^m^ \ ■•-r:^. ,wm\j»kV ttrc Si2iia«i 1J9. BUTLER (JOSEF'H). THE ANALOGY OF RELIGION, Natural and Re- vealed, to the constitution and course of nature. 4to, contemporary calf, rubbed. London, 173G. FIRST EDITION. On the Grolicr List. The famous "Analogy' is an endeavor to show that, "as the particular frame of man reveals a supreme conscience, so the frame of nature shows a moral governor reveaW through conscience." Considered the greatest theological work of the time, and one of the most original of all itmes. . \;- S T O F SUBSCRIBERS. The QUEEN'S Mofl Excellent MAJESTY. His Royal Highnefs the Duke of Y O R K- His Royal Highnefs the Duke of GLOUCESTER. A. EA R L of Anglefey ' Earl of Aberdeen Duchefs of Argyle Countefs of Albemarle Countefs of Abercorn Lady Arundel Lady Mary Archer Lady Armitage Hon. Mifs Archer Sir Stephen Anderfon, Bart. Sir Thomas Adams, Bart. Sir Jeffrey Amherft Lany Anderfon Mrs. Anderfon Thomas Afhby, Efq; William Armftrong, Efq; Laiham Am' Id, Efqj David Andre, Efq; James Pettit Andrews, Efq; Michael Adolphus, Efq; Charles AlHx, Efq; Mr. Stan, (by Alchorne William Hawkins Alfter Ertil of Befborough B. Earl of Barrymore Lord Vifcount Barrington Lord Bingley Countefs of Buckinghamfhire Lady Charlotte Burgoyne Lady Caroline Burdett Lady Frances Burgoyne Hon. Mrs. Bathurft Hon. Mrs. Brudenell Hon. Colonel Boyd Hon. Mrs. Bland. Duchefs Dowager of Beaufort Lord Blayney Vifcountefs fiolingbroke Sir Charles William Blount, Bart. Sir Henry Bridgeman, Bart. Lady Bridaeman Lord Vifcount Beauchamp Lord Bellalye Lady Bellalye Lady Beaulieu L.ady Jane Brydges Lady Mary Bowlby * * » * » * * * « Lady A L I S T General Burton Baron Behr Hon. Captain Bertie John Blake, Efq; George Barker, Efq; Rich. Henry Alexander Bennct, Efq; Wm. Matthew Burt, Efq; George Blackquier, Efq; John Peter Bljckquicr, Efq; Richard Wilbraham Bootle, Efq; Patrick Blake, Efq; J. Boddington, Efq; Thomas Bradyll, Elq; Charles Burney, Efq; Ofmond Beauvoir, Efq; Charles Boone, Efq; Captain Banks Captain Buchanan Captain Bethe'.l Captain Breretori **#**»*** Dr. Brockelfty Mrs. Bludworth- Mifs Blanchard Mifs Burdett jMrs. Brodre **»* »**»* Governor Boone Com. Bately iHt * ifr 5i- ^ ■* * ■?tc ^- Mrs. Beaucannotv Mrs. Boyd Mrs. Bright » rf * * a * * * * Captain Bremer Aiifs Bowes Lieutenant Eyam- C. Marquis of Carmarthen Marchionefs of Carnarvon Earl of Carlifle Countefs of CarHlIe Coun!e(s of Cardigan Earl of Chefterfield Countefs of Chefterfield Lord Vifcount Courtenay Vifcountefs Courtenay Lord George Cavendifli Eail of Cardigan Countefs of Cowper OF SUBSCRIBERS. Earl of Charlemont Lady Clive Earl of Corke Lord William Campbell Lord Vifcount Cunningham Lady Margaret Compton Earl of Cornwallis Lady Curzon Earl of Clanbraffil Lady Crofs Lady Cuft Lord Chedworth Lord Charles Cavendifh Lord C-ardrofs Right Hon. Thomas Conolly, Efq; Hon. Colonel Muir-Campbell Hon. James Creflet, Efq; Hon. Mifs Chudleigh Hon. John Chichefter, Efq; Sir Charles Coote, K. B. Captain St. John Chinnery Robert Gary, Efq; John Hart Cotton,' Efq; John Clarke, Efq; Richard Clive, Efq; William Clayton, Efq; Patrick Crauford, Efq; Archibald Cochran, Efq; George Clarke, Efq; Grey Cowper, Efq; William Cartwright, Efq; John Croft, Efq; John Crauford, Efq; Charles Lewis Corant, Efq; Lewis Chauvel, Efq; William Coleman, Efq; « * * *- * * it * * Efq- Philip Cade, Efq'; Willia.m Challoner, Efq;. James Comyn, Efq; Stephen Cottrel, Efq; **** ***** Mrs. Caillaud General Carpenter Mifs Claxton Captain Cowper * * * * * * * * >i» Captain Compton Captai n ornwall A4rs. Charlton Mrs. Conyers **** ***** Mrs. Crew Captain Clements Charles A LIST OF SUBSCRIBERS. Chailes Crowle, Efq; John Chute, Efq; James Coutts, Efq; Richard Cox, Elq; Mrs. Clarke * » * * * * * If * Mrs. Colby L:.dy Edgecumbe Lord Elibank Lady Jane Edwardi Mrs, Evelyn Captain Edwards Roger Hope Elleton, Efq; Lieut. General Lllilon D. Duke of Devonfliire Duke of Dorfet, dead Duke of Dorfet Earl of Donneoal o Countefs of Donnegal Earl of Dunmore Earl of Denbigh Lady Drake Lady Charlotte Dundafs Lady Mary Douglas Lady Julian Dawkins Lady Delves Sir Samuel Duckenfield, Bart. Sir Lawrence Dundafs, Bart. Sir James M'Donald Sfr Francis Blake Delaval, K. B. Hon. Captain Digby Mrs. Durell George Durant, Efq; Thomas Dundafs, Efq; James Dewar, Efq; Colonel Dalling George Dudley, Efq; Major Deaken Lewis Devall, Efq; Peter Devall, Efq; John Devall, Efq; Henry Dagge, Efq; » * * * * * * * it- Rowland Dace, Efq; John Douglas, Efq; Mrs. Degge Earl of Effingham Countefs of Effingham Lord Edgecumbe F. Earl of Fife Countefs Dowager of Ferrers' Vifcountefs Falmouth Vifcountefs Folkeftone Lady Fawkener Dowager Vifcountefs Fitzwilliams Countefs of Fife Hon. Captain William Fielding Mrs. Frederick William Frafer, Efq; Henry Flitcroft, E(q; Richard Fitzpatrick, Efq; Brice FiQier, Efq; Coulfon Fellowes, Efqj G. Duke of Gordon Duchefs of Gordon Lord William Gordon Lord George Gordon Lady Sufan Gordon Lady Ann Gordon Lady Catherine Gordon Duke of Grafton Marquis of Granby Earl of Gainfborough Earl of Guilford Earl of Godolphin, dead Lord Grofvenor Vifcountefs Grandifon ' Lady Betty Germain Lady Gould Lady Gooch Lady Grefsly Right. Hnn. George Grenville, Efq; Hon. Henry Grenville, Efq; Hon, William De Grey, Efq; Sir John Griffin Griffin, K. B. William Gardiner, Efq; Andrew LIST OF SUBSCRIBERS; Andrew Grote, Efq; Alexander Geddis, £fq; Daniel Giles, Elq; Charles Gordon, Efq; William Payne Georges, Efq; Jofeph GuUton, Jun. ECqj William Gregory, Efq; *■*** ***** Mrs. Grant General Grasme Mils Gore Mrs. Goodlad Mr. Gannand Captain Alan Gardner H. Duchefs of Hamilton Lord Archibald Hamilton Lord Spencer Hamilton Lady Anne Hamilton Eail of Holdernefs Countefs of Holdernefs Earl of Hertford Countefs of Hertford Vifcountefs Hinchinbroke Lady Holland Lady Frances Harper Lady Hcrvey Lady Honeywood Hon. Thomas Howard, Efq; Hon. Mrs. Harris Hon. Ms. Howe Sir Lifler Holte, Bart. Lady Holte John Hudfon, Efq; Thomas Hall, Efq; Mrs. Harvey Robert Huclcs, Efq; Edward Harman, Efq; Patrick Home, Efq; Robert Hayes, Efq; Nicholas Heath, Efq; Benjamin Hayes, Efq; Lieut. Gen. Howard Captain Heron Captain Harrifon Mrs. Hntchinfon Mrs. Hodges Captain Hopkins ■rCaptaln Thomas Hervey Captain Benjamin Hooke Mr. Herring Mrs. Henley Mrs. Hawley I. Earl of Ilchefter Hon. Capt. St. John Lady Ann Jckyll Sir John Johnfon, Knt. Haughton James, Efq; John lAnfon, Efq; Rice James, Efq; Col. James Johnfon **** ***** Captain J-ikyll Mrs. Jeffreys Lord King Lady King Lord Vifcount Kilmoray Countefs of Kerry Lord Robert Ker Thomas Kent, Efq; Anthony James Keck, Efqj Captain Keith Captain King Mr. Kirkpatrick Mrs. Kennion l; Duke cif Leeds Duchefs Do Afager of Leeds Lord Vifcount Ligonier Countefs of Leicelter Lord Lauderdale Lady M,iry Lowther Lady Lake Sir Herbert Lloyd, Bart. Sir Peter Leicelter, Bart. Sir Robert Lawky, Bart. Thomas Luca^, Efq; John Luther, Efq; Baker John Littlehales, Efq; William A LIST OF SUBSCRIBERS. William Ludlow, Efq; Jofeph Lucas, Efq; Henry Lyell, Efq; Thomas Loclcwood, Efq; Governor Lawton General Lyman Hon. Colonel Ligonier Captain Langdon Captain Logic Captain Loring Captain Charles Leflie Mil's Lawes Mifs Lockwood M. Duke of Marlborough Duchefs of Marlborough Countefs of Montrath, dead Countefs of Maffarene Lord James Manners Lady Betty Montagu Lady Carolina Montagu Lady Monfon Lady Caroline Mackenzie Hon. Kenneth Mackenzie, Efq; Hon. Capt. Frederick Maitland Hon. Col. Montgomery Sir John Mordaunt, K. B. Sir John Major, Bart. Sir John Moore, Bart. Right Hon. Sir VVm. Mayne, Bart. Sir Jofeph Mawby, Bart. Sir Francis Molineux, Bart. William Moorhead, Efq; dead Charles Morgan, Efq; Hugo Meyneil, Efq; George Mackay, Efq; Paul Methuen, Efq; Owen Merrick, Efq; Horatio Mann, Efq; Arnold Mdlo, Efq; A. Mavil, Efq; Thomas Hutchins Medlycot, Efq; Peter Matthew Mills, Efq; Corbine Morris, Efq; John MoRck, Efq; M. P. Moiien, E(q; Herbert Mackworth, Efq; Thomas Mead, Efq; Stephen John Maulc, Efq; Mrs. Elizabeth Moyftoa Mrs. Montgomciy Monf. Mallet Mrs. Matthews Mrs. Manwaring Mrs. Merry Mrs. Ben. Matthew Captain Martin Lieut. Col. Hecftor Monro Colonel Mackay * * *- * * :« * *■ * Colonel Mackenzie Captain Matthew Smith Mrs. Molineux » * * * ***** N: Earl of Northumberland Countefs of Northumberland Vifcountefs Newnhaoi Earl of Northefk Lord Newbattle Hon. Mrs. Nefbitt Arnold Nefbitt, Efq; Michael Newton, Efq; General Napier Dr. MacNamara Mrs. Nailor o. Eatl of Orford Countefs Dowager of Oxford Lord Oflery Hon. MifsO'Hara J. Ralph Ocks, Efq; Captain Ofborn Captain Ourry Lord Vifcount Palmerfione Earl of Pembroke Countefs of Pembroke Lord A LIST OF SUBSCRIBERS. Lord Petre i.ady Petre Countefs Powis Countefs of Pomfret Countefs of Plymouth Lady Julian Penn Hon. Thomas Pelham, Efq; Sir George Pocock, K. B. Lord Pigot Hon. Thomas Pitt, Efq; Hon. George Pitt, Efq; R. Hon. Sir Rich. Phillips Hon. Mrs. Pitt Hon. Mifs Pelham Admiral Parry Admiral Pye John Purling, Efq; j^alph Payne, Efq; James Petty, Efq; Mofes Park, Efq; David Papillion, Efq; M.ijor Gen. Peirfon. Lieut. Col. Robert Pigot Mad. la Baronefs Viry de la Perierc Mrs. Plunkett William Pitt, Efq; Mifs Powlett Mrs. Mary Pitt Mrs. Pratt Mrs. Pownall Duke of Queenfberry Hon. George Quarme, Efq; R. Duke of Roxborough Lord Vifcount Rufsborough Marchionefs of Rockingham Lady Charlotte Rich Lady Ranelagh Sir William Richardfon Sir John Read, Bart. Hon. Thomas Robinfon, Efq; Dennis Rolle, Efq; William Richardfon, Efq; Matthew Ridley, Efq; John Chriftopher Roberts, Efq; Colonel Reynolds Colonel Roy Colonel Ramfden S. Earl of Sandwich Earl of Shaftefbury Countefs of Shaftefbury Lord Robert Spencer Countefs of Spencer Earl of Scarborough Countefs of Scarborough Countefs of Siillex Lord George Sackville Earl of Straihmore Lady Sondes Lord Mount Stewart Lady Sufan Stewart Lady Jane Stewart Hon. Col. St. John Lady Lucy Strangewayes Lady Shaw Lady Catherine Stanhope, two Books Alderman Stephenfun Mifs Stephenfon Philip Stephens, Efq; James Scawen, Efq; Herbert Sawyer, Efq; Jofeph Smith, Efq; Lawrence Sullivan, Efq; George Lewis Scott, Efq; Edward Shepherd, Efq. William Sampfon, Efq; Harry Spencer, Efq; John Smith, Efq; Robert Scotr, Efq; Samuel Swabey, Efq; Colonel Scott Colonel John Scott Captain Matthew Smith Mr. Smith Fane Wm. Sharpe, Efq; Mrs. Siddail Mr. Schutz * # # It- * =+7 i^ * * Capt. Sawbiidge Charles A LIST OF SUBSCRIBERS. Charles Boothby Scrymflier, Efq; Powel Snell, Kfq; Mrs. F.St. John Gen. Sandtord John Shackleton, Efq; T. Marquis of Taviftock Marchu-nefs of Taviftock Earl of Temple Marchionefs of Tweedalc Vifcountefs Townfhend Vifcountefs Torrington Countefs of Tryconnel Countefs of Tankerville Countefs Talbot Sir Edward Turner, Bart. William Turner, Efq; Hen. Sc. George Barrel Trelawney, Efq; John Tucker, Efq; Thomas Tracy, Efq; Herbert Taylor, Efq; J. Sigifmund Tanner, E(q; Richard Townfliend, Efq; ********* Admiral Tyrrel Colonel Thomas Captain Talbot Mifs Sophia Tryon Mr. Townley Mrs. Thornton Mr. Tullie Mr. Townfhend Mrs. Thomaflet Mifs Turnpenny V. Hon. Geo. Ven. Vernon, Efq; Hon. Mifs Vanfittart Lady Vernon Lady Henrietta Vernon Lieutenant Vincent Governor Vanfittart w. . Earl of Waldegrave Countefs Dowager of Waldegrave Lady Wheate Lord Waltham Lady Warkworth Hon. Mrs. Weflon Hon. Horatio Waipole Hon. Thomas Walpolc Hon. Mrs. Walter Hon. Mifs Ifabella Wingficld Sir Cecil Wray, Bart. ■ His Excellency Count Weldren Sir Rowland Wynne, Bart. Admiral Ward Lieut. Colonel Warrender General Warburton Captain Wilkinfon Captain Andrew Wilkinfon Roll Walter, Efq; **** ***** Daniel Walton, Efq; John Walter, Efq; Simon Wilfon, Efq; J. Williams, Efq; Thomas Wood, Efq; John Wentworth, Efq; Courtnay Williams, Efq; Daniel Wier, Efq; Thomas Wiggens, Efq; »••* ***** Mrs. Woollafton Mrs. Waller Mr. Winfloe Mr. Worthington Mifs E. Williams ******** Jt; Col. Woollafton Capt. Woollafton Mrs. Wyndham A. Wharton, Efq; Stephen Wright, Efq; T. Admiral Yonge Hon. Mrs. Yonge Lady Yonge THE ANALOGY O F RELIGION, Natural and Revealed^ T O T H E Conftltutlon and Courfe of NATURE. To which are added Two brief DISS E RTATI O N S : I. Of Personal Identity. II. Of the Nature of Virtue. B Y JOSEPH BUTLER, LL. D. Redor of Stanhope, in the Bifhoprick of Durham. Ejus ( Analogic ) ha;c vis ejl, ut id quod dubium ejl, ad aliquid fimile de quo non quaritur, referat ; ut incerta certis frobet. Quint. Inft. Orat. L. I. c. vi. LONDON: Printed for James, John and PaulKnapton, at the Crown in Ludgate Street, MDCC XXXVI. s t J \\00 To the Right Honourable j CHARLES Lord TALBOT Baron of HENSOL, i Lord High Chancellor of G r e at B r i tain, The following T R E A T I S E is , with all Refped , Infcribed, in Acknowledgment of the Higheft Obligations to the late Lord Bilhop of D U R H A M and to H I M S E L F, I By His L o R D s H I p's '^ moft dutifuly \ mofl devotedy .\ # and mofl humble Servant, (b) Joseph Butler, ..i w> ADVERTISEMENT. IF the Reader fliould meet here with any thing, which he had not before attended to, it will not be in the Obfervations upon the Conftitution and Courle of Nature, thefe being all obvious ; but in the Application of them : In which, though there is no- thing but what appears to me of fome real Weight, and therefore of great Importance ; yet he will ob- ferve feveral things, which will appear to him of very little, if he can think things to be of little Impor- tance, which are of any real Weight at a]J, upon fuch a Subjeft as Religion. However, the proper Force of the following Treatile, lies in the whole general Analogy conjfidered together. It is come, I know not how, to be taken for granted, by many Perfons, that Chriftianity is not fo much as a Subjedl of Inquiry ; but that it is, now at (b 2) length, Advertisement. length, difcovered to be fiditious. And accordingly they treat it, as if, in the prefent Age, this were an agreed Point, among all People of Difcerninent ; and nothing remained, but to fet it up as a principal Subjedl of Mirth and Ridicule, as it were, by Way of Reprilals, for its having fo long interrupted the Pleafures of the World. On the contrary, thus much, at leaft, will be here found, not taken for granted, but proved, that any reafonable Man, who will tho- roughly conlider the Matter, may be as much aillired, as he is of his own Being, that, however, it is not fo clear a Cale, that there is nothing in it. There is, I think, ftrong Evidence of its Truth ; but it is cer- tain no one can, upon Principles of Reafon, be fa- tisfied of the contrary. And the practical Confe- quence to be drawn from this, is not attended tq, by every one who is concerned in it. iV%, 1736. CON- CONTENTS. T NfRODUCTION. Pagej PART I. CHAP. I. Of a Future Life. 1 1 C H A P. II. Of the Government of God by Rewards and PuniJJj- ments j and particularly of the latter, 3 1 CHAP. III. Of the Moral Govermnent of God. 44. CHAP. IV. Of a State of Probation^ as implying Trials Difficul- ties and Danger. yo CHAP. V. Of a State of Probation^ as intended for tnoral Dif- cipline and Improveme?it. 7 g CHAP. CONTENTS. CHAP. VI. Of the Opinion of Necefftty, confidered as influencing PraBice. Page 104 CHAP. VII. Of the Government of Gody confdered as a Scheme or Confiitution, imperfeEily comprehended, i 2 1 Conclufion. 133 PART II C H A P. I. OJ the Importance of Chriflianity. 14.1 CHAP. II. Of the fuppofed Prefumption againft a Revelation^ confidered as miraculous. 161 CHAP. III. Of our Incapacity of judging^ ii^hat were to be expeSl- ed in a Revelation ; and the Credibility ^ from A?ia- logy, that it mujl contain things appearing liable to ObjeEiions. 169 CHAP. IV. Of Chriflianity, confidered as a Scheme or Conflituti- ony imperjeSlly comprehended. 185 CHAP. CONTENTS. CHAP. V. Of the particular Syflem of Chriftianity ; the Ap- pointment of a Mediator^ and the Redemption of the World by him. 194 CHAP. VI. Of the Want of Univer/ality in Revelation ; and of fuppofed Deficiency in the Proof of it. 215 CHAP. VII. Of the particular Evidence for ChrifHanity. 236 CHAP. virr. Of the ObjeEiiom which may he made againfl arguing^ from the Analogy of Nature^ to Religion, 275 Conclufion. 289 DISSERT. I. Of perfonal Identity. joi DISSERT. II. Of the Nature of Virtue. 309 76 I ) 203. «>3 3'4- , L243/ l^i' 236. 272, &c. THE (i) INTRODUCTION- PRobable Evidence is eflentially diftinguidied from demon- ftrative by this, that it admits of Degrees ; and of all Variety of them, from the highefl moral Certainty, to the very lo.veft Prefumption. We cannot indeed fay a thing is p'-obably true upon one very flight Prefumption for it ; be- cau e, as there may be Probabilities on both fides of a Queftion, there may be fome againft it : and though there be not, yet a flight Prefumption does not beget that Degree of Convidlion, which is implied in faying a thing is probably true. But that the flighteft poffible Prefumption, is of the nature of a Proba- bility, appears from hence ; that fuch low Prefumption often repeated, will amount even to moral Certainty. Thus a Man's having obferved the Ebb and Flow of the Tide to Day, affords fome fort of Prefumption, though the lowefl imaginable, that it may happen again to Morrow: But the obfervation of this Event for fo many Days, and Months, and Ages together, as it has been obferved by Mankind, gives us a full afTurance that it will. B ' That I N r R D u c r I N. That which chiefly conflitutes Probability is expreffcd in the Word Liicely, /. e. like Ibme Truth % or true Event; like it, in itfclf, in its Evidence, in fome more or fewer of its Circum- ftances. For wiien we determine a thing to be probably true, fuppofe that an Event has or will come to pafs, 'tis from the Mind's remarking in it a Likenefs to fome other Event, which we have obferved has come to pafs. And this obfervation forms, in numberlefs daily Inflances, a Prefumption, Opinion, or full Convidlion, that fuch Event has or will come to pafs ; accord- ing as the obfervation is, that the like Event has fometimes, mod commonly, or always fo far as our obfervation reaches, come to pafs at like diilances of Time, or Place, or upon like Oc- cafions. Hence arifes the Belief, that a Child, if it lives twen- ty years, will grow up to the ftature and ftrength of a Man ; that Food will contribute to the prefervation of its Life, and the want of it for fuch a number of days, be its certain Deftrudion. So likewife the rule and meafure of our Hopes and Fears concerning the fuccefs of our Purfuits ; our Expedations that Others will adl fo and fo in fuch Circumftances ; and our Judgment that fuch Adions proceed from fuch Principles; all Thefe rely upon our having obferved the like to what we hope, fear, ex- ped, judge, I fay upon our having obferved the like either with refped to Others or Ourfelves. And thus, whereas the Prince '' who had always lived in a warm Climate, naturally concluded in the way of Analogy, that there was no fuch thing as Water's be- coming hard ; beca>ufe he had always obferved it to be fluid and yielding : We on the contrary, from Analogy conclude, that there is no Prefumption at all againll This: that 'tis fuppofeable, there may be Frofl; in England any given day in "Jajiuary next j probable that there will on fome day of the month ; and that there is a moral Certainty, i. e. Ground for an expedation with- oat any doubt of it, in fome part or other of the Winter. ' Verifimile. I" The Story is told by Mr. Lock in the Chapter of Probability. Probable INTRODUCTION. Probable Evidence, in its very nature, affords but an imperfed kind of Information ; and is to be confidcred as relative only to Beings of limited Capacities. For nothing which is the poflible objedl of Knowledge, whether paft, prefent, or future, can be probable to an infinite Intelligence j fince it cannot but be difcerned abfolutely as it is in itfelf, certainly true, or certain- ly falfe : But to us, Probability is the very Guide of Life. From thefe things it follov/s, that in Qiieftions of Difficulty or fuch as are thought (o, where more fatisfodlory Evidence cannot be had, or is not feen ; if the refult of Examination bo, that there appears upon the whole, any the loweft Prefumption on One fide, and none on the Other, or a greater Prefumption on One fide, though in the loweft Degree greater ; this deter- mines the Queftion, even in matters of Speculation ; and in matters of Pradice, will lay us under an abfolute and formal Obligation, in point of Prudence and of Intereft, to adl upon that Prefumption or low Probability, though it be fo low as to leave the mind in very great Doubt which is the Truth. For furely a Man is as really bound in Prudence, to do what upon the whole appears, according to the beft of his Judgment, to be for his Happinefs, as what he certainly knows to be fo. Nay further, in Queftions of great confequence, a reafonable Man will think it concerns him to remark lower Probabilities and Prefumptions than thefe ; fuch as amount to no more than fliowing One fide of a Queftion to be as fuppofeable and credible as the Other: nay fuch as but amount to much lefs even than this. For numberleis Inftances might be mentioned refpeding the common Purfuits of Life, where a Man would be thought, in a literal fenfe, diftradcd, who would not ad, and with great application too, not only upon an even Chance, but upon much lefs, and where the Probability or Chance was greatly againft: his fucceeding ". ' See Chsp. vi. Vm II. B 2 It "J iv INTRODUCTION. It is not my Defign to enquire further into the Nature, the Foundation, and Meafure of Probability ; or whence it proceeds that Likenefs fhould beget that Prefumption, Opinion, and full Convidion, which the human Mind is formed to receive from it, and which it does neceflarily produce in every one ; or to guard againft the Errors to which, Reafoning from Analogy is liable. This belongs to the Subject of Logick; and is a part of that Subjedl which has not yet been thoroughly confidered. Indeed I fliall not take upon me to fay, how far the Extent, Compafs, and Force, of analogical Reafoning, can be reduced to general Heads and Rules ; and the Whole be formed into a Syftem. But though fo little in this way has been attempted by thofe who have treated of our intelleftual Powers, and the Exercife of them ; this does not hinder but that we may be, as we unqucftionably are, affured, that Analogy is of weight, in various Degrees, towards determining our Judgment, and our Pradice. Nor does it in any wife ceafe to be of weight in thofe cafes, becaufe Perfons either given to difpute, or who require things to be ftated with greater Exadnefs than our Faculties appear to admit of in pradlical Matters, may find other Cafes in which 'tis not eafy to fay, whether it be, or be not, of any weight; or inftances of feeming Analogies which are really of n*ne. It is enough to the prefent purpofe to obferve, that this general way of arguing is evidently natural, juft and conclu- five. For there is no Man can make a Queftion but that the Sun will rife to morrow, and be feen, where it is feen at all, in the Figure of a Circle, and not in that of a Square. Hence, namely from analogical Reafoning, Origen * has with fingular Sagacity obferved, that be who believes the Scrip- ture to have proceeded from Him who is the yliithor of Nature, may well expetl to find the fame fort of Difficulties in it, as are * Xpn \ijii 701 yt To» «^«^ irafciai'^x. fi/tyet tS KTurnmei rov xoT/jt/ct mat TatiVws t«s Vp«fNJ Powers and Capacities before Death, is a Prefumption that we fiiall retain them through and after Death; indeed a Probability of it abundantly fufficient to adl upon, unlefs there be fome po- fitive Reafon to think that Death is the Deftrudlion of thofc living Powers : Becaufe there is in every Cafe a Probability, that all things will continue as we experience they are, in all Refpeds, except thofe in which we have fome Reafon to think they will be altered. This is that Kind =" of Prefumption or Probability from Analogy, exprefs'd in the very word Continuance, which feems our only natural Reafon for believing the Courfe of the World will continue to morrow, as it has done fo far as our Ex- perience or Knowledge of Hiftory can carry us back. Nay it feems our only Reafon for believing, that any one Subftance now exiiling, will continue to exifl a Moment longer ; the Self-exifl- ent Subftance only excepted. Thus if Men were affured that the unknown Event, Death, was not the Deltrudion of our Faculties of Perception and of Adllon, there would be no Ap- prehenfion, that any other Power or Event unconnedled with this of Death, would deftroy thefe Faculties juft at the inftant of each Creature's Death ; and therefore no doubt but that they would remain after it : which fliows the high Probability that our living Powers will continue after Death, unlefs there be fome Ground to think that Death is their Deftrudlion\ For, if " I fay Kind of Prefumption or Probability ; for I do not mem to affirm that there is the fame Degree of Conviftion, that our living Powers will continue after Death, as there is, that our Subftances will. '' DeJlruSiion of living Powers, is a manner of Expreffion unavoidably ambiguous ; and may figni fy either, the DefiruSlion of a Having Being, fo as that the fame li-ving Being pall he uncapable of enjer ferccix ing or ading again at all : Or the Dejlrudion of thofe Means ond Infruments h^ ixihich it is capable of its prefent Life, of its prefcnt State of Perception and of AdiQn. It is here ufed in tlie former Seafs. When it is ulcJ in the hitter, the Epithet frefti4 I A Of a Future Life, P A R T if it would be In a manner certain that we fhould furvlve Deatfi, I. provided it were certain that Death would not be our Deftruc- lyV^ tion, it muft be highly probable we fhall furvive it, if there be no Ground to think Death will be our Deftrudlion. Now though I think it muil be acknowledged, that prior to the natural and moral Proofs of a future Life commonly infift- ed upon, there would arife a general confufed Sufpicion, that in the great Shock and Alteration which we fhall undergo by Death, We, /. e. our living Powers, might be wholly deftroyed ; yet even prior to thofe Proofs, there is really no particular diflindl Ground or Reafon for this Apprehenfion at all, fo far as I can find. If there be, it mufl arife either, from ibe Rea^ Jon of the things or from the Analogy of Nature. But we cannot argue from the Reafon of the thing, that Death is the Deftrucftion of living Agents, becaufe we know not at all what Death is in itfelf ; but only fome of its EfFecls, fuch as the Diffolution of Flefli, Skin, and Bones. And thefe Effedls do in no wife appear to imply the Deftru£lion of a living Agent, And befides, as we are greatly in the Dark, upon what the Ex- ercife of our living Powers depends, (o we are wholly ignorant what the Powers themfelves depend upon; the Powers them- felves as diftinguifl-ied, not only from their adual Exercife, but alfo from the prefent Capacity of exercifing them ; and as op- pofed to their Defhrudion : For Sleep, or however a Swoon, fhews us, not only that thefe Powers exift when they are not ex- ercifed, as the paffive Power of Motion docs in inanimate Mat- ter ; but fhews alfo that they exift, when there is no prefent prefent is added. The Lofs of a Man's Eye, is a Deftrucflion of living Powers in (he latter Senfc. Blu we have no Realbn to think the Ccftiuftion of living Powers, in the former Senfe, to be poffibk. V/e have no more Rer.fon to think a Being endued with living Powers, ever lofes th;n; during its v*holc E.xifceiicc, than to believe that a Stone ever ac- quires them. Capacity LT^n^j Of a Future Life, 15 Capacity of exerclfing them : or that the Capacities of exercl- CHAP. fing them for the prefent, as well as the adual Excrcife of I- them, may be fufpended, and yet the Powers themfelves remain undeflroyed. Since then we know not at all upon what the Ex- iftence of our living Powers depends, this fliews further, there can no Probability be coUeded from the Reafon of the thing, that Death will be their Deftrudlion: becaufe their Exigence may depend, upon fomewhat in no Degree afFeded by Death; upon fomewhat quite out of the reach of this King of Terrors. So that there is nothing more certain, than that the Reafo7i of the t hi /ig {hews us no Connexion between Death, and the De- ftrudlion of living Agents. Nor can we find any thing through- out the whole Analogy of Nature, to afford us even the flight- eft Prefumption, that Animals ever lofe their living Powers; much lefs, if it were poflible, that they lofe them by Death : for we have no Faculties wherewith to trace any beyond or through it, fo as to fee what becomes of them. This Event re- moves them from our View. It deftroys the fenfihk Proof, which we had before their Death, of their being pofTefled of li- ving Powers, but does not appear to afford the leaft Reafon to believe that they are, then, or by that Event, deprived of them. And our knowing, that they were poffefled of thefe Powers, up to the very Period to which we have Faculties capable of tracing them, is itfelf a Probability of their retaining them, beyond it. And this is confirmed, and a fenfible Credibility is given to it, by obferving the very great and aftonifliing Changes which we have experienced ; fo great, that our Exiftence in another State of Life, of Perception and of Adion, will be but according to a Method of providential Condud, the like to which, has been already cxercifed even with regard to Ourfelves; according to a Courfe of Nature, the like to which, we have al- ready gone through, I llowever i^ Of a Future Life. W\^^\J ART However as one cannot but be greatly fenfible, how difHcuk _^-^^ ^ it is to filence Imagination enough to make the Voice of Rea- lon even diflindly heard in this Cafe; as we are accuflomed, from our Youth up, to indulge that forward delufive Faculty, ever obtruding beyond its Sphere j of fome Affiftance indeed to Apprehenfion, but the Author of all Error : As we plainly lofe Ourfelves in grofs and crude Conceptions of things, taking for granted that we are acquainted with, what indeed we are wholly ignorant of; it may be proper to confider the imaginary Prefumptions, that Death will be our Deftrudtion, arifing from thefe Kinds of early and lafting Prejudices; and to fhew how lit- tle they can really amount to, even though we cannot whol- ly deveft Ourfelves of Them. And, I. All Prefumption of Death's being the Deflrudtion of li- ving Beings, mud go upon fuppofition that they are com- pounded and fo difcerptible. But fince Confcioufnefs is a fingle and indivifible Power, it fhould feem that the Subjeft in which it refides, muft be fo too. For were the Motion of any Particle of Matter abfolutely one and indivifible, fo as that it fliould imply a Contradidion to fuppofe Part of this Motion to exift, and Part not to exifl, /. e. Part of this Matter to move, and Part to be at reft ; then its Power of Motion would be indivifible ; and fo alfo would the Subjedl in which the Power inheres, namely the Par- ticle of Matter : for if this could be divided into two, one Part might be moved and the other at reft, which is contrary to the Suppofition. In like manner it has been argued % and, for any thing appearing to the contrary, juftly, that fince the Perception or Confcioufnefs, which we have of our own Exiftence, is indi- vifible, fo as that it is a Contradiction to fuppofe one Part of it fliould be here and the other there, the perceptive Power, or the Power of Confcioufnefs, is indivifible too, and confequently the f See Dr. Clarke i Letter to Mr. DB(iv:ell, and the Defences of it. Subject Of a Future Life. i j Subjedl in which it refides, /. e. the confcious Being. Now C H A P> upon Suppofition That living Agent each Man calls himfelf, is I. thus a fingle Being, which there is at leafl no more Difficulty L/^'XJ in conceiving than in conceiving it to be a Compound, and of which there is the Proof now mentioned, it follows, that our organized Bodies are no more ourfelves or Part of ourfelves than any other Matter around us. And it is as eafy to conceive, how Matter, which is no part of ourfelves, may be appropria- ted to us in the manner which our prefent Bodies are j as how we can receive Impreffions from, and have power over any Matter. It is as eafy to conceive, that we may exifl; out of Bo- dies as in them : and that we might have animated Bodies . of any other Organs and Senfes wholly different from thefe ■now given us; that we may hereafter animate thefe fame or new Bodies varioufly modified and organized ; as to conceive how we can animate fuch Bodies as our prefent. And laftly, the Diflblution of all thefe feveral organized Bodies, fuppofing ourfelves to have fucceflively animated them, would have no more conceivable Tendency to deftroy the living Beings Our- felves, or deprive us of living Faculties, the Faculties of Per- ception and of Adlion ; than the DilTolution of any foreign Matter, which we are capable of receiving ImprefTions from, and making ufe of for the common Occafions of Life. II. The Simplicity