Chapter I: Part 1

OCCASIONAL THOUGHTS

In reference to a

Vertuous or Christian

LIFE.

LONDON,

Printed for A. and J. Churchil at the
Black Swan in Pater-noster Row.
1705.

THE PREFACE.

_The following discourse was written some Years since, not without the thought that, possibly, it might be of farther use than for the entertainment of the Writer: Yet so little express Intention was there of Publishing the Product of those leisure Hours it employ'd, that these Papers lay by for above two Years unread, and almost forgotten. After which time, being perus'd and Corrected, they were communicated to some Friends of the Authors, who judging them capable to be useful, they are now sent into the World in that Hope.

There is nothing pretended or suppos'd to be in them which is not obvious: but Truths the most evident, are sometimes overlook'd, or not sufficiently and universally attended to: And where these are Truths of moment, it is no ill Service, by frequent representations of them, to procure them attention.

I think there can be few heartily concerned for the Vice and Immorality that abounds amongst us, who have not sometimes reflected upon loose or careless Education, as one cause thereof: But yet the great weight that right Instruction and Discipline of Youth, is of, in respect both of Peoples present and future Felicity, is (as I take it) far from being generally so settl'd in the Minds of Parents, as to be steadily look'd upon by them as the one thing to that degree necessary, that without due care taken thereof, all other indeavours, to render their Children happy, either in this Life, or in that which is to come, are likely to be very inefficacious.

That right Instruction, in regard of Vertue, consists in joining together, inseparably, good Principles with early Habits, either of these being insufficient without the other, is likewise, I presume, no new Thought: But is yet what appears to me to be very little reflected upon. When this is duly consider'd, People cannot, I think, but be soon convinc'd from what Hands the right Instruction spoken of, ought to come; for nothing can, in my Opinion, be more obvious than that is. If these_ OCCASIONAL THOUGHTS _shall produce better digested ones from any other Hand; or shall themselves be any way serviceable to the reducing or directing of one single Soul into the paths of Vertue, I shall not repent the Publishing them: And however useless they may be to this end (sincerely aim'd at) yet the very Design will intitle them to no unfavourable reception: For but to indeavour to contribute, in the least degree, to the Honour of God, or Good of Mankind, can never stand in need of Pardon. And such a Modesty or Fear of displeasing any as withholds Men from enterprising the one, or the other of these, where nothing but their own Credit is hazarded, should the design not succeed, is, on the contrary, very blameable.

Besides these two Motives, could I need any other to ingage me in the defence of Vertue, I should find yet a very powerful one in that dutiful Affection which I pay, and which every Subject ows to a_ GOOD PRINCE: _Since the_ QUEEN, _I am fully perswaded, would not so much rejoyce in the Accession of great Kingdoms to her Dominions, as to see the People, already happy in Her Government over them, indeavouring to make themselves and one another so, in following the great Example which She sets them of Vertue and Piety._

* * * * *

OCCASIONAL THOUGHTS

In reference to a

Vertuous or Christian

LIFE.

There is no so constant and satisfactory a Pleasure, to those who are capable of it, as Rational Conversation gives: And to me, depriv'd of that Enjoyment, the remembrance thereof, is, in my present Solitude, the most delightful Entertainment: Wherein some of my leisure hours will not, I hope, be mispent, should this engage me to prosecute such Thoughts as were lately suggested to me by others. The which taking their rise from a particular Enquiry, and thence proceeding to a general Consideration of the Folly and Madness of Rational Creature's acting, as if they had no other Principle to direct or determin them, than the Incitements of their Passions and Appetites, comprehended at once the unhappiness of Mankind, both Here and Hereafter. Since those Breaches of the Eternal Law of Reason, which disorder Common-wealths and Kingdoms; disturb the Peace of Families; and make by far the greatest part of the Private Infelicities of Particular Persons in this World, are what the Sovereign Disposer of all things has ordain'd, shall render Men miserable in a future Life also.

A survey of which Moral Irregularities, as bringing into view a large Scene of Human Depravity, does indeed furnish matter for melancholy, rather than pleasing Contemplations: But the Mind is sometimes no less affected with Delight, wherein there is a mixture of sadness on Subjects, which in themselves consider'd are ungrateful, than on occasions the most welcome to us: And such a just zeal in any for the interests of Vertue, as makes them, with a Charitable concern, reflect on the miscarriages of others, and thence take occasion to examine their own Actions by the true Rules and Measures of their Duty, expresses a disposition of Mind too becoming Rational Creatures, and too seldom met withal, not to please, tho' excited by Representations which are disagreeable; provided they are of such a matter as is not then new to our Thoughts.

