( he that so loves, and so lives) believes all that the Scripture requires to be believed.  
Thus, I think, it now appears evidently enough, that the Laws and Rules of true Christianity are, in substance, the very same with the Laws of Nature. But we must not from thence conclude, that those are of no further use to us than these. All we can say is, that the Corruption into which Mankind was fallen made them stand in need of some further Admonition, to remind them of their Duty. And so St. Austin also plainly expresses himself, saying, That 
Quia homines appetentes ea quae foris sunt, etiam à seipsis exules facti sunt, data est etiam conscripta Iex; non quia in cordibus non erat; said quia tu fugitivus eras cordis tuae, ab illo qui ubique est comprehenderis,& ad teipsum intùs revocaris. propterea, scripta lex quid clamat eis qui deseruerunt legem scriptam in cordibus suis?( Isa. 46.8.) Redite prevaricatores ad Cor. August. in Psal. 57.  the Reason why God has given us a written Law, is not because his Law was not already written in our Hearts; but because Men, letting out their Appetites after things abroad, were become Strangers to themselves. And therefore, says he, we have been summoned and called upon by him that is every where present, to return into ourselves. For what is it that the outward written Law calls out for, unto those that had forsaken the Law written in their Hearts,( Isa. 46.8.) but, Return, O ye Transgressors, into your own Hearts? And thus it cannot be denied, but that the preaching of the Gospel was an Admonition of this sort, accompanied with many Circumstances more favourable and advantageous to Mankind than the bare Light of Nature. For, without examining all the particular 
Gal. 3.13, 14.  Blessings that are derived to us by the 
Rom. 3.24. Ephes. 1.7.  Redemption that is in Jesus Christ; We have, in the first place, a visible advantage, by 
1 Pet. 1.15.  the perfection of that Model which is proposed to us in his Life; and which ought to encourage us, according to the Expression of St. Paul, 
Phil. 3.13, 14.  in forgetting those things which are behind, and reaching forth unto those things which are before, to press towards the Mark, for the prise of the high Calling of God in Christ Jesus. We have another considerable Advantage in the 
Mat. 7.28, 29.  Clearness and Evidence of his Precepts; which without troubling us with long and intricate Disquisitions, do teach us our Duty with a Perspicuity suited to the meanest Capacities; and were delivered with an unquestionable 
1 Cor. 2.4. Luke 4.32.  Demonstration of the Spirit and Power of God. Again; we have a further Advantage in the Proof he has given us of our future Being; and in the Natural Efficacy of those Hopes and Fears which arise from thence, and enforce his Doctrine. For it is 
2 Tim. 1.10.  by his Gospel that Life and Immortality are yet more fully made manifest unto us, than by the Light of Nature. And it is from thence that are drawn the strongest Arguments, and the powerfullest Motives, to engage us in the practise of our Duty. There are yet 
Heb. 2.2, 3, 4.  many other strong Considerations propounded to us in divers Places, to enforce the Doctrine of the Gospel; which it is not needful for me particularly to insist upon. Only the use of all is, that, according to the advice of St. Chrysostom, we ought now to endeavour so much the more earnestly to walk answerably to the Advantage we enjoy, and 
{αβγδ}. Chrysost. de Virg.  to show forth greater virtues in our Lives than did the Ancients, because( says he) the Grace of the Holy Spirit is now more  shed abroad, and we have received from God a Present of inestimable advantage in the coming of Jesus Christ. But after all these Considerations, we must again return to our first Principles, and acknowledge still the excellency of our Natural and Inward Law: Because we find that this same Law, far from being abrogated, has in effect been confirmed, cultivated, and improved by Jesus Christ, and made use of as the very Foundation of all his Instructions.  