and abfolute Onenefs of a living Agent cannot, from the Nature of the thing, be properly proved by ex- perimental Obfervations : But as thefe fall in with the Suppofi- tion of its Unity, fo they plainly lead us to concUiclc certainly, that our grofs organized Bodies, with which we perceive the Objefts of Senfe, and with which we ad, are no Part of our- felves; and therefore (how us, that we have no reafon to be- lieve Their Deflruition to be Ours: even without determi- ning whether our living Subftances be material or immaterial. For we fee by Experience, that Men may lofe their Limbs, D their l/V^O 1 8 of a Future Life, PART cbeir Organs of Senfe, and even the greateft Part of thefe Bo^ I. dies, and yet remain the fame Uving Agents. And Perfons can trace up rhe Exiftence of themfelves to a Time, when the Bulk of their Bodies was extremely fmall, in comparifon of what it is in mature Age : and we cannot but think, that they might then have loft a confiderable Part of that fmall Body, and ytt have remained the fame living Agents ; as they may now lofe great Part of their prefent Body and remain fo. And it is certain, that the Bodies of all Animals are in a conftant FIux^ from that never- ceafing Attrition which there is in every Part of them. Now Things of this Kind unavoidably teach us to diftinguifh, between thefe living Agents Gurfelves, and large Quantities of Matter, in which we are very nearly interefted; fince thefe may be alienated, and aftually are in a daily Courfc of Succeflion, and changing their Owners, whilft we are allu- red, that each living Agent remains one and the fame permanent living Being ■*. And this general Obfervation leads us on to the following ones. Firjly That vve have no way of determining by Experience, what is the certain Bulk of the living Being each man calls himfelf: and yet, till it be determined that it is larger in Bulk than the folid elimentary Particles of Matter, which there is no Ground to think any known Power in Nature can diflblve, there is no fort of Reafon to think Death to be the Diflb- lution of it, of the living Being, even though it ihould nor be abfolutely indifcerptible. Secondly, From our being fo nearly related to and interefted in certain Syftems of Matter, fuppofe our Flefh and Bones, and afterwards ceafing to be at all related to them, the living Agents ourfelves remaining all this while unHeftroyed notwithftand- ing fuch Alienation y and confequently thefe Syftems of Mat- ^ See DiJ/irtatm i. ter K.y^'^rKj Of a Future Life. 1 9 ter not being Ourfclves : it follows further, that we have no C H A P. Ground to conclude any other, fuppofe internal Syjlems of Mat- I- Ccr, to be the living Agents Ourfelves; becaufc we can have no Ground to conclude This, but from our Relation to and Intereft in fuch other Syftems of Matter : and therefore we can have no Reafon to conclude, what befiUs thofe Syflems of Matter at Death, to be the Deftrudion of the living A- gents. We have already feveral Times over loft a great Pare or perhaps the whole of our Body, according to certain com- mon eftablifhed Laws of Nature ; yet we remain the fame li- ving Agents: When we ftiall lofe as great a Part, or the whole by another common eftabliflied Law of Nature, Death; why may we not alfo remain the fame ? That the Alienation has been gradual in one Cafe, and in the other will be more at once, does not prove any thing to the contrary. We have paf- fed undeftroyed through thofe many and great Revolutions of Matter, fo peculiarly appropriated to us ourfelves; why fliould we imagine Death will be io fatal to us ? Nor can it be objedl- cd, that what is thus alienated or loft, is no Part of our origi- nal folid Body, but only adventitious Matter ; becaufe we may lofe intire Limbs, which muft have contained many folid Parts and Veffels of the original Body : or if this be not admitted, we have no Proof, that any of thefe folid Parts are diflblved or alienated by Death. Though, by the way, we are very nearly related to that extraneous or adventitious Matter, whilft it con- tinues united to and diftending the feveral Parts of our folid Body. But after all ; the Relation a Perfon bears to thofe Parts of his Body, to which he is the moft nearly related; what docs it appear to amount to but this, that the living Agent, and thofe Parts of the Body, mutually affed each other? And the fame thing, the fame thing in Kind though not in Degree, may be faid of all foreign Matter, which gives us Ideas, and which we have any Power over. From thefe obfervations the whole Ground of the Imagination is removed, that the Diftolution of D 2 any 20 Of a Future Life. PART any Matter, is the Deftruftion of a living Agent, from the In- I. terefl he once had in fuch Matter. Thirdly^ If we confider our Body fomewhat more diftindtly, as made up of Organs and Inftruments of Perception and of Motion, it will bring us to the fame Conclufion. Thus the common optical Experiments {how, and even the Obfervation how Sight is affifled by Glafles fliows, that we fee with our Eyes in the fame Senfe as we fee with GlaiTes. Nor is there any Reafon to believe, that we fee with them in any other Senfe; any other, I mean, which would lead us to think the Eye itfelf a Per- cipient. The like is to be faid of Hearing: and our Feeling diflant folid Matter by means of fomewhat in our Hand, feems an Inftance of the like Kind, as to the Subjecfl we are confider- ing. All thefe are Inftances of foreign Matter, or fuch as is no Part of our Body, being inflrumental in preparing objedls for, and conveying them to, the perceiving Power, in a Manner fimi- lar or like to the Manner, in which our Organs of Senfe pre- pare and convey them. Both are in a like way Inftruments of our receiving fuch Ideas from external Objedts, as the Au- thor of Nature appointed thofe external Objedls to be the Oc- cafions of exciting in us. However Glafies are evidently In- ftances of this, namely of Matter which is no Part of our Bo- dy, preparing Objeds fov and conveying them towards the per- ceiving Power, in like Manner as our bodily Organs do. And if we fee with our Eyes only in the fame manner as we do with Glaffes, the like may juftly be concluded, from Analogy, of all our other Senfes. It is not intended, by any thing here faid, to affirm, that the whole Apparatus of Vifion,, or of Perception by any other of our Senfes, can be traced, through all its Steps, quite up to the living Power of feeing, or perceiving: But that fo far as it can be traced by experimental Obfervations, fo far it appears, that our Organs of Senfe prepare and convey on Ob- j^dSj. in order to their being perceived^ in like manner as fo- reign. Of a Future Life. 2 r reign Matter does, without affording any Shadow of Appear- C H A P« ance, that they themfelves perceive. And that we have no Rea- I. fon to think our Organs of Senfe Percipients, is confirmed by O'^'NJ Inftances of Perfons lofing fome of them, the living Beings Themfelves, their former Occupiers, remaining unimpaired. It is confirmed alfo by the Experience of Dreams, by which we find we are at prefent poflefTed of a latent, and, what would be other- wife, an unimagined unknown Power of perceiving fenfible Ob- jefts, in as ftrong and lively a Manner without our external Or- gans of Senfe as with them. So alfo with regard to our Power of moving, or direft- ing Motion by Will and Choice; upon the Deflrudion of a- Limb, this adtive Power remains, as it evidently feems, unlef- fened, fo as that the living Being, who has fuffered this Lofs, would be capable of moving as before, if it had another Limb to move with. It can walk by the help of an artificial Leg; juft as it can make ufe of a Pole or a Leaver, to reach towards itfelf and to move Things, beyond the Length and the Power of its natural Arm: And this laft it does in the fame Manner as it reaches and moves, with its natural Arm, Things nearer and of lefs weight. Nor is there fo much as any Appearance of our Limbs being endued with a Power of moving or direcft- ing_ themfelves; though they are adapted, like the feveral Parts of a Machine, to be the Inftruments of Motion to each other j, and fome Parts of the fame Limb, to be Inflruments of JVIo- tion to other Parts of it. ''' ^' Thus a Man determines, that he will look at fuch an Ob)e(ft through a Microfcope ; or being lame fuppofe, that he will walk to fijch a Place with a Staff a Week hence.. His Eyes and his Feet no more determine in thefe Cafes, than the Microf^ cope and the Staff. Nor is there any Ground to think they any more put the Determination in Pradicej ot that his Eyes are S the- 22 Of a Future Life, P A R T the Seers or his Feet the Movers, in any other than in fuch a Senfc I- as the Microfcope and the Staff are. Upon the whole then, i^^^^^ our Organs of Scnfe and our Limbs are certainly Inftruments, which the living Perfons ourfelves make ufe of to perceive and move with: There is not any Probability, that they are any more ; nor confequently, that we have any other Kind of Re- lation to them, than what we may have to any other foreign Matter formed into Inftruments of Perception and Motion, fuppofe into a Microfcope or a Staff; I fay any other Kind of Relation, for I am not fpeaking of the Degree of it : nor confe- quently is there any Probability, that the Alienation or Diffolution of thefe Inftrumeats is the Deftrudtion of the perceiving and moving Agent. And thus our finding, that the Diffolution of Matter, in nvhich living Beings were moft nearly interefted, is not their Diffolution, and that the Deftrudion of feveral of the Organs and Inftruments of Perception and of Motion belonging to them, is not their Deftxuftion ; fliows demonftratively, that there js no Ground to think that the Diffolution of any other Matter, or Deftrudion of any other Organs and Inftruments, will be the Diffolution or Deftrudion of living Agents, from the like Kind of Relation : and we have no Reafon to think we ftand in any other Kind of Relation to any thing which we find diffolved by Death. But it is faid thefe Obfervations are equally applicable ta Brutes; and 'tis thought an infuperable Difficulty that they fhould be immortal, and by confequence capable of everlafting Happinefs. Now this Manner of Expreffion is both invidious and weak ; but the thing intended by it, is really no Difficulty at all, either in the way of natural or moral Confideration. For i/l. Suppofe the invidious thing defigned in fuch a man- ner of Expreffion, were really implied, as it is not in the leaft, in Of a Future Life. 23 in the natural Immortality of Brutes, namely, that they muft CHAP; arrive at great Attainments, and become rational and moral I. Agents; even this would be no Difficulty: fince we know ^-'''V"^' not what latent Powers and Capacities they may be endued' with. There was once, prior to Experience, as great Pre- fumption againll: human Creatures, as there is againft the brute Creatures, arriving at that Degree of Underftanding, which we have in mature Age. For we can trace up our own Ex- iftence to the fame Original with Theirs. And we find it to be a general Law of Nature, that Creatures endued with Capacities of Virtue and Religion, fhould be placed in a Con- dition of Being, in which they are altogether without the ufe of Them, for a confiderable Length of their Duration ; as in Infancy and Childhood. And great Part of Mankind go out of the prefent World, before they come to the Exercife of thefe Capacities in any Degree at all. But then 2dly. The natural Immortality of Brutes, does not in the leaft imply, that they are endued with any latent Capacities of a ratio- nal or moral Nature. And the Oeconomy of the Univerfc might require, that there fhould be living Creatures without any Capacities of this Kind. And all Difficulties as to the manner how they are to be difpofed of, are fo apparently and wholly founded in our Ignorance , that 'tis wonderful they fliould be infifted upon by any , but fuch as are weak e- nough to think they are acquainted with the whole Syilem of Things. There is then abfolutely nothing at all in this Objedtion, which is fo rhetorically urged, againft the great- eft Part of the natural Proofs or Prefumptions of the Im- mortality of human Minds : I fay the greateft Part ; for 'tis lefs applicable to the following Obfervation, which is more peculiar to Mankind : III. That as 'tis evident our prefent Powers and Capacities of Reafon, Memory, and AfFeaion, do not depend upon our grofs « Bodies 2 4- Q/' ^ Future Life, PART Bodies in the Manner in which Perception by our Organs of I. Senfe does ; fo they do not appear to depend upon it at all in ^"^'y^^ any fuch Manner, as to give Ground to think, that the DiiTo- lution of this Body, will be the Deflrudion of thefe our pre- J'etit Powers of Refledlion, as it will of our Powers of Senfation ; or to give Ground to conclude, even that it will be fo much as a Sufpenfion of the former. Human Creatures exift at prefent in two States of Life and Perception, greatly different from each other j each of which has its own peculiar Laws, and its own peculiar En- joyments and Sufferings. When any of our Senfes are affedled or Appetites gratified with the Objedts of Them, we may be faid to exiil or live in a State of Senfation. When none of our Senfes are affedled or Appetites gratified, and yet we perceive and reafon and adl ; we may be faid to exift or live in a State of Refledlion. Now it is by no means certain, that any thing which is diffolved by Death, is any way neceffary to- the living Being in this its State of Refledtion, after Ideas are gained. For, though from our prefent Conftitution and Condition of Being, our external Organs of Senfe are neceffa- ry for conveying in Ideas to our refledling Powers, as Car- riages and Leavers and Scaffolds are in Architedlure : vet when thefe Ideas are brought in, we are capable of refledling in the moft intenfe Degree, and of enjoying the greatefl Pleafure and feeling the greateft Pain by Means of that Refledion, without any Affiftance from our Senfes; and without any at all, which we know of, from that Body which will be diffolved by Death. It does not appear then, that the Re- lation of this grofs Body to the reflefting Being, is, in any Degree, neceffary to Thinking ; to our intelledlual Enjoyments or Sufferings: nor confequently, that the Diffolution or Ali- enation of the former by Death, will be the Deftrudion of thofe prefent Powers, which render us capable of this State of Re- fledion. Of a Future Life. 2 5 fledlon. Further, there are Inflances of mortal Dlfeafes, CHAP, which do not at all afiect our prefent intelleftual Powers ; I- and this affords a Prefumption , that thofe Difeafes will not ^-^'"^^'^'^ deflroy thefe prefent Powers. Indeed, from the Obfervations made above % it appears, that there is no Prefumption that the Dinblution of the Body, is the DeHrudion of the living Agent, from their mutually affeding each other. And by the fame Rea- foning, it muft appear too, that there is no Prefumption, that the Diffolution of the Body, is the Deftrudion of our prefent refleding Powers, from their mutually affeding each other : But Inftances of their not affeding each other, afford a Pre- fumption of the contrary. Inftances of mortal Difeafes noc impairing our prefent refleding Powers, evidently turn our Thoughts even from imagining fuch Difeafes to be the Deftruc- tion of them. Several things indeed greatly affed all our living Powers, and at length fufpend the Exercife of them ; as for Inilance Drowfinefs, increafing till it ends in found Sleep t and from hence we might have imagined it would deflroy them, till we found by Experience the Weaknefs of this Way of judging. But in the Difeafes now mentioned, there is not fo much as this Shadow of Probability, to lead us to any fuch Conclufion, as to the refleding Powers which we have at prefent. For in thofe Difeafes, Perfons the moment before Death, appear to be in the highelt Vigour of Life. They dif- cover Apprehenfion, Memory, Reafon, all entire; with the ut- mofl Force of Affedion ; Senfe of a Charader, of Shame and Honour; and theliigheft mental Enjoyments and Sufferings, even to the lafc Gafp : and thefe furcly prove even greater Vi- gour of Life than bodily Strength does. Now what Pretence is there for thinking, that a progreffive Difeafe when arrived to fuch a Degree, I mean that Degree which is mortal, will de- flroy thofe Powers, which were not impaired, which were noc affeded by it, during its whole Progrefs quite up to that Dc- ' p. 18, 19. . E gree?. 0.6 Of a Future Life. PART gree? And if Death by Difeafes of this Kind, is not the De- I. ftruftion of our prefent refleding Powers, 'twill fcarce be thought ^-^'''^'^'''''^that Death by any other Means is. It is obvious that this general Obfervation may be carried on further; and there appears fo little Connedlion between our bodily Powers of Senfation, and our prefent Powers of Reflexion, that there is no Reafon to conclude, that Death, which deftroys the former, does fo much as fufpend the Exercife of the latter, or interrupt our conlifiui/?g to exift in the like State of Refledion which we do now. For Sufpenfion of Rea- fon, Memory, and the Affedlions which they excite, is no Part of the Idea of Death, nor is implied in our Notion of it. And our daily experiencing thefe Powers to be exercifed, with- out any Afliftance, that we know of, from thofe Bodies, which will be diifolved by Death -, and our finding often, that the Ex- ercife of them is fo lively to the lafl ; thefe Things afford a fen- fible Apprehenfion, that Death may not perhaps be fo much as a Difcontinuance of the Exercife of thefe Powers, nor of the Enjoyments and Sufferings which it implies*". So that our poflhumous Life, whatever there may be in it additional to our prefent, yet may not be intirely beginning anew ; but going on. Death may, in fome fort, and in fome Refpedls, anfwer to our Birth, which is not a Sufpenfion of the Faculties which we had before it, or a total Change of the State of Life in which we exif^ed when in the Womb ; but a Continuation of both, with fuch and fuch great Alterations. ^ There are three diitina Queftions, relating to a future Life, here confidered: Whether Death be the Deftruclion of living Agents; If not, Whether it be the Deftruaion of their pn/ml Powers of Reflcdion, as it certainly is the Dellruftion of their prefent Powers oi Senlation ; And if not. Whether it be the Sufpenfion, or Difcontinuance of the Exer- cife, of theie prefent reflefting Powers. Now if there be no Reafon to believe the laft, there mil be, if that were poffible, lefs for the next, and lefs llill for the /irll. Nay, Of a Future Life, 27 Nay, for ought we know of Ourfelves, of our prefent Life CHAP, and of Death; Death may immediately, in the natural Coiirfe of I- Things, put us into a higher and more enlarged State of Life, '-'^'^J as our Birth does '; a State in which our Capacities, and Sphere of Perception and of Adion, may be much greater than at pre- fent. For as our Relation to our external Organs of Senfe, ren- ders us capable of exifling in our prefent State of Seniation ; fo it may be the only natural Ilindrance to our exiting, imme- diately and of courfe, in a higher State of Refledtion. The Truth is, Reafon does not at all fhew us, in what State Death naturally leaves us. But were we fure that it would fufpend all our perceptive and adive Powers ; yet the Sufpenfion of a Power and the Deftrudion of it, are Effeds fo totally different in Kind, as we experience from Sleep and a Swoon, that we cannot in any wife argue from one to the other ; or conclude even to the loweft Degree of Probability, that the fame Kind of Force which is fufficient to fufpend our Faculties, though it be in- creafed ever fo much, will be fufficient to deftroy them, Thefe Obfervations together may be fufficient to fliew, hew little Prefumption there is, that Death is the Deftrudion of human Creatures. However there is the Shadow of an Analo- gy, which may lead us to imagine it is ; the fuppofed Like- refs which is obferved between the Decay of Vegetables, and of living Creatures. And this Likenefs is indeed fuflicient to afford the Poets very apt Allufions to the Flowers of the Field, in their Pidures of the Frailty of our prefent Life. But in Rea- fon, the Analogy is fo far from holding, that there appears no Ground even for the Comparifon, as to the prefent Queflion ; . s This according to Slrabo was the Opinion of tlic Brachmaits, noj/Ji^ati [/io(ro(pi(ra^s>ji), 8T«? dv.iix-S^ TW «(;«» ci 1) to •^/fpt^'f"" "''* '"^ «>.i'~f» TBrS OKffi»J Now in the prefent State, all which we enjoy, and a great Part of what we fuffer, is put in our oiim Power. For Pleafure and Pain are the Confequences of our Aftions ; and we are en- dued by the Author of our Nature with Capacities of forefee- ing thefe Confequences. We find by Experience He does not fo much as preferve our Lives, exclufive of our own Care and Attention, to provide ourfelves with, and to make ufe of, that Suftenance, by which he has appointed our Lives fliall be pre- ferved ; and without which, he has appointed, they fliall not be preferved at all. And in general we forefce, that the external things, which are the Objeds of our various PafTions, can nei- ther be obtained nor enjoyed, without exerting ourfelves in fuch and fuch Manners : But by thus exerting Ourfelves, we obtain and enjoy thefe ObjedlS) in which our natural Good confifts ; or by this means God gives us the PoffefTion and Enjoyment of them. I know not, that we have any one Kind or Degree of Enjoyment, but by the means of our own Adions. And by Prudence and Care, we may for the moft part, pafs our Days in tolerable Eafe and Quiet: Or on the contrary, we may by Raflinefs, ungoverned Paffion, Willfulnefs, or even by Negli- gence, make Ourfelves as miferable as ever we pleafe. And many do pleafe to make themfelves extreamly miferable, /. e. to do what they know beforehand will render them fo. They fol- low thofe ways, the Fruit of which they know, by Inftrudion, Example, Experience, will be Difgrace and Poverty and Sick- nefs and untimely Death. This. every one obferves to be the general Courfe of things j though it is to be allowed, we cannot find by Experience, that all our Sufferings are owing to our own Follies. Why h^ Revo ar (Is and Tunifhments. q 5 why the Author of Nature does not give his Creatures pro- CHAP. mifcuoufl}', fuch and fuch Perceptions without Regard to their 11. Behaviour ; why he docs not make them happy without the ^-/'"V'^J Inftrumentality of their own Adions, and prevent their bring- ing any Sufferings upon themfelves; is another Matter. Per- haps there may be fome Impoflibilities in the Nature of things, which we are unacquainted with ". Or lefs Happinefs, it may be, would upon the whole be produced by fuch a Method of Condudl, than is by the prefent. Or perhaps divine Goodnefs, with which, if I miftake not, we make very free in our 'specu- lations, may not be a bare fingle Difpofition to produce Hnppi- nefs} but a Difpofition to make the good, the faithful, the ho- nefl: Man happy. Perhaps an infinitely perfedl Mind may be pleafed with feeing his Creatures behave fuitably, to the Nature which he has given them j to the Relations which He has pla- ced them in to each other ; and to That, which they ftand ni to Himfelf : That Relation to himfelf, which, during their Exif- tence, is even neceflary, and which is the moft important one of all. Perhaps, I fay, an infinitely perfedl Mind may be plea- fed with this moral Piety of moral Agents, in and foritfelf; as well as upon Account of its being efTentially conducive to the Happinefs of his Creation. Or the whole End, for which, God made, and thus governs the World, may be utterly beyond the Reach of our Faculties : There may be fomewhat in it as impofTible for us to have any Conception of, as for a blind Man to have a Conception of Colours. But however this be, it is certain Matter of univerfal Experience, that the general Me- thod of divine Adminiflration, is, forewarning us, or giving us Capacities to forefee, with more or lefs Clearnefs, that if we ad fo and fo, we fliall have fuch Enjoyments, if fo and fo, fuch Sufferings ; and giving us thofe Enjoyments, and making us feel thofe Sufferings, in confequence of our Adions. ' Ch. vii p. F <« But Q^ Of the Go'vernment of God PART " But all this is to be afcribed to the general Courfe of Na- I. " ture." True. This is the very thing which I am oblerving. It ^y"^^''^ is to be afcribed to the general Courfe of Nature, i. e. not fure- ly to the Words or Ideas, Courfe of Nature ; but to him who appointed it, and put things into it : Or to a Courfe of O- peration, from its Uniformity or Conflancy, called natural ^ ; and which neceffarily implies an operating Agent. For when Men find themfelves neceffitated to confefs an Author of Na- ture, or that God is the natural Governor of the World ; they mufl not deny this again, becaufe his Government is uniform : They muft not deny that he does things at all, becaufe he does them conftantly; becaufe the Effedis of his adting are perma- nent, whether his adling be fo or not ; though there is no Rea- fon to think it is not. In fliort, every Man, in every thing he does, naturally adts upon the Forethought and Apprehenfion of avoiding evil or obtaining good : And if the natural Courfe of things be the Appointment of God, and our natural Facul- ties of Knowledge and Experience, are given us by him ; then the good and bad Confequences which follow our Aftions, are bis Appointment, and our Forefight of thofe Confequences, is a Warning given us by Him, how we are to a6t. " Is the Pleafure then, naturally accompanying every parti- " cular Gratification of Paffion, intended, to put us upon grati- " fying Ourfelves in every fuch particular Inftance, and as a " Reward to us for fo doing ? " No certainly. Nor is it to be faid, that our Eyes were naturally intended to give us the Sight of each particular Objedl, to which they do or can extend ; Objeds which are deftrudive of them, or which, for any other Reafon, it may become us to turn our Eyes from : Yet there is no doubt, but that our Eyes were intended for us to fee witli. So neither is there any doubt, but that the forefeen Pleafures ^ Ch. i. p. 28, 29. and h^ Reivards arid PuniJIoments. 3 5 and Pains belonging to the Paflions, were intended, in general, CHAP, to induce Mankind to ii\ in fuch and fuch Manners. II- Now from this general Obfervation, obvious to every one, that God has given us to underftand, he has appointed Satisfac- tion and Delight to be the Confequence of our adting in one Manner, and Pain and Uneafinefs of our acting in another, and of our not adiing at all ; and that we find thefe Confequences, which we were beforehand informed of, uniformly to follow ; we may learn, that we are at prefent adually under his Govern- ment in the ftrideft and mod proper Senfe ; in fuch a Scnfe, as that he rewards and punifhcs us for our Adions. An Author of Nature being ruppolcd, it is not fo much a Dcdudion of Reafon, as a Matter of Experience, that we are thus under his Government : under his Government, in the fame Senfe, as we are under the Government of civil Magiftrates. Becaufe the annexing Pleafure to fome Adlions, and Pain to others, in our Power to do or forbear, and giving Notice of this Appointment beforehand to thofe whom it concerns j is the proper formal Notion of Government, Whether the Pleafure or Pain which thus follows upon what we do, be owing, to the Author of Na- ture's ading upon us every Moment which we feel it ; or to his having at once contrived and executed his own Part in the Plan of the World ; makes no Alteration as to the Matter be- fore us. For if civil Magiftrates could make the Sandtions of their Laws take Place, without interpofmg at all, after they had paffed them ; without a Trial, and the Formalities of an Execution : If they were able to make their Laws execute themfelves, or every Oifender to execute them upon himfelf • we (hould be juft in the fame Senfe under their Government then, as we are now: but in a much higher Degree, and more perfed Manner. Vain is the Ridicule, with which, one fore- fees, fome Perfons will divert themfelves, upon finding lefler Pains (jonfidered as Inflances of divine Punifl:iment. There is F 2 no 0^6 Of the Government of God lyv^sj P A R T no Poflibility of anfwering or evading the general thing here I. intended, without denying ail final Caufes. For final Caufes be- ing admitted, the Pleafures and Pains now mentioned, muft be admitted too as Inftances of them. And if they are ; if God an- nexes Delight to fome Adions, and Uneafinefs to others, with an apparent Defign to induce us to aft fo and fo ; then He not only difpenfes Happinefs and Mifery, but alfo rewards and pu- niflies Adlions. If, for Example, the Pain which we feel, upon doing what tends to the Deflrudtion of our Bodies, fup- pofe upon too near approaches to Fire, or upon wounding Our- felves, be appointed by the Author of Nature to prevent our doing what thus tends to our Deftrudion ; this is altogether as much an Inftance of his punifliing our Adlions, and confequent- ly of our being under his Government, as declaring by a Voice from Heaven, that if we aded (o, he would inflidt fuch Pain upon us, and inflidling it, whether it be greater or lefs. Thus we find, that the true Notion or Conception of the Author of Nature, is That of a Mafler or Governor, prior to the Confideration of his moral Attributes. The Fad of our Cafe, which we find by Experience, is, that He adlually exer- cifes Dominion or Government over us at prefent, by rewarding and punifhing us for our Adlions, in as flrid and proper a Senfe of thefe Words, and even in the fame Senfe, as Children, Servants, Subjeds, are revi^arded and punifhed by thofe who go- vern them. And thus the whole Analogy of Nature, the whole prefent Courfe of things, moll: fully fliows, that there is nothing incredible in the general Dodrine of Religion ; that God will reward and punifli Men for their Adions Hereafter: nothing incredible, I mean, arifing out of the Notion of re- warding and punifhing. For the whole Courfe of Nature is a prefent 4 h^ Punifljments. qj a prefcnt Inflancc of his exercifing That Government over us, C H A P. which implies in it rewarding and punifliing. II. BU T as divine Puniniment is what Men chiefly objedt againft, and are mofl unwilling to allow; it may be proper to mention fome Circumftances in the natural Courfe of Punifliments at prefent, which are analogous to what Religion teaches us concerning a future State of Puniftiment: Indeed fo analogous to it, that as they add a farther Credibility to this latter, fo they cannot but raife a moft ferious Apprehenfion of it in ihofe who will attend to them. It has been now obferved, that fuch and fuch Miferies natu- rally follow fuch and fuch Adlions of Imprudence and Willful- nefs, as well as Aftions more commonly and more diftinftly confidered as vitious ; and that thefe Confequences, when they may be forefeen, are properly natural Punifliments annexed to fuch Adlions : for the general thing here infifted upon, is, not that we lee a great deal of Mifery in the World, but a great deal which Men bring upon themfelves by their own Behavi- our, which they might have forefeen and avoided. Now the Circumftances of thefe natural Punifliments, particularly defer- ving our Attention, are fuch as thefe ; That oftentimes they follow, or are inflided in confequence of, Adtions, which pro- cure many prefent Advantages, and are accompanied with much prefent Pleafure ; for Inflance, Sicknefs and untimely Death, in confequence of Intemperance, though accompanied with the higheft Mirth and Jollity : That thefe Punilliments are often • much greater, than the Advantages or Pleafures obtained by the Acflions, of which they are the Punifliments or Confe- quences : That though we may imagine a Conllitution of Na- ture, in which thefe natural Punifhmems, which are in Fatfl to follow, would follow, immediately upon fuch Adtions being done^ 0".> 38 Of the Government of God l^"V>J 'PART done, or very foon after ; we find on the contrary in our World, !