That the Gross of Mankind do every where live in opposition to that Rule of Nature which they ought to obey, is a sad Truth; but that we who have this Rule enforc'd by a clearer Light, are included herein, and do in this find the source of many Evils, not only fear'd, but which we actually feel, are Considerations yet more affecting, and not a little aggravated in that, within Memory, this heretofore sober Nation has been debauch'd from Principles of Vertue and Religion, to such an excess of Vice and Prophaneness, that it has been Fashionable to have no shame of the grossest Immoralities; and Men have thought even to recommend themseves by avow'd Impiety. A Change which could not be consider'd without extream regret by all who either were in earnest Christians, or who truly lov'd the Prosperity of their Country: And as upon this occasion there was reason to be sensible that nothing operates so powerfully as the example of Princes; some have been of later Years induc'd to hope for a revolution in our Manners, no less advantageous than what has hitherto secur'd those Civil and Religious Liberties, without which it is impossible for Vertue to subsist among any People whatsoever. But Experience shows that Humane Nature is much easier led into Evil, than reduc'd from it; and that inveterate Maladies are difficultly cur'd.

When Men's Practices have infected their Principles and Opinions; and these have had time again reciprocally to confirm them in their Vicious Habits and Customs, the whole Constitution is corrupted; and the Personal Vertue then of the Prince (however conspicuous) will not, without a concurrence of other means, influence farther than to make (it may be) some change in the Garb, or Fashion of Men's Vices.

A due and vigorous Execution of proper Laws against Immorality and Prophaneness, is that alone which will effectually restrain them: And a right care had of Education, is the only humane means of making People truly Vertuous. Whenever our inferiour Magistrates shall be such as will be _a terror to Evil doers, and encouragers of those who do well_, and when Parents shall be perswaded that it is in their power to procure to their Children more valuable Treasures than Riches and Honours; the ancient Vertue of our Ancestors will then quickly be equall'd, if not surpass'd, by that of their Posterity: But till then, it is in vain to expect that any great Advances should be made towards an Amendment, as necessary to our present and National, as to our Personal and Future Happiness.

What the force of Education is upon our Minds, and how by a due regard had to it, Common-wealths and Kingdoms have flourished, and become famous; and how much this has been recommended by Wise Men in all Ages, requires but a small consideration of Humane Nature, and Acquaintance with History to inform us; nor is any thing more obvious to observe than the power of Education. This matter yet has no where been ordinarily look'd after, proportionably to the moment it is visibly of: And even the most sollicitous about it, have usually employ'd their care herein but by halves with respect to the Principal Part in so great a concernment; for the information and improvement of the Understanding by useful Knowledge, (a thing highly necessary to the right regulation of the Manners) is commonly very little thought of in reference to one whole Sex; even by those who in regard of the other, take due care hereof. But to this omission in respect of one Sex, it is manifestly very much to be attributed, that that pains which is often bestow'd upon the other, does so frequently, as it does, prove ineffectual: Since the actual assistance of Mothers, will (generally speaking) be found necessary to the right forming of the Minds of their Children of both Sexes; and the Impressions receiv'd in that tender Age, which is unavoidably much of it passed among Women, are of exceeding consequence to Men throughout the whole remainder of their Lives, as having a strong and oftentimes unalterable influence upon their future Inclinations and Passions.

As those Persons who afforded that agreeable Conversation I have mention'd, were the greater part of them Ladies, it was not strange if they express'd much displeasure at the too general neglect of the Instruction of their Sex; a Reflection not easily to be avoided by them, when their thoughts upon the miscarriages and unhappiness of Mankind in general, terminated in a more peculiar Consideration of that part which those of their own Condition had in the one, and the other. Wherein the Conversation concluded where it had begun; the occasion which introduced it having been the Enquiry of a Lady, What was the Opinion of one in the Company concerning a Book Intitled _Conseils d'Ariste sur les Moyens de conserver sa Reputation_? Of which (she said) she had heard divers Persons of Merit and Quality, speak very differently: Some as if it contained the most useful Instructions that could be given for the rendring any young Lady such as her best Friends could wish she should be; and others, as relishing too much of an Antiquated severity, not indulgent enough either to the natural and agreeable Gaiety of Youth, or to that innocent Liberty now in use, deriv'd like most of our other Fashions, from that Nation where these _Counsels_ were thought needful.

I remember not the Book you speak of enough to answer to your desire, (reply'd the Person to whom this Enquiry was address'd) but what you say is objected to these _Conseils_ is without doubt impertinent, unless the Precepts therein meant to be condemn'd, are shown to be in themselves faulty; it being certainly otherwise no matter of exception to them that they are not Indulgent to what an Age, the Manners whereof they were intended to correct, had establish'd or found agreeable. This Objection yet can hardly (I think) be less just, than such a Character of any Book of this Nature, as some it seems give of this: the Author whereof pretended not (as I suppose) to so much in his Design, as these People find in his Performance. And the nature and extent of a Christian's Duty is but little in their thoughts, who think that any Rules dictated by Prudence, or Experience of the World, and directed to the Glory of a good Name, are such Instructions as can render any one what they ought to be. A _solid Vertue_ can alone do this; the Possession whereof is infinitely preferable to that of Reputation; with which yet it is so rarely unattended, that one may affirm there is no so secure and easie a way (especially for a Lady) to acquire and conserve the Reputation of being Vertuous, as really to be so.

