moral discipline. And, whereas objections are urged against the whole notion of moral government and a probationary-state, from the opinion of Necessity; it has been shewn, that God has given us the evidence, as it were, of experience, that all objections against religion, on this head, are vain and delusive. He has also, in his natural government, suggested an answer to all our short-sighted objections, against the equity and goodness of his moral government: and in general he has exemplified to us the latter by the former.

These, things, which, it is to be remembered, are matters of fact, ought, in all common sense, to awaken mankind; to induce them to consider in earnest their condition, and what they have to do. It is absurd, absurd to the degree of being rediculous, if the subject were not of so serious a kind, for men to think themselves. secure in a vicious life; or even in that immoral thoughtlessness, which far the greatest part of them are fallen into. And the credibility of religion, arising from experience and facts: here considered, is fully sufficient, in reason, to engage them to live in the general practice of all virtue and piety; under the serious appre hension, though it should be mixed with some doubt*, of a righteous administration established in nature, and a future judgment in consequence of it; especially when we consider, how very questionable it is, whether any thing at all can be gained by vice; how unquestionably little, as well as precarious, the pleasures and profits of it are at the best; and how + p. 56.

* Part I. Ch. 6.

soon they must be parted with at the longest. For, in the deliberations of reason, concerning what we are to pursue, and what to avoid, as temptations to any thing from mere passion, are supposed out of the case: so inducements to vice, from cool expectations of pleasure and interest so small and uncertain and short, are really so insignificant, as, in the view of reason, to be almost nothing in themselves; and in comparison with the importance of religion, they quite disappear and are lost. Mere passion indeed may be alleged, though not as a reason, yet as an excuse, for a vicious course of life. And how sorry an excuse it is, will be manifest by observing, that we are placed in a condition, in which we are unavoidably inured to govern our passions, by being necessitated to govern them and to lay ourselves under the same kind of restraints, and as great ones too, from temporal regards, as virtue and piety, in the ordinary course of things, require. The plea of ungovernable passion then, on the side of vice, is the poorest of all things: for it is no reason, and but a poor excuse. But the proper motives to religion, are the proper proofs of it, from our moral nature, from the from the presages of conscience, and our natural apprehension of God under the character of a righteous governor and judge; a nature and conscience and apprehension given us by him; and from the confirmation of the dictates of reason, by life and immortality brought to light by the Gospel; and the wrath of God revealed from heaven, against all ungodliness, and unrighteousness of

men.

THE END OF THE FIRST PART.

THE

ANALOGY OF RELIGION

TO THE

CONSTITUTION AND COURSE OF NATURE.

PART II.

OF REVEALED RELIGION. ·

CHAP. I.

Of the Importance of Christianity.

SOME persons, upon pretence of the sufficiency of the light of nature, avowedly reject all revelation, as, in its very notion, incredible, and what must be fictitious. And indeed it is certain, no revelation would have been given, had the light of nature been sufficient in such a sense, as to render one not wanting and useless. But no man, in seriousness and simplicity of mind, can possibly think it so, who considers the state of religion in the heathen world, before revelation, and its present state in those places which have borrowed no light from it: particularly, the doubtfulness

of some of the greatest men, concerning things of the utmost importance, as well as the natural inattention and ignorance of mankind in general. It is impossible to say, who would have been able to have reasoned out that whole system, which we call natural religion, in its genuine simplicity, clear of superstition: but there is certainly no ground to affirm that the generality could. If they could, there is no sort of probability that they would. Admitting there were, they would highly want a standing admonition to remind them of it, and inculcate it upon them. And farther still, were they as much disposed to attend to religion, as the better sort of men are; yet even upon this supposition, there would be various occasions for supernatural instruction and assistance, and the greatest advantages might be afforded by them. So that to say, revelation is a thing superfluous, what there was no need of, and what can be of no service; is, I think, to talk quite wildly and at random. Nor would it be more extravagant to affirm, that mankind is so entirely at ease in the present state, and life so completely happy; that it is a contradiction to suppose our condition capable of being, in any respect, better.

There are other persons, not to be ranked with these, who seem to be getting into a way of neglecting, and, as it were, overlooking revelation, as of small importance, provided natural religion be kept to. With little regard either to the evidence of the former, or to the objections against it, and even upon supposition

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of its truth; "the only design of it," say they, "must be, to establish a belief of the moral system of nature, and to enforce the practice "of natural piety and virtue. The belief and practice of these things were, perhaps, much promoted by the first publication of Christianity but whether they are believed and practised, upon the evidence and motives of "nature or of revelation, is no great matter*." This way of considering revelation, though it is not the same with the former, yet borders nearly upon it, and very much, at length, runs up into it: and requires to be particularly considered, with regard to the persons, who seem to be getting into this way. The consideration as it will likewise farther shew the extravagance of the former opinion, and the truth of the observations in answer to it, just mentioned. And an inquiry into the Importance of Christianity, cannot be an improper introduction to a treatise concerning the credibility of it.

Now if God has given a revelation to mankind, and commanded those things, which are commanded in Christianity; it is evident, at first sight, that it cannot in anywise be an indifferent matter, whether we obey or disobey those commands: unless we are certainly assured, that we

*Invenis multos propterea nolle fieri Christianos, quia quasi sufficiunt sibi de bona vita sua. Bene vivere opus est, ait. Quid mihi præcepturus est Christus? Ut bene vivam? Jam bene vivo. Quid mihi necessarius est Christus? Nullum homicidium, nullum furtum, nullum rapinam facio, res alienas non concupisco, nullo adulterio contaminor. Nam inveniatur in vita mea aliquid quod reprehendatur, et qui reprehenderit faciat Christianum. Aug. in Psal. xxxi.