BIOPH. I must needs say you deal fairly thus far; and now that I recollect the sum of that discourse of yours, I have, as I think, this very material thing to say against it namely, that we cannot observe any such interpositions of Divine providence now, but the world is left wholly to the course of natural causes. If you would have appealed either to miracles or prophecy in the present age, so that a man might have made his own eyes witnesses of matter of fact, then the argument would have been irrefragable; but forasmuch as we see no such things in the present times, why should we be so credulous as to believe there ever were 

 SEBAST. I am very sensible of the importance of your objection, and of the necessity that a sufficient answer be made to it; yet I do not in the least doubt but you will

 

find it in the following particulars, by the time you have laid them together First, I suppose you will grant, that there can be no need of, or reason for, God's displaying himself by miracles, or a spirit of prophecy, in the present age, for the assurance of a providence, if we may be sufficiently secured that he Math indubitably given those evidences in former ages; for he that has once sufficient grounds given him to believe such a point, has always an obligation upon him to believe it, without repeated proofs. And it is unreasonable to expect that GOD should be bound to exert his omnipotency, or any way put out of course the order of natural causes, merely for the gratification of men's curiosity or fancy, but only for the satisfaction of their reason in so important a point.

 

 Secondly, I will show you, that (bating merely the gratifying of curiosity, and fancy) we may have as credible and sufficient assurance of a miracle, or other extraordinary' passage of providence, which was done many ages ago, as we could have if such a thing was to be done in the present age. This will, perhaps, seem a little strange to you at first, but your wonder will abate when you consider these two things:

 

 1. That it cannot be expected God should so far comply with the humor of men as to work miracles every day, and in the sight of every man. Miracles are a kind of parenthesis in the ordinary course of nature; or, as it were, a, short digression from the usual method of things.

 

 Now, if such digressions should be daily made, it would be, in a manner, a total superseding the ordinary course of nature; and so, instead of serving the particular humor

 

of some men, the whole race of mankind would be deprived of a greater and more remarkable miracle than all the other put together: namely, that of the stable and constant course of nature. And such frequent irregularities as must follow upon that concession, would put a great temptation upon men to suspect that there was no constant law in the creation, but that chance carried all before it; which would make an objection indeed against providence. And yet it is certain, that notwithstanding this horrible mischief, so it must be done if every particular man must have his eyes witnesses of miracles before he believes them. For, it is plain, that if GOD should vouchsafe one or more miracles to the present age, it could not be done before every man; and therefore some of them, if they will believe a providence upon that account, must trust to other men's eyes for the grounds of their belief.

 

 And thus we see it was in those times and places where miracles were most frequent, as in the time of our Savior; those mighty works which he wrought whilst he was upon earth, and even his resurrection itself, were not obvious to the eyes of all men, but only to so many as might render them sufficiently credible by their testimony; and as for the generality, they must content themselves to believe without seeing, (John 20: 29,) as he himself told them.

 

 2. If GOD should so far condescend to the incredulity of men, as to permit generally their eyes and senses to be witnesses of such extraordinary passages of providence as we speak of, it would not have such success as you imagine; for there would not want objections against this also. Some would then suspect their very senses, or say that either their imaginations were deluded, or else all was done by natural causes, though perhaps they did not well understand them, or at least would conclude that which appears to be a miracle was merely an accident, and so there is no account to be sought or given of it. Thus we know the greatest miracles that ever were wrought have been eluded, even in the times wherein they were done, and by those men that saw them. But now, when those things that I make the instances of a providence, (the ancient miracles, I mean,) have undergone the test of time, and been canvassed in several ages, and vet no flaw found in them, in this case we have more full ground for our belief than if the things bad been fresh before our eyes; for that same incredulous humor which now objects against the credit of things, because they were done long, ago, would find out as good a trick to put upon a present miracle; such a man would say, (and with more color of reason,) Though I cannot detect the cheat of this for the present, yet time may discover it; which cannot be said in the other case.

 

 But lastly, I add, that though it is true, that all ages are not alike illustrated with such prodigious acts of providence as are strictly called miracles; yet there is no time of the world wherein there are not very plainly the prints of Divinity, and evidences of a providence continually presiding over the world, if a man do not humorsomely despise them, (for want of the pompous circumstances of miracles,) or stupidly overlook them, because of their frequency; such as (for example) the preserving the several species of things in the world, that amongst that vast multitude of the kinds of birds or insects, and their several enmities to one another, and the many accidents all of them are exposed to, there should, notwithstanding, in so long a tract of time, not be any one kind of them lost or extinguished.

 

 That the Holy Scriptures, and Christian Religion, should be upheld, in spite of the combination of wit and ignorance, power and malice, against them.

 

 That Civil Government should be preserved against all the interests of resolvedly wicked men, and against all the brutish violence of the enraged rabble. Besides the remarkable infatuation of the counsels, discovering the plots, and defeating the designs of crafty and atheistical politicians; and frequent terrors upon the consciences, and damps upon the spirits of the most desperate and flagitious men, and the assisting, animating, and comforting the hearts of good men in their greatest agonies, and most difficult undertakings. Some of these things I mentioned before, and all of them happen in every age, and are never the less evidences of Providence for being ordinary.

 

 Indeed it may and doth fall out, that now and then things happen quite otherwise, as that conspiracies of wicked men are successful, &c.; and God seems to order it so on purpose, because he will not be traced in his methods, and because he will leave some trial of men's willingness to believe in him: But the other course is so usual, and things often fall out so partly that way, that it must be extreme humorsomeness to deny a providence in them.

 

 But besides all these, there is one thing more comes to my mind, which is beyond all the fore-mentioned, and seems to be set up on purpose by Divine Providence, as a standing monument of itself to all ages, and that is, the present condition of the Jews.

 

 They were once a great and flourishing kingdom, and fortunate beyond all example; but from the time they grew incurably wicked and rebellious against the God that had so signally blessed them, and had to all their other impieties crucified the SAVIOR of the world; they have, for the space of sixteen of seventeen hundred years, been " like the field which God has cursed," and been the most prodigious instance of unhappiness that ever-was in the world. Forasmuch as though they are still vastly numerous, a cunning and projecting sort of people, yet they are every where scattered through all nations; but every where under marks of infamy, and no where able to become a people, so as to live under laws and a government of their own: notwithstanding all which, and which is the wonder of all, they keep up their stock and pedigree with exactness, as if God intended (as certainly he did) by all this, to set them forth as a lively instance both of his just Providence, and of the truth of the Spirit of Prophecy in the Holy Scriptures. This, together with the foregoing instances, I think, affords sufficient evidence that GOD doth not now neglect the world, and leave all to run in the road of natural causes, but even in these latter ages, as well as formerly, gives some signal strokes of an overruling hand. What think you, BIOPHILUS -If yen have any thing farther to say to the contrary, propound it.

 

 BIOPH. Truly, I have nothing very material to say farther.

 

 SEBAST. Then God be thanked, we have now gained two feet for religion to stand upon; namely, we have a God to whom it is due, and we have an obligation from the consideration of his Providence, to make all the world observant of him; at least so far as any part of the creation is capable of such a duty.

 

 BIOPH. Very right; but I remember you said, That to lay the foundation of religion effectually, it must appear, that mankind is under a capacity of the aforesaid obligation, and of performing this duty towards the Divine Majesty. Now, as for this, though I foresee no difficulty in the case, yet however, I pray, express yourself a little more fully about it.

 

 SEBAST. The bottom of this third point is no more than this: To make man a subject capable of the obligations of religion, these three things are requisite:

 

 1. That he be able, in some measure, to judge what carriage from himself is fit and decent towards God.

 

 2. That he be a free agent, and have it in his choice and power, to determine himself towards the performance of what he understands to be fit and decent, or towards the contrary if he will.

 

 3. That he be able to reflect upon what he has done, so as to accuse and condemn, or to acquit and justify himself accordingly, as his actions and carriage towards the

 

Deity, have been agreeable, or disagreeable, to the judgment aforesaid.

 

 The first of these Powers and Capacities, is commonly called Understanding; the second Will, or Freedom of , Choice; and the third is known by the name of Conscience.

 

Without the first of these, namely, if mankind had not Understanding, to discern the difference of things, and some rule within him whereby to judge of moral good and

 

evil, he would be lawless and brutish, having no other measures- to go by than his passions and sense.