But Vertue is not (tho often so misrepresented) included in Innocency; or does consist in a partial Practice of Actions praiseworthy; for its extent is equal to our liberty of Action; and its Principle the most Active one of the Mind; Vertue being the natural result of a sincere desire to conform in all things to the Law set us by our Maker; which who so truly endeavours, will not find much occasion for such kind of Advices as the above-mentioned ones, either to correct their Faults, or teach them to put a mask over them; an ill use sometimes made of this sort of Instructions: However a better might be, since it is true, that young People from the Experience of others may learn many things in reference to their Conduct, the knowledge whereof they would buy too dear at their own. The difficulty yet that there is in applying general Rules to particular Cases, makes (I presume) Books of this sort, how good soever in the kind, of less advantage to those who most need them, than some imagine them to be.

This which was then said on the Subject of these _Conseils_ (lying by accident in the way) suggests to me now two things, wherein the Documents ordinarily given to such young Ladies, as are intended to have the best care taken of their Instruction, are, I think, very defective; and the fitter to be redress'd, as being of peculiar ill consequence in a Sceptical, loose and unthinking Age; wherein Wit is apt to pass upon many for Reason.

The first of these is, That those Notions, or Ideas of Vertue, and consequent Rules of Action, which are usually given to such young Persons, do rarely carry along with them an entire conviction of their Truth and Reasonableness: Whence if these Instructions at any time happen strongly to cross the Inclinations of those to whom they are given, it will appear rational to question their Solidity: And when Principles that thwart People's passions or interests, come once to be doubted of by them, it is great odds, that they will sooner be slighted, than better examin'd.

Now, this want of apparent Truth and Reasonableness, is not only where the _Notions_ and _Precepts_ giv'n, are in themselves such as either in Whole, or in Part, are not True or Rational; but also (oftentimes) where they are altogether conformable to right Reason: In which cases, the want of apparent Reasonableness, proceeds from a defect of such Antecedent Knowledge in those who are design'd to be instructed, as is necessary to the seeing their Reasonableness of the Instructions giv'n them; that is to say, To their discerning the conformity with, or evident deduction of such Instructions from some Truths which are unquestion'd by them: the which should be the Principles of True Religion, so clearly made out to them, as to be by them acknowledg'd for Verities. Religion being (as I shall take it at present for granted) the only sufficient ground or solid support of Vertue; For the belief of a Superior, Omnipotent Being, inspecting our Actions, and who will Reward or Punish us accordingly, is in all Men's Apprehensions the strangest, and in truth the only stable and irresistible Argument for submitting our Desires to a constant Regulation, wherein it is that Vertue does consist.

How far Natural Religion alone is sufficient for this, is very fit to be consider'd: But I conclude that among us, there are few who pretend to recommend Vertue, but who do so either with no respect at all to Religion, and upon Principles purely Humane, or else with reference to the Christian Religion. The first of these, it is already said, will be ineffectual; and it is no less certain that the Christian Religion cannot be a solid Foundation for Vertue, where Vertue being inculcated upon the Declarations of the Gospel, those who are thus instructed, are not convinc'd of the Authority and Evidence of that Revelation; which but too commonly is the Case: Instructors, instead of Teaching this necessary previous Knowledge of Religion, generally, supposing it to be already in them whom they instruct, who in reality neither have it, or have ever been so before-hand Taught, as to make it a reasonable Presumption that they should have it. Whence all the Endeavours of making them Vertuous in consequence of their Christianity, are but attempting to raise a real Superstructure upon an only imaginary Foundation; for Truths receiv'd upon any other Ground than their own Evidence, tho' they may, perhaps, find entertainment, yet will never gain to themselves a sure hold upon the Mind; and so soon as they become troublesome, are in great danger of being question'd; whereby whatever is Built upon them, must be likewise liable to be suspected for fallacious: And however empty Declamations do often-times make livelier impressions upon Young People than substantial Reasoning, yet these impressions are, for the most part, easily effac'd; and especially are so out of their Minds who naturally are the capablest of right Reason; as among other instances appears in this, that prophane Wits do often even railly Women of the Best Parts (Religiously Bred as they call it) out of their Duty: These not seeing (as they should have been early Taught to do) that what they have learn'd to be their Duty is not grounded upon the uncertain and variable Opinion of Men, but the unchangeable nature of things; and has an indissolvable Connection with their Happiness or Misery.

Now those who have the Direction of Young Ladies in their Youth, so soon as past Child-hood, whether they be the Parents, Governesses, or others, do not, most commonly, neglect the Teaching them That which is the Ground and Support of all the Good Precepts they give them; because that Principles of Religion are by them believed to be unnecessary; or are not in their Thoughts; but because they presume, as has been said, that those now under their Care are already sufficiently instructed herein; viz. When their Nurses, or Maids, Taught them their Catechisms; that is to say, Certain Answers to a Train of Questions adapted to some approv'd System of Divinity.

