stand the test of Reason? several Points, indeed, there are in it, which we cannot comprehend, which yet, that they are so, we have very good Reason to believe, tho’ we cannot solve all Difficulties, or answers all Objections, that may be started about them; no more than we can explain all the Difficulties that occur about Self-existence, Eternity and Immensity, which yet, we are very certain, are Attributes that belong to some Being that really exists. Such are the Difficulties about the infinite Divisibility of Space, which yet is demonstrated, and those about Liberty, of which however we have the same Proof, that we have of our own Consciousness. The Distinction, therefore, is very just and well-grounded, between Matters above our Reason, and contrary to Reason. Propositions of the former Kind, we may give an unshaken Assent to, as well in Religion as Philosophy; but Propositions of the latter Kind are equally unintelligible, incredible, and impossible. Reason, therefore, and Revelation reflect a mutual Light upon one another; Natural and Reveal’d Religion communicate such Strength and Firmness of Parts to each other, as do the several Parts of an Arch, out of which a Stone taken at the Top weakens the whole Frame, as much as one at the Bottom. Without Natural Religion, Reveal’d Religion is a Building founded upon the Sand; but by the help of it, it is a House founded upon a Rock, against which we know who has told us, That the Gates of Hell shall not prevail; notwithstanding all the Assaults of those, who have taken a great deal of Pains, racking their Brains for Arguments, and ransacking all Antiquity for Testimonies, in order to invalidate and depretiate that, which if we wanted, we should, with all their boast’d Light of Nature, be like a Ship at Sea out of sight of Land, and without Chart or Compass. And so much for the System of Rational Agents, the Kingdom of God in the rational World, and the mistaken Notions of the Heathens, about these Matters, in order to shew, not only the Usefulness of Revelation, but the Necessity of it, in order to the Reformation of Mankind, and their Increase of Happiness in this Life, but principally in that which is to come.
A PHILOSOPHICAL INQUIRY INTO THE LAWS of NATURE,
In which their FORM, chief HEADS, ORDER, PROMULGATION, and OBLIGATION, are deduced from the Nature of Things: Also the Elements of Mr. Hobbes’s PHILOSOPHY, as well Moral as Civil, are consider’d and refuted.
Love is the Fulfilling of the Law. —Rom. 13. 10.
Thou shalt love the LORD thy GOD with all thy Heart, and with all thy Soul, and with all thy Mind. This is the first Commandment; and the second is like unto it, Thou shalt love thy Neighbour as thy self. On these two Commandments hang all the Law and the Prophets. —Matt. 22. 37–40.
LONDON:
Printed in the YEAR MDCCXXVII.
In the first Chapter, the State of the Question is propos’d, and all the Laws of Nature are reduc’d to that one, of Benevolence towards all Rationals; and the Sanction of that Law is briefly deduc’d from the Consequences which attend such a Benevolence, at the Appointment of the Author of Nature. The Method is also shewn, by which, Conclusions, concerning the Consequences of universal Benevolence, and its several Branches, (such as a division of Things, and of human Services amongst all Men, Fidelity, Gratitude, Self-preservation, and the Care of our Off-spring,) may be reduc’d to some Analogy or Resemblance with those Propositions in the Mathesis Universalis, which contain the Result of Mathematical Computations. Hence is inferr’d, that the Truth of these Propositions, and their Impression on our Minds by the first Cause of all necessary Effects, do both become known to us by the same way of Reasoning. This is the Subject of the first ten Sections. In the 11th and 12th, it is prov’d, that Hobbes contradicts both the foregoing Conclusions, and himself; advancing atheistical Principles, and denying, that any Divine Laws, properly so call’d, may be learn’d, either from the Nature of Things, or from the Sacred Scriptures, unless a particular Revelation were made to each Person, that the sacred Writers were inspir’d. Thence to the end of § 15. is taken up in proving, That the Truth of our general Proposition is manifestly deduc’d from those Phaenomena of Nature, which are every where known, even to the Vulgar; and that Hobbes himself must acknowledge thus much, if he will be consistent with himself, is prov’d § 16. It is afterwards shewn, that from an accurate Knowledge of those natural Causes, whose Concurrence is necessary to produce certain Effects, or to preserve them when produc’d, we form distinct Ideas of Things Good and Evil, Profitable and Hurtful, and that too, not only to one, but many. It is prov’d, § 20. That those Philosophical Principles which are embrac’d by Mr. Hobbes himself, demonstrate, That all Motions of Bodies are capable of producing such Good or Evil. From the Knowledge of the finite Condition of all Creatures, by a like Reasoning, is deduc’d the Necessity of limiting the Uses of all Things whatsoever, as well as of human Services, to particular Persons for a certain Time; by means whereof, by the by, is deduc’d the Origin of Property and Dominion, to the end of § 23. In § 24. the chief Heads of the Laws of Nature are propos’d, and the Rank which they hold, with respect to one another, hinted at. The Method of deducing them all from the primary one, is pointed out. In § 26. is shewn, that the Observance of these Laws is always rewarded, and their Neglect always punish’d, at the Appointment of the first Cause, according to that Course of Nature, which he at first establish’d in his first forming the World, and by which he still continues to govern it: And that Hobbes himself does sometimes assert this, but sometimes denys it, in order to advance the Right of every Man to every Thing; which is the Foundation of his Politicks, and is confuted in §. 27. and to the end of the Chapter.
In the 2d Chapter is explain’d, what is understood by the Word Man, what by the Word Nature; and, in the 4th Section, are distinctly enumerated those Faculties of the human Mind, which fit Men, more than other Animals, to enter into Society with God, and the whole Body of Mankind. Right Reason is explain’d, from the 5th Section to the end of the 10th. The Usefulness of abstract Ideas, and of universal Propositions, § 11. and of our reflex Acts, in order to this End, is pointed out, § 12. Thence we proceed to the Consideration of the human Body; particularly, that in a Survey thereof there are proper Motives to persuade us to endeavour the common Good of Rationals, and our own in subordination to that; because, (1.) Our Bodies are by Nature Part of the System of the World, which perpetually depends upon the first Mover, and the Motions of all whose Parts have necessarily such a mutual Dependence upon one another, in a subordination of some to others, for the Preservation of the Whole, to § 16. (2.) They are Animals of the same kind with other Men, and therefore have their Appetites, which tend to Self-preservation, equally limited with those of other Men; which Appetites in them are therefore very consistent with a Permission to others of the same Species to preserve themselves, § 17. Moreover, the Likeness of those Images, by which Animals of the same kind are represented, disposes them to Affections, with respect to others of their own Species, like to those, by which they are inclin’d to their own Preservation, § 18. Further, the Love Animals bear to those of the same Species, is a pleasant Affection; the Exercise where of is therefore inseparably united with their Love of themselves, § 19. The same is likewise prov’d from their natural Propension to propagate their Species, and rear their Off-spring, § 20, 21. Hobbes’s Objections against this Argument, from