• that they are often delayed a great while, fometimes even till long after the Adlions cccafioning them are forgot ; fo that the Conftitution of Nature is fuch, that Delay of Punirtiment, is no Sort nor Degree of Prefumption of final Impunity : That after fuch Delay, thefe natural Punilhments or Miferies often come, not by Degrees, but fuddenly, with Violence, and at once; however the chief Mifery often does: That as Certain- ty ' of fuch diflant Mifery following fuch Adlions, is never af- forded Perfons ; fo perhaps during the Aftions, they have fel- dom a diftindl full Expecflation of its following: And many Times the Cafe is only thus, that they fee in general, or may fee, the Credibility, that Intemperance, fuppofe, will bring after it Difeafes ; civil Crimes, civil Punifliments ; when yet the real Probability often is, that they fhall efcape : but things take their deftined Courfe, and the Mifery inevitably follows at its appointed Time, in very many of thefe Cafes. Thus alfo though Youth maybe alledged as an Excufe for Rafhnefs and Folly, as being naturally thoughtlefs, and not clearly forefeeing all the Confequences of being untradlable and profligate ; this does not hinder, but that thefe Confequences follow, and are grievoufly felt, throughout the whole Courfe of mature Life. Habits contracted even in that Age, are often utter Ruin : And Men's Succefs in the World, not only in the common Senfe of worldly Succefs, but their real Happinefs and Mifery, depends, in a great Degree, and in various Ways, upon the Manner in which they pafs their Youth; which Confequences they for the moft part neg- led to confider, and perhaps feldom can properly be faid to believe, beforr^and. It requires alfo to be mentioned, that in numberlefs Cafes, the natural Courfe of things affords us Opportunities for procuring Advantages to Ourfelves at certain Times, which we caniiot procure when we will, nor ever recall the Opportunities, if we have negleded them. The Example laft mentioned, is ' See Chap. vi. Part II. 4 aa b^ Tunijhments. gp t^-\rNj an Examp!," of this alfo ; as indeed the general Courfe of Na- C H A P- ture is. If, during the Opportunity of Youth, Perfons are II- indocile and fclfwill'd ; they fuffer greatly in their future Life, for want of thofe Acquirements, which tiiey negieded the na- tural Sealbn of attaining. If the Husbandman' lets his Seed- time pafs without fowing, the whole Year is loft to him be- yond Recovery. In like Manner, though after Men have been guilty of Folly and Extravagance up to a certain Degree, it is often in their Power, for inftance, to retrieve their AfKiirs, to recover their Health and Character ; at leafl; in good meafure : yet real Reformation is in many Cafes, of no Avail at all to- wards preventing the Miferies, Poverty, Sicknefs, Infamy, na- turally annexed to Folly and Extravagance exceeding that De- gree. There is a certain Bound to Imprudence and Misbeha- viour, which being tranfgrefled, there remains no Place for Repentance in the natural Courfe of things. It is further very much to be remarked, that Neglecls from Inconfideratenefs, Want of Attention"", not looking about us to fee what we have to do, are often attended with Confequences altogether as dread- ful, as any aftive Misbehaviour, from the moft extravagant Palfion. And laftly, civil Government being natural, the Pu- nin^.ments of it are fo too : And fome of thefe Punifhments are capital ; as the Effefts of a diffolute Courfe of Pleafure are often mortal. So that many natural Punirtiments are final " to him, who " Chap. vi. Part 11. •> The general Confideration of a future State of Punifliment, moft evidently belongs, to the Suhjcft of n.>tural Religion. But if any of thefe Reflcftions fiioiild be thought to rcl.ite more peculi.irly to this Dodtrinc, as taught in Scripture; the Readet is defired to obferve, that gentile Writers, both Moralills and Poets, fpeak of the fu-. ture Punifhment of the wicked, both as to the Duration and Degree of it, in a like man- ner of ExprcflTon and of Defcription, as the Scripture does: So that all which can pofitively be aflerted to be Matter of mere Revelation, with regard to this Doftrine, feems to hi,. that the great Diilinftion between the righteous and the wicked, fiiall be made at the End- ofthisWoiId; th.U each f^M Then receive according to his Dcferts. Reafon did,^ as it well might, conclude that it (liould, finally and upon the whole, be well with the righte- ous, and ill with the wicked : But it could not be determined upon any Principlci ot Rea- 40 Of the Government of God xy^y^sj TART who incurs them, if confidered only in his temporal Capacity: I. and feem inflided by natural Appointment, either to remove the Offender out of the Way of being further mifchievous; or as an Example, though frequently a difregarded one, to thofe who . are left behind. Thefe things are not, what we call accidental, or to be met with only now and then ; but they are things of every Day's Experience ; which proceed from general Laws, very general ■ones, by which God governs the World, in the natural Courfc of his Providence. And they are fo analogous, to what Reli- gion teaches us concerning the future Punifliment of the wick- ed, fo much of apiece with it, that both would naturally be expreffed in the very fame Words, and Manner of Defcription. In the Book of Proverbs ", for Inflance, Wil'dom is introduced, as frequenting the moft publick Places of Refort, and as rejedled when ihe offers herfelf as the natural appointed Guide of hu- man Life. How long^ fpeaking to thofe who are paffing through it, how long, ye fimple ones, will ye love folly, and the /corners de^ light in their /corning, and fools hate knowledge ? Turn ye at .my Reproof. Behold, I will pour out my Spirit upon you, I will make known my words unto you. But upon being negledled, Becau/e I have called, and ye re/u/ed, I have /Iretched out tny .hand, and no man regarded ; But ye have /et at nought all my Count el, and would none 0/ my Reproo/: I al/o will laugh at your -calamity, I will ?nock when your /ear cometh ; when your /ear Cometh as deflation, and your defrudiion cometh as a whirlwind -y fon, whether human Creatures might not have been appointed to pafs through other States of Life and Being, before that diftributive Juftice fliould finally and effeftually take PJace. Revelation teaches u.% that the next State of things after the prefent, is appointed for the Execution of this Juftice; that it ihall be no longer 'delayed : But the Myjhry of God, the great Myftery of his fufFering Vice and Confufion to prevail, Jhall then be fmijhed; and he will take tb him his great Po-MCr and ivill reign, by rendring to every one according to his Works. I Chap. 5. when h^ Punijhments, \^i u^^r^J ivhen diftrefi and anguijlj cometb upcn you. Then fjall they callQ, H A P' upon me, but I will 7iot anjhver ; they Jl:all feek 7ne early, hut they If- fiallnot find me. This Paflage, every one fees, is poetical, and fome Parts of it are highly figurative; but their Meaning is ob- vious. And the thing intended, is expreffed more literally in the following Words ; For that they hated bioivledge, a;iddid?2ot chufe the fear of the Lord therefore fljall they eat of the fruit of their own way, and be filled with their own devices. For the Security of the fimple Jhall fiay them, aiid the Profperity of fools jlmll defircy them. And the whole Paffage is fo equally applica- ble, to what we experience in the prefent World, concerning the Confequences of Men's Adlions, and to what Religion teaches us, is to be expefted in another, that it may be quef- ■tioned which of the two was principally intended. Indeed when one has been recolledling the proper Proofs of a future State of Rewards and Punifhments, nothing methinks can give one fo fenfible an Apprehenfion of the latter, or Re- prefentation of it to the Mind, as obferving ; that after the ma- ny difregarded Checks, Admonitions and Warnings, which Peo- ple meet with in the ways of Vice and Folly and Extravagance ; Warnings from their very Nature ; from the Examples of O- thers ; from the lefler Inconveniences which they bring upon themfelves ; from the Inftruftions of wife and virtuous Men : After thefe have been long defpifed, fcorned, ridiculed : after the chief bad Confequences, temporal Confequences, of their Follies, have been delayed for a great while; at length they break in irrefiftibly, like an armed Force: Repentance is too late to relieve, and can ferve only to aggravate, their Diflrefs : The Cafe is become defperate : and Poverty, and Sicknefs, Re- morfe and Anguifli, Infamy and Death, the Effefts of their own Doings, overwhelm them, beyond Pofilbility of Remedy or Efcape, This is an Account of what is in Fad: the gene- ral Conllitution of Nature. G It A 2 Of the Go'vernment of God u^^r>j PART It is not in any foit meanr, that according to what appears I. at prefent of the natural Courle of thin_g?, Men are always uniformly puniflied in proportion to their Misbehaviour : But that there are very many Inftances of Misbehaviour puniftied in the feveral Ways now mentioned, and very dreadful Inflances too; fufficient to fliow what the Laws of the Univerfe may ad- mit; and, if thoroughly confidered, fufficient fully to anfwer all Objedlions againft the Credibility of a future State of Pu- nifhments; from any Imaginations, that the Frailty of our Nature and external Temptations, almofl; annihilate the Guilt of humaa Vices : as well as Ob)e<5iions of another Sort ; from NecefTity ; from Suppofitions, that the Will of an infinite Being cannot be contradided ; or that He mufl be uncapable of Of- fence and Provocation p. Refledlions of this Kind are not without their Terrors to le- rious Perfons, the moft free from Enthufiafm, and of the great- eft Strength of Mind : But it is fit things be ftated and confider- ed as they really are. And there is, in the prefent Age, a cer- tain Fearlefsnefs, with regard to what may be hereafter under the Government of God, which, nothing but an univerfally ac- knowledged Demonftration on the Side of Atheifm, can jufti- fy; and which makes it quite necefTiry, that Men be reminded, and if pofTible made to feel, that there is no Sort of Ground for being thus prefumptuous, even upon the moft fceptical Prin- ciples. For, may it not be faid of any Perfon upon his being born into the World, he may behave fo, as to be of no Ser- vice to it, but by being made an Example of the woful Effeds of Vice and Folly r That he may, as any one may, if he will, incur an infamous Execution, from the Hands of civil Juftice ; or in fome other Courfe of Extravagance fliorten his Days : or bring upon himfelf Infamy and Difeafes worfe than Death ? So f See Chap. jv. & vi. that hy Vunijhments. '^^ that it had been better for him, even with regard to the prefent CHAP, World, that he had never been born. And is there any pretence H. of Reafon, for People to think themfelves fecure, and talk as if ^""f^*^ they had certain Proof; that let them ad: as licentioufly as they will, there can be nothing analogous to This, with regard to a future and more general Interell, under the Providence and Government of the fame God ? G 2 CHAP. u'^r^J 44 CHAP. III. Of the Moral Government of God. PART A S the manifold Appearances of Defign and of final Caufes, L^ /% ^'^ ^^^ Confticution of the World, prove it to be the Work of an intelligent Mind ; fo the particular final Caufes of Pleafure and Pain diftributed amongft his Creatures, prove that they are under his Government : what may be cal- led His natural Government of Creatures endued with Senfe and Reafon. This implies fomewhat more than feems ufually at- tended to, when we fpeak of God's natural Government of the World. It implies Government of the very fame Kind with That, which a Mafter exercifes over his Servants, or a civil Magiftrate over his Subjeds. Thefe latter Inflances of final Caufes, as really prove an intelligent Governor of the World, in the Senfe now mentioned, and before ^ diftindlly treated of; as any other Inftances of final Caufes, prove an intelligent Ma- ker of it. But this alone, does not appear at firfl Sight to determine any thing certainly, concerning the moral Charafter of the Author of Nature, confidered in this Relation of Governor; does not afcertain his Government to be moral, or prove that he is the righteous Judge of the World. Moral Government confifls, not barely in rewarding and punifliing Men for their Adions, which the moft tyrannical Perfon may do : but in rewarding the Righteous and punifliing the Wicked; in rendring to Men ac- " Chap. ii. cording U'V^J Of the Moral Government of GoL z}.5 cording to their Adions confidered as good or evil. And the C H A P. Perfedion of moral Government conlifts in doing this, with IH. regard to all intelligent Creature?, in an cxadl: Proportion to their perfonal Merits or Demerits. Some Men feem to think, the only Charaflerof the Author of Nature, to be That of fimple abfolute Benevolence. This, confidered as a Principle of Adion and infinite in Degree, is a Difpofition to produce the greateft poffible Happinefs, without Regard to Perfons Behaviour, otherwife than as fuch Regard would produce higher Degrees of it. And fuppofing this to be the only Charadler of God, Veracity and Juftice in Him, would be nothing but Benevolence conduced by Wifdom. Now fure- ly this ought not to be afferted, unlefs it can be proved ; for we (liould fpeak with cautious Reverence upon fuch a Subjcdl- And wdiether it can be proved or no, is not the thing here to be inquired into; but whether in the Conflitution and Conduft of the World, a righteous Government be not difcernibly planned our, which neceffarily implies a righteous Governor. There may poiTibly be in the Creation Beings, to whom the Author of Nature manifefts himfelf under this mofl amiable of all Charaders, this of infinite abfolute Benevolence ; for it is the moft amiable, fuppofing it not, as perhaps it is not, incom- patible with Juftice : but he manifelts himfelf to Us under the Charadler of a righteous Governor. Confiftently with this. He may be fimply abfolutely benevolent in the Senfe now explained ; but he is, for he has given us a Proof in the Conflitution and Condudl of the World, that he is, a Governor over Servants, as he rewards and puniflies us for our Adlions : And in the Con- flitution and Ccndudt of it, he may alfo have given, befides the Reafon of the thing, and the natural Prefages of Confcience, clear and diftina Intioiations, that his Government is righteous or moral; clear to fuch as think the Nature of it deferving 4 their 46 of the Moral Government of God, PART their Attention : and yet not to every carelefs Perfon who cafti I. a tranfient Reflection upon the Subiedl ^ But it is particularly to be obferved, that the divine Govern- ment, which we experience Ourfelves under in the prefent State, -^taken alone, is allowed not to be the Perfection of moral Go- vernment. And yet this by no means hinders, but that there may be fomewhat, be it more or lefs, truly moral in it. A righteous Government may plainly appear to be carried on to fome Degree: enough to give us the Apprehenfion that it fliall be compleated, or carried on to that Degree of Perfection which Religion teaches us it fhall -, but which cannot appear, till much -more of the divine Adminiflration be feen, than can in the prefent Life. And the Defign of this Chapter is to inquire, how far this is the Cafe ; how far, over and above the moral Nature ■= which God has given us, and our natural Notion of Him as righteous Governor of thofe his Creatures, to whom he has given this Nature''; I fay how far befides this, the Principles and Beginnings of a moral Government over the World, may be difcerned, notwithftanding and amidft all the Confufion and Diforder of it. Now one might mention here, what has been often urged with great Force, that in general, lefs Uneafinefs and more Sa- tisfaction, are the natural Confequences ^ of a virtuous than of a virions Courfe of Life, in the prefent State, as an Inftance *■ The Objeflions againft Religion, from the Evidence of it not being univerfal, nor (o ftrong as might poffibly have been, may be urged aga'nft natural Religion, as well as againft revealed. And therefore the Confideration of them, belongs to the firft Part of this Treatife, as well as the fecond. But as thefe Objeflions are chiefly urged againft re- vealed Religion, I chofe to confidcr them in the fecond Part. And the Anfwer to them there, Ch. vi. as urged againft Chriftianity, beingalmoft equally applicable to them as urged .againft tiie Religion of Nature, to avoid Repetition, the Reader is referred to that Chapter. <: Dijfertation 2. d Chap. vj. p. * See Lord Shafnburyi Inquiry concerning Virtue, Part II. of Of the Moral Government of God. 4.7 • of a moral Government eftabliihed in Nature; an InflanceCHA [^ of it, colleded from Experience and prefent Matter of Fad. IIL But it muft be owned a thing of Difficulty to weigh and ^-<''"^•'^"vJ balance Pleafures and UneafineHes, each amongfl. themfelves, and aifo againft each other, fo as to maivc an Eftimate. with any Exadnefs, of the Overplus of Ilappinefs on the Side of Virtue. And it is not impoflible, that, amidft the in- finite Diforders of the World, there may be Exceptions to the Happincfs of Virtue; even with regard to them, whofe Courfc of Life from their Youth up, has been blamelefs; and more with regard to thofe, who have gone on for fome time in ■ the ways of Vice, and have afterwards reformed. For fuppofe an Inftance of the latter Cafe ; a Perfon with his Paffions infla- med, his natural Faculty of Self-Governmcnt impaired by Ha- bits of Indulgence, and with all his Vices about him, like fo many Harpies, craving for their accuftomed Gratification : who • can fay how long it might be, before fuch a Perfon would find, more Satisfadion in the Reafonablenefs and prefent good Confe- quences of Virtue, than Difficulties and Self-denial in the Rs- flraints of it? Experience alfo ffiows, that Men can, to a great Degree, get over their Senfe of Shame, fo as that by profeffing themfelves to be without Principle, and avowing even dired Villany, they can fupport themfelves againfl: the Infamy of it, . But as the ill Adions of any one, will probably be more talked . of and oftener thrown in his way, upon his Reformation; fo the Infamy of them will be much more felt, after the natural Senfe of Virtue and of Honour is recovered. Uneafineffes of " this Kind ought indeed to be put to the Account of former Vices, yet it will be faid, they are in Part the Confequences of Reformation. Still I am far from allowing it doubtful, whether Virtue upon the whole be happier than Vice in the prefent World: But if it were, yet the Beginnings of a righteous Admi- niflration, may beyond all Quefiion be found in Nature, if v/e will attentively inquire after them. And, 4. L In- ^8 Of the Moral Government of God PART I. In whatever Manner the Notion of God's moral Govern- I. ment over the World, might be treated, if it did not appear, ^-^^^^^^^ whether he were in a proper Senfe our Governor at all, yet when it is certain Matter of Experience, that He does manifeft himfclf to us under the Character of a Governor in the Senfe explained '' ; it muft deferve to be confidered, whether there be not reafon to apprehend, that he may be a righteous or moral Governor. Since it appears to be Fadl, that God does govern Mankind by the Method of Rewards and Punifliments, accord- ing to fome fettled Rules of Diftribution, it is furely a Queftion to be asked ; what Prefumption is there againft his fini'lly re- warding and punifhing them , according to this particular Rule, namely, as they adl reafonably or unreafonably, virtuoufly or vitioufly ? Since rendring Men happy or miferable by this Rule, certainly falls in, much more falls in, with our natural Apprehenfions and Senfe of things, than doing fo by any other Rule whatever : Since rewarding and punifhing Adlions by any other Rule, would appear much harder to be accounted for, by Minds formed as He has formed ours. Be the Evidence of Re- ligion then more or lefs clear, the Expedlation which it raifes in us, that the righteous fhall, upon the whole, be happy, and the wicked miferable, cannot however poffibly be confidered as ab- furd or chimerical ; becaufe it is no more than an Expeftation, that a Method of Government already begun, fhall be carried ©n, the Method of rewarding and punidiing Aftions ; and fhall be carried on by a particular Rule, which unavoidably appears to us at firft Sight more natural than any other, the Rule which we call diftributive Juflice. Nor, II, Ought it to be entirely paffed over, that Tranquillity, Sa- tlsfaftion, and external Advantages, being the natural Confe- quences of prudent Management of Ourfelves, and our Affairs; f Chap. ii. and Of the Moral Government of God. 49 andRaflinefs, profligate Negligence, and willful Folly, bringing C H A P. after them many Inconveniencies and Sufferings; thefe afford HI. Inftances of a Right Conftitution of Nature : as the Corredlion l-^^"\J of Children, for their own Sakes, and by way of Example, when they run into Danger or hurt themfelves, is a Part of right Education. And thus, that God governs" the World by general lixt Laws, that He has endued us with Capacities of re- flecting upon this Conftitution of things, and forefeeing the good and bad Confequences of our Behaviour ; plainly implies fome fort of Moral Government: fince from fuch a Conftitution of things it cannot but follow, that Prudence and Imprudence, which are of the Nature of Virtue and Vice, ^ mufl be, as they are, refpedtively rewarded and puniflied. III. From the natural Courfe of things, vitious Adlions are, to a great Degree, acSlually punifhed as mifchisvous to Society : And befides Punifliment adlually inflidted upon this Account, there is alfo the Fear and Apprehenfion of it in thofe Perfons, whofe Crimes have render'd them obnoxious to it, in Cafe of a Difcovery ; this State of Fear being itfelf often a very confi- derable Puni{hment : We muft add too That Fear and Appre- henfion of it, by which Men are reflrained from fuch Crimes. It is neceffary to the very being of Society, that Vices deffruc- tive of it, fliould be puniflied as being fo ; the Vices of Falf- hood, Injuftice, Cruelty: Which Punifliment therefore is as natural as Society ; and fo is an Inftance of a Kind of moral Government, naturally eftabliflied and adually taking place. And, fince the certain natural Courfe of Things, is the Con- duct of Providence or the Government of God, though car- ried on by the Inflrumentality of Men ; the Obfervation here made amounts to this, that Mankind find themfelves placed i See Difll-rt. II. II by 50 of the Moral Government of God. P A R T by Him in fuch Circumftances, as that they are unavoidably ac- I. countable for their Behaviour, and are often punifhed, and fome- ^y^''^'^ times rewarded under His Government, in the view of their being mifchievous, or eminently beneficial to Society. If it be objected that good Actions, and fuch as are beneficial to Society, are often punifhed, as in the Cafe of Perfecution and in other Cafes ; and that ill and mifchievous Adlions are often rewarded : It may be anfvvered diftinftly ; firft, that this is in no fort necellary, and confequently not natural, in the fenfe in which it is neceffary, and therefore natural, that ill or mifchievous Adions Ihould be puniflied : And in the next Place, that good Aftions are never puniflied, confidered as be- neficial to Society, nor ill Actions rewarded, under the view of their being hurtful to it. So that it ftands good, without any thing on the fide of vice to be fet over againft it, that the Author of Nature has as truely directed, that vitious Actions confidered as mifchievous to Society, fliould be punifiied, and put Mankind under a Neceflity of thus punifliing them ; as he has directed and neceflltated us to preferve our Lives by Food. IV. In the natural Courfe of things, Virtue as fuch is ac- tually rewarded, and Vice as fuch puniflied : which feems to afibrd an Inftance or Example, not only of Government, but of moral Government, begun and eftabllflied ; moral in the flricteft Senfe ; though not in that Perfection of Degree, which Religion teaches us to expect. In order to fee this more clearly, we mufi: diflinguifh between Actions themfelves, and That Quality afcribed to them, which we call virtuous or vitious. The Gratification itfelf of every natural Pafllon, muft be attended with Delight : And Acquifitions of Fortune, however made, are Acquifitions of the Means or Material, of of the Moral Go'vermnent of God. 5 1 ^.^v^^ of Enjoyment. An Adion then, by which any natural Paflion CHAP, is gratified or Fortune acquired, procures Delight or Advan- HI- tage; abftradled from all Confidcration of the Morality of fuch Adion. Confequently the Pleafure or Advantage in this Cafe, is gained by the A6lion itfelf, not by the Morality, the Virtu- oufnefs or Vitioufnefs of it ; though it be, perhaps, virtuous or vitious. Tlius, to fay fuch an Adtion or Courfe of Behaviour, procured fuch Pleafure or Advantage, or brought on fuch In- convenience and Pain, is quite a different thing from faying, that fuch good or bad Effed; was owing to the Virtue or Vice of fuch Adtion or Behaviour. In one Cafe, an Action abftracted from all moral Confideration, produced its Effect: In the other Cafe, for it will appear that there are fuch Cafes, the Morality of the Action, the Action under a moral Confideration, /'. e. the Virtuoufnefs or Vitioufnefs of it, produced the Effect. Now I fay Virtue as fuch, naturally procures confiderable Ad- vantages to the Virtuous, and Vice as fuch, naturally occafions great Inconvenience and even Mifery to the Vitious, in very many Inftances. The immediate Effects of Virtue and Vice upon the Mind and Temper, are to be mentioned as Inftances of it. Vice as fuch is naturally attended, witii fome fort of Uneafinefs, and, not uncommonly, with great Difturbance and Apprehenfion. That inward Feeling, which, refpecting leffer Matters, and in familiar Speech, we call being vexed with onefelf, and in matters of Importance and in more ferious Language, Remorfe ; is an uneafmefs naturally arifing from an Action of a Man's own, reflected upon by himfelf as wrong, unreafonable, faulty, /'. e. Vitious in greater or lefs Degrees : And this manifeftly is a different Feeling from that Uneafmefs, which arifes from a Senfe of mere Lofs or Harm. What is more common than to hear a Man lamenting an Accident or Event, and adding but however he has the Satisfaction that he cannot blame himfelf for it ; or on the contrary, that H 2 he 52 of the Moral Government of God. P A R T he has the Uneafinefs of being fenfibie it was his own Doing ? I. Thus alfo the Difturbance and Fear, which often' follow upon ^•^^^'^ a Man's having done an Injury, arife from a Senfe of his being blame-worthy ; otherwife there would, in many Cafes, be no Ground of Diilurbance, nor any Reafon to fear R.efentment or Shame. On the other hand, inward Security and Peace, and a Mind open to the feveral Gratifications of Life, are the natu- ral Attendants of Innocence and Virtue. To which mufi: be added the Complacency, Satisfaction, and even Joy of Heart, which neceflarily, and often, accompany the Exercife, the real Exercife, of Gratitude, Friendfliip, Benevolence. And here, I think, ought to be mentioned, the Fears of future Punifhment, and peaceful Hopes of a better Life, in thofe who fully believe, or have any ferious Apprehenfion of Religion : becaufe thefe Hopes and Fears are prefent Uneafinefs and Satisfaction to the Mind; and cannot be got rid off by great Part of the World, even by Men who have thought moft thoroughly upon the Subject of Religion. And no one can fay, how confiderable this Uneafinefs and Satisfadlion may be, or what upon the whole it may amount to. In the next Place, comes in the Confideration, that all ho- nefl: and good Men are difpofed to befriend honeft good Men as fuch, and to difcountenance the vitious as fuch, and do fo in fome Degree; indeed in a confiderable Degree: from which Favour and Difcouragement cannot but arife confide- rable Advantage and Inconvenience. And though the Ge- nerality of the World have little Regard to the Morality of their own Actions, and may be fuppofed to have lefs to that of Others, when they Themfelves are not concerned; yet let any One be known to be a Man of Virtue, fome how or other, he will be favoured, and good offices will be done him, from Regard Of the Moral Government of God. 5 3 Regard to his Character without remote Views, occafionally, C H A P* ' and in foaie low Degree, I think, by the Generality of the HI- World, as it happens to come in their Way. Publick Ho- ^-/^ "^ nours too and Advantages are the natural Confequenccs, are fometimes at leafl the Confequences in Faft, of virtuous Ac- tions ; of eminent Juftice, Fidelity, Charity, Love to our Country, confidered in the view of being virtuous. And fome- times even Death itfelf, often Infamy and external Inconveni- encies, are the publick Confequenccs of Vice as Vice. For inftance, the Senfe which Mankind have of Tyranny, Injuftice, Oppreflion, additional to the meer Feeling or Fear of Mifery, n^ has doubtlefs been inftrumental in bringing about Revolutions, which make a Figure even in the Hiftory of the World. For it is plain. Men refent Injuries as implying Faultinefs, and re- taliate, not merely under the notion of having received Harm, but of having received wrong; and they have this Refentmenc in Behalf of Others, as well as of Themfelves. So likewife even the Generality are, in fome Degree, grateful and difpofed to ■ return good offices, not merely becaufe fuch an one has been ■ the Occafion of good to Them, but under the view, that fuch good offices implied kind Intention and good Defert in the Doer. To all this may be added two or tiiree parti- cular things, which, many Perfons will think frivolous ; but to me nothing appears fo, which at all comes in towards de- termining a Queftion of fuch Importance, as, whether there be, or be not, a moral Inilitution of Government , in the flrideft Senfe moral, vijibly eftabliffied and begun in Nature. . The particular things are thefe ; that in domeftick Govern- ment, which is doubtlefs natural, Children and Others alfo, are very generally puniihed for FaKhood, and Injuftice, and Ill-behaviour, as fuch, and rewarded for ^the contrary; which are Inftances of Veracity, and Juftice, and right Beha- viour as fuch, naturally inforccd by Rew-ards and Punifh- mentSj 4 54 Of the Moral Government of God. \jrsr\i PART ments, whether more or lefs confiderable : That , though !