That this is sufficient Instruction in Religion, is apparently a Belief pretty general: And not only such Young Ladies as have newly put off their Bibs and Aprons, but even the greatest Number of their Parents, and Teachers themselves, would, yet less than They, be pleas'd if one should tell them that those who know so much as this, may nevertheless be very Ignorant concerning the Christian Religion; these Old People no more than the Young Ones, being able to give any farther Account thereof than they have thus been taught. It is yet true that many who have Learn'd, and who well remember long Catechisms, with all their pretended Proofs, are so far from having that Knowledge which Rational Creatures ought to have of a Religion they profess to Believe they can only be Sav'd by, as that they are not able to say, either what this Religion does Consist in, or why it is they Believe it; and are so little instructed by their Catechisms, as that, oftentimes, they understand not so much as the very Terms they have Learn'd in them: And more often find the Proportions therein contain'd, so short in the Information of their Ignorance; or so unintelligible, to their Apprehensions; or so plainly contradictory of the most obvious Dictates of common Sense; that Religion (for the which they never think of looking beyond these Systems) appears to them indeed a thing not Built upon, or defensible by Reason: In consequence of which Opinion, the weakest attaques made against it, must needs render such Persons (at the least) wavering in their Belief of it; Whence those Precepts of Vertue, which they have receiv'd as bottom'd thereon, are, in a Time wherein Scepticism and Vice, pass for Wit and Gallantry, necessarily brought under the suspicion of having no solid Foundation; and the recommenders thereof, either of Ignorance, or Artifice.

But the not making Young People understand their Religion, is a fault not peculiar in regard to the instruction of one Sex alone, any otherwise than as consider'd in its Consequences; whereby (ordinarily speaking) Women do the most inevitably suffer; as not having the like Advantage (at least early enough) of Correcting the Ignorance, or Errors of their Child-hood that Men have.

The other thing which I imagine faulty, does more peculiarly concern the Sex, but is yet chiefly practic'd in regard of Those of it who are of Quality, and that is, the insinuating into them such a Notion of Honour as if the praise of Men ought to be the Supreme Object of their Desires, and the great Motive with them to Vertue: _A Term_ which when apply'd to Women, is rarely design'd, by some People, to signifie any thing but the single Vertue of Chastity; the having whereof does with no more Reason intitle a Lady to the being thought such as she should be in respect of Vertue, than a handsome Face, unaccompany'd by other Graces, can render her Person truly Amiable. Or rather, _Chastity_ is so essential to, singly, so small a part of the Merit of a Beautiful Mind, that it is better compar'd to Health, or Youth, in the Body, which alone have small Attractions, but without which all other Beauties are of no Value.

To perswade Ladies then that what they cannot want without being contemptible, is the chief Merit they are capable of having, must naturally either give them such low thoughts of themselves as will hinder them from aspiring after any thing Excellent, or else make them believe that this mean Opinion of them is owing to the injustice of such Men in their regard as pretend to be their Masters. A belief too often endeavour'd to be improv'd in them by others.

But whether any Natural, or Design'd ill consequence follow from hence or no, this is certain, that a true Vertue is the best Security against all the Misfortunes that can be fear'd, and the surest Pledge of all the Comforts that can be hop'd for in a Wife, _viz._ such a Vertue whose Foundation is a desire above all things, of approving our selves to God; the most opposite Principle whereunto is the making the Esteem of Men the chief End, and Aim of our Actions; as it is propos'd to be of Their's who have the empty Idea of Glory set before them as the great Motive to, and high Reward of that particular Duty, which (as if it included all others) does ordinarily ingross the Name of Vertue, with regard to Women. A very wrong Motive this, to Those who aim at what is truely Honourable, and such as may (and often does) as well produce an ill, as a good effect.

But these wrong or partial Notions of Vertue, and Honour, are the Product only of such Men's Inventions as are unwilling to regulate their own Actions by the Universal, and Eternal Law of Right; and therefore are ever desirous to find out such Rules for other People, as will not reach themselves, and as they can extend and contract as they please. In saying of which, it is not deny'd, that the love of Praise may be sometimes usefully instill'd into very Young Persons, to give them the desire of Eminence in things wherein they should endeavour to excel: But as this ought never to be made the incitement to any Vertue but in the earliest Childhood of our Reason, so also at no time should Glory (which is the Reward only of Actions transcendently Good, either in kind, or degree) be represented as the purchase of barely not meriting Infamy: The apprehension of which, is a much stronger perswasive to most People not to do amiss, than that of Glory, which cannot consist with it: For no Body can rationally think that Glory can be due to them for doing that, which it would be shameful in them not to do. But there is yet a farther Folly and ill Consequence in Men's intitling Ladies to Glory on account of Chastity which is, that the conceit hereof (especially in those who are Beautiful) does ordinarily produce in them a Pride and Imperiousness, that is very troublesome to such as are the most concern'd in them.

One whose business it was to remark the Humours of the Age, and of Mankind in general, has, I remember, made a Husband on this occasion to say,

_Such Vertue is the Plague of Human Life,
A Vertuous Woman, but a Cursed Wife._

And he adds,

_In Unchaste Wives,
There's yet a kind of recompencing Ease,
Vice keeps 'em Humble, gives 'em care to please.
But against clamorous Vertue, what Defence?_

If Mr. _Dryden_ did distinguish herein, between real Vertue and that Idol one of Men's Invention, he was, perhaps, not much in the wrong in what he suggests: But if he design'd in this a Satyr against Marriage, as a state in the which a Man can no way be happy, it appears then how much Vertue is prejudiced by this foreign Support, whilst it becomes thereby expos'd to such a Censure; which if it may be Just in reference to a vain Glorious Chastity, yet can never be so of a truly Vertuous one: Obedience to the Law of God, being an Universal Principle, and admitting of no Irregularity in one thing any more than in another, which falls under it's Direction.

