all civil powers suppose the notion of a God to be an inseparable property of human nature, and thereby make their authority saered in the esteem of the people, as derived from the universal monarch. Thus they make use of that natural love that is in men to their own persons, their lives, liberties, and children, as a powerful constraint to obedience. Is this affection then so natu→ ral and universal, the effect of policy? None were ever so vain as to pretend so. And certainly the belief of a God is as natural to a man, as the love to himself and his nearest relations.

2. They can give no account of what they so boldly assert. What historian ever recorded, that in such an age, such a prince introduced the belief of a Deity to make obedience to his laws to be a point of religion? It is true, politicians have sometimes used artifice and deceit to accomplish their ends. Lycurgus pretended the direction of Apollo, and Numa of the nymph Egeria, to recommend their laws to the people. Seipio and Sertorius made some other god to be of their council of war, to encourage their soldiers in dangerous enterprises. But this mask only deceived the ignorant. The more intelligent discerned the finesse of their politic contrivance.

*

3. Is it conceivable that the belief of the Deity, if its original were from a civil decree, should remain in force so long in the world? False opinions in philosophy, adorned with great eloquence by the inventors, and zealously defended for a time by their followers, though opposite to no man's profit or pleasure, yet have lost their credit by further inquiries. And if the notion of a God were sophisticate gold, though authorized with the royal stamp, could it have endured the touchstone, and the fire, for so many ages without discovery? Could it have passed the test of so many searching wits, that never had a share in government? Can we rationally suppose that in such a succession of time no discontented person, when the yoke of government was uneasy, should disclose the arts of affrightment, and release the people from imaginary terrors, that with courage they might resume their liberty? It is a true observation, no single person can deceive all, nor be deceived by all. Now if there be no God, one person has deceived all by introducing the general belief of a

Non tam stabilis opinio permaneret, nec confirmaretur diuturnitate temporis, nec una cum sæculi ætatibus hominumq; inveterare potuisset, Cia,

God into the world, and every one is deceived by all, believing so from the universal authority of mankind.

4. The greatest princes are under the awful impressions of the Deity. Those raised to the highest thrones are not free from inward anxieties, when the guilty conscience cites them before His dreadful tribunal. Of this we have their unfeigned declarations in the times of their distress. Now it is inconceivable they would voluntarily perplex themselves with a fancy of their own creating, and dread that as a real being, which they knew to be feigned. This pretence therefore cannot without an open defiánce of reason be alledged.

III. It is objected that the consent of mankind in the acknowledgment of a God is no full conviction of his existence, because then we must believe the false gods that were adored in the world. To this it may be answered.

1. The multitude of idols created by superstitious fancies, is a strong presumption that there is a true God. For all falsehood is supported by some truth, deceit is made credible by resemblance. The heathen worship though directed amiss, yet proves that a religious inclination is sound in its original, and has a real object to which it tends; otherwise idolatry, the corruption of it, had not found such a facility and disposition in men to receive it.

2. Idolatry hath not been universal in all ages and nations. The first causes of it and motives that preserved it are evident. The nation of the Jews was freed from this general contagion: for we may as rationally argue from their own histories concerning their belief and practice, as from the histories of other nations. And when a veil of darkness was cast over the heathen world, some were enlightened by true reason to see the folly of the superstitious vulgar that stood in awe of their own imaginations. The philosophers privately condemned what in a guilty compliance with the laws of state they publicly owned. Nay, even the lowest and dullest among the Gentiles generally acknowledged one Supreme God and Lord of all inferior deities. As Tertullian observes, in their great distresses, guided by the internal instructions of nature, they invoked God, not the gods to their help.

3. That the belief of one God is a pure emanation from the light of nature is evident, in that since the extinction of idolatry, not a spark remaining in many parts of the world, it is still pre

served in its vigour and lustre in the breasts of men. Since the plurality of gods have been degraded of their honour, and their worships chased out of many countries, and the ideas of various ancient superstitions are lost, the only true God is served with more solemn veneration. Time, the wise discerner of truth from falsehood, abolishes the fictions of fancy, but confirms the uncorrupted sentiments of nature.

Thus it appears, that the most specious objections produced (by these who would fain be atheists) to enervate and destroy the belief of the Deity, are so miserably weak, that they rather strengthen it. It is that which one very pertinently said to some that were arguing against God and religion, if you proceed to discourse in this unreasonable manner, in truth you will convert me from atheism. For what more just cause of aversion and horror can there be in a person, in whom judgment and honesty are not perfectly extinguished, than to find himself in the same opinion. with such wretched extravagant creatures?