• civil Government be fuppofed to take Cognizance of Adtions in no other view than as prejudicial to Society , without refpedt to the Immorality of them ; yet as fuch Adlions are immoral, fo the Senfe which Men have of the Immorality of them, very greatly contributes, in different ways, to bring Offenders to Juftice : And that intire Abfence of all Crime and Guilt in the moral Senfe, when plainly appearing, will almoft of courfe procure, and Circumftances of aggravated Guilt prevent, a Remilfion of the Penalties annexed to civil Crimes, in many Cafes, though by no means in all. Upon the whole , befides the good and bad Effedls of Virtue and Vice upon Men's own Minds, the Courfe of the World does, in fome Meafure, turn upon the Approbation and Difapprobation of them as fuch, in Others. The Senfe of well and ill Doing, the Prefages of Confcience, the Love of good Charaders and Diflike of bad ones. Honour, Shame, Refentment, Gratitude j all thefe, confidered in themfelves, and in their Effefts, do afford manifeft real Inftances of Virtue as fuch naturally favoured, and of Vice as fuch difcountenanc- ed, more or lefs, in the daily courfe of human Life ; in every Age, in every Relation, in every general Circumftance of it. That God has given us a moral Nature \ may mofl: juftly be urged as a Proof of our being under his moral Go- vernment : But that he has placed us in a Condition, which gives this Nature, as one may fpeak, Scope to operate, and in which it does unavoidably operate, z. e. influence mankind to adl, fo as thus to favour and reward Virtue, and difcounte- nance and punifh Vice; this is not the fame, but a further, ad- ditional Proof of his moral Government : for it is an Inffance >> See Diflert. U. of £> Of the Moral Go-vernment of God. 5 5 of ic. The firft is a Proof, that he will finally favour and C H A P. fupport Virtue effedlually ; the fecond is an Example of HI. His favouring and fupporting it at prefent, in feme De- ^-''""V'''*^ gree. If a more diftlndt Inquiry be made, whence it arifes, that Virtue as fuch is often rewarded, and Vice as fuch is puniilied, and this Rule never inverted ; it will be found to proceed, in Parr, immediately from the moral Nature itfelf, which God has given us ; and alfo in Part, from his having given Us, together with this Nature, fo great a Power over each other's Hap- pinefs and Mifery. For firfl:, it is certain, that Peace and De- light, in fome Degree and upon fome Occafions, is the necef- fary and prefent Etfedl of virtuous Prafcice ; an Effedt arifing im- mediately from that Coni^itucion of our Nature. We are fo made, that Well-doing as fuch gives us Satisfaftion, at leaft, in fome Inftances ; Ill-doing as fuch, in none. And fecondly, From our Moral Nature, joined with God's having put our Happinefs and Mifery in many Refpefts in each other's Power, it cannot but be, that Vice as fuch, fome Kinds and Inftances of it at leaft, will be infamous, and Men will be difpofed to punifh it as in itfelf deteftable ; and the Villain will by no means be able always to avoid feeling that Infamy, any more than he will be able to efcape this further Punifli- ment, which Majikind will be difpofed to inflid upon him, under the Notion of his deferving it. But there can be no- thing on the fide of Vice, to anfwer this ; becaufe there • is nothing in the human Mind, contradictory, as the Logici- ans fpeak, to Virtue. For Virtue confifts, in a Regard to what is Right and Reafonable, as being fo ; in a Regard to Veracity, Juftice, Charity, in themfelves : and there is furc- ly no fuch thing as a like natural Regard to Falfliood, Injuf- tice, Cruelty. If it be thought, that there are Inftances of an 56 of the Moral Government of God. PART an Approbation of Vice, as fuch, in itfelf, and for its own 1. fake, though it does not appear to me, that there is any fuch '"'''^^''"'^ thing at all ; but fuppofing there be, it is evidently mon- flrous : as much fo, as the moft acknowledged Perverfion of any Paffion whatever. Such Inftances of Perverfion then being left out , as merely imaginary , or , however , unnatural ; from the Frame of our Nature, and from our Condition, in the Refpefls now defcribed , it muft follow, that Vice cannot at all be, and Virtue cannot but be upon fome Oc- cafions, favoured as fuch by Others, and happy in itfelf, in fome Degree. For what is here infifted upon, is not the De- gree in which Virtue and Vice are thus diftinguifhed, but only the thing itfelf, that they are fo in fome Degree ; though the whole good and bad Effed of Virtue and Vice as fuch, is not inconfiderablc in Degree. But that they muft be thus di- ftinguifhed in fome Degree , is in a manner neceflary : It is Matter of Fa6l of daily Experience, even in the greateil Confufion of human Affairs. It is not pretended, but that in the natural Courfe of Things, Happinefs and Mifery appear to be diftributed by other Rules than only the perfonal Merit and Demerit of Charadters, They may fometimes be diftributed by way of mere Difci- pline : There may be the wifeft and beft Reafons, why the World fhould be governed by general Laws, from whence fuch promifcuous Diftribution perhaps muft follow; and alfo why our Happinefs and Mifery fhould be put in each other's Power , in the Degree which they are. And thefe things, as they contribute to the rewarding Virtue and punifhing Vice, as fuch: fo alfo they contribute, not to the Inverfion of this, which is impofTible ; but often to the rendring Perfons profperous, though wicked, afflidied, though righteous ; and, ivv^hich is worfe, to the Rewarding fome ASfions, though vici- ous Of the Moral Government of God, 57 ous, and puniflnng other ABions though virtuous. But all this CHAP. cannot drown the Voice of Nature in the condud of Provi- HI. dence, plainly declaring itfelf for Virtue, by way of Diftinc- ^-'^'V^ tion from Vice, and Preference to it. For, our being fo conflitu- ted, as that Virtue and Vice are thus naturally favoured and difcountenanced, rewarded and punifhed refpedtively as fuch, is an intuitive Proof of the Intent of Nature, that it {hould be fo ; otherwife the Conftitution of our Mind, from which ic thus immediately and diredly proceeds, would be abfurd. But it cannot be fiid, becaufe virtuous Aftions are fometimes pu- nillied, and vicious Adtions rewarded, that Nature intended it. For, though this great Diforder is brought about, as all Adlions are done, by means of fome natural Paffion ; yet Thh may be^ as it undoubtedly is, brought about by the Perverfion of fuch Paffion, implanted in us for other, and thofe very good Pur- pofes. And indeed thefe other and good Purpofes, even of eve- ry Paffion, may be clearly feen. We have then a Declaration, in fome Degree of prefent Ef- fedl, from Him who is fupreme in Nature, which Side He is of, or what Part He takes; a Declaration for Virtue and againfl Vice. So far therefore as a Man is true to Virtue, to Veracity and Juftice, to Equity and Charity and the right of the Cafe, in whatever he is concerned ; fo far he is on the Side of the di- vine Adminiftration, and co-operates together with it : and from hence, to fuch a Man, arifes naturally a fecret Satisfadlion and Senfe of Security, and implicite Flope of fomewhat further. And, V. This Hope is confirmed, by the neceffary Tendencies of Vir- tue, which, though not of prefent Effedt, yet are at prefent dif- cernible in Nature ; and fo afford an Inftance of fomewhat moral in the elTential Conftitution of it. There is, in the Nature of I Things, c8 OJ the Moral Government of God, PART Things, a Tendency in Virtue and Vice to produce the good I. and bad EfFecfls now mentioned, in a greater Degree than they ^y^'^''^^ do in Fad produce them. For Inftance; good and bad Men as fuch, would be much more rewarded and puniflied, were it not, that Juftice is often artificially eluded, that Charadlers are not known, and many, who would thus favour Virtue and difcourage Vice, are hindered from doing fo by accidental Caufes. Thefe Tendencies of Virtue and Vice are obvious with regard to Individuals. But it may require more particularly to be confidered, that Power in a Society, by being under the Diredtion of Virtue, naturally increafes, and has a neceffary Tendency to prevail over oppofite Power, not under the Direc- tion of it ; in like Manner as Power, by being under the Di- reflion of Reafon, increafes, and i.ts a Tendency to prevail over brute Force. There are feveral brute Creatures of equal, and feveral of fuperior Strength, to That of Men j And poffibly the Summ of the whole Strength of Brutes, may be greater than That of Mankind : but Reafon gives us the Advantage and Superiority over them ; and thus Man is the acknowledged go- verning Animal upon the Earth. Nor is this Superiority con- fidered by any as accidental, but as what Reafon has a Tenden- cy, in the Nature of the Thing, to obtain. And yet perhaps Difficulties may be raifed about the Meaning, as well as the Truth, of the AfTertion, that Virtue has the like Tendency. To obviate thefe Difficulties, let us fee more diftiinflly, how the Cafe ftands with Regard to Reafon, which is fo readily ac- knowledged to have this advantageous Tendency. Suppofe then two or three Men, of the beft and mod improved Un- derftanding, in a defolate open Plain, attacked by ten times the number of Beafts of Prey: Would their Reafon fecure them the Viftory in this unequal Combat ? Power then, though join- ed with Reafon, and under its Diredion, cannot be expedled to prevail Of the Moral Government of God. 5 p L/^V^VJ prevail over oppofite Power, though merely brutal, unlefs the C IT A P. one bears fome Proportion to the other. Again'; Put the ima- HI. ginary Cafe, that ratioiial and irrational Creatures were of like external Shape and Manner : it is certain, before there were Op- portunities for the firfl;, to diftinguifli- each other, to feparate from their Adverfaries, and to form an Union among them- felves, they might be upon a Level, or in feveral Refpeds upon great Difadvantage; though united they might be vaftly fupe- rior: Since Union is of fuch Efficacy, that ten Men uniied, might be able to accomplifli, what ten thoufand of the fame natu- ral Strength and Underftanding wholly ununited, could nor. In this Cafe then, brute Force might more than maintain its Ground againft Reafon, for Want of Union among the rational Crea- tures. Or fuppofe a Number of Men to land upon an Ifland inhabited only by wild Beafts; a Number of Men, who, by the Regulations of civil Government, the Inventions of Art, and the Experience of fome Years could they be prcferved fo long, would be really fufficient, to fuL>.' "^ the wild Beafts, and to pre- ferve themfelves in Security from "m: Yet a Conjunfture of Accidents might give fuch Advanta^- to the irrational Animals, as that they might at once over- power, and even extirpate, the whole Species of rational ones. Length of time then, fuch and fuch Scope and Opportunities, for Reafon to exert itfelf, may be abfolutely neceffary to its prevailing over brute Force. Fur- ther ftill, there are many Inftances of Brutes fucceeding in At- tempts, which they could not have undertaken, had not their irrational Nature rendered them uncapable of forefeeing the Danger of fuch Attempts, or the Fury of PafTion hindred their attending to it ; and Inftances of Reafon and real Prudence pre- venting Men's undertaking what, it hath appeared afterwards, they might have fucceeded in by a lucky Rafhnefs. And in certain Conjundures, Ignorance and Folly, Weaknefs and Dif- cord, may have their Advantages. So that ratiqnal Animals I 2 have 6o Of the Moral Government of God. PAR T have not neceffarily the Superiority over irrational onesj but, I. how improbable foever it may be, it is evidently poflible, that, ^^'f'^'^ in fome Globes, the latter may be fuperior. And were the for- mer wholly at variance and difunited, by falfe Self-intereft and Envy, by Treachery and Injuftice, and confequent Rage and Malice againft each other, whilft the latter were firmly united among themfelves by Inftindl ; this might greatly contribute to the introducing fuch an inverted Order of things. For eve- ry one would confider it as inverted : Since Reafon has, in the Nature of it, a Tendency to prevail over brute Force ; not- withftanding, the Poflibility it may not prevail, and the Necef- fity, which there is, of many concurring Circumftances to ren- der it prevalent. Now I fay, Virtue in a Society has a like Tendency to pro- cure Superiority and additional Power ; whether this Power be confidered as the Means, of Security from oppoflte Power, or of obtaining other Advantages. And it has this Tendency, by rendring publick Good, an Objed, and End, to every Member of the Society ; by putting every one upon Confideration and Diligence, P.ecoliedion and Self-government, both in order to fee what is the moft effedlual Method, and alfo in order to perform their proper Part, for obtaining and preferving it ; by uniting a Society within itfelf, and fo increafing its Strength ; and, which is particularly to be mentioned, uniting it by Means ■ of Veracity and Juftice. For as thefe laft are principal Bonds of Union, fo Benevolence or publick Spirit, undiredled, unre- ftrained, by them, is, no body knows what. And fuppofe the invifible World, and the invifible Difpen- fations of Providence, to be, in any fort analogous to what ap- pears : or that both together make up one uniform Scheme, the two Parts of which, are analogous to each other j the Part Of the Moral Government of God. 6 1 Part which we fee, and That wliich is beyond our Obfcrvation : C H A P. Then, there niuft be a hke natural Tendency in the derived Power, III. throughout the Univerfe, under the Direftion of Virtue, to pre- '-'''^^''''''^ vail in general over That, which is not under its Direction ; as there is in Reafon, derived Reafon in the Univerfe, to prevail over brute Force. But then, in order to the Prevalence of Vir- tue, or that it may adlually produce, what it has a Tendency to produce ; the like Concurrences are neceflary, as are, to the Prevalence of Reafon. There muft be fome Proportion, be- tween the natural Power or Force which is, and That which is not, under the Diredion of Virtue : There muft be fufficient Length of Time; for the compleat Succefs of Virtue, as of Reafon, cannot, from the Nature of Thing, be otherwife than gradual : There muft be, as one may fpeak, a fliir Field of Trial, a Stage large and extenfive enough, proper Occafions and Opportunities, for the virtuous to join together, to exert themfelves againft lawlefs Force, and to reap the Fruit of their united Labours. Now indeed it is to be hoped, that the Dif- proportion between the good and bad, even here on Earth, is not fo great, but that the former have natural Power fufficient to their prevailing, to a confiderable Degree ■■, if Circumftances would permit this Power to be united. For, much lefs, very much lefs. Power under the Diredion of Virtue, would prevail over much greater not under the Diredion of it. However, good Men over the Face of the Earth, cannot unite; as for other Reafons, fo becaufe they cannot be fufficiently afcertained of each other's Charaders. And the known Courfe of human Things, the Scene we are now paffing through, particularly the Shortnefs of Life, denies to Virtue its full Scope, in feve- ral other Refpeds. • The natural Tendency, which we have been confidering, though real, is hindred from being carried in- to Effed in the prefent State : But thefe Hindrances may be re- moved in a future one. Virtue, to borrow the Chriftian Allu- fion. 62 Of the Moral Government of God. U^V~\J PART fion, is militant Here ; and various untoward Accidents contribute I. to its being often overborn : But it may combat with greater Advan- tage Hereafter, and prevail compleatly, and enjoy its confcquent Rewards, in fome future States. Neglefted as it is, perhaps un- known, perhaps defpifed and oppreffed, here ; there may be Scenes in Eternity, lading enough, and in every other way adapted, to afford it a fufficient Sphere of Adlion ; and a fufficient Sphere for the natural Confequences of it to follow in Fadl. If the Soul be naturally immortal, and this State be a Progrefs to- wards a future one, as Childhood is towards mature Age; good Men may naturally unite, not only amongft themfelves, but alfo with other Orders of virtuous Creatures, in that future State. For Virtue, from the very Nature of it, is a Principle and Bond of Union, in Ibme Degree, amongft all who are en- dued with 11 and known to each other ; io as that by it, a good Man cannot but recommend himfelf to the Favour and Protec- tion of all virtuous Beings, throughout the whole Univerfe, who can be acquainted with his Charadler, and can any way inter- pofe in his Behalf, in any Part of his Duration. And one might add, that fuppofe all this advantageous Tendency of Virtue to become Effedl, amongft one or more Orders of Creatures, in any diftant Scenes and Periods, and to be feen by any Orders of vitious Creatures, throughout the univerfal Kingdom of God j this happy Effeft of Virtue, would have a Tendency, by way of Example, and poffibly in other Ways, to amend thofe of them, who are capable of Amendment, and being recovered to ajuft Senfe of Virtue. If our Notions of the Plan of Providence were enlarged, in any fort proportion ably to what late Difco- veries have enlarged our Views, with Refpedl to the material World ; Reprefentations of this Kind, would not appear abfurd or extravagant. However they are not to be taken, as intend- ed for a literal Delineation of what is in Fa6t the particular Scheme of the Univerfe, which cannot be known without Re- velation } Of the Moral Government of God. 63 LT^sT^^J velation ; for Suppofitions are not to be looked on as true, be- CHAP* caufe not incredible: But they aremenuoned to fliew, that our III. finding Virtue to be hindred from procuring to itfelf fuch Supe- riority and Advantages, is no Objedion againfl: its liaving, in the elTential Nature of the thing, a Tendency to procure them. And the Suppofitions now mentioned, do plainly fhew this; for they fhew, that thefe Hindrances are fo far from being necefTa- ry, that we ourfelves can eafily conceive, how they may be re- moved in future States, and full Scope be granted to Virtue. And all thefe advantageous Tendencies of it, are to be con- fidered as Declarations of God in its Favour. This however is taking a pretty large Compafs ; though it is certain, that, as the material World appears to be, in a manner, boundlefs and immenfe, there muft be Jb/;2e Scheme of Providence vaft in Pro- portion to it. But let us return to the Earth our Habitation ; and we fhall fee this happy Tendency of Virtue, by imagining an Inftance not fo vafl and remote : by fuppofing a Kingdom or Society of Men upon it, perfedtly virtuous, for a Succeflion of many ages ; to which, if you pleafe, may be given a Situation ad- vantageous for univerfal Monarchy, In fuch a State, there would be no fuch thing as Faftion: but Men of the greateft Capacity would of Courfe, all along, have the chief Diredlion of Affairs willingly yielded to them ; and they would fliare it among themfelves without Envy. Each of thefe would have the Part afiigned him, to which his Genius was peculiarly adapted ; and others, who had not any diftinguiflied Ge- nius, would be fafe, and think themfelves very happy, by be- ing under the Protection and Guidance of thofe who had. Pub- lick Determinations would really be the Refult of the united Wifdom of the Community ; and they would faithfully be exe- cuted, by the united Strength of it. Some would in a higher Way 6^ Of the Moral Government of God, L/'>rNj ART Way contribute, but all would in feme Way contribute, to the I- publick Profperity ; and in it, each would enjoy the Fruits of his own Virtue. And as Injuflice, whether by Fraud or Force, would be unknown among themfelves ; fo they would be fuffici- ently fecured from it in their Neighbours. For Cunning and falle Self-intereft, Confederacies in Injuftice, ever flight, and ac- companied with Fadlion and intefline Treachery ; thefe on one hand, would be found mere childilli Folly and Weaknefs, when fet in Oppofition, againft Wifdom, publick Spirit, Union invio- lable, and Fidelity on the other : allowing both a fufficient Length of Yeats to try their Force. Add the general Influence, which fuch a Kingdom would have over the Face of the Earth, by Way of Example particularly, and the Reverence which would be paid it. It would plainly be fuperior to all others, and the World muft gradually come under its Empire : not by Means of lawlefs Violence ; but partly by what muft be allow- ed to be juft Conqueft ; and partly by other Kingdoms fubmit- ting themfelves voluntarily to it, throughout a Courfe of Ages, and claiming its Protedtion, one after another, in fucceflive Ex- igencies. The Head of it would be an univerfal Monarch, in another Senfe than any Mortal has yet been ; and the eaft:ern Stile would be literally applicable to him, that all People, Na- tions, and Languages fhould ferve him. And though indeed our Knowledge of human Nature, and the whole Hifl:ory of Mankind, fliew the Impoffibility, without fome miraculous In- terpofitions, that a Number of Men, here on Earth, fliould unite in one Society or Government, in the Fear of God and univerfal Practice of Virtue; and that fuch a Government fhould continue fo united for a Succeflion of Ages: yet admit- ting or fuppoflng this, the EfFedl would be as now drawn our. And thus, for Inftance, the wonderful Profperity promifed to the Jewifli Nation in the Scripture, would be, in a great Mea- fure, the Confequence of what is predi(3;ed of them ; that the Peo/>le of the Moral Government of God, 6^ People JJjoiild be all righteous and inherit the Lard for ever*. The CHAP. Predidlions of this Kind, for there are many of them, cannot HI. come to pafs, in the prefent known Courfe of Nature ; but fup- ^-/'V'"Nii? pofe them come to pafs, and then the Profpcrity promifed mufl naturally follow, to a very confiderable Degree. Confider now, the general Syftem of Religion ; that the Government of the World is uniform, and one, and moral ; that Virtue and Right fhall finally have the Advantage, and pre- vail over Fraud and lawlefs Force, over the Deceits as well as the Violence of Wickednefs, under the Conduft of one fupreme Governor: And from the Obfervation above made, it will appear, that God has, by our Reafon, given us to fee, a peculiar Connec- tion in the feveral Parts of this Scheme, and a Tendency towards the Completion of it, arifmg out of the very Nature of Virtue ; which Tendency is to be confidered as fomewhat moral in the eflential Conftitution of Things. If any fliould think all this to be of little Importance, I defirc him to confider, what he would think, If Vice had, effentially and in its Nature, thefe advantageous Tendencies j or if Virtue had effentially the diredt contrary ones. But It may be objeded, that, notwithftanding all thefe natu- ral Effeds and thefe natural Tendencies of Virtue; yet Things may be Now going on throughout the Univerfe, and may go on Hereafter, In the fame mixt way as here at prefent upon Earth ; Virtue fometimes profperous, fometimes depreffed. Vice fome- times fuccefsful, fometimes punilhed. The Anfwer to which is, that it is not the Purpofe of this Chapter, nor of this Trea- tife, properly to prove God's perfedt moral Government over the World, or the Truth of Religion ; but to obferve what there is in the Conftitution and Courfe of Nature, to confirm the proper Proof of it, fuppofed to be known : And that the » If. ]X. 21. K ; Weight 66 Of the Moral Government of God. PART Weight of the foregoing Obfervations to this Purpofe, may be I. thus diftindly proved. Plcafure and Pain are to a certain De- ^■^"^'^^^ gree, fay to a very high Degree, diftributed amongft us with- out any apparent Regard to the Merit or Demerit of Charac- ters. And were there nothing elfe, concerning this Matter, dif- cernible in the Conftitution and Courfe of Nature, there would be no Ground from the Conftitution and Courfe of Nature, to hope or to fear, that Men would be rewarded or puniflied hereafter according to their Deferts ; which however, it is to be remarked, implies, that even then there would be no Ground from Appearances to think, that Vice upon the whole would have the Advantage, rather than that Virtue would. And thus the Proof of a future State of Retribution, would reft upon the ufual known Arguments for it ; which are I think plainly unanfwerable, and would be fo, though there were no additi- onal Confirmation of them from the Things above infifted on : But thefe Things are a very ftrong Confirmation of them. Forj P/'r/?, They fliew, that the Author of Nature Is not Indiffe- rent to Virtue and Vice. They amount to a Declaration from Him, determinate and not to be evaded, in Favour of one, and a- gainfl the other ; fuch a Declaration, as there is nothing to be fet over againft or anfwer, on the Part of Vice, So that were a Man, laying afide the proper Proof of Religion, to determine from the Courfe of Nature only, whether it were moft probable, that the Righteous or the Wicked, would have the Advantage in a future Life ; there can be no Doubt, but that he would determine the Probability to be, that the form.er would. And therefore, fince in general there is not any Medium between Virtue and Vice, though poffibly in particular Cafes there may, fince in ge- neral a Man muft behave either well or ill ; the Courfe of Na- ture, in the View of it now given, furniflies us with a real prac- tical Proof of the Obligations of Religion. Secondly:, Of the Moral Government of God. 67 Secondly, When, conformably to what Religion teaches us,CHAP. God fliall reward and punifli Virtue and Vice as fuch, fo as that III. every one fliall, upon the whole, have his Dcferts ; this diftribu- vy^V^w^ tive Juflice will not be a thing different in Kind, but only in Degree, from what we experience in His prefent Government : it will be That in Effegf, toward which we now fee a Tendency : it will be no more than the Completion of that moral Govern- ment, the Principles and Begin?ii?2g of which, have bzZ'.\ O^ZWZ, beyond all Difpute, difcernible in the prefent Conflicution and Courfe of Nature. And from hence it follows, Thirdly, That, as, without taking into Confideration the mo- ral Government of God, our Experience of the Kinds and De- grees of Happinefs and Mifer}',' which we do experience ac prefent; gives natural Ground to hope for and to fear, higher Degrees, and other Kinds of both in a future State, a future State admitted: fo the moral Government of God, which we experience, or that Virtue and Vice are, in the Manners above- mentioned, adlually rewarded and puniflied at prefent, in a cer- tain Degree ; gives natural Ground to hope and to fear, that they may be rewarded and puniflied im an higher Degree Hereafter : though this alone is not fufficient Ground to think, that they will be rewarded and puniflied in a higher Degree,rather than in a lower. But then, Laftl)\ There is fufficient Ground to think fo, from the good and badTendenciesof Virtue and Vice. For thefe Tendencies are efl'en- tial, and founded in the Nature of Things ; whereas the Hindrances totheirbecomingEffe(ft,are, in numberlefs Cafes, not neceflary, but artificial only. Now it may be much more (Ironglyargued, that thefc Tendencies, as well as the a^ftual Rewards and Punifliments, of Vir- tue and Vice, which arife direftly out of tlie Nature of things, will K 2 remain 68 Of the Moral Government of Gol PART remain Hereafter, than that the accidental Hindrances of them will. I. And if thefe Hindrances do not remain, thofe Rewards and Pu- L/'"'^^ nifliments cannot but be carried on much further towards the Perfetftion of Moral Government, /. e. the Tendencies of Virtue and Vice will become Effect : But when, or where, or in what particular Way, cannot be known at all but by Revelation. Upon the whole : There is a Kind of moral Government im- plied in God's natural Government; ' Virtue and Vice are natu- rally rewarded and puniflied as beneficial and mifchievous to So- ciety i^ and rewarded and punifhed refpedively as fuch.' The No- tion then of a moral Scheme of Government, is not fiftitious, but natural ; for it is fuggefted to our Thoughts by the Conflitu- tion and Courfe of Nature : and the Execution of this Scheme is actually begun, in the Inflanccs here mentioned. And thefe things are to be confidered, as a Declaration of the Author of Nature, for Virtue, and againfl: Vice ; they give a Credibility to the Suppofition of their being rewarded and punlflied Hereaf- ter ; and alfo Ground to hope and to fear, that they may be reward- ed and punifliedin higher Degrees than they are Here. And as all this is confirmed, fo the Argument for Religion, from the Conftitution and Courfe of Nature, is carried on farther, by ob- ferving ; that there are natural Tendencies, and, in innumerable Cafes, only artificial Hindrances, to this moral Scheme's being carried on much farther towards Pcrfedlion, than it is at prefent"". The Notion then of a moral Scheme of Government, much more perfed than what is feen, is not a fiditious, but a natural Notion; for it is fuggefted to our Thoughts, by the eflential Tendencies of Virtue and Vice. And thefe Tendencies are to be confidered, as Intimations, as implicit Promifes and Threatnings, from the Author of Nature, of much greater Rewards and Pu- ' f • 48. 49- " P- 49' i°- ' P 5°' '►■c- ™ P- 57. ^'C- nifhments Of the Moral Government of God, 69 nirhments to follow Virtue and Vice, than do at prefent, AndC H A P- indeed, every natural Tendency, which is to continue, but which HI. is hindred from becoming Effedl by only accidental Caufes, af- l^V*^ fords a Prefumption, that fuch Tendency will, fome Time or other, become EfFcd ; a Prefumption in Degree proportionable to the Length of the Duration, through which fuch Tendency will continue. And from thefe things together, arifes a real Prefumpti- on, that the Moral Scheme of Government eflabliflied in Nature, fliall be carried on much farther towards Perfedion hereafter ; and, I think, a Prefumption that it will be abfolutely compleated. But from thefe things, joined with the moral Nature which God has given us, confidered as given us by Him, arifes a pradical Proof ■" that it will; a Proof from Fadt, and therefore a diftindl one from That, which is deduced from the eternal and unalter- able Relations, the Fitnefs and Unfitnefs of Actions. ^ Sec this Proof drawn out briefly, Ch. vi. p. CHAP, 70 CHAP. IV. Of a State of Frohation, as implying Trial^ Difficulties and Danger. PART f-»"^ H E general Doftrine of Religion, that our prefent jJl^^ ■ Life is a State of Probation for a future one, compre- "^ hends under it feveral particular things, diilind from each other. But the firfl: and moft common Meaning of it, feems to be, that our future Interefl is now depending, and de- pending upon Ourfelves ; that we have Scope and Opportunities Here, for that good and bad Behaviour, which God will reward and punifh Hereafter ; together with Temptations to one, as well as Inducements of Reafon to the other. And this is, in great meafure, the fame with faying, that we are under the mo-^ ral Government of God, and to give an Account of our Actions to Him. For the Notion of a future Account and general righteous Judgment, implies fome Sort of Temptations to •what is wrong; otherwife there would be no moral Poflibi- lity of Doing wrong, nor Ground for Judgment, or Difcri- •mination. But there is this Difference, that the Word Probation is more diftindlly and particularly expreflive of, Allurements to wrong, or Difficulties in adhering uniformly to what is right, and the Danger of Mifcarrying by fuch Temp- tations, than the Words Moral Government. A State of Pro- bation then, as thus particularly implying in it. Trial, Diffi- culties and Danger, may require to be confldered diilind:ly by icfelf. And Of a State of 7\iaL 71 ly-NTsj And as the moral Government of God wlitch Religum teach- C H A I\ es us, implies, that we are in a State of Trial with regard to a IV. future World ; fo alfo his natural Government over us, implies, that we are in a State of Trial, in the like Senfe, with regard to the prefent World. Natural Government by Rewards and Pu- nifliments, as much implies natural Trial, as moral Go- vernment does moral Trial. The natural Government of God here meant,^ confifls, in his annexing Pleafure to fome Ad:ions, and Pain to others, in our Power to do or forbear, and giving us Notice of fuch Appointment beforehand. This neceflarily implies, that he has made our Happinefs and Mifery, or our In- ter&ft, to depend in Part upon Ourfelves. And fo far as Men half Te-nptations to any Courfe of Adtion, which will proba- h\y,octs L them greater temporal Inconvenience and Uneafinefs, than Savisfaflion; fo far, their temporal Interefl: is in Danger frof themfelves, or they are in a State of Trial with refpedl to- il. Now People often blame others, and even themfelves, for their Mifcondu6t in their temporal Concerns. And we find ma- ny are greatly wanting to themfelves, and mifs of that natural Happinefs, which they might have obtained in the prefent Life j. perhaps every one does in fome Degree. But many run them- felves into great Inconvenience, and into extream Diflrefs and Mifery ; not through Incapacity of knowing better, and doing better for themfelves, which would be nothing to the prefent Purpofe; but through their own Fault. And thefe things ne- tfeflarily imply Temptation, and Danger of mifcarrying, in a greater or lefs Degree, with refped to our worldly Intereft or Happinefs. Every one too, without having Religion in his Thoughts, fpeaks of the Hazards which young People run, up- on their fetting out in the World ; Hazards from other Caufes than their Ignorance merely, and unjtvoidable Accidents, And » Ch, ii. fouic t^yvN^ 7 2 Of u State of Trial. PART lome Courfes of Vice, at leaft, being contrary to Men's worldly I. Intereft or Good, Temptadons to thefe, muft at the fanie time be Temptations to foregoe our prefent, and our future Inte- reft. Thus, in our natural or temporal Capacity, we are in a State of Trial, ;'. e. of Difficulty and Danger, analogous, or like to our moral and religious Trial. This will, more diftincflly, appear to any one, who thinks it worth while, more diftindlly, to confider, what it is which con- fticutes our Trial in both Capacities, and obferve how Man- kind behave under it. And that which conftitutes this our Trial, in both thefe Capa- cities, muft be, either fomewhat in our external Circumftanf esj or in our Nature. For, on the one hand, Perfons may be be- trayed into wrong Behaviour upon Occafions of Surprize, ofi overcome upon any other very fingular and extraordinary exter- nal Occafions, who would, otherwife, have preferved their Cha- rafler of Prudence and of Virtue: And in fuch Cafes, every one, in fpeaking of thefe Perfon's wrong Behaviour, would im- pute it to fuch particular external Circumftances. On the other hand, Men who have contracted Habits of Vice and Folly of any kind, or have fome particular Paffions in Excefs, will feek Opportunities, and, as it were, go out of their way, to gratify themfelves in thgfe Refpefts, at the Expence of their Wifdom and their Virtue ; led to it, as every one would fay, not by ex- ternal Tem'ptations, but by fuch Habits and Paffions. And th* Account of this laft is, that particular Paffiions are no more co- incident with Prudence, or that reafonable Self-love, the End of which is our worldly Intereft, than they are with the Princi- ple of Virtue and Religion; but often draw contrary ways to one as well as to the other : and fo fuch particular Paffions are as much Temptations, to adl imprudently with regard to our worldly Of a State of Trial 7 ci^ worldly Intel eft, as to adl vitioufly> However, as when wc C H A P. fay, Men are mifled by external Circumftances of Temptation; IV. it cannot but be underftood, that there is fomewhat within them- ^-*''*"^'^*^ fclves, to render thofe Circumftances Temptations, or to render them fufceptible of ImprelTions from them : So when we fay, they are mifletl by Paflions; it is always fuppofed, that there are Occafions, Circumftances, and Objeils, exciting tliefe Paflions, and affording Means for gratifying them. And therefore, Temp- tations from within, and from without, coincide, and mutually imply each other. Now the feveral external Objeds of the Appetites, Pafiions, and Affedtions, being prefent to the Senfes, or offering themfelves to the Mind, and fo exciting the Paffions ; not only in Cafes where they can be gratified confiftently with Innocence and Prudence, but alfo in Cafes where they cannot, and yet can be gratified imprudently and vitioufly: this, as really puts them in Danger of voluntarily foregoing their prefent In- tereft or Good, as their future, and as really renders Self-denial neceffary to fecure one, as the other; /. e. We are in a like State of Trial with Refpedl to both, by the very fame Paflions, exci- ted by the very fame means. Thus Mankind having a tempo- ral Intereft depending upon themfelves, and a prudent Courfe of Behaviour being neceffary to fecure it; Paffions inordinately excited, by Means of Example, or by any other external Circum- ftance ; or Paflions excited towards Objeds, at Times, or in De- grees, impoliible to be gratified confiftently with worldly Pru- dence: thefe are Temptations, dangerous, and too often fuccefsful Temptations, to forego a greater temporal Good for a Icfs ; /, e. to forego what is, upon the whole, our temporal Intereft, for the fake of a prefent Gratification. This is a Defcription of our State of Trial in our temporal Capacity. Subftitutc now the ^^oxA future for temporal, and Virtue for Prudence ; and it " See Sermons preached nt the RoHs, 1726. 