What is it then that can yet frighten and hinder us from making use of that Light, which God has given to direct us in the Conduct of our Lives, and in the Understanding of his revealed Will? I see nothing but that empty Fantome of the pretended Authority of some Church, which still presents itself to the troubling of weak Minds, though Reason and Common Sense have long since chased it away from their Habitations. But what is then that so venerable a Church, for which I am bound to have so great a deference, as to pull out the Eyes of my own Understanding, that I may receive blindly her Decisions? There are so many Churches who equally pretend to that privilege, that if we were inclined to follow the general Maxim of submitting unto some one or other of them, that Resolution would not ease us of any trouble; because there would still remain an unconquerable difficulty about the Choice. And therefore, waving all their several Pretensions to this privilege, which are never like to be otherwise decided, than by an absolute frustration of them all; I will not fear to affirm, that all the Marks by which they pretend to characterise the True Church, may be found there where perhaps they least expect them; I mean, that they will be found amongst the Followers of these Principles that I have been insisting upon.  
Let us examine a little into the Matter. Is it the Universality of a Church that denotes it to be a true One? Any other Principles than these have not the least shadow of it. All other particular Professions are confined within the narrow Limits of some Country; Or, lest these Limits should be too large, they continually are endeavouring to circumscribe themselves by Tests, and certain narrow Decisions of pretended Orthodoxy, by which they uncharitably prejudge all that differ from them in their Niceties, and exclude them from their Communion. But on the contrary, this Universal Law of Right Reason is spread over the Face of the whole Earth; and far from excluding any one from the Hope of Salvation upon such frivolous Accounts, the Followers of it embrace all Persons that are truly virtuous with an equal Affection, and do 
Neminem judicantes, aut à jure communionis, si diversùm senserit, amoventes. Cypr. in Conc. earth. de Haeret. bapt.  by no means condemn any Man, or exclude him from the Communion of the Church, for a mere contrariety of Opinion. This was the judgement of St. Cyprian. And it was undoubtedly no less the judgement of St. Peter, when he declared that 
Acts 10.34, 35.  God is no Respecter of Persons; but that in every Nation, he that feareth Him, and worketh Righteousness, is accepted with him.  
Well: Is it the Purity of Doctrine that makes the Character of the True Church? Nothing can be imagined more pure than what I have proved all along in this Discourse, by Clouds of Pagan, Christian, and Divine Authorities, to be the genuine Results of that Heavenly Principle, which is implanted in the Minds of all Mankind. It is from thence, antecedently to any Arbitrary Command, that all Duties of Morality whatsoever, even the highest, received their Rise, and became Obligatory. They were so, because they were reasonable; that is, because they were suitable to the Circumstances of Things. And it seems hardly conceivable how any thing that is otherwise; any thing that is apparently absurd, or inconsistent with those Circumstances; which is no more than to say, any thing that is contradictory to the first general and unalterable Law of God, should be made generally obligatory, by the Force of any new Command. All that has been added unto that first universal Law,( as St. Austin, and others of the Fathers, already cited, plainly intimate) is only by way of Remembrance, and Reinforcement. The Law itself continued always, and still continues, the same. And by this it is that 
{αβγδ}. Orig. contr. cells. lib. 1.  Celsus, thinking( as Origen tells us) to detract from the Reputation of the Morality that was taught by Christians; alleged, that there was nothing extraordinary in their Doctrines on that Subject; nothing new; nothing that was not common to them with other Philosophers. But Origen, in answering that Objection, does not think fit to deny, but rather confirm the Truth of it. For, says he, if we admit the judgement of God to be just, we must acknowledge that there can be no ground for the punishment of Sinners, unless the common Conceptions of all Men are sufficient to give them a sound understanding in the Duties of Morality. And therefore it is not to be thought strange, that those things which God has taught us by the Prophets, and by our Saviour, were implanted by him in the Minds of all Men; that so every Man, having had the Intention and Meaning of the Law written in his own Heart, should be left without excuse before the Divine Tribunal. Particular Instances therefore of the Purity of the Precepts of that Law, however numerously they might be collected out of the Writings of the Wise and virtuous Heathens, who had no other Law, yet seem altogether needless to be here inserted: bebecause whatsoever is most pure in Morals, flows all from one and the same Original Fountain; This then in general may suffice. Those that followed the Dictates of that natural Law, did not satisfy themselves with an outward appearance of conformity to it( as the 
Mat. 5.21, 22, 27, 28.  Jews are accused by our Saviour himself to have done by the Law of Moses) but they extended the Force of all Duties to the very inmost thoughts of the Mind; and taught 
Nam Scelus intra se tacitum qui cogitat ullum, Facti crimen habet.— Juv●n. Sat. 13.  That the Guilt of a wicked Intention was equal to that of an Action.  
