SERMON II, III.

UPON HUMAN NATURE.

ROM. ii. 14.

For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves.

As speculative truth admits of different kinds of proof, so likewise moral obligations may be shewn by different methods. If the real nature of any creature leads him and is adapted to such and such purposes only, or more than to any other; this is a reason to believe the Author of that nature intended it for those purposes. Thus there is no doubt the eye was intended for us to see with. And the more complex any constitution is, and the greater variety of parts there are which thus tend to some one end, the stronger is the proof that such end was designed. However, when the

inward frame of man is considered as any guide in morals, the utmost caution must be used that none make peculiarities in their own temper, or any thing which is the effect of particular customs, though observable in several, the standard of what is common to the species; and, above all, that the highest principle be not forgot or excluded, that to which belongs the adjustment and correction of all other inward movements and affections: which principle will of course have some influence, but which, being in nature supreme, as shall now be shown, ought to preside over and govern all the rest. The difficulty of rightly observing the two former cautions; the appearance there is of some small diversity amongst mankind with respect to this faculty, with respect to their natural sense of moral good and evil; and the attention necessary to survey with any exactness what passes within, have occasioned that it is not so much agreed what is the standard of the internal nature of man, as of his external form. Neither is this last exactly settled. Yet we understand one another when we speak of the shape of a human body; so likewise we do when we speak of the heart and inward principles, how far soever the standard is from being exact or precisely fixed. There is, therefore, ground for an attempt of showing men to themselves, of showing them what course of life and behaviour their real nature points out and would lead them to. Now, obligations of virtue shown, and motives to the practice of it enforced, from a review of the nature of man,

ተ

are to be considered as an appeal to each particular person's heart and natural conscience: as the external senses are appealed to for the proof of things cognizable by them. Since, then, our inward feelings, and the perceptions we receive from our external senses, are equally real; to argue from the former to life and conduct, is as little liable to exception, as to argue from the latter to absolute speculative truth. A man can as little doubt whether his eyes were given him to see with, as he can doubt of the truth of the science of optics, deduced from ocular experiments. And allowing the inward feeling, shame; a man can as little doubt whether it was given him to prevent his doing shameful actions, as he can doubt whether his eyes were given him to guide his steps. And as to these inward feelings themselves; that they are real, that man has in his nature passions and affections, can no more be questioned, than that he has external senses. Neither can the former be wholly mistaken, though to a certain degree liable to greater mistakes than the latter.

There can be no doubt but that several propensions or instincts, several principles in the heart of man, carry him to society, and to contribute to the happiness of it, in a sense and a manner in which no inward principle leads him to evil. These principles, propensions, or instincts, which lead him to do good, are approved of by a certain faculty within, quite distinct from these propensions themselves. All this hath been fully made out in the foregoing discourse.

But it may be said, "What is all this, though true, to the purpose of virtue and religion? these require, not only that we do good to others when we are led this way, by benevolence or reflection happening to be stronger than other principles, passions, or appetites; but likewise, that the whole character be formed upon thought and reflection; that every action be directed by some determinate rule, some other rule than the strength and prevalency of any principle or passion. What sign is there in our nature (for the inquiry is only about what is to be collected from thence) that this was intended by its Author? or how does so various and fickle a temper as that of man appear adapted thereto? It may indeed be absurd and unnatural for men to act without any reflection; nay, without regard to that particular kind of reflection which you call conscience; because this does belong to our nature. For, as there never was a man but who approved one place, prospect, building, before another; so it does not appear that there ever was a man who would not have approved an action of humanity rather than of cruelty; interest and passion being quite out of the case. But interest and passion do come in, and are often too strong for, and prevail over, reflection and conscience. Now, as brutes have various instincts, by which they are carried on to the end the Author of their nature intended them for; is not man in the same condition, with this difference only, that to his instincts (i. e. appetites and passions) is added the principle of reflection or conscience? And as

brutes act agreeably to their nature, in following that principle or particular instinct which for the present is strongest in them; does not man likewise act agreeably to his nature, or obey the law of his creation, by following that principle, be it passion or conscience, which for the present happens to be strongest in him? Thus, different men are by their particular nature hurried on to pursue honour, or riches, or pleasure: There are also persons whose temper leads them in an uncommon degree to kindness, compassion, doing good to their fellow-creatures; as there are others who are given to suspend their judgment, to weigh and consider things, and to act upon thought and reflection. Let every one then quietly follow his nature; as passion, reflection, appetite, the several parts of it, happen to be strongest but let not the man of virtue take upon him to blame the ambitious, the covetous, the dissolute; since these, equally with him, obey and follow their nature. Thus, as in some cases, we follow our nature in doing the works contained in the law, so in other cases we follow nature in doing contrary."

Now, all this licentious talk entirely goes upon a supposition, that men follow their nature in the same sense, in violating the known rules of justice and honesty for the sake of a present gratification, as they do in following those rules when they have no temptation to the contrary. And if this were true, that could not be so which St Paul asserts, that men are "by nature a law to themselves." If by following nature were meant only acting as we