2d. Ed. p. 205, is'c. Pref. p 2?. ^'■• Serfli. p. 21, £3V. ... L Will 74- Of a State of Trial, PART will be juft as proper a Defcription of our State of Trial in I. our religious Capacity : {o analagous are they to each other. If, from Confideration of this our like State of Trial in both Capacities, we go on to obferve farther how Mankind behave un- der it ; we fhall find, there are foine, who have fo little Senfe of it, that they fcarce look beyond the pafling Day : They are fo taken up with prefent Gratifications, as to have, in a manner, no Feeling of Confequences, no regard to their future Eafe or Fortune in this Life ; any more than to their Happinefs in ano- ther. Some appear to be blinded and deceived by inordinate Pafli- on, in their worldly Concerns, as much as in Religion. Others are, not deceived, bur, as it were, forcibly carried away by the like PafTions, againfl their better Judgment, and feeble Refolu- tions too of adling better. And there are Men, and truly they are not a few, who fliamelefsly avow, not their Intereft, but their mere Will and Pleafure, to be their Law of Life ; and who, in open Defiance of every thjng that is reafonable, will go on in a Courfe of vitious Extravagance, forefeeing, with no Remorfe and little Fear, that it will be their temporal Ruin : and fome of them, under the Apprehenfion of the Confequen- ces of Wickednefs in another State. And to fpeak in the moft moderate Way, human Creatures are not only continually liable to go wrong voluntarily, but we fee likewife that they often adually do fo, with regard to their temporal Interefts, as well as with regard to Religion. Thus our Difiicukies and Dangers, or our Trials, in our temporal and our religious Capacity, as they proceed from the fame Caufes, and have the fame EfFedt upon Men's Behaviour, are evidently analogous, and of the fame Kind. It Of a State of Trial 75 yu^\r\j It may be added, that the Difficulties and Dangers of Mifcarry- CHAP, ing incur religious State of Trial, are greatly increafed, one is rea- ■^^■ dy to think, are in a manner wholly made, by the ill Behaviour of Others ; by a Wrong Education, wrong in a moral Senfe, fomc- times pofitively vitiousi by general bad Example; by the difho- nefl Artifices, which are got into Bufinefs of all Kinds; and, in very many Parts of the World, by Religion's being corrupted into Superftitions, which indulge Men in their Vices: In like manner, the Difficulties of conduifciplme. 8 1 from our Nature and Condition jointly: meaning by luiman C H A P. Life, not living in the literal Senfe, but the whole complex V. Notion commonly underftood by thole Words. So that, with- L/^'%J out determining, what will be the Employment and Happinefs, the particular Life, of good Men hereafter; there mufl: be feme determinate Capacities, fome neceflary Charadter and Qu_alifica- tions, without which, Perfons cannot but be utterly uncapable of it : in like manner, as there mufl: be fome, without which, Men would be uncapable of their prefent Siate of Life. Now, n. The Confl:itution of human Creatures, and indeed of all Creatures which come under our Notice, is fuch, as that they are capable of naturally becoming qualified for States of Life, for which they were once wholly unqualified. In Imagination we may indeed conceive of Creatures, uncapable of having any of their Faculties naturally enlarged, or as being unable natu- rally to acquire any new Qualifications: But the Faculties of e- very Species known to us, are made for Enlargement ; for Ac- quirements of Experience and Habits. We find ourfelves in particular indued with Capacities, not only of perceiving Ideas, and of Knowledge or perceiving Truth, hut alfo of flioring up our Ideas and Knowledge by Memory. We are capable, not only of adling, and of having different momentary Impreffions made upon us; but of getting a new Facility in any Kind of Adion, and of fettled Alterations in our Temper or Charader. The Power of the two lafl: is the Power of Habits. But nei- ther the Perception of Ideas, nor Knowledge of any Sort, are Habits ; though abfolutely neceflary to the forming of them. However, Apprehenfion, Reafon, Memorv, which are the Ca- pacities of acquiring Knowledge, are greatly improved by Ex- ercife. Whether the Word Habit is applicable to all thefe Im- provements, and in particular how far the Powers of Memory and o!" ilabits, may be Powers of the fame Nature, I ihall not M inquire. 8 2 Of d State of Moral T>lfcipl'me. \.y~sr\3 PART inquire. But that Perceptions come into our Minds readily and I- of Courfe, by means of their having been there before, feems a thing of the fame Sort, as Readincfs in any particular Kind of Aftion, proceeding from being accuAomed to it. And Aptnefs to recollect pracflical Obfervations of Service in our Condudl, is plainly Habic in many Cafes. There are Habits of Perception, and Habits of Adlion. Inftances of the former, are our con- ftant and even involuntary Readinefs, in correding the Impref- fions of our Sight, concerning Magnitudes and Diflances, fo as to fubftitute Judgment in the Room of Senfation impercepti- bly to ourfelves. And it feems as if all other Affociations of Ideas not naturally connedled, might be called paffive Habits ; as properly as our Readinefs in underflanding Languages upon Sight, or hearing of Words. And our Readinefs in fpeaking and writing of them, are Inftances of the latter, of adlive Habits, For Diftindinefs, we may confider Habits, as belonging to the Body, or the Mind ; and the lattei*will be explained by the for- mer.. Under the former are comprehended all bodily Adlivities or Motions, whether graceful or unbecoming, which are owing to Ufe : Under the latter, general Habits of Life and Condud:, fuch as thofe of Obedience and Submiflion to Authority, or to any parti- cular Perfon ; thofe of Veracity, Juftice, and Charity ; thofe of Attention, Induftry, Self-government, Envy, Revenge. And Ha- bits of this latter Kind, feem produced by repeated Adls, as well as the former. And in like manner as Habits belonging to the Body, are produced by external A6ts ; fo Habits oi the Mind are produced by the Exertion of inward practical Principles, /". e. by carrying them into Aft, or ad;ing upon them ; the Principles of Obedience, of Veracity, Juftice, and Charity. Nor can thofe Habits be formed by any external Courfe of Adlion, oihcrwife than as it proceeds from thefe Principles: becaufe it is only thefe inward Principles ex- erted, which are ftridly Adls of Obedience, of Veracity, of Juf- tice, and of Charity. So likewife Habits of Attention, Induftry, Self- government, are in the fame manner acquired by Exercife ; and Habits Of a St cite of Moral D'fc/pline. 8 3 Habits of Envy and Revenge by Indulgence, whether in out- CHAP" ward Adl, or in Tiiought and Intention, i. e. inward A61 : for V. fuch Intention is an Aift. Refolutions alfo to do well, are pro- ^^-^^^^"^ pe'rly Ads. And endeavouring to enforce upon our own Minds, a pradical Senfc of Virtue, or to beget in Others that prafti- cal Senfe of it, which a Man really has himfelf, arc virtuous A(fls. All thefe, therefore, may and will contribute towards forming good Habits. But going over the Theory of Virtue in ones Thoughts, talking well, and drawing fine Pidures, of it ; this is fo far from necefllirily or certainly conducing to form an Habit of it, in him who thus employs himfelf; that it may harden the Mind in a contrary Courfe, and render it gradually more infenfible, /'. e. form an Habit of Infenfibility, to all mo- ral Confiderations. For, from our very Faculty of Habits, paflive Impreffions, by being repeated, grow weaker : Thoughts, by often pafling through the Mind, are feit lefs kn- fibly : Being accuftomed to Danger, begets Intrepidity, /. e. lefTens Fear ; to Diftrefs leffens the Paflion of Pity ; to Inllances of Others Mortality, lelllns the fenfible Apprehenfion of our own. And from thefe two Obfervatlons together, that prac- tical Habits are formed and ftrengthed by repeated Ads ; and that pafTive Impreffions, by being repeated upon us, grow weaker ; it muft follow, that adtive Habits may be gradually forming and flrengthening, by a Courfe of adling upon fuch and fuch Motives and Excitements, whilffc thefe Motives and Excitements them- felves are, by proportionable Degrees, growing lefs fenfible, i. e. are continually lefs and lefs fenfibly felt, even as the adive Habits ftrengthen. And Experience confirms this; for adtive Princi- ples, at the very time that they are lefs lively in Perception than they were, are found to be, fome how, wrought more thoroughly into the Temper an3 Charader, and become more effedlual in influencing our Pradice. The three things jufl: mentioned, may afford Inftances of it. Perception of Danger, is a natural M 2 Excite- 84 Of a StJte of Moral Difcipline, u^' PART Excitement of paffive Fear, and adive Caution: And by being I- inured to Danger, Habits of the latter are gradually wrought, at the fame time that the former gradually leflens. Perception of Diftrefs in others, is a natural Excitement, paffively to pity, and adlively to relieve it : But let a man fet himfelf to attend to, inquire out, and relieve diftreffed Perfons, and he cannot but grow lefs and lefs fenfibly aftefled with the various Miferies of Life, with which he muft become acquainted -, when yet, at the fame time. Benevolence confidered, not as a Paffion, but as a pradtical Principle of Adlion, will flrengthen t and whilft he paf- fively compaflionates the diftrefTed lefs, he will acquire a greater Aptitude aftively to affift and befriend them. So alfo at the fame time that the daily Inftances of Mens dying around us, gives us daily a lefs fenfible pafFrve Feeling or Apprehenfion of our own Mortality, fuch Inflances greatly contribute to the flrength- ening a practical Regard to it in ferious Men ; i. e. to forming an Habit of ading with a conftant View to it. And this feems again further to fhew, that paffive Impreffions made upon our Minds by Admonition, Experience, Example, though they may have a remote Efficacy, and a very great one, towards forming aftive Habits, yet, can have this Efficacy no otherwife than by inducing us to fuch a Courfe of Adion ; and that it is, not be- ing affeded fo and fo, but Ading, which forms thofe Habits : only it muft be always remembered, that real Endeavours to en- force good Impreffions upon ourfelves, is a Species of virtuous Adion. Nor do we know how far it is poffible, in the nature cf things, that Effi;ds fliould be wrought in us at once, equi- valent to Habits, i. e. what is wrought by Ufe and Exercife. However, the thing infifled upon, is, ^ not what may be poffible, but what is in Fad the Appointment of Nature ; which is that adive Habits are to be formed by Exercife. Their Progrefs may be fo gradual, as to be imperceptible in hs Steps : It may be hard, to explain throughout its feveral Parts; and to trace up the Fa- culty Of a State of Moral DifcipUne. 85 Ky^r^ culty by which we are capable of Habits to its Original, fo asC H A P* to diftinguifti it from all others in our Mind : And it feems as if V._ contrary Effeds were to be afcribed to it. But the thing in ge- neral, that our Nature is formed to yield, in fome fuch Manner as this, to Ule and Exercife, is Matter of certain Experience. Thus, by accufloming ourfelves to any Courfe of Adtion, wo get an Aptnefs to go on, a Facility, Readinefs, and often Plea- fure, in it. The Inclinations which rendered us averfc to it, grow weaker ? the Difficulties in it, not only the imaginary but the real ones, leflen ; the Reafons for it, offer themfelves of courfe to our Thoughts upon all Occafions ; and the leaft Glimpfe of them is fufficient to make us go on, in a Courfe of Adion, to which we have been accuftomed. And practical Principles ap- pear to grow ftronger, ablblutely in themfelves, by Exercife ; as well as relatively, with regard to contrary Principles, which, by being accuftomed to fubmit, do fo habitually, and of Courfe. And thus a new Charader, in feveral Refpecls, may be formed ; and many Habitudes of Life, not given by Nature, but which Nature direds us to acquire. III. Indeed we may be affured, that we Hiould never have had thefe Capacities of improving by Experience, acquired Know- ledge, and Habits, had they not been neceffary, and intended to be made ufe of. And accordingly we find them fo neceffary, and fo much intended, that without them we fliould be utterly uncapable of Thar, which was the End for which we were made, confidered in our temporal Capacity only ; the Employ-p ments and Satisfadions of our mature State of Life. Nature does in no wife qualify us wholly, much lefs at once, for this mature Srate of Life. Even Maturity of Underfland- ing and bodily Strength, arc not only arrived to gradually, bur are 86 Of a State of Moral "DifclpUne. WV\J PART are alfo very much owing to the continued Exercife of our Pow- I. ers of Body and Mind, from Infancy. But if we fuppofe a Perfon brought into the World with both thefe in Maturity, as far as this is conceivable; he would plainly at firfl: be as unqua- lified for the human Life of mature Age, as an Ideot. He would be in a manner diftrafted, with Aftonilhmentj and Apprehenfion, and Curiofity, and Sufpence: Nor can one guefs, how long it would be, before he would be familiarized to himfelf and the Objefts about him enough, even to fet himfelf to any thing. It may be queftioned too, whether the natural Information of his Sight and Hearing, would be of any manner of ufe at all to him in adling, before Experience. And it feems, that Men would be ftrangely headflrong and felf-willed, and difpofed to exert themfelves with an Impetuofuy, which would render Soci- ety infupportable, and the living in it impradlicable; were it not for fome acquired Moderation and Self-government, fome Ap- titude and Readinefs in retraining themfelves, and concealing iheir Senfe of things. Want of every thing of this Kind which is learnt, would render a Man as uncapable of Society, as Want of Language would : or as his natural Ignorance of any of the particular Employments of Life, would render him uncapable of providing himfelf with the common Conveniences, or fup- plying the neceiTiiry Wants of it. In thefe Refpeds, and pro- bably in many more, of which we have no particular Notion, Mankind is left, by Nature, an unformed, unfiniftied Creature; utterly deficient and unqualified, before the Acquirement of Knowledge, Experience, and Habits, for that mature State of Life, which was the End of his Creation, confidering him as re- lated only to this World. But then, as Nature has endued us with a Power of fupplying thofe Deficiencies, by acquired Knowledge, Experience, and Habits ; fo likewife we are placed in a Condition, in Infancy, 4 Childhood, Of a State of Moral DifcipUne. 87 ^./-NTVI Childhood, and Youth, licted for it ; fitted for our acquiringC H A P- thofe Qualifications of all Sorts, which we fland in need of, in V. mature Age. Hence Children, from their very Birth, are daily growing acquainted, with the Ohjeds about them, with the Scene in which they are placed, and to liave a future Part; and learning fomewhat or other, neceflary to the Peiformance of it. The Subordinations, to which they are accuftomed in domeftick Life, teach them Self-government in common Behaviour abroad, and prepare them for Subjedlion and Obedience to civil Autho- rity. What pafles before their Eyes, and daily happens to them, gives them Experience, Caution againft Treachery and Deceit, together with numberlefs little Rules of Acflion and Condudl, which we could not live without; and which are learnt fo infen- fibly and fo perfectly, as to be miftaken perhaps for Inftindlt though they are the Effect of long Experience and Exercife ; as much fo as Language, or Knowledge in particular Bufinefs, or the Qualifications and Behaviour belonging to the feveral Ranks and Profellions. Thus the Beginning of our Days, is adapted to be, and is, a State of Education in the Theory and Pradlice of mature Life. We are much alllfled in it by Example, Inflruc- tion, and the Care of Others ; but a great deal is left to Our- felves to do. And of this, as Part is done eafily and of Courfe; fo Part requires. Diligence and Care, the voluntary Foregoing many things which we defire, and fetting ourfelvcs to what we fhould have no Inclination to, but for the Neceffity or Expedience of it. For, That Labour and Induftry, which the Station of fo many abfolutely requires, they would be greatly unqualified for, in Ma- turity ; as thofe in other Stations would be, for any other Sort of Application; if both were not accuftomed to them in their Youth. And as Perfons behave themfelves, in the general Education which all go through, and in the particular ones adapted to particular Employments; their Character is formed; and made appear; they recommend. 83 Of u State of Moral DifcipUne. PART recommend themfelves more or lefs ; and are capable of, and I- placed in, different Stations in the Society of Mankind. The former Part of Life then, is to be confidered as an im- portant Opportunity, which Nature puts into our Hands ; and which, when loft, is not to be recovered. And our being pla- ced in a State of Difcipline throughout this Life, for another World, is a providential Difpofition of things exactly of the fame Kind, as our being placed in a State of Difcipline during Childhood, for mature Age. Our Condition in both Refpeds is uniform and of a piece, and comprehended under one and the fame general Law of Nature. And if we were not able at all to difcern, how or in what Way, the prefentLife could be our Preparation for another; this would be no Objeftion againft the Credibility of its being fo. For ■we do not difcern, how Food and Sleep contribute to the Growth of the Body ; nor could have any Thought that they would, before we had Experience : Nor do Children at all think, on the one hand, that the Sports and Exercifes, to which they are fo much addidled, contribute to their Health and Growth ; nor on the other, of the Neceffity which there is for their being reftrained in them : Nor are they capable of underftanding the Ufe of many Parts of Difci- pline, which nevcrthelefs they muft be made to go through, in order to qualify them for the Bufinefs of mature Age. Were we not able then to difcover, in what Refpcdls, the prefent Life could form us for a future one; yet nothing would be more fuppofeable than that it might, in fome Refpedls or other, from the general Analogy of Providence. And this, for ought I fee, might rea- fonably be faid, even though we fliould not take in the Confide- xation of God's moral Government over the World. But, I\^. Take of a State of Moral T>iJcipUne. 89 IV. Take In this Confideration, and, confequemly, that the C H A P. Charadler of Virtue and Piety, is a ncceffary Qualification for V. the future State ; and then we may diRindlly fee, how, and in what Refpedls, the prefent Life may be a Preparation for it : fince we 'wa7if, and are capable of. Improvement in That Charac- ter, hy moral and religious Habits ; and the prefent Life is ft to be a State of Difcipline for fuch Improvement : In like manner as we have already obferved, how, and in what Refpefts, Infancy, Childhood, and Youth, arc a necefl'ary Preparation, and a natu-» ral State of Difcipline, for mature Age. Nothing which we at prefent fee, would lead us to the Thought of a folitary unadlive State hereafter ; but we muft fuppofe, according to the Scripture Account of it, if we judge at ail from the Analogy of Nature, that it will be a Communi- ty: and there is no Shadow of any thing unreafonable in con- ceiving, though there be no Analogy for it, that this Community ■will be, as the Scripture reprefents it, under the more immedi- ate, or, if fuch an ExprefTion may be ufed, the more fenfible Government of God. Nor is our Ignorance, what will be the Employments of this happy Community, nor our confequent Ignorance, what particular Scope or Occafion there will be, for the Exercife of Veracity, Juftice, and Charity, amongft the Members of it, with regard to each other ; any Proof, that there will be no Sphere of Exercife for thofe Virtues. Much lefs, if that were poffible, is our Ignorance any Proof, that there will be no Occafion for that Frame of Mind, or Charader, which is formed by the daily Pradtice of thofe particular Virtues here, and which is a Refult from it. This at leaft muft be owned in general, that, as the Government eftabliflied in the Univerfe, is moral, the Character of Virtue and Piety, muil, in fome way N or 90 Of a State of Moral Difciplinel P A R T or other, be the Condition of our Happinefs, or the Qualificati-- I. on for it. Now from what is above obferved concerning our natural Power of Habits, it is eafy to fee, that we are capable of moral Improvement by DifcipHne : And how greatly we want it, need not be proved to any one who is acquainted, with the great Wickednefs of Mankind, or even with thofe Imperredlions, which the beft are confcious of. But it is not perhaps diftindly attended to by every one, that the Occafion which human Crea- tures have for DifcipHne, to improve in them this Charadler of Virtue and Piety, is to be traced up higher than to Excefs in the Paffions, by Indulgence and Habits of Vice. Mankind, and perhaps all finite Creatures, from the very Conftitution of their Nature, before Habits of Virtue, are deficient, and in danger of deviating from what is right ; and therefore ftand in need of vir- tuous Habits for a Security againfl: this Danger. For, together with the general Principle of moral Underftanding, we have in our inward Frame, various AfFediions towards particular exter- nal Objeds. Thefe Afieftions are naturally, and of right, fub- jedl to the Government of the moral Principle, as to the Occa- fions upon which they may be gratified -, as to the Times, De- grees, and Manner in which the Objeds of them may be purfu- ed: But then the Principle of Virtue can neither excite them, nor prevent their being excited. On the contrary, they are na- turally felt, when the Objeds of them are prefent to the Mind, not only before all Confideration, whether they can be obtained by lawful Means, but after it is found they cannot. For the natural Objeds of Affedion continue fo; the NecefTaries, Con- veniences, and Pleafures of Life, remain naturally defireable ; though they cannot be obtained innocently : nay, though they cannot poffibly be obtained at all. And when the Objeds of any Affedion whatever, cannot be obtained without unlawful MeanSj, Of a State of Moral TyiJclpVine, 9 r Means, but may by them ; fuch Affecftion, thougli its being ex- CHAP, cited, and its continuing fome time in the Mind, be as innocent V. as it is natural and neceflary; yet cannot but be conceived to ^■^^^^^~'^ have a Tendency to incline Pcrfons to venture upon fuch unlaw- ful Means : and therefore muft: be conceived as putting them in fome Danger of it. Now what is the general Security againft this Danger, againft their ad:ually deviating from Right ? As the Danger is, fo alfo muft the Security be, from within j from the pradical Principle of Virtue *, And the ftrengthening or improving this Principle, confidered as pradical, or as a Principle of Adion, will leffen the Danger, or increafe the Se- curity againft it. And this moral Principle is capable of Im- provement, by proper Difcipline and Excrcife: by recollecting the practical Imprefllons made upon us, by Example and Expe- rience: and, inftead of following Humour and mere Inclinati- on, by continually attending to the Equity and Right of the , Cafe, in whatever we are engaged, be it in greater or lefs Mat- ters ; and accuftoming ourfelves always to ad: upon it; as being itfelf the juft and natural Motive of Adion : and as this moral Courfe of Behaviour, muft neceflarily, under divine Govern- ment, be our final Intereft. Thus the Principle of Virtue, im- proved into an Habit, of which Improvement we are thus capable, will plainly be, in Proportion to the Stre?igth of it, a Security » It may be thought, that a Senfc of Intereft, would as eftcflually reftr.iin Creatures from doing wrong. But if by a Scnfe of Intereji, is meant a fpeculativc Conviiflion or Be- lief, that fuch and fuch Indulgence vyould occafion them greater Uneafinefs, upon the whole, than Satisfaction ; it is contrar}- to prefent Experience to fay, that this Scnfe of In- tereft is fufficient to reftrain them from thus indulging themfclvcs. And if by a Senfe of Intereft^ is meant a praftical Regard to what is upon the \^ hole our Happinefs ; this is not only coincident with the Principle of Virtue or moral Reft itude, but is a Part of the Idea itfelf And it is evident this reafonable Self-love wants to be improved, as really as any Prin- ciple in our Nature. For we daily fee it overmatched, not only by the more boifterous Paffions, but by Curiofity, Shame, Love of Imitation, by any thing, even Indolence ; efpecially if the Intereft, the temporal Intereft, luppofc, which i.s the End of fuch Self- love, be at a Diftance. So greatly are profligate Men miftaLen, when they affirm they are wholly governed by Intereftednefs and Self love. And fo littk Caufe is theie for AIo- rilifts to difcbim this Principle. Sec p. 72, 73. N 2 againft 92 Of a State of Moral T>iJcipUne. PART againjl the Danger nvhich finite Creatures are in, from the very Nd* I. tare of Propenfion, or particular Jlfi'cSiiom. This way of put- '-^^^ **^ ting the Matter, fuppcfes particular AfFe(5tions to remain in a fu- ture State, which it is fcarce pofiible to avoid fuppofing. And if they do, we clearly fee, that acquired Kabits of Virtue and Self- government, may be neceflary for the Regulation of them. Howe- ver, though we were not dillinftly to take in this Suppofition, but to fpeak only in general ; the thing really comes to the fame. For Habits of Virtue, thus acquired by Difcipline, are Improvement in Virtue ; and Improvement in Virtue, muft be Advancement in. Happinefs, if the Government of the Univerfe be moral. From thefe things we may obferve, and k will farther {hew- this our natural and original Need of being improved by Difcipline, to obierve, how it comes tc pafs ; that Creatures made upright, fall; and thofe who preferve their Uprightnefs,, by fo doing, raife themfelves to a more fecure State of Virtue.- To fay that the former is accounted for by the Nature of Liber- ty, is to fay no more, than that an Event's adlually happening, is accounted for by a mere Poffibility of its happening. But it feems diflindlly conceivable, from the very Nature of particular AfFeftions or Propenfions. For, fuppofe Creatures intended for fuch a particular State of Life, for which, fuch Propenfions were neceffary : Suppofe them endued with fuch Propenfions, together with moral Underflanding, as well including, a prafti- cal Senfe of Virtue, as a fpeculative Perception of it ; and that all thefe feveral Principles, both natural and moral, forming an in- ward Conftitution of Mind, were in the moft exadl Proportion poflible, i.e. in a Proportion the moft exaftly adapted to their intended State of Life. Such Creatures would be made upright, or finitely perfedl. Now particular Propenfions, from their ve- ry Nature, muft be felt, the Objefts of them being prefent ; though they cannot be gratified at all, or not with the Allow- ance Of a State of Moral Difcipline, 93 ance of the moral Principle: But if they can without, then C H A P, fuch Propenfions mufl be conceived to have fome Tendency, in V. how low a Degree foever, yet they cannot but be conceived to '^-*v^>J have fome Tendency, to induce Perfons to fuch forbidden Gra- tification. This Tendency, in fome one particular Propenfion, may be increafed, by Occafions naturally exciting it oftener oc- currinjr, than Occafions excitino- others. The lead voluntary Indulgence in forbidden Circumftances, though but in Thought, will increafe this wrong Tendency ; and may increafe it furtherj till, peculiar Conjundures perhaps confpiring, it becomes Effedl ; and Danger of deviating from Right, ends in adual Deviation £fom it : a Danger neceffarily arifing from the very Nature of Propenfion, and which therefore could not have been prevented;, though it might have been efcaped, or got innocently through. The Gafe would be, as if we were to fuppofe a flrait Path marked out for a Perfon, in which, fuch a Degree of Attention would keep him fteady : But if he would not attend in this Degree, any one of a thoufand Objedls catching his Eye, might lead him out of it. Now it is impoflible to fay, how much, even the firft full overt Adl of Irregularity, might dilbrder the inward Conftitu- tion ; unfettle the Adjuftments, and alter the Proportions, which formed it, and in which the Uprightnefs of its Make confifted : But Repetition of Irregularities would produce Habits. And thus the Conftitution would be fpoiled ; and Creatures made up- right, become corrupt and depraved, in their fettled Charadler, proportionablyto their repeated Irregularities, in occafional Acts. But on the contrary, tliefe Creatures might have improved and raifed themfelves, to an higher and more fecure State of Virtue, by the contrary Behaviour; by fteadily following the moral Principle, fuppofed to be one Part of their Nature, and thus withftanding their unavoidable Danger of Defection ; unavoid- able, becaufe arifing necefiarily from Propenfion, the other Part of their Nature. For by thus preferving their Integrity for fome 94 Of a State of Moral DifcipUne, PART Ibnw Time, their Danger would lelTen, fince Propenfions by being I. inured to fubmir, would do it more eafily and of Courfe ; and ^■^'^^'^^^'^ their Security againft this leffening Danger would increafe, fince the moral Principle would gain additional Strength by Exercife: both which are implied in the Notion of virtuous Habits. Thus vitious Indulgence, is not only criminal in itfelf, but al- fo depraves the inward Conftitution and Charader, And virtu- ous Self-government, is not only right in icfelf, but alfo im- proves the inward Conftitution or CharacSler: and may improve it to fuch a Degree, that though we fliould fuppofe it impoffi- ble, for particular Affedlions to be abfolutely coincident with the moral Principle, and confequently fhould allow, that thofe Creatures would for ever remain defecftible ; yet their Danger of actually deviating from Right, may be almoft infinitely lefi'en- ed, and they fully fortified againfl what remains of it: if That may be called Danger, againft which, there is an adequate ef- fedual Security. But ftill, this their higher Perfedion may re- main to confift in Habits of Virtue formed in a State of Dif- cipline, and this their more compleat Security remain to pro- ceed from them. And thus it is plainly conceivable, that Crea- tures without Blemifli, as they come out of the Hands of God, may be in Danger of going wrong ; and fo may ftand in need of the Security of virtuous Habits, additional to the moral Principle wrought into their Natures by Him. That which is the Ground of their Danger, or their Want of Security, may be confidered as a Deficiency in themfelves, to which virtuous Ha- bits are the natural Supply. And as they are naturally capable of being raifed and improved by Difcipline, it may be a thing .fit and requifite, that they fhould he placed in Circumftances with an Eye to it ; in Circumftances peculiarly fitted to be, to them, a State of Difcipline for their Improvement in Virtue. But Of a State of Moral T^ifciplinc. 