Again. Is it then the Unity of Faith, by which a true Church is to be distinguished from a false one? We have nothing but perpetual Disputes amongst all the Pretenders to that Character; and this even about things which they esteem the most essential Parts of Religion. But on the contrary, all those that listen unto the Voice of God in their own Hearts are unanimously agreed about what is essential; and for other things they break not the Bonds of Charity.  
What is it then, Visibility, Antiquity, Perpetuity, or what other more evident Mark, by which a True Church is to be known? They are all on our side. For in a word; The Law of Nature is acknowledged by all Men; it always has been; and it is impossible it should be ever abolished.  
I make hast. But is it possible, that after all these Considerations, there can be any Persons that yet doubt of the adequateness of our Faculties, and of that truly Divine Light with which God has enlightened our Minds, to judge universally of every thing that concerns us? Methinks there should not. But however, if a mistaken respect for the Name of Christian do so foreshew any Mens Minds, that they are afraid to admit the Universality of this Light that I contend for; I desire such Persons as lye yet under that Prejudice, to consider, in the last place, that however it have been anciently with the generality of Mankind, yet at least they themselves, and all others that are now born under the Gospel-Dispensation, have no reason to doubt of it. This I say only to those that are thus prejudiced; having, I think, said sufficiently already in the General. But however, this Consideration I suppose will be of weight with them. And therefore, I say, I desire these Persons to consider, That it is in this particularly that consists the 
Heb. 9.15.  New Covenant, into which we are received by the Mediation of Jesus Christ, as we may see by the express terms of it. 
Jer. 31.33, 34. Heb. 8.10, 11.  I will put my Law in their inward parts, saith the Lord, and writ it in their Hearts; and I will be their God, and they shall be my People. And they shall teach no more every Man his Neighbour, and every Man his Brother, saying, Know the Lord; for they shall all know me, from the least to the greatest. So that to bring now into question the reality and sufficiency of this inward Light and knowledge, with which God has endowed us, is in a manner to renounce even Christianity itself, which assures us of it.  
Let us therefore at last yield unto the Evidence of so many Proofs, and acknowledge that God has not left us destitute of such a measure of Light as is necessary to direct us unto that End for which he made us. Perhaps indeed we have not a Capacity sufficient to comprehend all the subtleties of the Schools; and perhaps also( nay, I doubt I may say it without any perhaps) those Worshipful Doctors themselves, both Ancient and Modern, who invented such nice subtleties, have too often affencted a mysterious Obscurity, without having any clearer comprehension of what they express, than we that red or hear them. But that need not trouble us. If the comprehension of those things pass our Capacity, undoubtedly the knowledge of them is not necessary to our Salvation. For it is impossible that the Righteous judge of all Men, 
Mat. 25.24.  who does not reap where he has not sown, should not have endowed us with such a measure of knowledge, at least, as is sufficient to produce the Effects he requires from us. It is impossible, I say again, That 
1 Tim. 2.4.  God who will have all Men to be saved, and to come unto the knowledge of the Truth, should have made any thing absolutely necessary to our Salvation, which he has made us absolutely uncapable to understand and comply with. We are not therefore to measure the importance of any Articles of our Creed by the Notions of the Learned, but by the Capacity of the Vulgar. Whatever passes the Conceptions of the meanest Capacity, however flourishing and ornamental it may seem, can certainly be no essential part of Religion. Let it be our principal care, then, to fix ourselves immovably upon those stable Principles of Eternal Truth, which all Men agree in; and to disengage ourselves, as much as possible, from any slavish subjection to those Things( whatever they be) which many dispute about, but few understand. Let us not distinguish ourselves by the narrowness, but by the largeness of our Principles. In a word; Let our Religion be truly catholic. catholic, I mean, in the extent of our Love and Charity towards others, but exactly strict and scrupulous in the practise of every Duty ourselves. For if we thus make use of, and improve the Talents( the Light and Capacity) that God has given us, we may be assured that our Accounts will be received by him with approbation. That is sufficient. I will therefore now put an end to this Discourse; and, that I may do it with some weight, I will close all in the words of one of the most Learned, Grave, and Judicious Authors of late Ages. 
