ments which may be urged against it, not capable of a fair, or, at least, an easy solution; I doubt not, upon the same ground, to bring the gentlemen who maintain this, if they will follow out their principle, to reject the most evident truths, that we receive upon the credit of moral, metaphysical, and mathematical demonstrations; yea, or even upon the testimony of our senses. For I know few of these truths that we receive upon any of those grounds, against which a person of a very ordinary spirit may not start difficulties, which perhaps no man alive can give a fair account of; and yet no man is so foolish as to call in question those truths, because he cannot solve the difficulties which every idle head may start upon those subjects. I may give innumerable instances of the difficulties wherewith other parts of human knowledge are embarrassed: I shall only hint a at few.

That matter is divisible into, or at least consists of indivisible points, is with some a truth next to self-evident. That the quite contrary is true, and matter is divisible in infinitum, appears no less certain to many others. But if either of them should pretend themselves capable of solving the difficulties, that lie against their respective opinions, it were sufficient to make all men of sense and learning doubt of their capacity and judgment: For the difficulties on both hands are such, that no ingenuous man that understands them, will pretend himself capable of giving a fair solution of those, which press that side of the question he is inclined to. Again, whether we will, or will not, we must believe one side, and but one side, of the question is true; that either matter is divisible in infinitum, or not; that it consists of indivisibles, or not; these are contradictions. And it is one of the most evident propositions that the mind of man is acquainted with, that contradictions cannot be true, or that both sides of a contradiction cannot hold. And yet against this truth, whereon much of our most certain knowledge depends, insoluble difficulties may be urged: for it may be pretended, that here both sides of the contradiction are true, and this pretence may be enforced by the arguments above mentioned, which confirm the opposite opinions, which no mortal can answer. Shall we therefore believe that contradictions may be true?

That motion is possible I am not like to doubt, nor can I, while I know that I can rise and walk; nor is he like to doubt of it, who sees me walk. And yet I doubt not the most ingenious of our atheistical wits would find himself sufficiently straitened, were the arguments of Zeno Eleates against motion well urged, by a subtle disputant. I shall offer one argument against motion, which I am fully satisfied will puzzle the most subtle adversaries of religion to solve satisfyingly. There are stronger arguments proving that matter is divisible in infinitum than any mortal can solve or answer, though I perhaps believe it untrue. And it is as certain as the sun is in the firmament, that if matter is divisible in infinitum, it consists of an infinite number of parts-(what some talk of indefinite is a shelter of ignorance, and if it is used any other way

* "I would fain have instanced in our notion of spirit any thing more perplexed, or nearer a contradiction, than the very notion of body includes in it; the divisibility in infinitum of any finite extension, involving us, whether we grant or deny it, in consequences impossible to be explicated, or made in our apprehensions consistent; consequences that carry greater difficulty, and more apparent absurdity than any thing that can follow from the notion of an immaterial substance."-Locke on the Human Understanding, edit. 5, p. 207.

than as a shield to ward off difficulties for a while in a public dispute, the users cannot be excused either of gross ignorance, rooted prejudice, or disingenuity). This being laid down as proven, and proven it may be by arguments, which none living can satisfy, that matter is divisible in infinitum, and that consequently it contains an infinite number of parts. Nor is it less certain, that according to these conclusions laid down, if one body move upon the surface of another, as for instance, an inch in a minute's time, it must pass by an infinite number of parts; and it is undeniable, that it cannot pass one of that infinite number of parts without some portion of time. Now if so, what a vast portion of time, will it require to make that little journey, which we know can be performed in a moment! Will it not evidently require an eternity! What difficulty can any urge, more difficult to be solved, against religion than this? And yet for all this he were a fool who would doubt of motion. As to mathematical certainty, though many boasts are made of the firmness of its demonstrations; yet these may, upon this ground, be called all in question. And I nothing doubt, that if men's interests, real or pretended, lay as cross to them, as they are supposed to do to the truths of a religion, many more exceptions might be made against them, than are against those, and upon full as good, if not better reason. In justification of this assertion, I might proceed to demonstrate how trifling even the definitions of geometry, the firmest of all the mathematical sciences, are. Its definitions might be alleged, upon no inconsiderable grounds, trifling, nonsensical, and ridiculous. Its demands or postulates, plainly impracticable. Its axioms or self-evident propositions, controvertible, and by themselves they are controverted. Any one who would see this made good in particular instances, may consult (besides others) the learned Huetius' Demonstratio Evangelica, where, in the illustration of his definitions, axioms and postulates, he compares them with those of geometry, and prefers them to these, and shows they are incumbered with fewer difficulties than the other, though without derogating from the just worth and evidence of mathematical sciences. Besides what he has observed, I may add this one thing more, that those sciences deserve not any great regard, save as they are applied to the use of life, and in a subserviency to man's advantage. And when thus they are applied to practice, the difficulty is considerably increased, and they may easily be loaded with innumerable and insoluble inconveniences. For then, their definitions cease to be the definition of names, and are to be taken as the definitions of things that are actually in being. Their demands must not be practicable, but put in practice. And who sees not how many inextricable difficulties the practiser will be cast upon ? The demonstration may proceed bravely so long as they hold in the theory, and mean by Punctum id cujus pars nulla est ;* and the same may be said of lines and surfaces, and all their figures; without obliging us to believe that really there are any such things. But when we come to the practice, they must go further, and take it for granted, that there are such points, lines, surfaces and figures. This turns what was before only an explication of a name, into the definition of a thing. And therefore I am now left at liberty to dispute, whether there is any such thing; or, whether indeed it is possible that there should be such. And who sees not now, that they are incumbered with as many difficulties as may perhaps be urged against any science whatsoever.