 

 Without the second, namely, if he had not Freedom of Will, to determine himself towards good and evil, he must be under a fatal necessity of doing whatsoever he should happen to do; and then, there could be no such thing as acceptableness to GOD when he did well, nor blamableness when he did otherwise; because there could be no such thing as virtue or vice in his case; and consequently, no more room for either rewards or punishments, than there is in the motion of plants, or stones, or any other the most insensible things.

 

 Without the third and last, viz., If man had not such a faculty in him as we call Conscience, so as to reflect upon his own actions and carriage, by virtue of which he either justifies himself when he has obeyed the best reason of his mind, or upbraids and scourges himself whensoever he has done otherwise, he would have no regard what use he made of his liberty.

 

 But by all these together, (if they appear to be in human nature,) mankind is fully qualified for the obligations of religion. Now, looking over the world, as far as we can, we find no creature that we converse with, to be endued with these faculties but ourselves; and then, looking into ourselves, we find by undeniable experience, that we have every one of the aforesaid capacities: and hence I conclude, that man, and man only, of all creatures, (in the visible world,) is the subject of religion. And this I called the third fundamental principle of religion: not that I take it to be properly and strictly so, but in regard it is manifest, that there can be no sure ground for religion without it.

 

 And thus, I think, I have fully answered your demand, concerning the ground-work of religion, and laid out a foundation both large enough, and strong enough, to bear the whole structure. And now I hope you will see no cause to suspect it to be a mere melancholy fancy, or politic stratagem, the result of education, or effect of weakness and fear; but the most manly and rational thing that any man can concern himself about.

 

 BIOPH. I confess you have done as you say, SEBASTIAN; and I thank you heartily for it. You have discovered to me the foundations: tell me what superstructures must be made upon them. In the first place, What do you mean by Religion

 

 SEBAST. By Religion, in general, I understand nothing else but a serious study to know GOD, together with a careful endeavor to please him, and procure his favor. This is that which not only the several sects of Christians mean by Religion, but is that which all men of sense, and even the better sort of Pagans themselves, agree in.

 

 BIOPH. I pray condescend to explain yourself more particularly; and first give me leave to ask you, what you mean by knowing GOD Do you intend any thing more than the acknowledgment that there is a GOD

 

 SEBAST. Yes, BIOPHILUS: I here understand a great deal more by the knowing of GOD, than I did in all our former discourse. While we were only laying the foundation's of religion, there no more was required than to acknowledge his being,_ and that because (as then I showed you) therein hes the first reason of such a thing as we call religion: for there is nothing to oblige a man to have any regard to himself, nor to make any difference of his actions, until he acknowledge such a being as has a sovereignty over him, and to whom he is accountable for his carriage. But when that is resolved of, then there arises a twofold occasion of studying farther, to know the GOD which he acknowledges to be.

 

 First, Because it cannot but appear a point of great decency towards this acknowledged Sovereign of the world, that we employ our minds in the study and contemplation of him; and indeed to do otherwise, is not only unmanly, but an argument of such contempt as is not consistent with the real persuasion of such a Being.

 

 Again, forasmuch as by the bare acknowledgment that there is a GOD, we see reason to have a care of our actions -with respect to him; so now, when we are come to that, it will farther concern us to have some rule and measure to govern ourselves by, whereby to make a distinction of good and evil, that we may please him in what we do; and that is only attainable by serious study of the Divine nature, attributes, and such declarations of his will as he has made.

 

 For it is not every thing, whatsoever we may fancy, that will please him: for then all religions would be alike true and safe, and none but atheists and hypocrites could miscarry. But it is certain, God has a mind of his own, and that devotion or observance only pleases him which he appoints; all other is foolish superstition, and at best but lost labor.

 

 BIOPH. But I hope, after all, you do not intend to represent the Deity as a touchy and humorsome being; for then religion must needs be the most anxious thing in the world, and far from what you have hitherto made me believe.

 

 SEBAST. GOD forbid that such a thought of the Divine Majesty should enter into any man's heart. As for God himself, he is certainly nothing else but wise and great goodness; too great to be fondly taken with little things, and too wise and good to be offended with trifles: and therefore religion cannot consist in niceties and punctilios; as if it was the servile flattery of a, tyrant, and not the ingenuous service of loyal subjects, to a brave and generous Prince. Notwithstanding, as I said before, he has a mind and will of his own, and expects that should be complied with.

 

 BIOPH. But is it not enough that a man live well and virtuously, and serve. God devoutly Will not that. please him

 

 SEBAST. Yes, doubtless, it will; but still you must have a rule and standard for all that; otherwise, there will be no real difference of virtue and vice; no distinction between superstition and devotion.

 

 BIOPH. Now am I in a wilderness, when I thought myself even at Canaan.

 

 SEBAST. Why, what is the matter, BIOPHILUS Could you think that mere good., meaning, or any kind of blind devotion, would serve the turn Or that man might prescribe to his Maker what he should be pleased with

 

 BIOPH. The matter is plainly this, SEBASTIAN: I Perceive that if a man have a mind to be religious, he will be at a loss which way to take. His own conscience, you say, is not a sufficient guide for him, because that may be mistaken, and therefore be must have a rule: he must, say you, study to know GOD's nature; and that is not enough, but GOD has a mind and will of his own, and that must be known too; and that is not all neither, for he may alter his mind, and then we are at a worse loss than ever If therefore this be the state of the case, it is no purpose to think or talk further of this business.

 

 SEBAST. Come, cheer up, man, there is no danger of all this; this seeming difficulty will presently clear up, by the time I have told you, that GOD's mind and nature are so entirely the same; that whatsoever is agreeable to his nature, cannot be contradicted by any act of his will; and whatsoever is the express of his will, is also the true copy of his nature: (at least in the general:) and therefore, if we perfectly understood the divine nature, there would be no need that he should make any declaration of his will; for then it would be the only instance of. religion, to imitate him, which is the truest honor that can be done to him. But now, forasmuch as we neither do nor can perfectly understand his nature, because it is too great and too sublime for us to take a full view of it; therefore it is = that we stand in need of the declaration of his will for our guide in his service.

 

 BIOPH. If this be so, (as it seems reasonable enough,) then why did you speak of his nature in this case; seeing the business hes in the studying the divine will at least, if there be any such thing as a declaration of it which may be come at

 

 SEBAST. The reason of my making mention both of the divine nature, and the divine will, will become as evident to you as any thing we have discoursed of, by the tune you have considered these two things:

 

 First, That forasmuch as natural light (which is the common principle of mankind) can make some discovery of the nature of GOD to us, but little or nothing of his will; therefore it is necessary, that such as have not divine revelation, should study the divine nature for their guidance.

 

 Again, Secondly, It is very considerable, that even those that live under the advantage of divine revelation, may be imposed upon by counterfeit oracles, if they do not well study the divine nature, by the knowledge of which they may be able to detect such impostures. For if a doctrine be broached in the world, that is contrary to the natural and reasonable notions men have of Go o; although such doctrine pretend never so much to divinity; nay, if it should seem to have the same miraculous attestation to it that the Gospel itself has; vie may and ought to reject it upon this account, that we are sure nothing can come from GOD which contradicts himself; nor can there be any declaration of his will, which is contrary to the known measures of his nature: and therefore, the nature of God, as well as the will of GOD, is to be attended to, as our rule in this great affair of religion.

 

 BIOPH. Now I think I understand you thus far; and if I be not mistaken, then I have two great things still to ask your assistance in: 1. That you will help me to understand the divine nature. 2. That you will direct me how I may come to the knowledge of his Will: by which two together, I find I must be enabled both to please him and procure his favor. And first, I pray, explain the nature of GOD to me.

 

 SEBAST. I know you are a wiser man than to expect from me that I should give you a perfect definition of the Divine Majesty; for by what has been said already, you cannot but be sensible of the vanity and impossibility of such an attempt. But if your desire be, (as I suppose it is,) that I should represent God to you under such expressions that we may understand one another what we mean when we speak of him, and also may sufficiently distinguish him from all other beings; then I doubt not to give you satisfaction.

 

 BIOPH. I ask you no more but that promise; saving that I expect also that your description of him should not only render him - a fit object of religion, but also, in some measure, a rule for it too, according to what you last discoursed.

 

 SEBAST. I understand you: and why may not these few words satisfy you, viz., God is an Infinite and Eternal Spirit.

 

 BIOPH. Ah, SEBASTIAN! The words are few indeed, but they are such as, will put you to the expense of a great many more before I shall understand them; every word is a mystery,-Spirit, Eternal, Infinite.

 

 SEBAST. Be of good courage, BIOPHILUS, for though I foretold you we should` never be able fully to comprehend the Divine Majesty, yet with a little patience and attention you shall find those phrases very intelligible.