Ut via ad aeternam salutem cognosci nequeat ab his, qui nullo commodi aut honoris respectu eam quaerunt, se suaque omnia Deo subjicientes,& eum pro auxilio orantes, Bonitas Divina vetat credi. Et sanè cum judicandi vim Deus inseruerit humanae menti, nulla pars veri dignior est in quam ea impendatur, quàm illa quae ignorari sine amittendae salutis aeternae periculo non potest. Grot. de Ver. Rel. chr. lib. 6.  It is absolutely repugnant( says Grotius) to the Goodness of God, to think that those who, without any respect to worldly Advantages, do seek after the Way that leads to Eternal Happiness, in imploring his Divine Assistance, and humbly submitting to his Providence, should not be able to find and know it. And he concludes therefore; That sin God hath implanted in the Mind of Man a capacity of judging, there is no part of Truth upon which that Capacity ought more to be exercised, than that which we cannot be ignorant of, without the hazard of Eternal Perditition.   

The Conclusion.  
YET, after all, perhaps it may not be amiss to draw up the Things that have been here recommended, into a short Scheme; and to represent summarily the influence that they have, or ought to have, upon all Men, both in private and public Capacities.  
The Subject is human Reason, with Relation to Matters of Religion. Or rather, I desire now to propose it more plainly, as a Prospect of Religion presenting its self upon the consideration of Rational Principles.  
By Reason I understand that steady, uniform Light, that shines in the Minds of all Men; That Divine Touchstone, or Test, by which all Men are enabled( so far, I mean, as they are able) to discern the Congruity and Incongruity of Propositions, and thereupon to pronounce them true or false.  
There are indeed different Degrees of clearness in the intellectual Perception of different Men; occasioned by the different degrees of Attention in themselves, and the different Representation of things from without. But the Light by which all things are discerned is universally one and the same.  
The Uniformity of this Light is the ground of all intellectual Communication between Man and Man. For if different Men saw always the same Things in different Lights, it would be impossible for one Man( by any Representations whatsoever) to raise the same Conceptions in another Man's Mind that he has in his own.  
Whatsoever Extraordinary Illumination some Men may enjoy, it can only be of Authority, and useful to themselves: Or, at most, it can only be so far useful, and of Authority to others, as those that enjoy it are able to give Extraordinary Proof of it.  
All Matters of Religion, therefore, even as all other Affairs of human Life, are to be handled by Men,( with reference to one another) in Methods conformable to the Universal and Uniform Light of all Mankind.  
By Religion I understand the Belief of the Existence of a God; and the Sense and practise of those Duties that result from the knowledge we have of him, of ourselves, and of the Relations we stand in to him, and to our Fellow-Creatures.  
The Existence of a God I take to be demonstrable from the necessity of admitting some first Cause of all Things. Whatsoever that be, I call it God.  
The Idea that we have of this God, arises from the Contemplation of those innumerable Perfections that we discern in the things that are. For he that gave those Perfections unto these things, must needs have an inexhaustible Fountain of Perfection in himself.  