95 L/^VAJ But how much more ftrongly mufl this hold witli Refped C 11 A P, to thofe, who have corrupted their Natures, are fallen from V. their original Rcditude, and whofe Paffions are become exceflive by repeated Violations of their inward Conftitution. Upright Creatures may want to be improved ; depraved Creatures want to be renewed. Education and Dilcipline, which may be in all Degrees and Sorts of Gentlenefs and of Severity, is expedient for thofe; but muft be abfolutely neceflary for thefe. For thefe, Difcipline of the feverer Sort too, and in the higher Degrees of it, muft be neceffary, in order, to wear out vitious Habits ; to recover their primitive Strength of Self-government, which In- dulgence muft have weakned ; to repair, as well as raife into an Habit, the moral Principle, in order to their arriving at a iz^ cure State of virtuous Happinefs. Now whoever will conflder the thing, may clearly fee, that the prefent World is peculiarly Jit to be a State of Difcipline for this Purpofe, to fuch as will fet themfelves to mend and improve. For, the various Temptations with which we are furrounded ; our Experience of the Deceits of Wickednefs ; having been in many Inftances led wrong Ourfelvesj the great Vitioufnefs of the World ; the infinite Diforders confequent up- on it ; our being made acquainted with Pain and Sorrow, either from our own Feeling of it, or from the Sight of it in Others j thefe things, though fome of them may indeed produce wrong Effeds upon our Minds, yet when duly reflected upon, have, all of them, a direct Tendency to bring us to a fettled Moderati- on and Reafonablenefs of Temper : the contrary both to thought- lefs Levity, and alfo to that unreftrained Self-will, and violent Bent to follow prefent Inclination, which may be obferved in ■ undifciplined Minds, Such Experience as the prefent Statf affords, of the Frailty of our Nature j of the boundlefs Extra- vaga!\c?x 5)6 Of a State of Moral Difcipltne, L,rV"SJ PART vagancc of ungoverned PafTion ; of the Power which an infinite I^ Being has over us, by the various Capacities of Mifery which he has given us ; in (hort, that Kind and Degree of Experience, which the prefent State affords us, that the Conftitution of Na- ture is fiich as to admit, the PoflibiHty, the Danger, and the actual Event, of Creatures lofing their Innocence and Happinefs, and becoming vitious and wretched ; has a Tendency to give us a practical Senfe of things, very different from a mere fpecula- tive Knowledge, that we are liable to Vice, and capable of Mi- fery. And who knows, whether the Security of Creatures in the highefl: and moH fettled State of Perfection, may not in part arife, from their having had fuch a Senfe of things as this, formed, and habitually fixt within them, in fome State of Pro- bation, And pafling through the prefent World with That mo- ral Attention, which is neceffary to the acting a right Part in it, may leave everlafting Impreflions of this Sort upon Our Minds. But to be a little more diftinct: Allurements to what is wrong ; Difficulties in the Difcharge of our Duty ; our not being able to aJ 9 3 Of ./ State of Mord Dijcipline, PART veral other Exceptions. Obfervations of this Kind cannot be I. luppofed to hold minutely, and in every Cafe. It is enough that they hold in general. And thefe plainly hold fo far, as that from them may be feen diftindtly, which is all that is intended by them, that the prefent World is peculiarly Jit to be a State of DiJ'cipliney for our Imprcuement in Virtue and Piety : in the fame Senfe as fome Sciences, by requiring and engaging the Attention, not to be fare of fuch Perfons as will nor, but of fuch as will, fet themfelves to them ; are fie to forni the Mind to Habits of Attention. Indeed the prefent State is fo far from proving in Event, a Difcipline of Virtue to the Generality of Men, that, on the contrary, they feem to make it a Difcipline of Vice. And the Vitioufnefs of the World is, in different ways, the great Temp- tation, which renders it a State of virtuous Difcipline, in the Degree it is, to good Men. The whole End, and the whole Occafion, of Mankind's being placed in fuch a State as the pre- fent, is not pretended to be accounted for. That which ap- pears amidfl the general Corruption, is, that there are fomc Perfons, who, having within them the Principle of Amendment and Recovery, attend to and follow the Notices of Virtue and Religion, be they more clear or more obfcure, which are afford- ed them : And that the prefent World is, not only an Exercife of Virtue in thefe Perfons, but an Exercife of it in Ways and De- grees, peculiarly apt to improve it ; apt to improve it in fome Refpedls, even beyond what the Exercife of it required in a perfedlly virtuous Society, or in a Society of equal imperfed: Virtue with themfelves, would be. But that the prefent World does not adlually become a State of moral Difcipline to many, even to the Generality, /. e. that they do not improve or grow better in it, cannot be urged as a Proof, that it was not intend- ed for moral Difcipline, by any who at all obferve the Analogy of Of a State of Moral D/fc/pIhie. pp V^^Os-^ &£ Nature. For, of the numerous Seeds of Vegetables and C H A P. Bodies of i'\ninials, which arc adapted and put in the way, to V. improve to fuch a Point or State of natural Maturity and Per- fcdion , we do not fee perhaps one in a million adlually to im- prove to it. Far the greateft Part of them decay before they are improved to it ; and appear to be abfolutely deftroyed. Yet no one, wlio does not deny all final Caufes, will deny, that thofe Seeds and Bodies, which do attain to that Point of Matu- rity and Perfedlion, anfwer the End for which they were really defigned by Nature ; and therefore that Nature defigned them for fuch Perfetflion. And I cannot forbear adding, though it is not to the prefent Purpofe, that the Appearance of fuch aa amazing Wajle in Nature, with Refpeil to thefe Seeds and Bo- dies, by foreign Caufes, is to us as unaccountable, as, what is much more terrible, the prefent and future Ruin of fo many moral Agents, by themfelves, /. e. by Vice. Againfl this whole Notion of moral Difciplinc, it may be objeded, in another Way ; that fo far as a Courfe of Behaviour materially virtuous, proceeds from Hope and Fear, fo far it is only a Difcipline and Strengthening of Self-love. But Doing what God commands, beca^ufe he commands it, is Obedience, though it proceeds from Hope or Fear. And a Courfe of fuch Obedience will form Habits of it. And a conftant Regard to Veracity Juftice and Charity, may form diftind Habits of thefe particular Virtues j and will certainly form Habits of Self- government, and of denying our own Inclinations, whenever Veracity Juflice or Charity requires it. Nor is there any Foundation for this great Nicety, with which fome affedl to di- ftinguifli in this Cafe, in order to depreciate all Religion pro- ceeding from Hope or Fear. For, Veracity Juflice and Cha- rity, Regard to God's Authority, and to our own chief Inte- reft, are not only all three coincident ; but each of them is, in O 2 itfelf loo Of a State of MoralT)ifci[)Uiie: PART itfelf, a juft and natural Motive or Principle of Atflion. And" !• he who begins a good Life from any one of them, and perfe- ^y^ ^ veres in it, as he is already in feme Degree, fo he cannot fail of becoming more and more, of That Character, which is corre- fpondent to the Conftitution of Nature as moral; and to the Re- lation which God ftands in to us as moral Governor of it: nor eonfequently can he fail of obtaining That Happinefs, which this Conftitution and Relation neceffarily fuppofe connected with that Character. Thefe feveral Obfervations, concerning the active Princi- ple of Virtue and Obedience to God's Commands, is applicable to paffive Submiffion or Refignation to his Will ; which is ano- ther effential Part of a right Character, connected with the for- mer, and very much in our Power to form ourfelves to. \i may be imagined, that nothing but Afflictions can give Occa- fion for or require this Virtue, that it can have no Refpect to, nor be any way neceflary to qualifie for, a State of perfect Happi- nefs: But it is not Experience which can make us think thus. Profperity itfelf, whilft any thing fuppofed dsfireable is not ours, begets extravagant and unbounded Thoughts. Imagination is altogether as much a Source of Difcontent, as any thing in our external Condition. It is indeed true, that there can be no Scope for Patience when Sorrow (hall be no more ; but there may be Need of a Temper of Mind, which fhal! have been formed by Patience. For, though Self-love confidered merely as an active Principle, leading us to purfue our chief Intereft, cannot but be uniformly coincident with the Principle of Obedience to God's Commands, our Intereft being rightly underftood; be- caufe this Obedience, and the Purfuit of our own chief Intereft, muft be in every Cafe one and the fame thing : yet it may be queftioned, whether Self-love confidered merely as the Defire ©f our own Intereft or Happinefs, can, from its Nature, be i thus. of a State of Moral T>/fcipUne. loi thus abfolutely and uniformly coincident with the Will of God ;C HAP. any more than particular AfFedions can:*" coincident in fuch V. Sort, as not to be liable to he excited upon Occafions and in De- ^^y^"^ grees, impoilible to be gratified confidently with the Conftituti- on of things, or the divine Appointments. So that Habits of Refignation may, upon this Account, be requifitefor all Crea- tures ; Habits, I fay, which fignify what is formed by Ufe. However, in general it is obvious, that both Self-love and par- ticular Affections in human Creatures, confidered only as pafTive Feelings, diflort and rend the Mind ; and therefore ftand in need of Difcipline. Now Denial of thofc particular Affections, in a Gourfe of active Virtue and Obedience to God's Will, has a Tendency to moderate them j and feems alfo to have a Tenden- cy to habituate the Mind, to be eafy and fatisfied with that De- gree of Happinefs which is allotted us, /. e. to moderate Self- love, But the proper Difcipline for Refignation, is Affliction. For a right Behaviour under That Trial; Recollecting ourfelves fo as to conftder it in the Viev7, in which Religion teaches us to confider it, as from the Hand of God ; Receiving it as what He appoints, or thinks proper to permit, in His World and under His Government ; this will habituate the Mind to a du- tiful Submiffion. And fuch Submiflion, together with the ac- tive Principle of Obedience, make up the Temper and Cha- racter in Us, which anfwers to His Sovereignty ; and which ab- folutely belongs to the Condition of our Being, as dependent Creatures. Nor can it be faid, that this is only breaking the Mind to a Submiffion to mere Power ; for mere Power may be accidental, and precarious, and ufurped : But it is forming within Ourfelves the Temper of Refignation to His rightful Authority, who is, by Nature, fuprcam over all. " p. 90' liJpcn I02 Of a State of Mord Difcqyline. PART Upon the whole : Such a Charafter, and fuch Qiialifications, I. are neceflary for a mature State of Life in the prefenc World, as ^-^^f^ Nature alone docs in no wife bellow ; but has put it upon us, in great Part, to acquire, in our Progrcfs from one Stage of Life to a_ nother, from Childhood, to mature Age: put it upon us to acquire them ; by giving us Capacities of Doing it ; and by placing us, in the Beginning of Life, in a Condition fit for it. And this is a general Analogy to our Condition in the prefent World, as in a State of moral Difcipline for another. It is in vain then to objedl, againft the Credibility of the prefent Lifes being intend- ed for this Purpofe ; that all the Trouble and the Danger una- voidably accompanying fuch Difcipline, might have been faved us, by our being made at once the Creatures and the Charac- ters, ivhich we were to be. For we experience, that what we were to be, was to be the Elledl of what we would Do ; and that the general Condudl of Nature is, not to fave us Trouble or Dan- ger, but to make us capable of going through them, and to put it upon us to do fo. Acquirements of our own, Experience and Habits, are the fiatural Supply to our Deficiencies, and Securi- ty againft our Dangers ; fince it is as plainly natural to fet our- felves to acquire the Qualifications, as the external things, which we ftand in need of. In particular, it is as plainly a general Law of Nature, that we fhould, with regard to our temporal Intereft, form and cukivate pradlical Principles within us, by Attention, Ufe and Difcipline, as any thing whatever is a na- tural Law ; chiefly in the Beginning of Life, but alfo through- cut the whole Courfe of it. And the Alternative is left to our Choice, either to Improve Ourfelves, and better our Condition; .or, in Default of fuch Improvement, to remain deficient and wretched. It is therefore perfedly credible, from the Analo- gy of Nature, that the fame may be our Cafe, with refpeft to Of a State of Moral DifcipUne, 103 ro the Happinefs of a future State, and the Qualifications ne- CHAP. ceffary for it. ^'^• There is a third thing, which may feem implied in the pre- fent World's being a State of Probation ; that it is a Theatre of Adion, for the Manifeftation of Perfons Charaders, with re- fped to a future one: not to be fure to an All-knowing Being, but to his Creation or Part of it. This may, perhaps, be only a Confequence of our being in a State of Probation, in the other Senfes. However it is not impoflible, that Mens fliewing and making manifeft, what is in their Heart, what their real Charac- ter is, may have Refpedl to a future Life, in Ways and Man- ners which we are not acquainted with : particularly it may be a Means, for the Author of Nature does not appear to do any thing without Means, of their being difpofed of fuitably to their Charadlers; and of its being known to the Creation, by way of Ex- ample, that they arc thus difpofed of But not to enter upon any conjedlural Account of this ; One may juft mention, that the Ma- nifeflation of Perfons Charadlers, contributes, very much in va- rious Ways, to the carrying on a great Part of that general Courfe of Nature, refpedling Mankind, which comes under our Obfervation at prefent. I fhall only add, that Probation, in both thefe Senfes, as well as in That treated of in the foregoing Chapter, is implied in moral Government ; fince by Perfons Be- haviour under it, their Charafters cannot but be manifefledj and if they behave well, improved. CHAP. 104 CHAP. VI. Of the Opinim of Neceffity, conjidered as influencing Pra^ice, PA R T PTTl HROUGHOUT the foregoing Treatife it appears, I. ■ that the Condition of Mankind, confidered as Inhabi- tants of this World only, and under the Government of God which we experience, is greatly analogous to our Con- dition, as defigned for another World, or under that farther Government, which Religion teaches us. If therefore any af- fert, as a Fatalift muft, that the Opinion of univerfal Neceffity is reconcileable with the former ; there immediately arifes a Queftion in the way of Analogy, whether he muft not alfo own it to be reconcileable with the latter, ;'. e. the Syftem of Reli- gion itfelf, and the Proof of it. The Reader then will obferve, that the Queftion now before us, is not abfolute. Whether the Opinion of Fate be reconcileable with Religion ; but hypotheti- cal. Whether, upon Suppofition of its being reconcileable with the Conftitution of Nature, it be not reconcileable with Reli- gion alfo : Or, what Pretence a Fatalift, not other Perfons, but a Fatalift, has to conclude from his Opinion, that there can be no fuch thing as Religion. And as the Puzzle and Obfcurity, which muft unavoidably arife, from arguing upon fo abfurd a Suppofition as That of univerfal NecefTity, will, I fear, eafily be feen, it will, I hope, as eafily be exxufed. But ftnce it has been all along taken for granted, as a thing proved, that there is an intelligent Author of Nature, or na- tural Of the Opinion of Necejfity, 6cc. 105 rural Governor of the World ; and fince an Objc(fllon may be C H A P- made againft the Proof of this, from the Opinion of univerfil VI. Neceffity, as it may be fuppofed, that fiich Necefiity will itfelf ^^'^''"^ account for the Origin and Prefervation of all things : it is re- quifite, that this Objedlion be diflinctly anfvvered ; or that it be fliewn, that a Fatality, fuppofed confiftent with what we cer- tainly experience, does not deflroy the Proof of an intelligent Author and Governor of Nature ; before we proceed to confi- der, whether it deflroys the Proof of a moral Governor of it, or of our being in a State of Religion. Now when it is faid by a Fatal ift, that the whole Conflitucion of Nature and the Actions of Men, that every thing, and every Mode and Circumftance of every thing, is necelTary and could not poflibly have been otherwife ; it is to be obferved, that this Neceffity does not exclude Deliberation, Choice, Preference, and acting from certain Principles, and to certain Ends : becaufe all this is matter of undoubted Experience, acknowledged by all, and what every man may, every moment, be confcious of. And from hence it follows, that Neceffity alone and of itfelf, is in no fort an Account of the Conftitution of Nature, and how Things came to be and to continue as they are ; but only an Account of this Circumftance relating to their Origin and Con- tinuance, that they could not have been otherwife than they are, and have been. The Aflertion that every thing is by Ne- ceffity of Nature, is not an Anfwer to the Queflion ; Whether the World came into Being as it is, by an intelligent Agent forming it thus, or not : But to quite another Queftlon ; Whe- ther it came into Being as it is, in that Way and Manner which we call necejlarily, or in that Way and Manner which we call freely. For fuppofc farther, that one who was a Fatalift, and one who kept to his natural Senfe of things, and believed him- felf a free Agent, were difputing together, and vindicating their P refpectivc io6 Of the Opimon of Necejfity] PART refpedive Opinions; and they fnould happen to inftance in a I- Houfe : They would agree, that it was built by an Architeft. *^ Their Difference concerning Neceflity and Freedom, would oc- cafion no Difference of Judgment concerning this ; but only concerning another Matter ; whether the Architeft built it ne- ceflarily or freely. Suppofe then they fliould proceed to enquire concerning the Conftitutiou of Nature : In a lax way of fpeak- ing, One of them might fav, it was by Neceffity ; and the Other, by Freedom: Bur, if they had any Meaning to their Words, as the latter mull mean a free Agent, fo the former muft at length be reduced to mean an Agent, whether he would fay one or more, ading by Neceffity: for abflraft Notions can do nothing. Indeed we afcribe to God a neceffary Exiflence, uncaufed by any Agent. For we find within ourfelves the Idea of Infinity, /. e. Immenfity and Eternity, impoffible, even in Imagination, to be removed out of Being : We feem to difcern intuitively, that thci-e muft, and cannot but be fomevvhat ex- ternal to ourfelves, anfwering this Idea, or the Archetype of it. And from hence (for "Tins ahJiraSf, as much as any other, im- plies a Concrete) we conclude , that there is and cannot but be, an infinite, an immenfe eternal Being exifting, prior to all De- fign contributing to his Exiflence, and exclufive of it. And from the Scantinefs of Language, a manner of fpeaking has been introduced ; that Necefhty is the Foundation, the Reafon, J he Account of the Exiffence of God. But it is not alledged, nor can ic be at all intended, that every thing exifls as it does, by this Kind of Neceffity ; a Necefiity antecedent in Nature to Defign : it cannot, 1 fliy, be meant that every thing exifls as it does, by this Kind of Necefhty, upon feveral Accounts; and particularly becaufe it is admitted, that Defign, in the Adions of Men, contributes to many Alterations in Nature. For if any deny this, I fliall not pretend to reafon with thcm» 3 From conjidered as influencing Prartice. 1 07 From thefe things it follows; Firjl, That when a Fatal iil al- CHAP, ferts, that every thing is by Nccejjify, he muft mean, by an Agent VT. aSiing neceffarily ; he muft I fay mean this, for I am very fenfi- '-'''^/'"^V ble, he would not chufe to mean it : And Secondly, That the NecelTity by which fuch an Agent is fuppofed to Aft, does not exclude Intelligence and Defign. So that, were the Syftem of Fatality admitted ; it would juft as much account for the Formation of the World, as for the Strudlure of an Houfe, and no more. Neceffity as much requires and fuppoles a neceftary Agent, as Freedom requires and fuppofes a free Agent, to be the Former of the World : And the Appearances of Defign and of Jinal Caufes in the Conftitution of Nature, as really prove this ading Agent, to be an intelligent Dejigner, or to adl from Choice ; upon the Scheme of Neceffity, fuppofed poflible, as upon That of Freedom. It appearing thus, that the Notion of Neceffity does not de- ftroy the Proof, that there is an intelligent Author of Nature and natural Governor of the World ; the prefent Qaeftion, which the Analogy before mentioned' fuggefts, and whicj], I think, it will anfwer, is this: Whether the Opinion of Necef- fity fuppofed confiftenr, with Poflibility, with the Conftitution of the World, and the natural Government which we experi- ence exercifed over it ; deftroys all reaibnable Ground of Belief, that we are in a State cf Religion; or whether That Opinion be reconcileable with Religion ; with the Syftem, and the Proof of it. Suppofe then a Fatalift to educate any one, from his Youth up, in his own Principles : that the Child fliould reafon upon them, and conclude, that lince he cannot poffibly behave otherwife P 2 than io8 Of the Opinion of Neceffitj, u-'^rsj PART tVian he does, he is not a Subjedl of Blame or Commendation , I. ncr can deferve to be rewarded or punched : Imagine him to eradicate the very Perceptions of Blame and Commendation ouc of his Mind, by means of this Syftem; to form his Temper, and Charafter, and Behaviour to it ; and from it to judge of the Treatment he was to cxpe6t, fay, from reafonable Men, upon his coming abroad into the World : as the Fatalifl: judges from this Syliem, what he is to expedl from the Author of Nature, and with regard to a future State. I cannot forbear flopping here to afk, whether any one of common Senfc would think fit, that a Child (hould be put upon thefe Speculations, and be left to apply them to Pracftice. And a Man has little Pretence to Reafon, who is not fenfible, that we are all Children in Specu- lations of this Kind. However, the Child would doubtlefs be highly delighted to find himfelf freed from the Reftraints of Fear and Shame, with which his Play-fellows were fettered and embarrafled ; and highly conceited in his fuperior Knowledge, fo far beyond his Years. But Conceit and Vanity would be the leafl bad Part of the Influence, which thefe Principles mufl: have, when thus reafoned and aded upon, during the Courfe of his Education. He muH: either be allowed to go on and be the Plague of all about him, and himfelf too, even to his own De- ftrud ion : or elfe Corredion mud be continually made ufe of, to fupply the Want of thofe natural Perceptions of Blame and Commendation, which we have fuppofed to be removed j and to give him a pradlical Impreflion, of what he had reafoned him- felf out of the Belief of, that he was in Faft an accountable Child, and to be puniflied for doing what he was forbid. It is therefore in reality impoffible, but that the Corredion which he muft meet with, in the Courfe of his Education, mufl con- vince him, that if the Scheme he was inftructed in were not falfe ; yet that he reafoned inconcUifively upon it, and fome how or other mifapplyed ic to Practice and common Life: As what conjiclered as influcncmg PraBke. i op what the Fatalifl experiences of the Conduct of Providence at C H A P. prefent, ought in all reafon to convince him, that this Scheme is VI. misapplied, when applied to the Subject of Religion.'' But ^-'^**-' luppofing the Child's Temper could remain ftill formed to the Syftem, and his Expectation of the Treatment he is to have in the World be regulated by it ; fo as to expect that no reafonable Man would blame or punifli him, for any thing which he fhould do, becaufe he could not help doing it: Upon this Sup- pofition, it is manifefl he would, upon his coming abroad into the World, be infupporrable to Society, and the Treatment which he would receive from it, would render it fo to ^m -y and he could not fail of doing fomewhat, very foon, for vvcich he would be delivered over into the hands of civil Juflice, And thus, in the End, he would be convinced of the Obligati- ons he was under to his wife Inftructor. Or fuppofe this Scheme of Fatality, in any other way, applied to Practice, fuch practi- cal Application of it, will be found equally abfurd ; equally fallacious in a practical Senfe : For Inftance, that if a Man be deflined to live fuch a Time, he fliall live to it, though he take no Care of his own Prefervation ; or if he be deftined to die before that Time, no Care can prevent it: therefore all Care about preferving one's Life is to be neglected ; which is the Fallacy inftanced in by the Ancients. But now on the contra- ry, none of thefe practical Abfurdities can be drawn, from rea- loning upon the Suppofition, that we are free ; but all fuch Rea- foning with regard to the common Affairs of Life, is juftified by Experience. And therefore, though it were adniitted thafr this Opinion of Neceffity were fpeculatively true, yet, vAih. re- gard to Practice, it is as if it were falfe ; fo far as our Experi- ence reaches, that is, to the whole of our prefent Life, For, the Conftitution of the prefent World, and the Condition in which we are actually placed, is, as if we were free. And it may per- J haps. 3 1 1 o Of the Opmion of Necejfity, PART baps juftly be concluded, that fince the whole Procef^ of Acfli- I. on, through every Step of ir, Sufpence, Deliberation, inclining ^■^''"^^'''^ one way, determining, and at lafl: Doing as we determine, is as if we were free, therefore we are fo. But the thing here in- fifted upon is, that under the prefent natural Government of the World, we find we are treated and dealt with, as if we were free, prior to all Confideration whether we are or not. Were this Opinion therefore of Neceffity admitted to be ever fo true, yet fuch is in Fad: our Condition and the natural Courfe of things, that whenever we apply it to Life and Praftice, this Application of it, always mifleads us; and cannot but miflead us, in a moft dreadful Majwer, with regard to our prefent Intereft. And how can People think themfelves fo very fecure then, that the fame Application of the fame Opinion, may not miflead them alfo, in fome analo- gous manner, with refpeft to a future, a more general, and more important Intereft ? For, Religion being a practical Sub- jedl, and the Analogy of Nature (hewing us, that we have not Faculties to apply this Opinion, were it a true one, to pradtical Subjedls ; whenever we do apply it to the Subjecfl of Religion, and thence conclude, that we are free from its Obligations, it is plain, this Conclufion cannot be depended upon. There will ftill remain juft Reafon to think, whatever Appearances are, that we deceive Ourfelves ; in fomewhat of a like manner, as when People fancy they can draw contradictory Conclufions from the Idea of Infinity, From thefe things together, the attentive Reader will fee it follows, that if upon Suppofition of Freedom, the Evidence of Religion be conclufive, it remains fo, upon Suppofition of Ne- ceffity ; becaufe the Notion of Neceffity is not applicable to praiflical Subjeds : not applicable, i.e. with refpedl to them, is as if it were not true. Nor does this contain any Reflection upon Reafcn ; but only upon what is unreafonable. For, to pretend to conjidered as influencing PraHice. 1 1 1 u^>r\j to aft upon Reafon, in Oppofition to prailical Principles, which CHAP. the Author of our Nature gave us to a6t upon ; and to pretend VI. to apply our Reafon to Subjedts, with regard to which, our own fliort A''iews, and even our Experience, will fhcw us, it cannot be depended upon, and fuch, at beft, the Subjedl of Neccflity mufl be : this is Vanity, Conceit, and Unrcafonablenefs. But this is not all : For, we find within ourfelves a Will, and are confcious of a Charadler. Now if this, in us, be recon- cileable with Fate, it is reconcileable with it, in the Author of Nature. And befides, natural Government and final Caufes, imply a Charadler and a Will in the Governor and Dcfigner ; " a Will concerning the Creatures whom He governs. The Author of Nature then being certainly of fome Charader or other, not- withflanding NecelTity ; it is evident this Neceflity is as recon- cileable with the particular Charadler of Benevolence, Veracity, and Juflice in Him, which Attributes are the Foundation of Religion, as with zny other Charadler : Since we find this Ne- cefiity no more hinders Alen from being benevolent than, cruel, true, than faithlefs, juft, than unjufi:; or if the Fatalill pleafes, what we call unjufi. For it is faid indeed, that what, upon Suppofition of Freedom, wouldloe ]u{i Punifliment, upon Sup- pofition of Neceluty, becomes manifeftly unjufi: ; bccaule it is Punilhment inflidled for Doing That, which Perfons could not avoid Doing. As if the Necefiity, which is fuppofed to de- ftroy the Injun:ice of Murder, for Inflance, v>'ould not alfo de- flroy the Injufiiice of punifhing it. However, as little to the Purpofe as this Objedlion is in itfelf, it is very much to the Purpofe to obferve from it, how tlie Notions of Jufticc and In- ' By Will mi Chara'ler is meant That, which, in fpcsking of Men, we ihoiild cxprels, not only by thcle Words, but ali'o by the Vv'ords, Temper, 'Titjie, Di/fojitiom, frniiical Principles ; That luhole Frame of Mind, from nuhence ivc del in one Matmer ratl'cr than iino- thtr, aJtd from ^Y">kJ good and ill Defert which he has given us. And this Reafoning CHAP. from Facft is confirmed, and in fome Degree even verified, by o;ner ^^f • Fadls 5 by the natural Tendencies of Virtue and of Vice ;"" and by this, that God, in the natural CoiuTe of his Providence, punifnes vitious Adions as mifchievous to Society; and alfovitious Ani- ons as fuch in the ftrideft Senfe. " So that the general Proof of Re- gion is unanfwerably real, even upon the wild Suppofition which we are arguing upon. It muft likewife be oblerved farther, that natural Religion hath, befides this, an external Evidence, which the Dodlrine of Neceflity, if it could he true, would not affeft. For fuppofe a Perfon, by the Oblervations and Reafoning above, or by any other, convinced of the Truth of Religion ; that there is a God, who made the World, who is the moral Governor and Judge of Mankind, and will upon the whole deal with every one ac- cording to his Works : I fay, fuppofe a Perfon convinced of this by Reafon ; but to know nothiog at all of Antiquity, or the prefent State of Mankind. It would be natural for fuch an one to be inquifitive, what was the Hiftory of this Syftem of things ; at what time, and in what manner, it came firfl: into the World, and whether it were believed by any confiderablc P. rt of it. And were he upon Inquiry to find, that a particular Perfon, in a late Age, firft of all propofed it, as a Dedudion of Reafon, and that Mankind were before wholly ignorant of it; then, though its Evidence from Reafon would remain, there would be no ad- ditional Probability of its Truth, from the Account of its Dif- covery. But inltcad of this being the Fad of the Cafe, on the contrary, he would find, what could not but afford him a very ftrong Confirmation of its Truth: Firji^ That fome- what of this Syflem, with more or fewer Additions and Alte- rations, hath been profefled in all Ages and Countries, of which " p. 57, &:c. " p.49, 50, &'C. 0^2 ^ wsi \ i6 Of the Opinion of Neceffity^ P A Pv T we have any certain Information relating to this Matter. S^- I. condl\\ That it is certain hiftorical Fatl, fo far as we can trace ^-'''^ "^ things up, that this whole Syftem of Belief, that there is one God the Creator and moral Governor of the World, and that M.mkind is in a State of Religion, was believed in the firft Ages. And Thirdly^ That as there is no Hint or Intimation in Hiftory, that this Syftem was firft reasoned out ; fo there is exprefs hiftorical or traditional Evidence, as antient as Hiftory, that it was taught firft by Revelation. Now thefe things muft be allowed to be of great Weight. The firft of them, general Confent, fliews this Syftem to be conformable to the comnmon Senfe of Mankind. The Second, namely, that Reli- gion was believed in the firft Ages of the World, efpecially as it does not appear that there were then any Superftitions or falfe Additions to it, cannot but be a farther Confirmation of its Truth. For it is a Proof of this x'^lternative ; either that it came into the World by Revelation, or that it is natural, obvi- ous, and forces itfelf upon the Mind. The former of thefe is the Conclufion of learned Men. And whoever will confider, how unapt for Speculation, rude and uncultivated Minds are, will, perhaps from hence alone, be ftrongly inclined to believe it the Truth. And as it is fliewn in the fecond Part " of this Treatife, that there is nothing of fuch peculiar Prefumption againft a Revelation in the Beginning of the World, as there is fuppofed to be againft fubfequent ones ; a Sceptick could not, I think, give any Account, which would appear more probable even to himfelf, of the early Pretences to Revelation, than by fuppofing fome real original one, from whence they were copied. And the third thing abovementioned, that there is exprefs hif- torical or traditional Evidence as antient as Hiftory, of the Syf- tem of Religion being taught Mankind by Revelation; this muft be admitted as fomiC Degree of real Proof, that it was fo taught. » Chip. Ji. For cohji^le^ed as influencing Traflice. 