 

 BIOPH. I confess you have not disappointed me hitherto, and _therefore I will not despair, nor do I intend any longer to dispute with you, but to learn of you; therefore, I pray in the first place, tell rue plainly and intelligibly what a Spirit is, and what you mean when you. say, GOD is a Spirit'

 

 SEBAST. When I call God a Spirit, I mean neither more nor less than this, That he is an understanding, free, and powerful substance, which yet is not visible, nor can fall under the notice of our bodily senses.

 

In the first place, I call a spirit a substance, that you may be sure I mean not a phantom, (as your friends use to suspect,) but something which is as real as matter itself. And yet, in, the second place, to distinguish it from matter, I say it is not visible, nor can fall under the notice of our bodily senses, as that other kind of substance doth.

 

 And then, in the last place, to show you that this is no contradiction, and to deliver you from the prejudice of sense, I represent to you the- effects and operations of a spirit, which are such as must needs argue it to be a substance, and an excellent one too; namely, that it has power to move the matter, wherein it resides, and also has understanding and choice, which matter is incapable of.

 

 So that what a soul is in ourselves, that doth this notion of Spirit imply GOD to be to the whole world; as by that we move -our bodies, and can give check to our own motion, so cloth God preside over the world.

 

 BIOPH. I acknowledge you have delivered a consistent notion of such a thing as a spirit, and I see no impossibility that there should be such a thing. But how doth it appear that there is really such a thing as a spirit; or that if there be a God, he must needs be a Spirit,

 

 SEBAST. The reason is very plain: For something must be eternal, or nothing could have been at all; and matter could not be that eternal Being; therefore it must be Spirit, or nothing, that gave beginning to things; and consequently this thing, Spirit, is not only a consistent notion, but a necessary reality, and GOD is that Spirit.

 

 Besides, to convince you of this more effectually, let me remind you of what I have heretofore observed, That we find in ourselves something which not only moves and acts our bodies, but also sometimes bears hard against them, crosses and controls them in their interests and inclinations. Now surely that which does so, must needs be something of aa higher and different nature from them, and is no other than-that kind of spiritual being which we call a soul; and so you have another and more obvious evidence of the actual existence of a spiritual substance.

 

 BIOPH. I apprehend you; but, I pray, what influence will the acknowledgment of GOD to be a Spirit, have upon the directing a man in his devotion towards him.

 

 SEBAST. The belief that GOD is a Spirit, is of very great consequence to religion upon several accounts.

 

 Partly as it obliges us to be sincere, hearty, and inward, in all our devotions to him; and not think to put him oil with outsides and compliments: For seeing a he is a Spirit, he will be worshipped in spirit and truth." (John 4: 24.)

 

 Partly, also, as it renders it evident to us, that neither the sound of words, nor any peculiar posture, ceremony, or other such like childish trifles, can of themselves be acceptable to Him, who is a great and wise Spirit; no, nor yet the fat of beasts, nor the odors of sweet incense, nor gold, nor silver, nor any of those things that are admired among men; but least of all such sensual and lascivious rites as were in use among the Pagans: for as none of the former can be suitable oblations to such a pure Being; so it is certain, those last named can only befit an impure spirit, such a one as the Devil is.

 

 But principally, as it convinces us of the vanity and impiety of making images of God, or of thinking to do honor to him by the use of them in his worship, since he, being & spiritual substance, can by no means be represented by them, but must needs be debased and rendered much meaner to- our thoughts by such representations. And therefore we find, that not only the Holy Scripture utterly condemns such usages as idolatrous and abominable to him; but that amongst the Pagans themselves, all those who arrived at this notion, that God was a Spirit, rejected image-worship, and thought that of the mind and spirit to be only acceptable to him.

 

 To all which add, that the belief of the spiritual nature of GOD enables us more easily to conceive the greatness of his power, and that it is easy to him to mind and govern the world without trouble or weariness to himself, and with the greater advantage to us. For it is not imaginable that a perfectly immaterial substance should be sensible of any lassitude or decay; and thus the belief of GOD's being a Spirit, confirms our trust in his divine providence, which is the prime spring of devotion.

 

 BIOPH. I am abundantly satisfied that GOD is a Spirit, and that he ought to be so acknowledged. Now proceed, in the next place, to tell me what you mean when you say he is eternal.

 

 SEBAST. By GOD's being an Eternal Spirit, I mean, that as he had no beginning, so he can have no end of his being, and that because he is necessarily, or could not but be; such an excellency of being must be allowed to something or other, or else nothing could have been at all; and it cannot be attributed to the world, or any part of it, and therefore must be due to God.

 

 BIOPH. Of what moment is it to religion, whether God be acknowledged to be eternal or not

 

 SEBAST. O of very great moment: For, in the first place, this being acknowledged, we are thereby assured that all the gods of the Gentiles, or whatsoever were either supposed to have a beginning, or to die, or decline in power and divinity, could not be gods, but the idols of foolish and deluded men; and at the same time we are as certain, that the true GOD can neither do, nor be capable of, any hurt, no, nor of any change, but ever remains immutably the same: for whatsoever is liable to change, may also cease to be.

 

 Again, upon' the consideration of GOD's eternity, depends a great obligation to religion, forasmuch as by this means he has it always in his power to reward or punish men according to their demerit; wherein consists a great secret of his providence, namely, the reason of his patience and long-suffering, that he doth not presently execute vengeance upon wicked men; nor, on the other side, immediately deliver good men out of trouble, because he has it always in his power to do it; and if he do it not in this world, will be sure to do it in the next.

 

 To both which may be added, That although the notion of eternity to come be a great deep, into which we cannot look without giddiness -and disturbance, yet we may be certain there is such a thing, because we are sure that GOD cannot cease to be, 'no more than he began to be-, and therefore the solicitude which is in men about what is to come after their death, is not the effect of weakness, but a rational and well-grounded prudence.

 

 BIOPH. But yet there is one difficult thing remains, namely, what do you mean when you say, God is an infinite Spirit

 

 SEBAST. By that, I mean, that whereas all other beings, (as well spiritual as material,) which are not necessarily, or which might not have been, must consequently, whensoever they come into being, depend upon him, who has being in himself, and so -be limited and circumscribed by him; that as they can have but such a portion of power, life, and understanding as he has allotted them. On the contrary; He that was before all things, and: the cause of all-things, and who could not but be, must needs be unlimited in all kinds of perfections; for as much: as there was nothing before him to limit him, nothing equal to him to rival him, nothing after him to intrench upon him, and consequently, all conceivable perfection must be essentially in him; that is, he must be most powerful, most wise, most just, and most good.

 

 BIOPH. I think I need not ask you, of what importance this last point is, for J am aware that this attribute renders him the object of our admiration, fear, trust, and all other instances of devotion.

 

 SEBAST. It is very true, BIOPHILUS; and, besides, by virtue of this infinity, he can be present to all places, to take notice of all passages; he can easily accomplish 'whatsoever he promises or threatens, he can be straitened in nothing, nor need any thing, having all things in himself, and consequently, it is impossible to conceive of him as a stingy, narrow hearted being that can envy or malign his creatures, but contrariwise he must be unspeakably good, and take delight in nothing more than in communicating of his own fullness to them.

 

 But that which I would especially remark, is this, That a Being, infinite in goodness and wisdom, can never be the author of absurd, or harsh,' and impossible laws:, for any such would be a contradiction to the aforenamed perfections of his nature : and therefore, as we have upon this account great obligations to serve him cheerfully, so we may assure ourselves that whatsoever pretends to be a divine law, and can be made appear to be inhumanly rigorous, or intolerably difficult to be observed, is either no law of his, or, at least, is not rightly interpreted.

 

And thus, I hope, I have in some measure explained to you the nature of GOD, and also led you to observe the main strokes of piety or the laws of natural religion towards him, deducible from those principles: and you yourself, by attentive consideration, may be able to deduce many other of like nature. What other service do you now command me

 

 BIOPH. I would in the next place request of you, that you will discourse to me of the Divine Will, as you have done of his Nature.

 

 SEBAST. If we should go no farther, and that I had nothing' to say concerning Divine Revelation, yet you see we have enough already to render religion not only worthy of a prudent man's care, but the most reasonable and necessary thing in the whole world: so that atheism, with all its boasts of wit and extraordinary sagacity, and skepticism too, with all its caution and reservedness, are quite beaten out of the field.