By God then I mean, the First Principle of all things. He that made all things what they are, and endowed them with all their different Powers and Virtues. And I therefore conclude him to be A Being absolutely perfect.  
My own Existence is a Self-evident Principle. No Reflection can give unto a Philosopher any greater assurance of his own Existence, than the intimate persuasion that every ploughman has of his, without any meditation.  
The Idea that Men have of themselves is two-fold; Material, and Immaterial.  
The Material Part of Man is his Body; which is evidently subject to the general Laws of Matter, and liable to all the Mutations that are incident to other Material Beings.  
The Immaterial Part of Man is his Mind; which discovers itself in his Capacity of thinking and reasoning.  
Thought exceeds the Power of Matter. That therefore which thinks, the Mind or Soul of Man, is not material; and by consequence not subject to the Laws of Matter, nor liable to the Mutations that are incident to Matter; but capable of a Subsistence, notwithstanding any alteration, or dissolution, that shall happen unto the Parts of his Body.  
This Immateriality, and Immortality of the Soul, has been understood, and believed, by the generality of Heathen Philosophers; in consequence of their own Reflections and Ratiocinations; long before that new Evidence that has been given of it unto Mankind by the Revelation of the Gospel of Jesus Christ.  
The Belief that the Ancient Philosophers had of the Soul's Immortality, is an undeniable Proof that it is a Doctrine discoverable by the Light of Nature; because they, who had no other Light, could not otherwise have discovered it.  
The Relation that Men stand in towards one another is, chiefly, observable in the mutual Necessity that all Men have of one anothers Assistance and Succour. It is hardly possible for any Man to subsist at all, but absolutely impossible to subsist comfortably, without borrowing some help from others.  
These are the Circumstances in which Mankind is born into the World. We are placed in these Circumstances by God Almighty, the Universal Cause and Prinple of all things. So that whatsoever we are lead unto by the Necessity of these Circumstances, is in effect a Duty imposed upon us by the Eternal and Unalterable Law of God.  
The Relation then that we stand in towards God is, First, as to A Benefactor; from whom we have received our Being, together with our present Enjoyments, and our Capacity of any further Enjoyments whatsoever. Next, as to A Law-giver, or Governor; by whom we are obliged to the observance of certain Rules, or Ordinances, unto which he has subjected us.  
If we consider singly the Idea that we have of our own Being, the Rule that results from thence for our Conduct is, That we must not degenerate from the Dignity of our Nature; but must therefore bridle and govern all the Appetites and Passions that arise from our Corporeal Constitution, according to the genuine Dictates of those nobler Faculties of Ratiocination and judgement, wherewith God has endowed our Mind.  
If we consider the Relation that we stand in towards one another, the Law of God obliges us indispensably to Truth, Equity, Charity, Benevolence, and to every thing that tends to the Settlement of Societies, and to the general Welfare of Mankind. For every particular Man's greatest Interest being involved in the Interest of the whole, the observance of such things as tend to the general Good, is every particular Man's greatest Duty; and is not therefore to be transgressed for the sake of any lesser Interest whatsoever.  
If we consider the Relation that we stand in towards God, it requires( that is, his Law requires) our acknowledgement, Gratitude, Love, dependence, Submission, or( in one word) our humblest Adoration of his Infinite Perfections.  
The Observance of these Rules is a Duty incumbent upon Mankind by the Law of God.  
The Breach of any of these Rules is a Breach of the Law of God, an Offence against the Law-maker, a Sin.  
Laws are of no vigour unless enforced by Rewards and Punishments; which Rewards and Punishments are therefore to be proportioned to the Nature and Degree of the Observance or Transgression of the Laws.  
The Observance and Transgression of God's Laws by Man( whose bodily Actions depend upon the inward Motions of his Mind) consist not in any Machinal Acts of the Body, but in the voluntary Motions and Intentions of the Mind.  