* That which has no parts.

It were endless to enumerate the things we must believe, without being capable to resolve the difficulties about them. The veriest infidel must suppose that something is eternal, or all things are eternal, or that they jumped into being without any cause. Whichsoever he shall choose,

he is led into a labyrinth of difficulties, which no mortal wit can clear. We must all own, that either matter and motion are the principle of thought; or, that there are immaterial substances which affect matter, and strangely affected by what befalls it. Whichsoever side any shall choose, he is cast upon inextricable difficulties. Much more might be said on this head; but what has been said is more than enough to show, that if this course is taken, it saps the foundations of all human knowledge, and there is no part of it safe.

Besides, this way of questioning religion upon the pretence of difficulties lying against it, is contrary to the common sense of mankind, contradicts the practice of all wise men, and is inconsistent with the very nature of our faculties. For, if I have a clear unexceptionable and convincing proof for any truth, it is against all reason to reject it, because I have not so full and comprehensive knowledge of the nature and eircumstances of the object, as is necessary to enable me to solve all difficulties that may occur about it: yea, such is the nature of our faculties, that to justify in the opinion of the nicest inquirers after truth, nay, to extort an assent, clear proof is sufficient; whereas, to untie all knots, and solve all objections, perfect and comprehensive knowledge is absolutely needful; which man's condition allows him not to expect about the meanest things. And the more remote any thing lies from common observation, the less reason there is still to look for a fullness of knowledge and exemption from difficulties. If therefore men will turn sceptics in religion, to justify themselves, they must attempt the proofs whereon it is grounded. Sampson like, they must grasp the pillars that support the fabric, and pull them down. If this is not done, nothing is done. And he that will undertake this, must have a full view of their force, and find where there strength lies now a serious view of this will be sufficient to deter any wise man from the undertaking.

In a word, this scepticism can yield no ease or satisfaction to a reasonable soul. For if a man shall think rationally, his reason will suggest to him, that though all religion at present seems uncertain to him, yet upon trial perhaps he may find the grounds of religion so evident, that he cannot withold his assent. This will at least oblige him to a serious inquiry into the truth. Next, in uncertainties (supposing, after serious inquiry, he still thinks the truths of religion such) a prudent man will incline to what is most probable. Finally, he will choose and steer such a course of life as will be safest, in case he shall in experience afterward find, that there is a God, and a future state. All which show the folly of our sceptics, and, were it seriously considered, would much mar their design, which is thereby to justify a licentious life.

Now we have considered, and sufficiently exposed the two first branches of the above-mentioned choice: and consequently every man must find himself cast upon a necessity of one of two. He must either betake himself to natural religion, and so turn Deist; or he must embrace the Scriptures, and turn Christian: for as to the Jewish religion, it is not likely to gain many converts.

If therefore we are able to demonstrate the utter insufficiency of na

INTRODUCTION.