 

 BIOPH. I remember you said, that human reason was too short to be a standard for GOD, and that if it was possible for us perfectly to understand the divine nature, (which we cannot,) yet, since he is a free agent, and has a mind of his own, and will not be prescribed to by us, it is, necessary, in order to the pleasing him, that we should be more particularly instructed concerning his will and pleasure: Now therefore my desire is, (if it be possible,) to be ascertained of the divine will, that I may know how to carry myself agreeably thereunto.

 

 SEBAST. First let me ask you, what ways are there imaginable that might give you or any other man satisfaction in this case; and what are those you could think fit for God to make use of to this purpose

 

 BIOPH. I could think of several ways whereby God might, if he please, make known his mind to men; namely, I doubt not but he can, if he will, speak from heaven in an audible voice, so that we shall hear him as we hear one another; or if he thought good to condescend so far, he could personally appear in the world, and instruct men in what he requires of them; again, he could singly apply himself to particular persons, and by some secret operations of his, instil his mind into their hearts; or, to name no more, he could guide the thoughts and hands of some certain men whilst they committed his will to writing, which should be a record and digest of the divine laws to all ages of the world.

 

 SEBAST. Very good. Then I hope it will abundantly satisfy you, if I show you that GOD has not only made use of some one or other of these ways, but has by every one of them notified his pleasure, at some time or other, to the sons of men.

 

 For instance, in the first ages of the world, before there were any divine laws settled for the conduct of men's lives, it was not unusual with the Divine Majesty to give particular intimations of his mind, especially in such cases as the use of natural reason could not extend to; and those that were extraordinary good men, had very frequent experience of this in those ancient times; and even the better sort of heathens were not destitute of such special discoveries of GOD's will, to supply the defects of human reason in divine things; and there is nothing more known and acknowledged amongst them than this.

 

 And it is also certain, that though GOD, as a Spirit, has properly no voice of his own, yet he has several times framed a voice, and caused it to be heard from heaven: the famous instance whereof was at the giving of laws to the Jewish nation from Mount Sinai. Nor have later tunes (no, not amongst the Pagans themselves) been altogether left without such prodigious discoveries of the divine will, unless we call in question the credit of all their writings.

 

 But for GOD's condescending to come himself. into the world, and to instruct men in such things as are agreeable to his will, this was most gloriously verified in the conversation of our Savior, CHRIST JESUS, in human nature upon earth, who had all the attestations to his Divinity that could be desired, both in the wonders of his birth, the miracles of his life, and the glories of his resurrection; but especially in the frequent and humble ministry of angels to him as occasion served. And he familiarly and fully interpreted the mind of GOD to men; and the more to awaken the attention of mankind to him, a voice from heaven also attended his entrance on this office.

 

 And then, in the last place, for GOD's declaring his mind to us by the ministry of men, this he has abundantly done in the books of the Holy Scripture, which, as they were dictated by himself to those holy men that composed them, so they have been carefully preserved by his special providence from the changes and corruptions that all human things area liable to, that so they might convey his pleasure to all persons, climates, and ages of the world.

 

 BIOPH. But do you mean that a man may consult which of these oracles, and when he pleases, for a resolution in any matter of difficulty that occurs in the business of religion

 

 SEBAST. No indeed, BIOPHILUS; that you must not expect; but must content yourself only with the last of the four, namely, the Holy Scripture: that is the standing and s' lively oracle of GOD."

 

 BIOPH. But may I not ask, Why might not some of those other declarations of the divine mind have been continued as well as that of the Scripture; especially a voice from heaven; if it had been but for the attestation to, and fuller confirmation of, the written way of divine revelation.

 

 SEBAST. Nay, BIOPHILUS, we must not ask GOD a reason of that, but be thankful to him for what he path afforded us; especially since that is as much as is necessary for our guidance: for those that "hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead," (Luke 16: 31:,)• much less if they heard a voice from heaven.

 

 Nevertheless I must tell you, I do not think it altogether impossible to give a modest man more particular satisfaction in this case; for there were apparent reasons why GOD should make such prodigious discoveries of himself in former times as he doth not make now; namely, because for a good part of the age of the world there was no written law, and so GOD must apply himself to men in some extraordinary way, or they would have had no instruction in his will at all: and then, after the Law was given by a voice from heaven on Mount Sinai, and written on tables of stone, it was in itself so imperfect a draught of the divine mind, and for the most part so accommodated to the weakness of that people, that it would have been hard to have kept a man of any sagacity in a constant belief of it as coming from God, if he had not from time 'to time made prodigious attestations to it; but now, especially since our SAVIOR came into the world, and we have the books of the New Testament as well as of the Old, there is so full a declaration of the divine mind, and that not in types or figures neither, but in so plain a way, and with so much agreeableness of the things discovered to the reason of mankind, that there is no need of any secondary attestation; nor any thing more than that it appears that those writings were indicted by GOD.

 

 Besides, it is to be considered that the way of giving answer by a voice from heaven, unless it had been granted to every man, (and then it must have been done almost every day and hour, and in every part of the world also,) could not have given better satisfaction to the generality of men, (I mean; to such as were not ear-witnesses of such a voice,) than this way of Scripture doth; for without infinite and continual miracles, it must have been their lot and duty to believe without hearing such a voice.

 

 BIOPH. What do you mean by this way of delivering the will of GOD, by the writings of the Holy Scripture

 

 SEBAST. The way is this: Divine Wisdom, resolving to give a standing law to mankind, in the first place, inspired certain holy men, that is, made clear impressions of his own sentiments upon their minds; and then also guided and governed them in writing and publishing the aforesaid impressions for the use of others.

 

 That it is easy for ALMIGHTY God to imprint his own sense upon the minds of such men as he shall choose for that purpose, you cannot doubt, when you consider that power of his which he displayed in the creation; and that therefore the minds of men must needs be cc in his hands as clay in the hands of the potter," so that he can mould and figure them as he pleases.

 

 And he can give assurance to the minds of such men, that it is He himself that makes those impressions upon them. For certainly GOD has ways enough to distinguish himself and his motions from illusions.

 

 That also he should be able to guide and govern those holy penmen in the writing of what he himself had put into their minds, and in delivering his sense so fully and clearly as to answer his end, and become a sufficient rule for men to govern themselves by, must be granted, or you make him more impotent than a man.

 

 Lastly, That he could by his providence preserve the books so written from being embezzled or corrupted, that so they may answer the ends aforesaid, cannot be denied without denying his providence.

 

 So that, in sum, this way of the Holy Scripture must needs be a very sufficient way of divine legislation, and an abundant supply of the defects of natural reason in divine things.

 

 BIOPH. I grant all you have hitherto said, which amounts to no more but this,-That it is not impossible for God to do so; but now the question is, how shall it appear that he has done so Or (which amounts to the same thing) how do you prove that those books, commonly called the Bible, are indeed what they pretend to be'

 

 SEBAST. In order to your full satisfaction in that point, let me desire you to lay together the four following particulars:

 

 First, It cannot be denied but that the books of Holy Scripture are, at least generally speaking, the most ancient monuments in the whole world. Wherefore, besides the veneration which we commonly allow to antiquity, it is apparent that they have endured the test of all times past, and that all the wit of men has not hitherto been able to find any considerable flaw in them, and consequently their authority and credibility is so much greater than any other books, by how much the time is longer since they were written and published;- for there have not been wanting those that have endeavored to expose them, and if they had been able to have done it, doubtless, long ere this time, these books had lost all their veneration; but since they still retain their esteem, (notwithstanding all efforts of their enemies to the contrary,) there is ground enough to believe they never shall be able to do it, and consequently that there can be no reasonable suspicion of the truth of them.

 

 To which may be added, that since Divine Providence has so long preserved and watched over these writings, it is natural to collect, that they are such as he peculiarly owns and recommends to us.

 

 Secondly, It is to be considered that the doctrine of these books is perfectly agreeable to the natural notions we have of GOD; and therefore, being fit for him to be the author of, they must consequently be fit for us to entertain, as coming from him, at least upon reasonable evidence of fact that they did so.

 

 If, indeed, any man could justly charge these writings as containing any thing absurd or impossible, or make appear that they countenanced such things as are disagreeable to what we naturally know of GOD, or can discern to be in him by the best improvement of our understanding, then we could not be bound to believe them, although they should be supposed to have all the confirmation imaginable; for no man can believe what he will, nor be obliged to act contrary to the natural sense of his mind, upon any authority whatsoever.