The Rewards, therefore, or Punishments of such Observance or Transgression, are chiefly to be conferred or inflicted upon the Mind or Soul of Man; and that after the full course of his Actions, either good or bad, is accomplished. Which is to say, in the Future State of the Soul, after its separation from the Body.  
In the Belief and Sense of these general Truths, and in the practise of the Duties that result from them, according to their full extent and tendency, consists all True Religion.  
Whatsoever else is introduced into any Religion, either notional or practical; I say, whatsoever does not necessary flow from some of these Branches, or tend to enforce the observance of them, is no Essential part of True Religion; but the mere product of Superstition, Folly, or Design.  
Every Man is answerable to God, the supreme Law-giver, for his own particular Conduct, in every Branch of these Duties; as they relate either to God, to his Neighbour, or to himself.  
Men are answerable to one another for so much( and for so much only) of these Duties as relates to their mutual Welfare and Security; because every Man has so much Interest( and no more) in another Man's Conduct.  
The Difficulty of exercising this mutual Right, that every Man has( thus far) to inspect another Man's Actions, has obliged Men to enter into Societies; and to commit unto some particular Persons the general Inspection of all things, in order to the public Good.  
This is the End of all Governments, in which the principal Interest of Governours themselves is included. And consequently, it is the Duty of Governours, above all things, to provide for the general Safety and Welfare of a People.  
The Peoples Safety, either against Foreign or domestic Enemies, is best provided for by their Union. Their Strength against Foreign Enemies is thereby increased, and the very Source of domestic Enmities is thereby taken away.  
This Union, and with it the general Welfare of a People, is best procured by such a Conduct in the Governours, as gives Impartial encouragement to all Men that are virtuous and Industrious, and Perfect Security to every Man in the quiet enjoyment of the Fruits of his own Labour.  
encouragements may be then said to be truly impartial, and Enjoyments secure, when nothing is made a Condition of the obtaining of any Advantage, but what evidently contributes to the Establishment of the Government; nor any thing made a Condition of the Forfeiture of any Right, but what evidently tends to its Ruin.  
Capacity and Fidelity are just Titles of Admission to public employments: Incapacity is a just ground of Exclusion; and Infidelity is a just ground of Forfeiture.  
Any Narrower Conditions than these divide a People into Parties; and not only weaken the Government by their Disunion, but endanger it by their Discontent.  
Government is no farther concerned in Matters of Religion, than as the Principles, or Practices, of different Professors, tend to make them more, or less, fit for the Duties of the Society.  
The Principles that are most proper to influence Mens Lives, and to engage them to a Conscienciousness in their Duties, are the Belief of a Deity, and of a Future judgement. No Man ought therefore to be indulged in the profession of any Opinions contrary to those truly Fundamental Ones.  
Other Opinions in Religion that are merely Speculative, and Practices that, are purely Ceremonial, having no Relation at all to the true Foundations of Government, ought to be tolerated by Governors, as Indifferent.  
Whensoever any such Indifferent Opinions, or Practices, in Religion, are woven into the Constitution of a Government, and made the Condition of those encouragements and Enjoyments which ought to be Equal, the best effect that can arise from thence, is only the Advancement and Satisfaction of some one Party, accompanied with the Ruin and Dissatisfaction of the rest.  
A Government that unites the Professors of all Religions unto itself, by Impartial encouragements, and Secure Enjoyments, is incomparably Firmer than that which leans upon the Single Strength of any one Party.  
A People also that is settled upon this Basis, of mutual Toleration and Charity, is incomparably more Happy than those whose harmless Differences are embittered by the Partiality of a Government.  
Liberty of Conscience, therefore, Universal, Impartial, and Inviolable,( except only where the Principles or Practices of any sort of Professors tend evidently to the Prejudice of the Communality, and Ruin of the Government) is the true Interest, and great Duty, both of Governors and People.  
FINIS.