1 1 7 For why (lioulJ not the moft antient Tradition be admitted, as C H A P feme additional Proof of a Fa6l, againfl: which there is no Prcfiimp- VI. tion ? And this Proof is mentioned here, becaufe it has its Weight t/'V^vJ to fliew, that Religion came into the World by Revelation, prior to all Conlideration of the proper Authority of any Book fup- pofed to contain itj and even prior to all Confideration, whe- ther the Revelation itfelf be uncorruptly handed down and re- lated, or mixed and darkned with Fables. Thus the hifto- rical Account, which we have, of the Origin of Religion, ta- king in all Circumftances, is a real Confirmation of its Truth, no way affeded by the Opinion of Neceflicy. And the exter- nal Evidence even of natural Religion, is by no means inconfi- derable. But it is carefully to be obferved, and ought to be recolleded after all Proofs of Virtue and Religion, which are only gene- ral J that as fpeculative Reafon may be neglefted, prejudiced, and deceived : fo alfo may our moral Underftanding be impair- ed and perverted, and the Dictates of it not impartially attended to. This indeed proves nothing againfl: the Reality of our fpe- culative or pradical Faculties of Perception ; againfl their being intended by Nature, to inform us in the Theory of things, and inftrudl us, how we are to behave, and what we are to expeyy*^ tie of the Chapter, the Analogy of Nature (hews us, that the Opinion of Neceflity, confidered as pradlical, is falfe. And if Neceffity, upon the Suppofition abovementioned, doth not de- ftroy the Proof of natural Religion, it evidently makes no Al- teration in the Proof of revealed. From thefe things likewife we may learn, in what Senfe to underftand That general Aflertion, that the Opinion of Necefli- ty is eflentially deftrudive of all Religion. Firft in a prpftical Senfe; that by this Notion, atheiftical Men pretend tofai:-'/ and encourage Themfelves in Vice, and juftify to Others their Difregard to all Religion. And fecondly, in the ftrideft Senfe ; that it is a Contradidion to the whole Conftitution of Nature , and to what we may every moment experience in Ourfelves, and fo overturns every thing. But by no means is this AfTertion to be underflood, as if Neceffity, fuppofing it could poffibly be re- conciled with the Conftitution of things and with what we ex- perience, were not alfo reconcileable with Religion j for upon this Suppofition, it demonflrably is fo. CHAR 121 CHAP. VII. Of the Government of God^ confidered cts a Scheme or Conjiitution^ imperfe^lj com- prehended. THOUGH it be, as it cannot but be, acknowledged, C H A P. that the Analogy of Nature gives a ftrong Credibility, VII. to the general Dodtrine of Religion, and to the feveral '-^*^^ particular things contained in it, confidered as fo many Matters of Fad; and likewife that it fliews, this Credibility not to be deflroyed by any Notions of Neceffity: Yet ftill, Objedtions may be infifted upon, againft the Wifdom Equity and Good- nefs, of the divine Government implied in the Notion of Re- ligion, and againfl the Method by which this Government is conduced ; to which Objedions, Analogy can be no dired An- fwer. For the Credibility, or the certain Truth, of a Matter of Facft, does not immediately prove any thing concerning the Wifdom or Goodnefs of it : and Analogy can do no more, immediately or diredly, than fliew fuch and fuch things to be true or credible, confidered only as Matters of Fadt. But ftill, if, upon Suppofition of a moral Conllicution of Nature, and a moral Government over it, Analogy fuggefts and makes it credible, that this Government muil be a Scheme Syflem or Conftitution of Government, as diftinguiflied from a number of fingle unconnedcd Ads of diftributive Jullice and Good- nefs ; and likewife, that it muil be a Sciieme, (o imperfedly comprehended, and of fuch a Sort in other Refpeds, as to R afford I 2 2 The Gozernment of Gody LTV^kJ PART afford a dired general Anfvver to all Objections agalnft the Juf- I. tice and Goodnefs of it : then Analogy is, remotely, of great Service in anfwering thofe Objections, both by fuggefling the Anfvver, and fhewing it to be a credible one. Now this, upon Inquiry, will be found to be the Cafe. For, Flrjly Upon Suppofition God exercifes a moral Government over the World, the Analogy of his natural Government fuggefts and makes credible, that his moral Government muft be a Scheme, quite beyond our Comprehenfion : and this affords a general Anfwer to all Objections againft the Juflice and Good- nefs of it. And, Secondly, A more diftinct Obfervation of fome particular things contained in God's Scheme of natural Govern- ment, the like to which, being fuppofed, by Analogy, to be contained in his moral Government, will farther fhew, how lit- tle Weight is to be laid upon thefe Objections. I. Upon Suppofition God exercifes a moral Government over the World, the Analogy of his natural Government fuggefts and makes credible, that his moral Government mufl be a Scheme, quite beyond our Comprehenfion: And this affords a general Anfwer to all Objections againft the Juftice and Goodnefs of it. It is mofl obvious, Analogy renders it highly credible, that upon Suppofition of a moral Government, it mufl be a Scheme, for the World and the whole natural Government of it, appears to be fo ; to be a Scheme Syftem or Conflitution, whofe Parts correfpond to each other, and to a Whole : as really as any Work of Art, or as any particular Model of a civil Conflitution and Government. In this great Scheme of the natural World, Individu- als have various peculiar Relations to other Individuals of the.'r own Species. And whole Species are, we find, varioufly related to other Species, upon this Earth. Nor do we know, how much farther thefe Kinds of Relations may extend. And, as there is not any Adion or natural Event, which we are acquainted with, a Scheme incomprehenjihlc, i 2 c^ with, fo fingle and unconnedled, as not to have a Refpedl to C H A P, fome other Adions and Events ; fo poflibly each of them, VII. when it has not an immediate, may yet have a remote, natural '-'^^v^'^ Relation to other Acflions and Events, much beyond the Coni- pafs of this prefent World. There feems indeed nothing from whence, io much as to make a Conjedure, whether all Crea- tures Adions and Events, throughout the whole of Nature, have Relations to each other. But as it is obviouSj that all Events have future unknown Confequences : fo, if we trace any, as far as we can go, into what is conneded with it, we fliall find, that if fuch Event were not conneded with fomewhat farther in Nature unknown to us, fomewhat both pafl and pre- fent; fuch Event could not poflibly have been at all. Nor can we give the whole Account of any one thing whatever : of all its Caufcs, Ends, and neceflary Adjunds ; thofe Adjunds, I mean, without which, it could not have been. By this moft aftonifli- ing Connexion, thefe reciprocal Correfpondencies and mutual Relations ; every thing which we fee in the Courfe of Nature, is adually brought about. And things feemingly the moft infig- nificant imaginable, are perpetually obferved to be neceffary Conditions to other things of the greateft Importance: So that any one thing whatever, may, for ought we know to the con- trary, be a neceflary Condition to any other. The natural World then, and natural Government of it, being fuch an in- comprehenfible Scheme ; fo incomprehenfible, that a Man muft, really in the literal Senfe, know nothing at all, who is not fenfi- ble of his Ignorance in it : this immediately fuggefts, and fl;rong- ly fhews the Credibility, that the moral World and Govern- ment of it, may be fo too. Indeed the natural and moral Con- ftitution and Government of the World, are fo conneded, as to make up together but one Scheme : and it is highly probable, that the firft is formed and carried on merely in Subferviency to the latter ; as the vegetable World is for tlie Animal, and orga- R 2 nized 1 24 llje Government of God^ PART nized Bodies for Minds. Buc the thing intended here, is, with- I. out inquiring how f;ir the Adminiflration of the natural World '-''^""^'''"^*^ is fubordinate to That of the moral, only to obferve the Credi- bility, that one (hould be analogous or fimilar to the other: thac therefore every Adt of divine Juftice and Goodnefs, may be fuppofed to look much beyond itfelf, and its immediate Object ; may have fome Reference to other Parts of God's moral Admi- niflration, and to a general moral Plan: and that every Cir- cumflance of this his moral Government, may be adjufted be- forehand with a View to the whole of it. Thus for Example : the determined Length of Time, and the Degrees and Ways, in which Virtue is to remain in a State of Warfare and Difci- pline, and in which Wickednefs is permitted to have its Pro- grefs ; the Times appointed for the Execution of Juftice ; the appointed Inftruments of it; the Kinds of Rewards and Pu- nifliment, and the Manners of their Diftribution: all particular Inftances of divine Juftice and Goodnefs, and every Circum- ftance of them, may have fuch Refpeds to each other, as to make up altogether a Whole, conneded and related in all its Parts ; a Scheme or Syftem, which is as properly One, as the na- tural World is, and of the like Kind. And fuppofing this to be the Cafe, it is moft evident, that we are not competent Judges of this Scheme, from the fmall Parts of it, which come within our View in the prefent Life: and therefore no Objedli- ons againft any of thefe Parts, can be infifted upon by reafona- ble Men. This our Ignorance, and the Confequence here drawn from It, are univerfally acknowledged, upon other Occafions ; and, though fcarce denied, yet are univerfally forgot, when Perfous come to argue againft Religion. And it is not perhaps eafy, even for the moft reafonable Men, always to bear in Mind the Degree of our Ignorance, and make due Allowances for it. Upon a Scheme incompreheyijlble. 1 2 1 Upon thefe Accounts, it may not be ufelefs to go on a little far- CHAP. ther, in Order to fliew more diitindly, how jufl an Anfwer, VII. cur Ignorance is, to Objections againfl: the Scheme of Provi- ^-''^^'^^^ dence, Suppole then a Perlbn boldly to aflert, that the things complained of, the Origin and Continuance of Evil, might ea- fily have been prevented by repeated Interpofitions / Interpofi- tions fo guarded and circumftanced, as would preclude all Mif- chief ariling from them : Or, if this were impracticable, that a Scheme of Government is itfelf an Imperfection, fince more Good might have been produced, without any Scheme Syfteni or Conflitution at all, by continued fingle unrelated ACts of dif- tributive Juftice and Goodnefs ; becaufe thefe would have occa- fioned no Irregularities. And farther than this, it is prefumed, the Objections will not be carried. Yet the Anfwer is obvious: that were thefe AfTcrtions true, flill the Obfervations above, concerning our Ignorance in the Scheme of divine Government, and the Confequence drawn from it, would hold, in great mea- fure ; enough to vindicate Religion, againfl all Objections from the Diforders of the prefent State. Were thefe Aflertions true, yet the Government of the World miglu be juft and good noc- withftanding ; for, at the moft, they would infer nothing more than that it might have been better. But indeed they are mere arbitrary Aflertions ; no Man being fufliciently acquainted with the Pofllbilities of things, to bring any Proof of them, to the loweft Degree of Probability, For however poflible what is aflerted may feem ; yet many Inftances may be alledged, in things much lefs out of our Reach, of Suppofitions abfolutely im- poffible, and to be reduced to the moil palpable Self-contradiCti- ons, which, by no Means, every one would perceive to be fuch, nor perhaps any one at firfl fight fufpeCl, From thefe things, ic iseafy to fee diftinCtly, how our Ignorance, as it is the common, is really a fatisfaCtory Anfwer to all Objedions againft the Juflice f p. 128, 129, arc 12(5 The Government of God, PAR Tand Goodiiefs of Providence. If a Man contemplating any one I. providential Difpenfation, which had no Relation to any others, ^^^'^'^^^'^^ fliould objed, that he difcerned in it a Difregard to Juflice, or a Deficiency of Goodnefs; Nothing would be lefs an Anfwer to fuch Objedion, than our Ignorance, in other Parts of Provi- dence, or in the Poffibilities of things, no w^ay related to what he was contemplating. But when we know not, but the Parts objeded againft, may be relative to other Parts unknown to us; and when we are unacquainted with what is, in the Nature of the thing, pradicable in the Cafe before us ; then our Ignorance is a fatisfadory Anfwer: Becaufe, fome unknown Relation, or fome unknown Impoflibility, may render what is objedled againft, juft and good ; nay good in the highefl: pradicable Degree. II. And how little Weight is to be laid upon fuch Objedions, will farther appear, by a more diftinft Obfervation of fome particular things contained in the natural Government of God, the like to which, may be fuppofed, from Analogy, to be con- fined in his moral Government. Firjl, As in the Scheme of the natural World, no Ends ap- pear to be accomplillied without Means ; fo we find that Means very undefireable, often conduce to bring about Ends in fuch a Meafure defireable, as greatly to overbalance the Difagreeablenefs of the Means. And in Cafes where fuch Means are conducive to fuch Ends, it is not Reafon, but Experience, which fhews us, that they are thus conducive. Experience alfo fliews us many Means to be conducive and necefi!ary to accomplifli Ends, which Means, before Experience, we fhould have thought, would have had even a contrary Tendency. Now from thefe Obfervations relating to the natural Scheme of the World, the mo- ral being fuppofed analogous to it, arifes a great Credibility, that the a Scheme incomprehenf/hle. 127 the putting our Mifery in each others Power to the Degree it C H A P. is, and making Men liable to Vice to the Degree we are; and VII. in general, that thofe things which are objeded, againft the mo- v,^'~V"sj ral Scheme of Providence, may be, upon the whole, friendly and afllftant to Virtue, and produftive of an Over- balance of Happinefs : i. e. the things objecfled againft, may be Means, by which, an Overbalance of Good will, in the End, be found pro- duced: And that it is no Prefumption againft This, that we do not, if indeed we do not, fee thofe Means to have any fuch Tendency ; or that they appear to us to have a contrary one. Thus thofe things, which we call Irregularities, may not be fo at all ; becaufe they may be Means of accompliftiing wife and good Ends more confiderable. And it may be added, as above, "^ that they may alfo be the only Means, by which, thefe wife and good Ends are capable of being accomplifhed. It may be proper to add, in order to obviate an abfurd and wicked Conclufion from any of ihefe Obfervations; that though the Conftitution of our Nature from whence we are capable of Vice and Mifery, may, as it undoubtedly does, contribute to the Perfeflion and Happinefs of the World : and though the aftual Permiffion of Evil may be beneficial to it ; /'. e. it would have been more mifchievous, (not that a wicked Perfon had him- felf abftained from his own Wickednefs, but ) that any one had forcibly prevented it, than that it was permitted : Yet notwith- ftanding, it might have been much better for the World, if this very Evil had never been done. Nay it is moft clearly con- ceivable, that Vice may be beneficial to the World, in the Senfe which fome have afferted ; and yet, that it would be infinitely more beneficial for Men to refrain from it. For thus in the wife and good Conftitution of the natural World ; there are Diforders which bring their own Cures: Difeafes which are ihemfelves Remedies. ^ p. 12c, 126. Anl . 1 2 8 The Government of God, Lr^r^J PART And many a Man would have died, had it not been for the I. Gout or a Fever: yet it would bethought Madnefs to aflert, that Sicknefs is a better or more perfedt State than Health j though the like, with regard to the moral World, has been afTerted. Eut, Secondly, The natural Government of the World is carried on by general Laws. For this, there may be wife and good Reafons ; the wifefl and befl, for ought we know to the contrary. And that there are fuch Reafons, is fuggefted to our Thoughts, by the Analogy of Nature ; by our being made to experience good Ends to be accompli(hed, even all the Good whicii we enjoy, by this Means, that the Laws, by which the World is governed, are general. For we have fcarce any Kind of Enjoyments, but what we are, in fome way or other, inftru- mental in procuring ourfelves ; by a6ting in a manner which we forefee likely to procure us fuch Enjoyments : which Forefight could not be at all, were not the Government of the World car- ried on by general Laws. And though, for ought we know to the contrary, every fingle Cafe may be, at length, found to have been provided for even by thefe; yet to prevent all Irregulari- ties, or remedy them as they arife, by the wifefl: and befl: gene- ral Laws, may be impoflible in the Nature of things : as we fee it is abfolutely impoflible in civil Government. But then we are ready to think, that, the Conftitution of Nature remaining as it is, and the Courfe of things being permitted to go on, in other Refpeds, ?s it do°s, there might be Interpofitions to pre- vent Irregularities ; though they could not have been prevented or remedied by any general Laws. And there would indeed be rc;ifon to wifli, which, by the way, is very different from a Right to claim, that all Irregularities were prevented or reme- died by prefent Interpofitions, if thefe Interpofitions would liave no other Efl"e£i: than this. But it is plain they would have fome vifible and immediate bad Effeds : for Inflance, I they a Scheme incomprehenjihle. 12^ they would encourage Idlenefs and Negligence ; and they would C PI A P. render doubtful the natural Rule of Life, which is afccrtaincd VII. by this very thing, that the Courfe of the World is carried on L/%"\J by general Laws. And farther, it is certain they would have diftant Effefts, and very great ones too ; by means of the won- derful Connexions before mentioned.' So that we cannot fo much as guefs, what would be the whole Refult of the Inter- pofitions defired. It may be faid, any bad Refult might be pre- vented by farther Tnterpofitions, whenever there was occafion for them : But this again is talking quite at random, and in the dark. ^ Upon the whole then, we lee wife Reafons, why the Courfe of the World rtiould be carried on by general Laws, and good Ends accomplifhed by this Means : And, for ought we know, there may be the wifeft Reafons for it, and the beft Ends accomplirtied by it. We have no Ground to believe, that all Irregularities could be remedied as they arife, or could have been precluded, by general Laws. We find that Interpofitions would produce Evil, and prevent Good: And, for ought wc know, they would produce greater Evil than they would pre- vent, and prevent greater Good than they would produce. And if this be the Cafe, then the not interpofing is fo far from being a Ground of Complaint, that it is an Inftance of Goodnefs. This is intelligible and fufficient ; and going farther, feems be- yond the utmoft Reach of our Faculties. But it may be faid, that after all, thefe fuppofed Impofliblli- ties and Relations are what we are unacquainted with ; and we muft judge of Religion, as of other things, by what we do know, and look upon the reft as Nothing : Or however, that the Anfwers here given to what is objeded againft Religion, may equally be made ufe of to invalidate the Proof of it; fince their Strefs lies fo very much upon our Ignorance. But, p. 122, 123. '' p 125. Firjh 130 The Government of God, PART P/Vy?, Though total Ignorance in any Matter, does indeed ^- equally deflroy, or rather preclude, all Proof concerning it, and Objcdions againfl: it ; yet partial Ignorance does not. For we may, in any Degree, be convinced, that a Perfon is of fuch a Charadter, and confequently will purfue fuch Ends ; though we are greatly ignorant, what is the proper Way of adling, in order, the moft effedually, to obtain thofe Ends: And in this Cafe, Objedlions againft his Manner of adling, as feemingly not conducive to obtain them, might be anfwered by our Ignorance ; though the Proof that fuch Ends were intended, might not at all be invalidated by it. Thus, the Proof of Religion is a Proof of the moral Charadler of God, and con- fequently that his Government is moral, and that every one up- on the whole fhall receive according to his Deferts ; a Proof that this is the defigned End of his Government. But we are not competent Judges, what is the proper Way of acfting, in order the mofl effectually to accomplilh this End.' Therefore our Ignorance is an Anfwer to Objections againft the Condu(fl of Providence, in permitting Irregularities, as feeming contra- didory to this End. Now, fince it is fo obvious, that our Igno- rance may be a fatisfadlory Anfwer to Objeftions againft a thing, and yet not affedl the Proof of it ; till it can be fl^iewn, it is frivolous to affert, that our Ignorance invalidates the Proof of Religion, as it does the Objedlions againft it. Secondlyj Suppofe unknown Impoffibiiicies, and unknown Relations, might juftly be urged to invalidate the Proof of Religion, as well as to anfwer Objedions againft it: And that in Confequence of this, the Proof of it were doubtful. Yet ftill, let it be defpifed, or let it be ridiculed, it is undeniably true, that moral Obligations would remain certain ; though it • P 7, 8. were \^/^^r\j a Scheme incompreheiijible, i c^ r were not certain what would, upon the whole, be the Ccnfe- C II A P. quences of obferving or violating them. For, thefe Obligations VII. arife immediately from the Judgment of our own Mind, unlefs perverted, which we cannot violate without being Self-con- demned. And they would be certain too, from Confidcrations of Inrereft. For though it were doubtful, what will be the future Confequences of Virtue and Vice -, yet it is, however, cre- dible, that they rnay have thofe Confequences, which Religion teaches us they will : And this Credibility is a certain *" Obligati- on in point of Prudence, to abftain from all Wickcdnefs, and to live in the confcientious Pradice of all that is Good. But, I'hirdly, The Anfwers above given to the Objedions aorainll Religion, cannot be made Ufe of to invalidate the Proof of it, as they do invalidate thofe Objedions. For, upon Suppofition, that God exercifes a moral Government over the World, Ana- logy does mofl; flrongly lead us to conclude, that this moral Government mufl: be a Scheme or Conftitution, beyond our Comprehenfion. And a thoufand particular Analogies fliew us, that Parts of fuch a Scheme, from their Relation to other Parts, may conduce to accomplifli Ends, which we rtiould have thought, they had no Tendency at all to accomplifli ; nay Ends, which before Experience, we fliould have thought fuch Parts were contradidory to, and had a Tendency to prevent. And therefore all thefe Analogies fliew, that the Way of arguing made ufe of in objeding againft Religion, is delufive : becaufe they fliew, it is not all incredible, that, could we comprehend the Whole, we fliould find the Permifllon of the Diforders ob- jeded againft, to be confftent with Juftice and Goodnefs; and even to be Inftances of them. Now This, not being applicable to the Proof of Religion, as it is to the Objedions againft ic,s cannot invalidate That Proof, as it does thefe Objedions. *■ p. 3. And Part 11. Ch. vi, s Serm. at the Rails, p. 312. 2d. Ed. S 2 LaJIly^ IQ2 The Government of God, dec. PART LaJIly, From the Obfervation now made, it is eafy to fee, •I that the Anfwers above given to the Objedions againft Provi- ^''/^ ^ dence, though in a general way of fpeaking, they may be faid to be taken from our Ignorance ; yet they are by no means ta- ken merely from That, but from fomewhat which Analogy fhews us concerning it. For Analogy fliews us pofitively, that our Ignorance in the Poffibilities of things, and the various Re- lations in Nature, renders us incompetent Judges, and leads us to falfe Conclufions, in Cafes fimilar to This^ in which we pre- tend to judge and to objedl. So that the things above infifted upon, are not mere Suppofitions of unknown Impoflibilities and Relations ; but they are fuggefted to our Thoughts, and even forced upon the Obfervation of ferious Men, and rendered cre- dible too, by the Analogy of Nature. And therefore, to take thefe things into the Account, is to judge by Experience and what we do know ; and it is not judging fo, to take no Notice of them. CON- 133 CONCLUSION. TH E Obfervations of the laft Chapter, lead us to confi- PAR der this little Scene of human Life, in which we are I- fo bufily engaged, as having a Reference, of feme Sort t-'^v^N or other, to a much larger Plan of things. Whether we are, any Way, related to the more diftant Parts of the boundleis Univerfe, into which we are brought, is altogether uncertain. But it is evident, that the Courfe of things, which comes with- in our View, is connedled with fomewhat, paft, prefent, and future, beyond it » So that we are placed, as one may fpeak, in the Middle of a Scheme, not a fixt but a progreffive one, every way incomprehenfible ; incomprehenlible, in a manner equally, with Refpedl to, what has been, what now is, and what fhall be hereafter. And this Scheme cannot but contain in it fomewhat, as wonderful, and as much beyond our Thought and Conception,'' as any thing in That of Religion. For, will any Man in his Senfes fay, that it is lefs difficult to conceive, how the World came to be and to continue as it is, without, than with, an intelligent Auchor and Governor of it ? Or, admitting an intelligent Governor of it, that there is fome other Rule of » p. 125. t Sec Part II. Ch. 2. Governmentj, ly^^'>0 13+ CONCLUSION. V AK T Governnicnt, more natural, and of eafier Conception, than !• That, ^vliich we call moral ? Indeed, without an intelligent Au- thor and Governor of Nature, no Account at all can be given, how this Univerfe, or the Part of it particularly in which we are concerned, came to be, and the Courfe of it to be carried on, as it is: Nor any, of its general End and Defign, without a Moral Governor of it. That there is an intelligent Author of Nature and natural Governor of the World, is a Principle gone upon in the foregoing Treatife; as proved, and generally known and confeflfed to be proved. And the very Notion of an intelligent Author of Nature, proved by particular final Cau- fes, implies a Will and a Character. •= Now, as our whole Na- ture, the Nature which He has given us, leads us to conclude His Will and Charadter to be moral, juft, and good ; fo we can fcarce in Imagination conceive, what it can be otberwife. However, in Confequence of this his Will and Charafter, what- ever it be, he formed the Univerfe as it is, and carries on the Courfe of it as he does, rather than in any other Manner; and has affigned to Us, and to all living Creatures, a Part and a Lot in it. Irrational Creatures adl this their Part, and enjoy and un- dergo, the Pleafures and the Pains allotted them, without any Refled:ion. But one would think it impoflible, that Creatures endued with Reafon, could avoid refledling fometimes upon all This : reflecting, if not from whence we came, yet, at leaft, whether we are going ; and what the myfterious Scheme, in the Midft of which we find ourfelves, will, at length, come out, and produce : a Scheme in which it is certain we are high- ly interefted, and in which we may be intereflied even beyond Conception. For many things prove it palpably abfurd to con- clude, that we fliall ceafe to be, at Death. Particular Analo- gies do moft fenfibly fliew us, that there is nothing to be thought ftrange, in our being to exift in another State of Life. And 'p. Ill, 114. that CONCLUSION. 135 that we are now living Beings, affords a ftrong Probability, that PART we fhall cotitinue fo ; unlefs there be feme pofitive Ground, and !• there is none from Reafon or Analogy, to think Death will de- ^■>'^'^^ ftroy us. Were a Perfuafion of this Kind ever fo well ground- ed, there would, furely, be little Reafon to take Pleafure in it. But indeed it can have no other Ground, than fome fuch Ima- gination, as That of our grofs Bodies being Oiirfelvesj which is contrary to Experience. Experience too moft clearly fliews us the Folly of concluding, from the Body and the living Agent affecting each other mutually, that the Diffolution of the former, is the Deftruction of the latter. And there are remark- able Inltances of their not affecting each other, which lead us to a contrary Conclufion. The Suppofition then, which in all Reafon we are to go upon, is, that our living Nature will con- tinue after Death. And it is infinitely unreafonable to form an Inftitution of Life, or to aft, upon any other Suppofition. Now all Expectation of Immortality, whether more or lefs certain, opens an unbounded Profpect to our Hopes and our Fears : fince we fee the Confiitution of Nature is fuch, as to admit of Mife- ry, as well as to be productive of Happinefs, and experience ourfelves to partake of both in fome Degree ; and fince we can- not but know, what higher Degrees of both we are capable of. And there is no Prefumption againft believing farther, that cur future Intereft depends upon our prefent Behaviour : For we fee our prefent Intereft doth ; and that the Happinefs and Mifery, which are naturally annexed to our Actions, very frequently, do not follow till long after the Actions are done, to which they are refpectively annexed. So that were Speculation to leave us uncertain whether it were likely, that the Autlior of Nature, in giving Happinefs and Mifery to his Creatures, hath Regard to their Actions or not ; yet, fince we find by Experience that he hath fuch Regard, the whole Senfe of things which he has gi- ven us, plainly leads u?, at once and without aoy elaborate In- quiries,. 3 136 CONCLUSION, Kyr-Kj PART quiries, to think, that it may, indeed mufl, be to good Actions _I^_^ chiefly that he haih annexed Happinefs, and to bad Actions, Mifery ; or that he will, upon the whole, reward thofe v\ho do well, and punifl;! thofe who do evil. To confirm this from the Conftitution of the World, it has been obferved ; that fome Sort of moral Government is neceffarily implied, in That natu- ral Government of God, which we experience ourfelves under : that good and bad Actions, at prefent, are naturally rewarded and punifiied, not only as beneficial and mifchievous to Society: but alfo as virtuous and vitious : and that there is, in the very Nature of the thing, a Tendency to their being rewarded and puniflied in a much higher Degree, than they are at prefenr. And though this higher Degree of difl:ributive Juftice, which Nature thus points out and leads towards, is prevented for a Time from taking place ; it is by Obftacles, which the State of this World unhappily throws in its Way, and which therefore are in their Nature temporary. Now, as thefe things in the natural Conduct of Providence, are obfervable on the Side of Virtue ; fo there IS nothing to be fet againrt: them, on the Side of Vice. A mo- ral Scheme of Government then, is vifibly eftablifhcd, and, in fome Degree, carried into Execution : And this, together with the effential Tendencies of Virtue and Vice duly confi- dered, naturally raifes in us an Apprehenfion, that it will be carried on farther towards Perfedion, in a future State, and that every one fhall there receive according to his Deferts. And if this be fo, then our future and general Interefl, under the moral Government of God, is appointed to depend upon our Behavi- our ; notwithftanding the Difficulty, which this may occafion, of fecuring it, and the Danger of lofing it : juft in the fame manner as our temporal Interefl, under his natural Government, is appointed to depend upon our Behaviour; notwithftanding the like Difficulty and Danger. For, from our original Confti- 3 tution. CONCLUSION. 