 

 But whensoever a doctrine is propounded that is reasonable in itself, and besides has reasonable evidence that it came from God, then it is highly reasonable that we should receive it as such, notwithstanding some trifling, objections which may be to the contrary.

 

 Thirdly, It is especially to be minded, that the doctrine of the Holy Scripture has not wanted such special assurances that it came from God, as were fit for him to give, or for men to expect; for all those holy men that delivered any part of it to the world, were abetted by miracles wrought for the confirmation of what they delivered; so that either GOD must be supposed to set the seal of his omnipotency to a falsehood, or else these doctrines are the discoveries of the mind of GOD.

 

 Now, that there was such miraculous proof, we may be assured in the general by this consideration, that it is not imaginable that such doctrine and such books should have obtained that credit in the times when they were set on foot, without such confirmation, especially since the matter of those writings in a great part was so very different from the notions, and practices, and interests of those ages and persons to whom they were published: ` Insomuch, that (as a great man said of old) to suppose the world -to be brought to the reception of these doctrines without a miracle, might justly seem the greatest miracle that ever was.'

 

 And in particular, that the books of the Old Testament had such divine attestation, the very books themselves frequently appeal to, or at least give us the history of such things of this kind as could neither be denied by the men of the present age when they were done, nor confuted by those that came after; besides the famous spirit of prophecy, which displayed itself all along those times.

 

 And for the New Testament, besides all the miracles wrought by our SAVIOR and his Apostles, that one of his resurrection was a thing both so notorious to be observed, and so easy to have been confuted if it had been false, that there is no color of reason to doubt of it, and consequently, none to doubt of his doctrine: and in the Apostles' times, that miraculous ability of speaking with all kinds of tongues, which was' suddenly bestowed upon the Christians, on the famous day of Pentecost, was a thing equally stupendous in itself, and irrefragable in its evidence of the Christian religion.

 

 Now I have showed you before, that whatsoever point has been once sufficiently proved, it must be true for ever; and there can be no reason to expect 'after-miracles for confirmation of it.

 

 Lastly, It is observable, that the several parts of Holy Scripture, I mean the books of the Old and New Testament, like a pair of indentures, justify one another, and assure us that there can be no fraud or forgery in either of them.

 

 Besides this, it 'is in the first place certain, that these several books, or parts of Holy Scripture, were written and published in several ages of the world, which were very remote from each other, and consequently by such men as could possibly hold no correspondence or confederacy with each other.

 

 And secondly, it is as plain that the Old Testament foretells, many ages before, what things should come to pass many ages after; wherefore, if those things came to pass accordingly, there can be no doubt but GOD inspired those men that prophesied those things: and if the New Testament, on the other side, contain a relation of such events, as fully answer those predictions, 'then are both of them certainly true.

 

 Mid now, laying these four things together, and only setting aside the demand of present and daily miracles, which I have showed to be unreasonable to expect, I pray tell me what farther evidence can any ingenuous man require in such a case as this is

 

 BIOPH. To speak the truth from my heart, I cannot tell.

 

 SEBAST. Why then I hope, BIOPHILUS, you think yourself now concerned in those sacred records, mid for the time to come will make them a principal part of your study.

 

 BIOPH. I am hitherto an utter stranger to the contents of those books; I pray, therefore, give me in short the sum of them.

 

 SEBAST. As far as I can comprehend so great and weighty a subject, and so full a writing in my mind, the Scripture principally consists of these three things:

 

 First, An exact and excellent rule of holy living; by conforming ourselves to which, we shall most certainly please GOD.

 

 Secondly, The most powerful and effectual motives to provoke us to an uniform and thorough compliance with the aforesaid rule.

 

 Thirdly, The most proper means and assistances to that end, that so we may not only be encouraged to undertake, but enabled to accomplish, that holy course which is prescribed.

 

 This, I take it, is a summary of the whole Bible; at least the principal contents of it.

 

 BIOPH. Pray explain these thins more fully to me: and first, I desire to know more particularly, what the peculiar laws and rules of this institution are.

 

 SEBAST. The last and ultimate revelation of the Divine Will, in the New Testament, must consequently be more perfect than any other; yet notwithstanding it is not destructive, but only perfective of those that went before it and therefore, as it contradicts no former prophecy, or revelation of Gee's will, so it repeals no law of nature or reason, derogates from no rule of piety, gratitude, civility, or humanity, but only adds to them and improves them.

 

 So that indeed the Christian institution is a pandect or digest of all that is grave, decent, prudent, virtuous, or praiseworthy: (Phil. 4: 8:) all which things it not only reinforces by more powerful arguments, but requires every one of them in greater perfection. But now the supplement or addition it makes to all those is that which is to be called the peculiar character of this religion; and that, I think, may be reduced to these three heads.

 

 First, It enjoins a more excellent and spiritual worship of GOD.

 

 Secondly, A more refined purity of heart and life.

 

 Thirdly, A more noble, generous, and. diffusive charity. 1. The Gospel prescribes a more spiritual worship than was in use in the world before; for our SAVIOR expressly affirms, " The time now comes when the true worshippers shall worship the FATTIER in spirit and truth;" and gives the reason, "because GOD is a Spirit." (John 4: 23, 24.) It is true, GOD ever was a Spirit; and it is impossible he should ever have been otherwise; but his spiritual nature was not so well understood heretofore, whilst he was wont to represent himself by fire, or in human shape, amongst men: and whilst he required to have a temple built for his residence, as if he required an external state of grandeur or bodily accommodation; and lastly, whilst he required sacrifices and oblations to be made to' him, of such things as are of value among men. But now, since he has given proof of his mighty majesty, without those visible appearances, and the sons of men are better instructed that he is a. pure Spirit, without all mixture of matter, and infinitely full, perfect, and happy in himself, without any accession of other things to him; henceforth he will riot be worshipped with the steams of blood and fat, nor pleased with clouds of incense, but with hearty adorations, with raised affections, with the contemplation of pure minds, with inward reverence and admiration of him, with devout prayers and praises offered to him, with love, with trust and confidence in him, and endeavors of conforming ourselves to him. 

 

 This is the worship that is suitable to a good, and happy, and a spiritual Being; yet not excluding bodily expressions of reverence neither, but principally requiring the former, and making this latter only the effect of that.

 

 2. The Gospel requires a more refined temper of heart and life, than was usually practiced or easy to be arrived at before; it prescribes to our inward man as well as our outward actions, and that our hearts be pure, as well as our bodily members; that our reason have the mastery of our lusts and passions, so that we neither indulge our sensuality in the intemperate use of pleasure, nor live as if we were born to eat and drink, but be above the relish of bodily entertainments; that we subdue our passions, and soar above the tempest of this world, so as to despise the usual cares, and fears, and solicitudes of the present life, and enjoy ourselves in a kind of divine tranquillity and security.

 

 The generality of mankind, both Jews and Pagans, thought it a mighty felicity to hoard up riches, to grasp civil power; a ravishing thing to swim in sensual pleasures; and nothing was counted either more sweet or more brave, than to revenge a man's self when he thought he was affronted: but as the glory of all these things is faded by the light of the Gospel, so the desires of them_ are to be mortified by the laws of Christianity: the mind is to be freed from these sordid entertainments, and to be taken up with more pure and spiritual delights, with intellectual pleasures, with the treasures of wisdom and knowledge, with the glory of conquest (not over other men, but) over ourselves, with the joys of GOD's favor, and the peace of our own conscience.

 

 3. And lastly, this religion requires a larger spirit, and a more noble and diffusive charity, than was prescribed by any other religion. The charity of a Pagan commonly extended no farther than his family and friends, or at most to his own city and country; and that of the Jews to their own nation and religion only: but to love their enemies, was by both of them looked upon as so far from necessary, that it was thought impossible: whereas this institution requires us to love our very enemies, and those that mortally hate us to render good for evil; to embrace all the world in our affections: to look upon all mankind as our brethren, the children of one common parent; that there are no. men so silly or peevish, so mean and contemptible, or so remote from us in blood, country, manners, or opinion, but we are to be ready to, do all good offices towards them; to oblige them by kindness, and to conquer and overpower them by. real instances of good-will and endearing carriage. This is the sure of the Christian law, and the peculiar character of that religion, at least, so far as concerns the rule of living.

 

 The second thing remarkable in the Gospel is, the powerful motives it makes use of to provoke men to a uniform compliance with its laws; and they are especially these three.

 

 First, It charms men by a lively draught of the Divine goodness.

 

 Secondly, It provokes there by the example of our SAVIOR.

 

 Thirdly, It inflames them by the promise of eternal life.