It is indeed only a Rational Fear of God, and desire to approve our selves to him, that will teach us in All things, uniformly to live as becomes our Reasonable Nature; to inable us to do which, must needs be the great Business and End of a Religion which comes from God.

But how differently from this has the Christian Religion been represented by those who place it in useless Speculations, Empty Forms, or Superstitious Performances? The Natural Tendency of which things being to perswade Men that they may please God at a cheaper Rate than by the Denial of their Appetites, and the Mortifying of their Irregular Affections, these Misrepresentations of a pretended Divine Revelation have been highly prejudicial to Morality: And, thereby, been also a great occasion of Scepticism; for the Obligation to Vertue being loosen'd, Men easily become Vicious; which when once they are, the Remorse of their Consciences bringing them to desire that there should be no future Reckoning for their Actions; and even that there should be no God to take any cognizance of them; they often come (in some degree at least) to be perswaded both of the one, and the other of these. And thus, many times, there are but a few steps between a Zealous Bigot, and an Infidel to all Religion.

_Scepticism,_ or rather _Infidelity,_ is the proper Disease our Age, and has proceeded from divers Causes: But be the remoter or original ones what they will, it could never have prevail'd as it has done, had not Parents very generally contributed thereto, either her by negligence of their Children's Instruction; or Instructing them very ill in respect of Religion.

It might indeed seem strange to one who had no experience of Mankind, that People (however neglected in their Education) could, when they came to years of Judgment, be to such a degree wanting to themselves, as not to seek right Information concerning Truths of so great Moment to them not to be Ignorant of, or mistaken in, as are those of Religion. Yet such is the wretched Inconsideration Natural to most Men, that (in fact) it is no uncommon thing at all to see Men live day after day, in the pursuit of their Inclinations, without ever exerting their Reason to any other purpose than the gratification of their Passions; and no wonder can it then be if they give in to the belief, or take up with a blind Perswasion of such Opinions as they see to be most in Credit; and which will also the best suit their turn?

_Absolute Atheism_ does no doubt the best serve Their's, who live as if there was no God in the World; but how far so great Non-sense as this, has been able to obtain, is not easie to say: downright Atheism being what but few Men will own. To me it appears (in that Those who will expose themselves to argue against the Existence of a God, do rarely venture to produce any Hypothesis of their own to be fairly examin'd and compar'd with that which they reject: But that their opposition to a Deity, consists only in Objections which may as well be retorted upon themselves, and which at best prove nothing but the shortness of Humane Understanding) to me, I say, it appears from hence probable that the greatest part of Atheistick Reasoners, do rather desire, and seek to be Atheists, than that in reality they are so. Men, who are accustom'd to Believe without any Evidence of Reason for what they Believe, are, it is likely, more in earnest in this wild Opinion: And in all appearance very many there are among us of such as a Learned Man calls _Enthusiastick Atheists, viz._ who deny the Existence of an Invisible, Omniscient, Omnipotent, first Cause of all things, only through a certain Sottish disbelief of whatsoever they cannot either see or feel; never consulting their Reason in the Case. That there are some who do thus, their Discourses assure us: The Actions of many others, are unaccountable without supposing them to be of this Number; and it is very suspicious that to this Atheism as to a secret Cause thereof, may be attributed the avow'd Averseness of many Men to reveal'd Religion, since in a Country where People are permitted to read the Scriptures, and to use their Reason freely in matters of Religion; and where, in effect, there are so many Rational Christians, 'tis hard to conceive that Men can be long Scepticks in regard of Christianity, if they are indeed hearty Deists; and fully perswaded of the Truths of Natural Religion.

But it being sufficiently obvious that want of Instruction concerning Religion does in a Sceptical Age dispose Men to Scepticism and Infidelity, which often terminates in downright Atheism; let us see whether, or no, Ill, by which I mean, all irrational Instruction in regard of Religion, has not the same Tendency.

It is as undeniable as the difference between Men's being in, and out of their Wits, that Reason ought to be to Rational Creatures the Guide of their Belief: That is to say, That their Assent to any thing, ought to be govern'd by that proof of its Truth, whereof Reason is the Judge; be it either Argument, or Authority, for in both Cases Reason must determine our Assent according to the validity of the Ground it finds it Built on: By Reason being here understood that Faculty in us which discovers, by the intervention of intermediate Ideas, what Connection Those in the Proposition have one with another: Whether _certain_; _probable_; or _none at all_; according whereunto, we ought to regulate our Assent. If we do not so, we degrade our selves from being Rational Creatures; and deprive our selves of the only Guide God has given us for our Conduct in our Actions and Opinions.