In this sceptical age, which questions almost every thing, it is still owned as certain, that all men must die. If there were any place for disputing this, there are not a few, who would spare no pains to bring themselves into the disbelief of a truth, that gives them so much disturbance, in the courses they love and seem resolved to follow: but the case is so clear, and the evidence of this principle so pregnant, which is every day confirmed by new experiments, that the most resolved infidel is forced, when it comes in his way, though unwillingly, to give his assent, and moan out an Amen. The grave is the house appointed for all the living. Some arrive sooner, some later; but all come there at length. The obscurity of the meanest cannot hide him, nor the power of the greatest screen him from the impartial hand of death, the executioner of fate, if I may be allowed the use of a word so much abused. As its coming is placed beyond doubt, so its aspect is hideous beyond the reach of thought, the force of expression, or the utmost efforts of the finest pencil in the most artful hand. It, in a moment, dashes down a fabric, which has more of curious contrivance than all the celebrated pieces put together, which the most refined human wits have invented, even when carried to the greatest height, which the improvement of so many subsequent generations, after the utmost of application and diligence, could bring them to. It puts a stop to many thousand motions, which, though strangely diversified, did all concur, with wondrous exactness, to maintain, and carry on the design and intendment of the glorious and Divine Artificer. How this Divine and wonderful machine was first erected, set a going, and has, for so long a tract of time, regularly performed all its motions, could never yet be understood by the most elevated understandings. Canst thou tell how the bones grow in the womb of her that is with child, is a challenge to all the sons of art, to unfold the mystery? Many have accepted it, but all have been foiled. Something they could say: but, in spite of it all, the thing they found a mystery, they left so still. How can one then look on the dissolution of so admirable a contrivance, a machine so curious, and so far surpassing human art, without the deepest and most sensible regret. It untwists that mysterious tie, whereby soul and body were so fast linked together; breaks up that intimate and close correspondence, that entire sympathy which was founded thereon ; dislodges an old inhabitant; and while it lingers, being unwilling to remove, death pulls that curious fabric, wherein it dwelt, down about its ears, and so forces it thence, to take up its lodging, it can scarce tell where. And upon its removal, that curious fabric, that a little before was full of life, activity, vigor, order, warmth, and every thing else that is pleasant, is now left a dead, unactive, cold lump, or disordered mass of loathsome matter, full of stench and corruption. Now the body is a spectacle so hideous, that they who loved, and who embraced it before,

RARY

YORK

cannot abide the sight or smell of it; but shut it up in a coffin, and not content with that, away they carry it and lodge it amongst worms, and the vilest insects in the bowels of the earth, to be consumed, devoured, torn and rent by the most abominable vermin that lodge in the grave. Quantum mutatus ab illo.*

We have all heard of the afflictions of Job. Two or three messengers arrive, each after another, and still the last is worst. Every one tells a story. The first is sad; but its still more melancholy that follows. The disaster is so terrible, that it fills the world with just astonishment. And yet after all, what is this to death, which alone is able to furnish subject, more than enough, for some thousands of such melancholy messages! One might bring the dying man the melancholy tidings, that he is divested of all his beneficial, pleasant, and honorable employments: While he is yet speaking, another might be ready to bid him denude himself of all his possessions: A third, to continue the tragedy, might assure him that there is a commission issued out to an impartial hand, to tear him from the embraces of his dear relations, without regarding the hideous outcries of a loving wife, the meltings of tender infants, the intercessions of dear friends: while others continuing still the mournful scene, might assure him that he was no more to relish the fragrancy of the spring, or taste the delights of the sons of men, or see the pleasant light of the sun, or hear the charming airs of music, or the yet more useful converse of friends. And to make the matter sadder still, if it can well be so, the story might be shut up with a rueful account of the parting of soul and body, with all the horrible disasters that follow upon this parting.

What

Thus the case evidently stands. Not a title of all this admits of debate. To every man it may be said, De te fabula narratur. a wonder is it, that so grave and important a subject is so little in the thoughts of men? What apology can be made for the folly of mankind, who are at so much pains to shelter themselves against lesser inconveniences, quite overlooking this, that is of infinitely greater consequence?

Here is the light side of death, which every body may see. What a rueful and astonishing prospect doth it give us? Where shall we find comfort against that dismal day, whereon all this shall be verified in us? He is something worse than a fool or a madnan, that will not look to this. And he is yet more mad that thinks, that rational comfort in such a case can be maintained upon dark, slender and conjectural grounds.

It is certain, that which must support, must be something on the other side of time. The one side of death affords nothing but matter of terror; if we are not enabled to look forward, and get such a sight of the other as may balance it, we may reasonably say, that it had been been better for us never to have been.

Undoubtedly, therefore, no question is so useful, so necessary, so noble, and truly worthy the mind of man as this-What shall become of me after death? What have I to look for on the other side of that awful change ?

Those arts and sciences which exercise the industry and consideration

* How greatly changed from what it once was.

It is of you that the story is told.