 

 1. The Gospel makes so lively a representation of the Divine goodness and clemency, especially in the free pardon, and total abolition of all sin past, that it powerfully works upon men's ingenuity, and melts them into a compliance with the most difficult terms that such goodness can be capable of propounding. Do but think with yourself, if you had so far offended your Prince, and violated the laws of your country; ' that Majesty was exasperated, and justice armed with severity against you, so that you was under a terrible sentence, and expected a speedy execution; now if, notwithstanding, your Prince should condescend to make you an offer of pardon and full restitution to your former capacity upon certain terms, would you not be willing to enter upon a very difficult service, and undertake the most hazardous enterprise Would you be nice and captious, or stand carping and capitulating Nay, would you not be inflamed with resolution, spirited by gratitude, and find yourself to become more than yourself, in such an undertaking

 

 Now this is the case, BIOPHILUS: We have infinitely offended ALMIGHTY GOD in the whole course of our lives, and so are justly fallen under his displeasure, insomuch, that a sentence of eternal death is passed against us. Notwithstanding, in the Gospel an overture of reconciliation is made, and upon the terms of true faith he offers to receive us into favor, that all our sins, how many and great soever, shall be blotted out, and never come in remembrance again; the sentence shall be revoked; we shall never be upbraided with our follies; no cloud shall hang over its; no ill character be upon us; but our consciences shall be quiet, and God will everlastingly shine upon us. Now can any man, in this case, expostulate the terms with GOD Can he find in his heart to complain of the trouble of his service, the difficulty of self-denial, or think it hard to be obliged to forgive other men upon condition of GOD's forgiving him No, surely; he will heartily embrace the propositions, will love and thank God with all his soul, and rejoice in difficulty itself, that he may give proof of his gratitude, and be only sorry that he can give no better evidence of it. In a word, he will be inflamed in his resolutions, and winged in his endeavors of serving and pleasing such a GOD: cc A GOD of mercy, rich in mercy and goodness, pardoning iniquity, transgression, and sin; " forgiving old, and great, and the most disingenuous sinners.

 

 2. The second motive of the Gospel is, the example of our SAVIOR: This it sets before us, and by this it provokes us to a compliance with his laws. That he was the very SON of GOD, " the brightness of his glory, and the express character of his majesty," (Heb. 1: C,) I have intimated before; and all the miraculous glories of his birth, life, resurrection, and ascension to heaven, have abundantly demonstrated it. Now that he should come down from heaven to earth, and there frame himself to an exact conformity to the aforesaid laws of the Gospel, is not a greater instance of his admirable self-humiliation, than of the incomparable excellency, wisdom, and goodness of those laws, in that they are such as God himself thought fit to be subject to, as well as to recommend to us.

 

 For certainly no man can be so absurd, as to account it a mean drudgery to be conversant in that way of worshipping GOD, which the Gospel teaches; seeing CHRIST JESUS himself made it not only his business, but his delight.

 

 No man can be so fond as to admire riches and honors, and the preferments of this world, which our Savior could have had in the greatest measure that is imaginable, if he had not despised them; no man can be so madly passionate, as to think that to revenge himself is a point of glory, when he observes the SON of GOD, who could have done it effectually, instead thereof, only praying for his enemies; nor can any man be so mean-spirited, as either to be vainly puffed up with prosperity, or sink under adversity, reproach, or the deepest contempt imaginable, that sees the SON of GOD to be the poorest, meanest, and most ignominiously treated of all men.

 

 All this considered, cannot but have the force of a mighty motive, and prevail upon all ingenuous persons "to cast away every weight, and the sin that besets them, and to run with patience [and courage] the race that is set before them." (Heb. 12: 1.)

 

 3. The third motive of the Gospel is, the promise of eternal life to all those that frame themselves by these rules. Whereas the best that other men can hope for is, to rot in their graves, and everlastingly to be forgotten; (but that will not serve their turn, for they shall certainly suffer the vengeance of eternal fire;) those that live by the laws of the Gospel shall be raised again out of the dust, and outlive the very heavens in unspeakable felicity.

 

 Now, BIOPHILUS, this is such a thing, this living for sever, is such a motive, that it is able to make a man to defy all difficulty, so far as even to be inflamed the more by the apprehension of it.

 

 And this being plainly propounded in the Gospel, as the great wager to him that runs that race, and withal being impossible to be obtained upon any other terms, must needs make "the yoke of CHRIST easy, and his burthen light." (Matt. 11: 30.) And so much for the second principal point of Christianity.

 

 BIOPH. Now, SEBASTIAN, you have increased my wonder more than ever; though, I must confess, you have translated it to another subject: whereas I suspected before the possibility of complying with those strict laws of the Gospel, now I am as much amazed that any body should complain of difficulty in them, those things considered, which you have last represented.

 

 SEBAST. GOD be thanked for that change, BIOPHILUS; but your wonder will be heightened, when you consider also the assistance that the Gospel affords us, towards the performance of what it requires; which is the third and last of those things whereby I designed to represent the sum of it to you: and (to be short) that consists principally in these two things:

 

1. The inward assistance and co-operation of GOD's HOLY SPIRIT.

 

2. The outward advantages of the society of his Church.

 

3. He that by his SON has required such things of us, namely, spiritual worship, purity of heart, and universal charity, has also promised, by his Divine Power, to cooperate with us in the discharge of them; and then there can be no such thing as impossibility: for what is impossible to Almighty Power or what burthen can there be to complain of, when we have such a helper

 

 The meaning is not, that God will do all for us without us, so that we shall be only passive, as some have fancied; for then, all the acts of piety would be GOD'S acts, not ours, and could be capable of no praise or reward: and besides, this could not be called divine assistance, but his creation rather; since in such an exertion of his own Omnipotency, he did wholly overbear or supersede our endeavors.

 

 But the meaning is, that whensoever any man (in contemplation of the motives and encouragements aforesaid) sets himself in earnest to comply with that which GOD has made his duty, be shall not only have the benefit of a common Providence, in upholding and strengthening the powers of his mind, nor only find the effects of a more especial Providence in removing obstacles, and making his way easy to him; but by the vital power and efficacy of the Divine SPIRIT, his mind shall be more enlightened to see the excellency of the thing he goes about; his will shall be confirmed and strengthened in its choice and resolution; his affections quickened in the pursuit and execution of that choice; and, above all, his heart shall be cheered in the whole enterprise with unspeakable joy, and many times with an admirable and ravishing prospect of the glory that shall attend and crown his performance.

 

 This our SAVIOR promised to the Christian Church before he left the world, viz., That he would this way be "present with them to the end of the world." (IWatt. 28: 20.) And hereof he gave a great earnest, when on the famous day of Pentecost, (Acts 2: l,) the HOLY SPIRIT came in a very prodigious manner upon all the Apostles and Christians that were assembled together as the representative and seminary of his future Church; and it was done (amongst other reasons) to give assurance that he was mindful of his promise, and that all ages after might justly expect the presence of his SPIRIT with them; (though not so visible as in that extraordinary instance;) which accordingly good men, at all times, find true by comfortable experience.

 

 BIOPH. This which you now tell me is the strangest thing that ever I heard of in my life. If this be true, it will be ridiculous to object difficulty against the Christian institution; for upon this supposition it is plain there can be nothing but sottishness of obstinacy, cowardice and credulity, to hinder a man from observing the laws of it.

 

 But I pray, however, proceed in your method, and show me also, in the next place, what are those external helps which you intimated

 

 SEBAST. The external advantage of this religion is the institution of a Christian Church; that is, the So N of God, the Author of this religion, ordered that all those who embrace it, should not content themselves to live singly and separately, as if they were unconcerned one in another; but unite themselves into a body of spiritual polity; and that, although they were to be respectively subject to the civil Governments under which they lived, (at least so far as the laws of men entrenched not upon those of his religion,) yet they were to be under a stricter tie of unity among themselves, and to become a distinct corporation under peculiar officers, as well as for peculiar ends and purposes. Nor was this a mere arbitrary or positive law of his, and to be observed, only because he has commanded it; but as it was enjoined with admirable wisdom on his part, so it was of singular advantage to all his disciples, in innumerable respects; some of which I am engaged to represent to you.