Authority yet is not hereby so subjected to Reason, as that a Proposition which we see not the Truth of, may not nevertheless be Rationally assented to by us.

For tho' Reason cannot from the Evidence of the thing it self induce our assent to any Proposition, where we cannot perceive the Connexion of the Ideas therein contain'd; yet if it appears that such a Proposition was truly reveal'd by God, nothing can be more Rational than to believe it: since we know that God can neither Deceive, nor be Deceived: That there are Truths above our Conception, and that God may (if he so pleases) communicate these to us by Supernatural Revelation.

The part of Reason then, in regard of such a Proposition as this, is, only to examine whether it be indeed a Divine Revelation: which should Reason not attest to the Truth of; it is then evidently Irrational to give, or require assent to it as being so.

And as plainly Irrational must it be to give, or require assent to any thing as a Divine Revelation, which is evidently contrary to Reason; no less being herein imply'd than that God has made us so as to see clearly that to be a Truth, which is yet a Falshood; the which, were it so, would make the Testimony of our Reason useless to us; and thereby destroy also the Credit of all Revelation; for no stronger proof can be had of the Truth of any Revelation than the Evidence of our Reason that it is a Revelation.

Now if the Christian Religion be very often represented as teaching Doctrines clearly contrary to Reason; or as exacting belief of what we can neither perceive the Truth of, nor do find to be reveal'd by Christ, or his Apostles: And, (what is still more) that this pretended Divine Religion does even consist in such a Belief as This; so that a Man cannot be a Christian without believing what he neither from Arguments or Authority has any Ground for believing; what must the Natural Consequence of this be upon all whoever so little consult their Reason, when in riper Years they come to reflect hereupon, but to make them recal, and suspend, at least, their assent to the Truth of a Religion that appears to them thus Irrational? since an Irrational Religion can never Rationally be conceived to come from God.

And if Men once come to call in question such Doctrines as (tho' but upon slender Grounds for it) they had received for unquestionable Truths of Religion, they are ordinarily more likely to continue Scepticks, or to proceed to an intire disbelief of this Religion, than to take occasion from hence to make a just search after its Verity: The want either of Capacity, Leisure or Inclination for such an inquiry, disposing Men, very generally, to neglect it; and easily to satisfy themselves in so doing, from a perswasion that the Christian Religion is indeed self condemn'd: Those whom they imagine to have understood it as well as any Men, having never taught them that this Religion does so much as pretend to any Foundation in, or appeal to Reason, that Faculty in us which distinguishes us from Beasts, and the Actual use thereof from Mad-Men; but indeed Taught them the contrary: And thus prejudg'd, it truly is that the Christian Religion, by those who disbelieve it, has usually come to be rejected; without ever having been allow'd a fair Examination.

From what has been said, I think it does appear, that Ill, that is to say, Irrational Instruction concerning Religion, as well as want of Instruction, disposes to Scepticism: And this being so, what wonder can it be that Scepticism having once become fashionable, should continue so? the un-instructed, and the ill-instructed, making by so great odds, the Majority. For Those who have no Religion themselves, do not often take care that others should have any: And They who adhere to a misgrounded Perswasion concerning Religion, retaining a Reverence for their Teachers, do, in consequence thereof, commonly presume that their Children cannot be better taught than they have been before them; which is generally (as has been said) only by the learning of some approved Catechism; wherein, commonly enough, the first principles of Religion are not, as they should be, laid down, but suppos'd: and from whence Those who learn them, learn nothing except that certain Propositions are requir'd to be Believed, which perhaps, they find inconceivable by them; or (at best) whereof they see neither use, nor certainty: These Catechisms yet being represented to Children by those whom they the most Esteem, and Credit, as containing Sacred verities on the Belief of which Salvation does depend, they quickly become afraid to own that they are not convinc'd of the Truth of what is deliver'd in them: For the greater part among our selves are instructed in Religion much after the same manner that that good Lady of the Church of _Rome_ instructed her Child; who when the Girl told her, she _could not believe Transubstantiation_; Reply'd, _What? You do you not believe Transubstantiation? You are a naughty Girl, and must be whip'd._

Instead of having their reasonable Inquiries satisfy'd, and incourag'd, Children are ordinarily rebuk'd for making any: from whence not daring in a short time to question any thing that is taught them in reference to Religion; they, (as the Girl above-mention'd was) are brought to say, that they _do Believe_ whatever their Teachers tell them they must Believe; whilst in Truth they remain in an ignorant unbelief, which exposes them to be seduc'd by the most pitiful Arguments of the Atheistical, or of such as are disbelievers of reveal'd Religion.

