(as Epicurus imagined) without kindness or goodwill towards men, I would take my final farewel of him: For why Should I beg his grace or favour? For he cannot be kind or gracious to any, fince, in the opinion of you Epicureans, all kindnefs and good-will is founded in weakness, and want of felf-fufficiency.

This then ought to be look'd upon as agreeable to the common reafon of mankind, that a perfuafion or belief, not only of the Being of a God, but also of his univerfal providence and concern for mankind; and confequently an expectation, that he will fome way or other reward men for their obedience to his will, is a neceffary foundation of Religion. This is the fum of what is intended in the words of the Text, without faith it is impoffible to please God; for he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently feek him. And upon this Faith the Apostle grounds all the worthy actions of those excellent perfons, who lived in the firft ages of the world; and whofe virtues were fo eminent, as to be remember'd with honour to future generations,

But because there are fome who think Re

ligion and Morality to be things fo diftinct in nature, that they may be separated in fact; and therefore though they allow that no man can be a Religious man, without believing fome religious principle (befides the mere not denying the Existence of a God) yet as to all human duties, arifing from them as men, wherein they think the sum of all morality confifts, they would perfuade us, that they may be well enough preferved and fecured without any fuch belief; and confequently that no Moral principle can oblige a man to the belief of a God and Providence. It may be matter of fpeculation or curiofity, in which a thinking man may employ himself if he pleases; as he may in the confideration of the motion or quiefcence of the earth, or some phænomena in the heavenly bodies yet more remote from him. But as to the virtue or neceffity of believing any invisible principle, they pretend to fee none. I defign therefore in my discourses upon this fubject, to fet some of the arguments for the Being of a God and Providence, &c. in fuch a light as may not only shew the truth and certainty of the thing, but our Natural obligation likewise to the belief of it, as we are Reasonable creatures: By which it will appear, that we cannot perform

all thofe duties, which are incumbent on us as we are men, without refpect had to fomething above or beyond our own nature, and consequently that Atheism and Infidelity are inconfiftent with any fure and lafting moral principlés, which can univerfally affect mankind. And the method I defign to take shall be this.

I. I shall endeavour to fhew that, according to the general Sentiments of mankind, there cannot be any perfect morality expected where there is no belief of the first principles of Religion.

II. That therefore all Societies of men, that have ever fubfifted in any order in the world, have always profefs'd the belief of God's Exiftence, and at least of some kind of Providence, and fome expectation of divine Rewards and Punishments.

III. That this belief or univerfal confent did not arise from any art, or contrivance, or compact of men, in order to keep one another in awe; but was really antecedent to it, and built upon a more univerfal principle.

IV. This will lead me to confider upon what foundation this general belief or persuasion is built. (Of this fee Sermon VI.)

I. I fhall

I. I shall endeavour to fhew, that according to the general fentiments of mankind, there cannot be any perfect morality expected, where there is no belief of the first principles of Religion. When Abimelech, the king of Gerar, expoftulated with Abraham for concealing from him that Sarah was his wife, whereby he was in danger of being brought into a fnare, and doing what would by no means have been agreeable to the rules of hospitality, and asked him, e What faweft thou, that thou haft done this thing? Abraham gives him this Reason for it: Because I thought furely, the fear of God is not in this place, and they will flay me for my wife's fake. Being newly come a ftranger into the country, and not knowing what fenfe of a Deity prevailed among them, he knew not what fort of treatment he might expect. For he reafoned with himself, that if there were no awe of Religion among them, there could be no fufficient restraint from doing any act of injustice or cruelty, where it would tend to a present gratification of their appetites, or paffions; unless there were fome fuperior outward force to deter them from it, which he was fenfible

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fenfible he wanted. And in this way foning Abraham was by no means fingular. Even Abimelech himself feems to have been fatisfied with the conclufion, if the premiffes had been true as Abraham fufpected. For indeed the generality of mankind have ever reasoned after the fame manner in this cafe. And therefore Tully when he argues, that those who dethe Providence of God and his concern for mankind, do neceffarily deftroy all the grounds of Religion, adds alfo, f that if the fenfe of Piety and Religion be taken away, the greatest difturbance and confufion in human life would neceffarily follow. And though he is feldom given to be very positive, yet he plainly intimates his opinion, that if Piety towards God was removed, there would be an end of all Fidelity, and of the bonds of all human fociety, and even of Justice it felf, the fum of all virtues. And in this he speaks his own sense of the matter, and not merely that of any particular fect of Philofophers. And accordingly

f— Quibus fublatis, perturbatio vitæ fequitur & magna confufio.

g

Atque haud fcio, an pietate adverfus Deos fublatâ, fides etiam & focietas humani generis, & una excellentiffima virtus juftitia tollatur.

Lib. I. de N. Deor. in proœmio.