To conclude this discourse; what rational doubt can remain after so strong a witness of the Deity external from the universe, internal from the frame of the human soul? If we look through the whole compass of natural beings, there is not one separately taken, but has some signature of wisdom upon it. As a beam of light passing through a chink in a wall of what figure soever, always forms a circle on the place where it is reflected, and by that describes the image of its original, the sun. Thus God in every one of his works represents himself tanquam solis radio scriptum. But the union of all the parts by such strong and sweet bands, is a more pregnant proof of his omnipotent mind. Is it a testimony of great military skill in a general to range an army, composed of divers nations that have great antipathies between them, in that order as renders it victorious in battle? * And is it not a testimony of infinite providence to dispose all the hosts of heaven and earth so as they join successfully for the preservation of nature? It is astonishing that any should be of such a reprobate mind, as not to be convinced by the sight of the world, a visible word that more gloriously illustrates the perfections of the Creator, than the sublimest eloquence, that conceals what it designs to represent:

* Ὅπερ ἐν νηκυβερνήτης, ἐν ςρατοπέδω ἡγημῶν, τετο ἐν κοσμῶ Θεὸς.

Arist, de mund,

*

when Sophocles was accused by his ungrateful sons, that his understanding being declined with his age, he was unfit to manage the affairs of his family; he made no other defence before the judges, but recited part of a tragedy newly composed by him, and left it to their decision, whether there was a failure in his intellectual faculties: upon which he was not only absolved but crowned with praises.

What foul ingratitude are those guilty of, who deny the divine wisdom, of which there are such clear and powerful demonstrations in the things that are seen? Abhorred impiety! Worthy of the most fiery indignation; and not to be expiated with a single death. None except base stupid spirits that are lapsed and sunk below the rational nature, (as a noble † philosopher justly censures them) are capable of such prodigious folly and perverseness. Yet these are the pretenders to free reason and strength of mind, and with a contemptuous smile despise the sober world, as fettered with servile principles, and foolishly softened by impressions of an unknown, uncertain being, and value themselves as more knowing than all others, because they contradict all. Ridiculous vanity! As if a blind man in a crowd sometimes justling one, sometimes another, should with impatience cry out, do you not see? When he is under a double blindness, both in his eyes and understanding, not seeing himself, and reproaching those that see, for not seeing. In short, this great truth shines with so bright an evidence, that all the sons of darkness can never put out, and can only be denied by obstinate atheism and absurdity.

* Tantum enim sapientiæ in ætate jam fracta, dedit, ut severitatem tribunalis in theatri pavorem verteret. Hier. Epist ad nepot.

† Αθεοι και ταπεινὸν καὶ ἀναιθὲς γενο, πεπλανημένον τοῖς ὀφθαλ pois. Max. Tyr. orat. prim. Quid sit deus.

CHAP. VII.

The duties of understanding creatures to the Maker of all things. Admiration of his glorious perfections visible in them. This is more particularly the duty of man, the world being made eminently for him, The causes why the Creator is not honoured in his works, are men's ignorance and inobservance. Things new rather affect us than great. An humble fear is a necessary respect from the creature, to the Divine Majesty and Power, Love and obedience in the highest degrees are due from men to God, in the quality of Creator. Trust and reliance on God is our duty and privilege.

LET us now briefly consider the indispensible duties of rational creatures with respect to the Maker of all things. And those

are,

I. To acknowledge and admire the Deity, and his perfections that are so visible in his works. For there must be a first cause from whom that receives being, that cannot proceed from itself. In all the forms of things there are some characters stamped of the divine wisdom, that declare his glory, some footsteps impressed of his power that discover him, some lines drawn from his goodness that demonstrate him. And so much praise is justly due to the artificer as there is excellence of art and perfection of workmanship appearing in the work. This duty is especially incumbent on man, because the world was made with a more eminent respect for him, than for angels or animals. For if we consider the diversity of its parts, the multitude and variety of sensitive natures of which it consists, and the art whereby it is framed according to the most noble idea and design of highest wisdom, it is evident it was principally made for man, there being an adequate correspondence between them, with regard to his faculties and the objects. It is true the angels understand more perfectly than man the union, order and beauty of the world, an incomparable proof of the Maker's perfections, but they are not capable of knowledge or pleasure by tastes, smells, sounds, which are only proportioned to make impressions on material organs. And is it agreeable to wisdom that an object purely sensible should be chiefly intended for a power purely spiritual? Neither are the beasts fit spectators of the divine works. For the mate