 

 And first, the constitution of this society of a Church was an excellent expedient for the preserving the doctrine of Christianity in the world, and for the prevention both of corruption and errors in the laws, and of mistakes in the great motives and encouragements of this religion. Hence the Church is called by the Apostle ST. PAUL, "The pillar and ground of truth." (1 Tim. 3: 15.) Not that the Church properly gives authority to the doctrine of our religion; for that it has immediately from our SAVIOR himself, and from the miracles wrought by God to attest it; but because the Church was the conservatory of the books wherein the doctrine was written, and a witness of the proofs made of the divinity of it, and competent to, secure us from imposture, and to preserve those sacred books that contained it, as the sum of our religion. Accordingly, it is observable, that in the rage of Pagan persecution, when the enemies of this religion grew to that height of pride and confidence, as to promise to themselves to root out all memory and remains of Christianity, the care and 'zeal of this society preserved this sacred depositum of Holy Scripture entire to after-ages, when, otherwise, private persons would or might, out of fear and weakness, have delivered them up to be destroyed.

 

 Again, secondly, This way of incorporating Christians in a society, was a more easy and ready way for the instruction of the several persons of which that society consisted; and necessary for the publishing, explaining, and inculcating the doctrine and laws of their religion to them. For if our SAVIOR had appointed pastors and not a flock, (unless he had made the former as numerous almost as the latter,) it had been impossible that they should have instructed all his disciples: but now, he having appointed them to join together in a body, the same pastor and the same labor that instruct one, may instruct many. Now this is a great advantage to all the disciples of this religion, that those that cannot read and study, nor are capable of feeding themselves, God has provided a way for their constant easier instruction, by the public ministry of the Gospel.

 

 Moreover, thirdly, By means of such a society, and officers appointed over it, there is provision made for the resolution of all doubts, and for the ease and satisfaction of perplexed consciences. It is not to be supposed, but that there are a great number of well-meaning men, who may either want ability to judge of several things that may concern them, or may want leisure to consider so maturely as a difficulty may require, or may not be impartial enough in their own case, to guide their own consciences; now for the relief of such as these, it is of great use to be in the society where God has appointed such to be officers in it, as "have the SPIRIT of the LORD upon them, to preach good tidings to the meek, to bind up the broken hearted, and to comfort those that mourn." (Isa. lxi. 1, 2.) Such as have made it their business to study the more difficult points of religion, that they may be able "to speak a word in season to him that fainteth; " (Isa. 1. 4;) and whose duty and province it is, not so much to make public harangues to the flock, as by particular application to remove scruples, to solve difficulties, and provide for emergencies: and all this they may well be supposed to be able to do with great sincerity and impartiality, as also with great authority, being hereunto appointed by GOD himself, and assisted herein by the HOLY SPIRIT.

 

 Fourthly, There is this farther advantage of a Church, That the members of this society are not only more likely to animate and inflame one another in the ways of piety by mutual example; but also being concerned in one another, as of the same body, and for the honor of their common faith and religion, are authorized to watch over one another; to correct the erroneous, to admonish the careless, to reprove the vicious, to strengthen the weak, to encourage the good; and, in a word, are obliged, in an extraordinary manner, to all offices of charity towards one another.

 

 All which together, must needs be a mighty means of securing both the doctrine and practice of religion.

 

 Fifthly and lastly, The establishment of the society of a Church, and thereby a public worship, is an expedient of unspeakable comfort and encouragement to all humble and modest persons, and especially to such as are truly contrite and broken-hearted, in the addressing their prayers to ALMIGHTY GOD,; animating them against their sense of the guilt of their sins, the unworthiness of their persons, the imperfection of their prayers; and affording them many arguments of hope for success beyond what they could expect from their private devotions.

 

 Whilst they consider, 

 

1. That they are now in GOD's house, or Court of Requests, where he uses to give audience to poor suppliants.

 

2. That their desires are put up by the hands of GOD’s own Minister, whom he has appointed to present petitions to himself.

 

3. That their prayers are not offered up singly, but in

 

conjunction with the devotions of so many other more holy persons; so that they may hope to speed the better for such company, and especially by the united efficacy of so many ardent affections.

 

 And, lastly, The faith and hope of such men is wonderfully strengthened by the contemplation of the great Propitiation for sin, made by our SAVIOR, and represented to their eyes on the LORD'S table. All these things were mightily esteemed by the Christians of old, and certainly are great advantages.

 

 And thus I have now laid before you the peculiar laws of the Gospel, and showed you also the admirable encouragements, and the singular helps and assistances GOD has afforded us, towards the observance of those laws, and the prosecution of that religion. Is there any thing more I can serve you in

 

 BIOPH. Yes, I plainly see there is a great deal more I may learn of you: But, GOD be thanked, and I heartily thank you, for what I have learned hitherto.

 

 SEBAST. Well, good night to you both, gentlemen; I doubt it grows late.

 

 PHIL. I hope, good SEBASTIAN, you are not weary of well-doing; I was unwilling to interrupt you in your discourse hitherto, both because it exceedingly confirmed me in what (I thank GOD) I did believe already, and especially because I did not doubt of a good issue of it upon my neighbor; but I have all this while waited for an opportunity to ask your advice in a case or two of very great concernment. There are these two things I would crave your direction in.

 

 First, By what means a man may maintain his ground, and keep stable and steadfast in religion in distracted times. 

 

 And, Secondly, What course he should take to maintain an even temper, and constant cheerfulness of spirit, under all the accidents of life

 

 SEBAST. Those two inquiries are both so necessary at all times, and so peculiarly seasonable at this time, that I should neglect myself as well as you, if I should not be willing to consider them with you. But I pray, in the first place, let me know what you mean by stability in religion

 

 PHIL. I do not call perseverance in an error, stability, but stubbornness and obstinacy. - The meaning of my first question therefore is, only how a man shall be enabled to stand firm and right to the truth of religion, and whereof he path had good proof and experience; so that he shall neither be always trying and seeking, and disputing and doubting on the one hand; nor, on the other, in danger to be hectored out of his conscience, nor wheedled and complimented out of it; that no example of great men, or of the multitude, may bias him, nor sophistry of cunning men cheat him of his religion; no atheistical person droll or rally him out of it, nor scurrility make him ashamed of it.

 

 SEBAST. I recommend you to these three or four things.

 

 1. In the first place, you know that your religion, I mean that which you have been trained up in, the Church of England, and which you have always professed, is a Scriptural religion, 1: e., such a one as has not merely prescribed for itself by custom, (though it be certainly elder than those that do so,) nor derived itself from that headless monster, unaccountable tradition; no, nor yet from the subtlety of human philosophy, though it have more reason to plead for itself than any other; but has taken its rise from Divine Revelation, and consequently, as it is to be proved, so it is to be disproved thence, or nothing can be said to the purpose against it.

 

 Therefore, my first advice is, that you study the Holy Scriptures diligently, and stick close to that: that, as ST. PAUL has assured us, "is given by inspiration of GOD, and is profitable for doctrine, for reproof, for instruction in righteousness, that the man of GOD may be perfect, thoroughly furnished for all good works;" (`2 Tim. 3: 16;)

 

and from thence a man " may, be able to give a reason of the hope that is in him, (1 Pet. 3: 15,) 1: e., make a sufficient apology for and defense of his religion.

 

 2. But if it shall happen that either any thing in the Scripture should seem so obscure, or that the sophistry of cunning men should cast such a mist before us that we are not able to determine ourselves what to do; then, in the second place, we are to resort to our spiritual guides, which GOD has set over us, who have trained us up in our religion, to help us out.

 

 This is also a means of stability of GOD’s own appointing; for the Apostle has told us, that GOD has erected those orders of men in his Church, that we should "not be as children tossed to and fro by every wind of doctrine, by the cunning craftiness of men who he in wait to deceive." (Ephes. 4: 14.)

 

 3. He that would be stable in his religion, must learn to contemn the present world, without which both the former advices will be utterly insignificant. If a man have the world in admiration, it will dazzle his eyes, blind his judgment, bribe his affections, and debauch his conscience; for it cannot be but religion, and the things of another world, must be cheap with him that overvalues the present.

 

 Therefore, PHILANDER, if you and I would stick fast to our principles, we must sit loose to the world; we must " entertain no great opinion concerning wealth and honor, but be content with little things for the present, and comfort ourselves with the expectation of great ones in another world. We must consider with ourselves how vain and empty those things are, even in this life, and. whilst they are enjoyed, and especially how they vanish, and are of no avail at all at the day of judgment. "We must look at the things which are not seen, and are eternal;" then shall we be stable as the center of the earth, unchangeable as the heavens, brave and courageous, so as to scorn allurements, contemn danger, and be true to our real interest, our conscience, our God, and our religion.