The Foundation of All Religion is the belief of a God; or of a Maker and Governour of the World; the evidence of which, being visible in every thing; and the general Profession having usually stamp'd it with awe upon Children's Minds, they ought perhaps most commonly to be suppos'd to Believe This, rather than have doubts rais'd in them by going about to prove it to them: because those who are uncapable of long deductions of Reason, or attending to a train of Arguments, not finding the force thereof when offer'd to prove what they had always taken for a clear, and obvious verity, would be rather taught thereby to suspect that a Truth which they had hitherto look'd on as unquestionable, might rationally be doubted of, than be any ways confirm'd in the belief of it. But if any doubts concerning the Existence of God, do arise in their Minds, when they own this, or that this, can be discover'd by discoursing with them: such doubts should always be endeavour'd to be remov'd by the most solid Arguments of which Children are capable. Nor should They ever be rebuk'd for having those doubts; since not giving leave to look into the grounds of asserting any Truth, whatever it be, can never be the way to establish that Truth in any rational Mind; but, on the contrary, must be very likely to raise a suspicion that it is not well grounded.

The belief of a Deity being entertain'd; what should be first taught us should be what we are in the first place concern'd to know.

Now it is certain that what we are in the first place concern'd to know, is that which is necessary to our Salvation; and it is as certain that whatever God has made necessary to our Salvation, we are at the same time capable of knowing. All Instruction therefore which obtrudes upon any one as necessary to their Salvation, what they cannot understand or see the evidence of, is to that Person, wrong Instruction; and when any such unintelligible, or unevident Propositions are delivered to Children as if they were so visible Truths that a reason, or proof of them was not to be demanded by them, what effect can this produce in their Minds but to teach them betimes to silence and suppress their Reason; from whence they have afterwards no Principle of Vertue left; and their practices, as well as opinions, must needs (as is the usual consequence hereof) become expos'd to the Conduct of their own, or other Men's Fancies?

The existence of God being acknowledg'd a Truth so early receiv'd by us, and so evident to our Reason, that it looks like Natural Inscription; the Authority of that Revelation by which God has made known his Will to Men, is to be firmly establish'd in People's Minds upon its clearest, and most rational evidence; and consequentially They are then to be refer'd to the Scriptures themselves, to see therein what it is that God requires of them to _believe_ and _to do_; the great Obligation they are under diligently to study these Divine Oracles being duly represented to them. But to exhort any one to search the Scriptures to the end of seeing therein what God requires of him, before he is satisfy'd that the Scriptures are a Revelation from God, cannot be rational: since any ones saying that the Scriptures are God's Word, cannot satisfy a rational and inquisitive Mind that they are so: and that the Books of the Old and New Testament were dictated by the Spirit of God, is not a self evident Proposition, but a Truth that demands to be made out, before it can be rationally assented to.

It should also be effectually Taught, and not in Words alone, That it is our Duty to study and examine the Scriptures, to the end of seeing therein what God requires of us to _believe_, and to _do_. But none are effectually, or sincerely taught this, if notwithstanding that this is sometimes told them, they are yet not left at liberty to believe, or not believe, according to what, upon examination, appears to them to be the sense of the Scriptures: for if we must not receive them in that sense, which, after our best inquiry, appears to us to be their meaning, it is visible that it signifies nothing to bid us search, and examine them.

These two things, _viz._ a rational assurance of the Divine Authority of the Scriptures, and a liberty of fairly examining them, are absolutely necessary to the satisfaction of any rational Person, concerning the certainty of the Christian Religion, and what it is that this Religion does consist in: and He who when he comes to be a Man, shall remember that being a Boy he has been check'd for doubting, instead of being better inform'd when he demanded farther proof than had been given him of the Divine Authority of the Scriptures: or that he has been reprehended for thinking that the Word of God contradicted some Article of his Catechism; has just ground, when he reflects thereupon, to question, whether or no, the Interaction of his Childhood has not been an Imposition upon his Reason; which he will no doubt be apt to believe the more, when others shall confidently affirm to him that it has been so: And in that Age of Men's Lives when they are in the eagerest pursuit of Pleasure, it is great odds (as has been already observ'd) that if, in regard of Religion, they come to lose the belief of what they have once thought unquestionable, they will more often be perswaded that there is no Truth at all therein, than set themselves seriously to find out what is so.

How dangerous a thing then is such Instruction in Religion, as teaches nothing unless it be to stifle the Suggestions of our Natural Light? But that such Instruction as this, is all that the far greatest Number of People have, there is too much ground to conclude, from the visible Ignorance even of the most of Those who are Zealous in some Profession of Christian Faith, and Worship: Few of These not being at a loss to answer, if ask'd, either, _What the Faith of a Christian does consist in_? Or, _Why they believe such Articles concerning it, as they profess to believe_?

That their God-fathers, and God-mothers ingag'd for them that they should believe so; is a reason for their doing it that I suppose, there are but Few who would not be asham'd to give; as seeing that a _Mahumetan_ could not be thought to assert his Faith more absurdly in the Opinion of any indifferent By-stander, and yet it is evident that no better a reason than this have very many for their Belief.