 

 4. To these, in the last place, we must join fervent and constant prayer; for we are not to trust ourselves, but commend to God the fixing our minds, and establishing our hearts. He made and knows them, and he only can confirm and strengthen them against all temptations of the Devil: he can provide that we shall not be led into temptation; or, however, "that no temptation shall overtake us but what we shall be able to bear;" he can deliver us from all the snares that shall be laid for us, and help us to elude all sophistry; and, in a word, can, upon emergency, and in time, bestow upon us cc such a spirit and wisdom as none of our adversaries shall be able to withstand. (Luke 21: 15.)

 

 These, PHILANDER, are the most effectual things I can think of for the present, in answer to your first question.

 

 PHIL. I thank you heartily, SEBASTIAN, for the great satisfaction you have given me: and I shall make it both my own care and the matter of my prayer to God, that neither the levity of My own find, nor the importunity of others, shall tempt -me from the good old way.

 

 And now be pleased, as briefly as the case will bear, to resolve me also in my second inquiry; namely, by what means I may maintain a constant cheerfulness of spirit in the course of Christianity. You made it evident at the beginning of this present Conference, that there is such a thing attainable, and you will not wonder that I am inquisitive after so inestimable a good.

 

 SEBAST. This second inquiry of yours, PHILANDER, is no less useful than the former; for not only the happiness of a man's own life depends upon it, but the reputation of religion itself is very much concerned in the temper of spirit which he expresses under it.

 

 Now in order to the determining the means of settled peace, and an even temper of spiritual comfort, it is necessary that we discover the several causes of the interruption thereof; and when we have found them, if we can apply proper remedies to each, then we shall do your business. As for the former, viz., the causes of the unevenness of a Christian's spirit, or the interruptions of his spiritual comfort, they are easily found out; and I do not doubt but they may be reckoned to be these four following: Namely, either, 

 

1. Unevenness or irregularity of life: or,

 

2. Undue apprehensions of GOD: or,

 

3. Sad accidents externally: or,

 

4. Melancholy of body.

 

1. In the first place, I account the irregularity of men's lives to be the most ordinary cause of the unevenness of their comfort.

 

 All virtuous actions have peace and tranquility belonging to them; on the contrary, all vicious actions are naturally uncomfortable;- for besides the infamy that attends them, they have guilt inseparably adhering to them, and GOD’s displeasure entailed upon them: for as be can never either hate virtue or love vice without a flat contradiction to his own nature, so neither can he or will he frown upon the one, or shine upon the other.

 

 Now, therefore, if a man be habitually vicious, he must needs be habitually sad and miserable. And if a man be habitually holy, and maintains a constant course of piety and virtuous actions, he will be habitually comfortable, and under a constant ray of light and glory. But if a man be up and down in his life, sometimes good and sometimes bad, he cannot expect that his comforts should be more constant than he himself is.

 

 In this case, therefore, the disease leads to the remedy he that would maintain an even peace in his conscience, must be sure to maintain an even course of virtue and piety in his life. For it is not only impossible to secure the former without the latter, but it is ridiculous to pretend to it; nay, farther, if it should happen that any plan found his heart cheerful upon other terms, he would have just cause to suspect a delusion of the Devil.

 

 God is constantly of the same mind religion is constant and settled; therefore there can be no way to constant comfort in the one, or hopes in the other, but by being constant to our duty; nor can there be any cause of uncertainty but the unsettledness of our own hearts. Let the man, therefore, that aims at a settled peace, be sure to be constant in his duty, that it become not only a bias upon him, but the very method and habit of his life; and let foolish people, if they will, call this a road of religion; if it be a road, it is certainly the narrow one that leads to life. For never is religion as it should be, until it becomes thus natural and habitual; and he that takes this course, shall effectually secure himself against the first cause of uncomfortableness.

 

 2. The second cause of spiritual dejection I reckoned to be, undue apprehensions of GOD; and this generally goes a great way in the disquiets of well-meaning, but weak people. For whereas, if things be rightly considered, the very first notion of a GOD is an everlasting spring of hope, and the right understanding of his goodness is the great sweetener of a man's spirits, and that which principally disposes him to cheerfulness; it is common with weak people either to receive such impressions from others, or ignorantly to frame such an image of GOD in their own minds as they must eternally hate, but cannot possibly love. And if the thoughts of GOD be unpleasant to them, it must needs follow, that all the duties of religion must go on heavily; and when they have done, their hopes must be flat, and all about them looks melancholy.

 

 The principal thing I aim at in this place is, when men have such a notion of GOD as renders his actions as necessary as his nature, and because he was from eternity, and could not but be, therefore they conceit he cannot but do whatsoever is done as necessarily as he exists; and so unawares they set a surly and rigid fate over themselves, instead of a wise and good God. For in pursuance of this notion, they conclude he must be just to extremity; and that he is bound to vindicate himself rigorously, so that he cannot abate or remit of his own right, but must exact the utmost farthing.

 

 And though there be a Mediator and a Satisfaction spoken of in the Gospel, yet the apprehension of such a Supreme Being is able to render even that remedy suspicious; or however, to make a man's heart ache and tremble all the days of his life; but to be sure he can take no delight in GOD, whatever hopes he may have in a SAVIOR.

 

 Again, there is a third very common occasion of uncomfortableness; namely, external accidents and calamities, which frequently befall the best men, and which, either by their sharpness discompose a Christian, or by the multitude and severity of them, may tempt him to question how he stands in the favor of GOD, who permits such things to befall him; or at least, by their often and yet uncertain returns, may make the pulse of his heart beat very uncertain.

 

 Against this, there is no more proper remedy than to rouse up ourselves,*, and act a generous faith in GOD. Considering, in the first place, that this is his usual method with those he loves best, and that affliction is so far from being a token of his hatred, that, on the contrary, there is no more dangerous sign of GOD’s having quite abandoned a man, than for him to use no chastisement toward him. "If ye receive not chastisement," says the Apostle, " ye are bastards, and not sons." And therefore we see the eternal SON of GOD, when he came upon earth, and was in our nature, was the most remarkable instance of a " Man of Sorrows " that ever was in the world; inasmuch that it is not easy to imagine what calamity can befall any man, which is riot to be paralleled, if not exceeded, in the sufferings of our SAVIOR; as if God had ordered it so on purpose to this end, that no man might complain of his share, or especially think himself forsaken of God because of his adversities.

 

 In the second place, let us assure ourselves, that as all afflictions come from GOD, so they shall, certainly be made to work for good to all those that love him. (Rom. viii. 28.) For unless we humor ourselves, we may discover that there is hardly any affliction befalls us, but what we may be bettered by, even for the present; but there can be no doubt that GOD both can and will turn it to our advantage in the upshot of things: and therefore we have no reason to be dejected upon such an occasion.

 

 3. The third cause is Melancholy. It is more, than half way of the cure, to understand the disease, and yet that is no more than to be aware that melancholy is both the cause and the effect, and that that alone is able to act all this tragedy, without any other cause of sadness. And that betrays itself notoriously in this,-That such a man can assign no reason of his trouble, but only he is troubled, and he is again troubled that he is so. Now if a man could give any such account of his uncomfortable fears as were sufficient to satisfy any man besides himself, then it would be reasonable not to charge them upon melancholy, but upon those just causes; but if no such causes be assignable, then it is manifestly temper that is in fault, without guilt or danger: and this one thing considered is able to relieve a man out of his perplexity, and his mind may arrive at some tolerable measure of cheerfulness, even in the midst of his bodily infirmity.

 

 But if the understanding of such a man be too weak, or the disease of melancholy be too strong upon him to be cured this way, then the next thing to be done, after the use of physic for the body, is, to resort to some able and experienced physician of souls, and sincerely to lay open the state of his conscience to him; and having so done, to rest upon the judgment of that other person; seeing he is not able to judge for himself, or not willing to rely upon his own judgment.

 

 After all, I would earnestly advise such a man not to smother his thoughts in his own bosom, but by all means too let his heart take air; for there is hardly any serious, person so weak and injudicious, that a melancholy man had not better consult with than himself; nay, many times the putting a question to a post or pillar, will help' him to an answer better than revolving of it altogether in his own breast; but especially it is to be recommended to him, that he give not himself up to solitude and retirement, which thickens the blood, and feeds the disease, but that he frequent the company and conversation of good men.

 

 And thus, I think, PHILANDER, I hay satisfied your second inquiry, and have done it more largely than I intended, or than you expected. And now, once again, good night.

 

 PHIL. Good night heartily, SEBASTIAN.