_What is the chief and highest end of Man_? is a Question which, methinks, supposes the resolution of more antecedent Questions, than Children, untaught, can be presum'd to be resolv'd in. But be this Question ever so proper to begin a Catechism withal, the answer hereto, _viz. That Man's chief and highest end is to glorifie God, and enjoy him for ever_; is not surely very instructive of an ignorant Child. It is a good Question in the same Catechism; _How doth it appear the Scriptures are the Word of God_? But who would imagine that for the information of any one who wanted to be inform'd herein, it should be answer'd, _That the Scriptures manifest themselves to be the Word of God by their Majesty and Purity: by the consent of all the Parts, and by the scope of the whole; which is to give all Glory to God: by their Light and Power to convince, and convert Sinners; to comfort and build up Believers to Salvation: But the Spirit of God bearing Witness by and with the Scriptures, in the Heart of Man is alone able fully to perswade that they are the very Word of God._ One would almost be tempted to suspect that Men who talk'd thus, were not themselves thorowly perswaded that the Scriptures were indeed the Word of God; for how is it possible not only for a Young Boy, or Girl, but even for an _Indian_ Man, or Woman, to be by this answer more convinc'd than they were before, of the Scriptures being what they are pretended to be? To assure any rational inquirer of Which, it is necessary they should be satisfied, That the Scriptures were indeed written by those whose Names they bear; That these Persons were unquestionable Witnesses, and Faithful Historians of the matters they relate; and that they had such a Guidance, and Direction from the Spirit of God as led them to deliver all necessary Truth, and to preserve them from all error prejudicial thereunto: which Things have so good evidence, that none who are not manifestly prejudic'd, can refuse assent thereto, when they are duly represented to them: but without having weigh'd this evidence, the Divine Authority of the Scriptures may, possibly, be by some firmly believ'd, but cannot be so upon the conviction of their Reason.

The Instruction then of most Peoples Younger Years being such as we have seen in regard of Religion: and _Vertue_, viz. The right regulation of our Passions, and Appetites, having (as has been abovesaid) no other sufficient inforcement than the Truths of Religion; can it reasonably be thought strange, that there is so little Vertue in the World as we find there is? or that correspondently to their Principles, Peoples Actions generally are (at best) unaccountable to their Reason? For Time, and more Years, if they give strength to our Judgments whereby we may be thought able to inform our selves, and correct the errors and defects of our Education, give also strength to our Passions; which grown strong, do furnish and suggest Principles suited to the purposes and ends that they propose; besides, that Ill Habits once settl'd, are hardly chang'd by the force of any principles of which Reason may come to convince Men at their riper Age: A Truth very little weigh'd; tho' nothing ought more to be so with respect to a vertuous Education; since rational Religion, so soon as they are capable thereof, is not more necessary to the ingaging People to Vertue, than is the fixing, and establishing in them good Habits betimes, even before they are capable of knowing any other reason for what they are taught to do, than that it is the Will of Those who have a just power over them that they should do so. For as without a Knowledge of the Truths of Religion, we should want very often sufficient Motives, and Encouragements to submit our Passions and Appetites to the Government of Reason; so without early Habits establish'd of denying our Appetites, and restraining our Inclinations, the Truths of Religion will operate but upon a very few, so far as they ought to do.

By Religion I understand still _Reveal'd Religion_. For tho' without the help of Revelation, the Commands of Jesus Christ (two positive Institutions only excepted) are, as dictates likewise of Nature, discoverable by the Light of Reason; and are no less the Law of God to rational Creatures than the injunctions of Revelation are; yet few would actually discern this Law of Nature in its full extent, meerly by the Light of Nature; or if they did, would find the inforcement thereof a sufficient Ballance to that Natural love of present pleasure which often opposes our compliance therewith; since before we come to such a ripeness of understanding as to be capable by unassisted Reason to discover from the Nature of Things the just measures of our Actions, together with the obligations we are under to comply therewithal; an evil indulgence of our Inclinations has commonly establish'd Habits in us too strong to be over-rul'd by the Force of Arguments; especially where they are not of very obvious deduction. Whence it may justly be infer'd that the Christian Religion is the alone Universally adapted means of making Men truly Vertuous; the _Law of Reason, or the Eternal Rule of Rectitude_ being in the Word of God only, to those of all capacities, plainly, and Authoritatively deliver'd as the Law of God, duly inforc'd by Rewards and Punishments.

Yet in that Conformity with, and necessary support which our Religion brings to the Law of Reason, or Nature, that is to say, to Those dictates which are the result of the determinate and unchangeable Constitution of things (and which as being discoverable to us by our rational Faculties, are therefore sometimes call'd the Law of Reason, as well as the Law of Nature) Christianity does most conspicuously and evidently appear to be a Divine Religion; _viz._ to be from the Author of Nature; however incongruous some Men may phancy it to be for God supernaturally to reveal to Men what is naturally discoverable to them, by those Faculties he has given them: The which conceit together with not considering, or rightly weighing the inforcements which Natural Religion needs, and receives from Revelation, has very much dispos'd many to reject reveal'd Religion. Whereunto such Notions of Christianity as agree not to the Attributes of an Infinitely Wise and Good Being, which Reason teaches the first cause of all things to be, have also not a little contributed; for from hence many Men, zealous for the Honour of God and lovers of Mankind, have been prejudic'd against the Truth of the Christian Religion: In consequence whereof they have reasonably concluded that there was no such thing as reveal'd Religion; and from thence have again infer'd that Men had no need thereof to the Ends of Natural Religion.