137 tutlon, and That of the World which we inhabit, we are na- P A R T turally trufted with Ourfclves; with our own Conduct and our I- ow'O Intereft. And from the fame Conflitution of Nature, cf- ^-'^"^^''^^^ pecially joined with That Courfe of Things which is owing to Men, wc have Temptations to be unfaithful in thisTruft; to forfeit this Intereft, to neglect it, and run ourfelves into Mifery and Ruin. From thcfe Temptations arife, the Difficulties of of behaving fo as to fecure our temporal Intereft, and the Ha- zard of behaving fo as to mifcarry in it. There is therefore nothing incredible in fuppofing, there may be the like Difficulty and Hazard with regard to That chief and final Good, which Religion lays before us. Indeed the whole Account, how it came to pafs, that we were placed in fuch a Condition as this, mull be beyond our Comprehenfion. But it is in part account- ed for by what Religion teaches us, that the Character of Vir- tue and Piety mufl be a neceflary Qualification, for a future State of Security and Happinefs, under the moral Government of God ; in like Manner, as fome certain Qualifications or other are neceflary, for every particular Condition of Life, un- der his natural Government : And that the prefcnt State was in- tended to be a School of Difcipline, for improving in Ourfelves That Character. Now this Intention of Nature is rendred highly credible by obferving ; that we are plainly made for Improvement of all Kinds ; that it is a general Ap- pointment of Providence, that we cultivate practical Prin- ciples, and form within Ourfelves Habits of Action, in order to become fit for, what we were wholly unfit for before ; that in particular, Childhood and Youth is naturally appointed to be a State of Difcipline for mature Age; and that the pre- fent World is peculiarly fitted for a State of moral Difci- pline, And whereas Objections are urged againft the whole Notion of moral Governm.ent and a Probation- flate, from tlie Opinion of Neceffity ; it has been fliewn^ that God has given T us. io8 CONCLUSION. PART us, the Evidence, as it were, of Experience, that all Objections I. againft Religion, on this Head, are vain and delufive. He has ^=''''*^'^"^ alio, in his natural Government, fuggefled an Anfwer to all our ftiort-fighted Objections, againft the Equity and Goodnefs of his moral Government : And in general He has exemplified to us, the latter, by the former. Thcfe things, which, it is to be remembred, are Matters of Fact, ought, in all common Senfe, to awaken Mankind ; to induce them to confider in earneft their Condition, and what they have to do. It is abfurd, if the Subject were not of fo ferious a kind, abfurd to the Degree of being ridiculous, for Men to think ihemfelves fecure, in a vitious Life ; or even in that immoral Thoughtleflhefs, which far the greateft Part of them are fallen into. And the Credibility of Religion, arifing from Experience and Facts here confidered, is fully fufficient, in Rea- fon, to engage them to live in the general Practice of all Vir- tue and Piety ; under the ferious Apprehenlion, though it ftiould be mixed with fome Doubt, "* of a righteous Adminiflration eftablifhed in Nature, and a future Judgment in Confequence of it: Efpecially when we confider, how very queftionable it is, whether any thing at all can be gained by Vice ;^ how unquef- tionably little, as well as precarious, the Pleafures and ProHts of it are at the bed ; and how foon they muft be parted with at the longeft. For, in the Deliberations of Reafon, concerning what we are to purfue, and what to avoid, as Temptations to any thing from mere Paflion, are fuppofed out of the Cafe : So In- ducements to Vice, from cool Expectations of Pleafure and In- terefl fo fmali and uncertain and lliort, are really fo infignificant, as, in the View of Reafon, to be almofl: Nothing in themfelves: And in Comparifon with the Importance of Religion, they quite difappear and are loft. Mere PalTion indeed may be alledged, ^ Part U. Ch. 6. ' p. 46, 47. though CONCLUSION. 139 though not as a Reafon, yer as an Excufe, for a vicious Courfe PART of Life. And how forry an Excufe ic is, will be manifeft by I. obferving, that we are placed in a Condition, in which we arc '-<^^^'^"W unavoidably inured to govern our Pallions, by being neceiTitated to govern them j and lay ourfelves under the fame Kind of Re- flraints, and as great ones too, from temporal Regards, as Vir- tue and Piety, in the ordinary Courfe of things, require. The Plea of ungovernable PaiTion then, on the Side of Vice, is the pooreil of all things ; for it is no Reafon, and a poor Ex- cufe. But the proper Motives to Religion, are the proper Proofs of it, from our moral Nature, from the Prefages of Con- fcience, and our natural Apprehenfion of God under the Cha- racter of a righteous Governor and Judge ; a Nature and Con- fcience and Apprehenfion given us by Him : and from the Con- firmation of the Didlates of Reafon, by hife and Immortality brought to light by the Gofpel; and the wrath of God revealed from Heaven, agaiiijl all ungodlinefs, andunrighteoifnef of Meiu. The End of the Firft P a r t. T 2- T 11 E C HI ) THE ANALOGY O F RELIGION T O T H E Conftitutioii and Courfe of Nature. PART II. Of Revealed Religion. CHAP. I. Of the Importance of Chrijiianitj. SOM E Perfons, upon Pretence of the Sufficiency of the CHAP. Liglit of Nature, avowedly rejeft all Revelation, as, in its ^• very Nutlon, incredible, and what muft be fiditious. And indeed it is certain, there would have been none, had the Light 142 Of the Importance of Chrifiimitj. L/'^/'^vJ PART Lignt of Nature been fufficient in fuch a Senfe, as to render a II. Revelation not wanting and ufelefs. But no man, in Serioufnefs and Simplicity of Mind^ could polfibly liave thought it Co, who had conlidered, the State of Religion in the heathen World, before Revelation, and its prefent State in thofe Places which have borrowed no Light from it ; particularly, the Doubtfulnefs of fome of the greatefl Men, concerning things of the utmoft Importance, as well as the natural Inattention and Ignorance of Mankind in general. It is impoflible to fay, who would have been able to have reafoned out That whole Syftem, which we call natural Religion, in its genuine Simplicity, clear of Su- perftition ; but there is certainly no Ground to affirm, that the Generality could. If they could, there is no Sort of Probabili- ty, that they would. Admitting there were, they would highly want a flianding Admonition, to remind them of it, and incul- cate it upon them. And farther ftill, were they as much difpo- fed to attend to Religion, as the better Sort of Men are ; yet, even upon this Suppofition, there would be various Occafions for fupernatural Inftrudion and Affiftance, and the greatefl Ad- vantages might be afforded by them. So that to fay, Revelati- on is a thing fuperfluous, 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 fo entirely at eafe in the prefent State, and Life fo compleatly happy, that it is a Contradidlion to fuppofe our Condition capable of being, in any Refpedl, better. There are other 'Perfons, not to be ranked with thefe, wha feem to be getting into a way of negleding and, as it were, overlooking Revelation, as of fmall Importance, provided natu- ral Pvcligion be kept to. With little R.egard, either to the Evi- dence of the former, or to the Objediions againft it, and even upon Suppofition of its Truth; the only Defign of if, fay they, mud U^^^^J Of the Importance of Chrifiianitj, j/).^ muft be, to eftabliHi a Belief of the moral Syflem of Natrre, C II A P. and to enforce the Piadice of natural Piety and Virtue, The I. Belief and Pradlice of thefe, were, perhaps, much promoted by the firfl Publication of Chrifl:ianity : But whether thefe t;:iings are believed and pradiced, upon the Evidence and Motives of Nature or of Revelation, is no great Matter.' This way of confidering Revelation, though it is not the fame with the for- mer, yet borders nearly upon it, and very much, at length, runs up into it : and requires to be particularly confidered, with regard to the Perfons, who feem to be getting into this Way. The Confideration of it, will likewife farther (hew, the Extra- vagance of the former Opinion, and the Truth of the Obferva- tions in Anfwer to it, iuft mentioned. And an Inquiry into the Importance of Chriftianity, cannot be an improper Intro- dudlion to a Treatife concerning the Credibility of it. Now if God has given a Revelation to Mankind, and com- manded thofe things, v/hich are commanded in Chrifbianity ; it is evident, at firfl fight, that it cannot in any wife be an indiffe- rent matter, whether we obey or difobey thofe Commands : un- lefs we are certainly afTured, that we know all the Reafons for them, and that all thofe Reafons are now^ ceafed, with regard to Mankind in general, or to Ourfelves in particular. And it is abfolutely impolTible, we can be afTured of this. For our Ig- norance of thefe Reafons proves nothing in the Cafe ; fince the v/hole Analogy of Nature fliews, what is indeed in itfelf evi- dent, that there may be infinite Reafons for things, with which we are not acquainted. * Invenis multos propterea noils fieri Chriftianos, quia quaf: fufficiunt fibi debona vi- ta fua. Bene vivere Opus eft, ait. Quid mihi pr?jcepturus eft Cliiiftus ? Ut bene vivam ? Jam bene vivo. Quid mihi neceflarius eft Cliriftus? Nullum homicidium, nullum furtuni, niil'am rapinam facio, res alienas non concupilco, nuUo adukcrio contiminor. Nam mve- jiiatur in vita mea aliquiJ quod rcpiehcudacjr, et qui rcprchendcrit faciat Chrilbanum. Aug. in Pfal. XXX i. But 144 ^f ^^^^ hnp'jTiance of Chrijiimity. Ku^^r^^ PART But the Importance of Chriflianlty will more diftinflly appear, H- by confidering it more diftindly : Firft, as a Republication, and external Inftitntion, of natural or elTential Religion, adapted to the prefent Circumftances of Mankind, and intended to pro- mote natural Piety and Virtue : And Secojidly, as containing an Account of a Difpenfation of things, not difcoverable by Rea- fon, in Confequence of which, feveral diftind: Precepts are en- joined us. For though natural Religion is the Foundation and principal Part of Chriflianlty, it is not in any Senfe the whole of it. I. Chriflianity is a Republication of natural Religion. It in- ftrudls Mankind in the moral Syftem of the World : that it is the Work of an infinitely perfedl Being, and under his Govern- ment ; that Virtue is his Law j and that He will finally judge Mankind in Righteoufnefs, and render to all according to their Works, in a future State. And, which is very material, it teaches natural Religion, in its genuine Simplicity ; free from thofe Superflitions, with which, it was totally corrupted, and under which, it was in a manner loft. Revelation is farther, an authoritative Publication of na- tural Religion, and fo affords the Evidence of Teftimo- ny for the Truth of it. Indeed the Miracles and Prophe- cies recorded in Scripture, were intended to prove a particu- lar Difpenfation' of Providence, the Redemption of the World by the MefBah: But this does not hinder, but that they may alfo prove God's general Providence over the World, as our moral Governor and Judge. And they evidently do prove it j becaufe This Charader of the Author of Nature, is neceffarily connedled with and implied in That particular revealed Difpen- fation of things : It is Jikewife continually taught exprefsly, and 4 infifted Of the Importance of Chrifiianity. 1^5 infixed upon, by thofe Perfons, who wrought the Miracles and CHAP, delivered the Prophecies. So that indeed natural Religion fecms I. as much proved by the Scripture Revelation, as it would have V/^'NJ been, had the Defign of Revelation been nothing elfe than to prove it. But it may poffibly be dlfputed, how far Miracles can prove natural Religion ; and notable Objedions may be urged againfl; this Proof of it, confidered as a Matter of Speculation : But confidered as a pradtical thing, there can be none. For fuppofe a Perfon to teach natural Religion to a Nation, who had lived in total Ignorance or Forgetfulnefs of it ; and to declare he was commiffioned by God fo to do: Suppofe him, in Proof of his Commiflion, to foretel things future, which no human Forefight could have guefled at ; to divide the Sea with a Word ; feed great Multitudes with Bread from Heaven ; cure all manner of Difeafes ; and raife the dead, even himfelf, to Life : Would not this give additional Credibility to his Teaching, a Credibility be- yond what That of a common Man would have, and be an au- thoritative Publication of the Law of Nature, /". e. a new Proof of it ? It would be a praftical one, perhaps, of the ftrongeft Kind which human Creatures are capable of having given them. The Law of Moles then, and the Gofpel of Chrift, are autho- ritative Publications of the Religion of Nature : They afford a Proof, of God's general Providence as moral Governor of the World ; as well as of his particular Difpenfations of Providence towards finful Creatures, revealed in the Law and the Gofpel. As they are the only Evidence of the latter, they are an additi- onal Evidence of the former. To fliew this farther, let us fuppofe a Man of the greatefl and mofl: improved Capacity, who had never heard of Revela- tion, convinced upon the whole, notwithftanding the Diforders U of 1^6 Of the Importance of Cbrijtianitj. ^y'V"^ P A R T of the World, that it was under the Diredion and moral Go- II- veniment of an infinitely perfedl Being ; but ready to queftion, whether he were not got beyond the Reach of his Faculties : Suppofe ]\im brought,, by this Sufpicion, into great Danger of being carried away, by the univerfal bad Example of almoft every one around him, who appeared to have no Senfe, no prac- tical Senfe at lead, of thefe things: And this, perhaps, would be as advantageous a Situation with regard to Religion, as Na- ture alone ever placed any Man in. What a Confirmation now muft it be to fuch a Perfon, all at once, to find, that this mo- ral Syftem of things was revealed to Mankind, in the name of That infinite Being, whom he had from Principles of Reafon believed in ; and that the Publifl:ers of the Revelation proved their Commiffion from Him, by making it appear, that he had intrufled them, with a Power of fufpending and changing the general Laws of Nature. Nor muft: it by any Means be omitted, for it is a thing of the utmoft Importance, that Life and Immortality are eminent- ly brought to Light by the Gofpel. The great Doftrines of a future State, the Danger of a Courfe of Wickednefs, and the Efficacy of Repentance, are not only confirmed in the Gofpel, but are taught, efpecially the laft is, with a Degree af Light, to which That of Nature is but Darknefs. Farther : As Chriftianity ferved thefe Ends and Purpofes, when it was firft: publifhed, by the miraculous Publication itfelf ; fo it was intended to ferve the fame Purpofes, in future Ages, by Means of the Settlement of a vifible Church : of a Society, diftinguiflied from common ones and from the reft of the World, by peculiar religious Inftitutions ; by an inftituted Method of Inftruftion, and an inftituted Form of external Religion. Mi- laculous Powers were given to the firft: Preachers of Chriftianity, ia 4 Of the Importance of Chrifiimiity. 1 4.7 L/'VN^ in Order to their introducing it into the World: A viable C H A P. Church was eftabliflhed, in order to continue it, and carry it on I. fucceffively throughout all Ages. Had Moles and the Prophets, Chrift and his Apoftles, only taught, and by Miracles proved, Religion to their Cotemporarics ; the Benefits of their Inftrudi- ons would have reached but to a fmall Part of Mankind. Chri- ftianity muft have been, in a great Degree, funk and forgot in a very few Ages. To prevent this, appears to have been one Reafon, why a vifible Church was inftituted ; to be, like a Ci- ty upon a Hill, a (landing Memorial to the World, of the Duty which we owe our Maker ; to call Men contiraally, both by Example and Inllrudion, to attend to it, and, by the Form of Religion, ever before their Eyes, remind them of the Reality ; to be the Rcpofitory of the Oracles of God ; and hold up the Light of Revelation in Aid to That of Nature, and propagate it throughout all Generations to the End of the World ■ the Light of Revelation, confidered here in no other View, than as defigned to enforce natural Religion. And in Proportion as Chriftianity is profeffed and taught in the World, Religion, natural or eflential Religion, is thus diftindly and advantageoufly laid before Mankind; and brought again and again to their Thoughts, as a Matter of infinite Importance. A vifible Church has alfo a farther Tendency to promote natural Religion, as being an inftituted Method of Education, intended to be of more pe- culiar Advantage to thofe who would conform to it. For one End of the Infi;itution was, that by Admonition and Reproof, as well as Inftrudtion, by a general regular Difcipline, and pub- lick Exercifes of Religion ; the body of Chrijl, as the Scripture fpeaks, fliould be edijied, i. e. trained up in Piety and Virtue, for a higher and better State. This Settlement then appearing thus beneficial, tending in the Nature of the thing to anfwer, and in fome Degree actually anfwering, thofe Ends ; it is to be remembred, that the very Notion of it implies pofiiive Infhiru- U 2 tions • 1 4-3 Of the Importance oj Chr'tflianity. PART tions: for the Vifibility of the Church confifts in them. Take 11.^ away every thing of this Kind, and you loofe the very Notion t/V ^ itfelf. So that if the things now mentioned are Advantages, the Reafon and Importance of pofitive Inftitutions in general, is tnoll: obvious ; fince without them, thefe Advantages could not be fecured to the World. i\nd it is mere idle Wantonnefs, to in- firt: upon knowing the Reafons, why fuch particular ones were fixt upon, rather than others. The Benefit arifing from this fupernatural Affiftance, which Chriftianity affords to natural Religion, is what fome Perfons are very flow in apprehending. And yet it is a thing diflinft in itfelf, and a very plain obvious one. For will any in good earnefl really fay, that the Bulk of Mankind in the hea- then World, were in as advantageous a Situation with regard to natural Religion, as they are now amongfl us: That it was laid before them, and enforced upon them, in a Manner as diftindl, and as much tending to influence their Pradice .? The Objedions againfl all this, from the Perverfion of Chri- flianity, and from the Suppofition of its having had but little good Influence, however innocently they may be propofed, yet cannot be infifted upon as conclufive, upon any Principles, but fuch as lead to downright Atheifm : Becaufe the Manifeflation of the Law of Nature by Reafon, which, upon all Principles of Theifm, mufl have been from God, has been perverted and rendred ineffeftual in the fame Manner. It may indeed, I think, truly be faid, that the good EfFedts of Chriflianity have not been fmall ; nor its fuppofed ill Effedts, any Effedls at all of it, properly fpeaking. Perhaps too the things themfelves done, have been aggravated : And if not, Chriflianity hath been often only a Pretence ; and the fame Evils in the Main would have been done, upon fome other Pretence. However, great 4 Of the Importance of Chrijlumit^. 1 49 great and {hocking as tlie Corruptions and Abufes of it, have really CHAP. been, they cannot be infiftcd upon as Arguments againfl: it, upon Principles of Theifm. For, one cannot proceed one Step in rca- foning upon natural Religion, any more than upon Chriflianity, without laying it down asa firlt Principle, that the Difpenfations of Providence are not to be judged of, by their Pcrverfions, bnt by their genuine Tendencies : not by what they do adually fccm to effedl, but by what they would effedl if Mankind did their Part; That Part which is juftly put and left upon them. It is alto- gether as much the Language of one, as of the other ; He that is unjuji, let him be unjiiji flill : and he that is holy, let him be holy (liliy The Light of Reafon does not, any more than That of Revelation, force Men to fubmit to its Authority: Both admonifli them of what they ought to do and avoid ; together with the Confequenccs of each : And after this, leave them at full Libcriy to a£l juft as they pleafe, till the appointed Time of Judgmejit. Every Moment's Experience fliews, that this is God's general Rule of Government. To return then : Chriflianity being a Promulgation of the Law of Nature J being moreover an authoritative Promulgation of it j with new Light, and other Circumftances of peculiar Advantage, adapted to the Wants of Mankind ; thefe things fully fliew its Im- portance. And it is to be obfcrved farther, that, as the Nature of the Cafe requires, fo all Chriftians are commanded to contribute, by their Profeflion of Chriftianity, to preferve it in the World, and render it fuch a Promulgation and Enforcement of Religion. For it is the very Scheme of the Gofpel, that each Chrillian fl:»ould, in his Decree, contribute towards continuing and carrying it on : all by uniting in the publick Profeffion and external Pradtice of. Chriflianity; fome by inflruding, by having the Overfight and taking Care of, this religious Community, the Church of God, ^ Rev. xxii. II. . ' Now I. 1 50 Of the Import ance of Chrifiianity, PART Now this farther fliews, the Importance of Chriftlanity ; and, II. which is what I chiefly intend, its Importance in a pradical ^y^''^^^ Senfe: or the high Obligations we are under, to take it into our moft ferious Confideration ; and the Danger there mufl: necefla- rily be, not in treating it defpltefully, which I am not now fpeaking of, but in difregarding and negleding it. For this is negkdling to do what is exprefsly injoyned us, for conti- nuing thofe Benefits to the World, and tranfmitting them down to future Times. And all this holds, even though the only thing to be confidercd in Chrifiianity, were its Subferviency to natural Religion. But, II. Chriftianity is to be confidered in a further View ; as con- taining an Account of a Difpenfatlon of things, not at all dif- coverable by Reafon, in Confequence of which, feveral diftindl Precepts are injoined us. Chriftianity is not only an external Inflitution of natural Religion, and a new Promulgation of God's general Providence, as righteous Governor and Judge of the World; but it contains alfo a Revelation of a particular Difpenfation of Providence, carrying on by his Son and Spirit, for the Recovery and Salvation of Mankind, who are repre- fcnted, in Scripture, to be in a State of Ruin. And ir^ Confe- quence of this Revelation being made, we are commanded to be baptized, not only in the name of the Father, but alfo, of the Son and of the holy Ghojl : and other Obligations of Duty, un- known before, to the Son and the Holy Ghoft, are revealed. Now the Importance of thefe Duties may be judged of, by obferving that they arife, not from pofitive Command merely ; but alfo from the Offices, which appear, from Scripture, to belong to thofe divine Perfons in the Gofpel Difpenfation ; or from the Relations, which, we are there informed, they ftand in to us. By Reafon is revealed the Relation, which God the Father ftands in to us. Hence arifes the Obligation of Duty, which we are under Of the Importance of Chrifiianitj, i c^ [ under to Him. In Scripture are revealed the Relations, which CHAP, the Son and Holy Spirit (land in to us. Hence arife the Obli- I. gations of Duty, which we are under to them. The Truth ^^-^"^^^""^ of the Cafe, as one may fpeak, in each of thefe three Refpedls being admitted, that God is the Governor of the World, upon the Evidence of Reafon ; that Chrifl is the Mediator between God and Man, and the holy Ghofl; our Guide and Sandifier, upon the Evidence of Revelation the Truth of the Cafe, I fay, in each of thefe Refpedts being admitted ; it is no more a Queftion, why it fhould be commanded, that we be baptized in the name of the Son and of the holy Ghoft, than that we be baptized in the name of the Father. And wc are not now con- fidering B.iptifm itfelf, as an external pofitive Inftitution, for the Importance of pofitive Inftitutions in Religion has been above remarked ; but only the general Duty to be paid to the Son and holy Ghoft, abftradled from any Confideration of the particular external Manner, in which it is to be paid. This; Matter feems to require to be more fully ftated ' Let it be remembred then, that Religion comes under the twofold Confideration of internal and external ; for the latter is as real a Part of Religion, of true Religion, as the former. Now when Religion is confidered under the firft Notion, as an inward Principle, to be exerted in fuch and fuch inward A(fts of the Mind and Heart; the Effence of natural Religion maybe faid to confift, in religious Regards to God the Father Almighty : and the EfTence of revealed Religion, as diftinguifhcd from na- tural, to confiil, in religious Regards, to the Son, and to the Holy Ghojl. And the Obligation we are under, of paying thefe religious Regards to each of thefe divine Perfons refpedtively, arifes ' See, The Nature, OLljgation, and Efficacy, of the Chiiftian Sacraments, isf(. and CQllibir of revealed Religion, as there quoted. from 1^2 Of the Importance of Chriftianity. PART from the refpedtive Relations, which they each ftand in to us. II- How thefe Relations are made known, whether by Reafon or ^^ ^ Revelation, makes no Alteration in the Cafe : becaufe the Du- ties arife out of the Relations themfelves, not out of the Man- ner in which we are informed of them. The Son and Spirit have each their proper Office, in that great Difpenfation of Pro- vidence, the Redemption of the World ; one our Mediator, the other our Sanftifier. Does not then the Duty of religious Regards to both thefe divine Ptrfons, as immediately arife, to the View of Reafon, out of the very Nature of thefe Offices and Relations; as the inward Good- will and kind Intention, which we owe to our P'ellow- creatures, arifes out of the com- mon Relations between us and them ? But it will be alked. What are the inward religious Regards, appearing thus obvioufly due to the Son and holy Spirit ; as arifing, not merely from Command in Scripture, but from the very Nature of the re- vealed Relations, which they ftand in to us ? I anfwer, the reli- gious Regards of Reverence, Honour, Love, Truft, Gratitude, Fear, Hope. In what external Manner, this inward Worfliip is to be expreffed, is a Matter of pure revealed Command ; as perhaps the external Manner, in which, God the Father is to be worftiipped, may be more fo, than we are ready to think : But the Worrtiip, the internal Worship itfelf, to the Son and Holy Ghoft, is no farther Matter of pure revealed Command, than as the Relations they fland in to us, are Matter of pure Revelation ; for the Relations being known, the Obligations to fuch internal Worfliip, are Obligations of Reafon, ariling out of thofe Relations themfelves. In fliort, the Hiftory of the Gofpel as immediately fhews us the Reafon of thefe Obligations, as it (hews us the Meaning of the Words, Son and Holy Ghoft. If of the Importance of ChriJUamtj. i 5 3 If this Account of the Chrlftian Religion be juft; thofe Per- C H A V. fons who can fpeak lightly of it, as of little Confequencc, pro- I- vided natural Religion be kept to, plainly forget, that Chriftia- '^^^''^^^ nity, even what is peculiarly fo called, as diftinguilhed from natural Religion, has yet fomewhat very important, even of a moral Nature. For the Office of our Lord beino: made known, and the Relation he flands in to us, the Obligation of religiou:i Regards to Him, is plainly moral ; as much as Charity to Man- kind is : fince this Obligation arifes, before external Command, immediately out of That his Office and Relation itfelf Thofe Perfons appear to forget, that Revelation is to be confidcred, as informing us of fomewhat New, in the State of Mankind, and in the Government of the World ; as acquainting us with fome Relations we fland in, which could not otherwife have been known. And thefe Relations being real, (though before Revela- tion we could be under no Obligations from them, yet upon their being revealed,) there is no Reafon to think, but that Neg- left of behaving fuitably to them, will be attended with the fame Kind of Confequences under God's Government ; as neg- leding to behave fuitably to any other Relations made known to us by Reafon. And Ignorance, whether unavoidable or volun- tary, fo far as we can poffibly fee, will, juft as much and juft as little, excufe in one cafe as in the other ; the Ignorance being fuppofed equally unavoidable, and equally voluntary, in both Cafes. If therefore Chrift be indeed the Mediator between God and Man, i.e. if Chriftianity be truej if he be indeed our Lord, our Saviour, and our God; no one can fiy, what may follow, not only the obflinate, but the carelefs Difregard to him, in thofe high Relations. Nay no one can fiy, what may follow fuch X . Difregard, 154- 0/ ^^-'^ Importance of Chriftianity. PART Difregard, even in the way of natural Conlequence.'' For, as ir. the natural Confequences of Vice in this Life, are doubtlefs to L/^'/^'V-' be confiJered, as judicial Puniih:nents intlifted by God ; fo like- wife, for ought we know, the judicial Punilliments of the future Life, may be, in a like Way or a like Senfe, the natural Confe- quence of Vice:' of Men's violating or difregarding the Relations, which God has placed them in here, and made known to them. Again : If Mankind have corrupted themfelves, are depraved In their moral Charadler, and fo are unfit for that State, which Chrili is gone to prepare for his Difciples; and if the Afliftance of God's Spirit be neceffary to renew their Nature, in the Degree requifite to their being qualified for That State. j all which is implied in the exprefs, though figurative Declaration, Except a Man be born of the Spirit, he cannot enter into the kingdom of God -J Suppofing this, is it pofiible any ferious Perfon can think it a flight matter, whether or no he makes ufe of the Means, ex- prefsly commanded by God, for obtaining this divine Afiift- ance ? Efpecially fince the whole Analogy of Nature fliews, that we are not to expedl any Benefits, without making ufe of the appointed Means for obtaining or injoying them. Now Reafon fliews us nothing, of the particular immediate Means of obtaining, either temporal or fpiritual Benefits. This therefore we mufl learn, either from Experience or Revelation. And Ex- perience, the prefent Cafe does not admit of. The Conclufion from all this evidently is ; that, Chriflianlty being fuppofed either true or credible, it is unfpeakable Irreve- rence, and really the moft prefumptuous Rafhnefs, to treat it as a light Matter, It can never juflly be efteemed of little Confe- quence, till it be pofitively fuppofed falle. Nor do I know a higher and more important Obligation which we are under, ^ ]-. 2 8, 29. ' Ch. V. f John. iJi. 5. than Of the Importance of Chriflmihy, 155 than That, of examining moil ferioufly into the Evidence of it, C II A P. fuppofing its Credibility ; and of embracing it, upon Suppofiti- I. on of its Truth. W~^\r\J The two following DedutHiions may be proper to be added, in order, to •illuftrate the foregoing Obfervations, and to pre- vent their beino; miftaken. f Firft, Hence we may clearly fee, where lies the Diftinftion between what is pofitive and what is moral in Religion. Moral Precepts are Precepts, the Reafons of which we fee. Pofitive Precepts are Precepts, the Reafons of which we do not fee.E Moral Duties arife out of the Nature of the Cafe itfclf, prior to external Command. Pofitive Duties do not arife out of the Nature of the Cafe ; but from external Command : Nor would tliey be Duties at all, %vere it not for fuch Command, received from Him whofe Creatures and Subjedls we are. But the Manner in which, the Nature of the Cafe, or the Fa6t of the Relation, is made known, this doth not denominate any Duty ei- ther pofitive or moral. That we be baptized in the Name of the Father, is as much a pofitive Duty, as chat we be baptized in the Name of the Son ; becaufe both arife equally from revealed Com- mand : though the Relation which we ftand in to God the Father, is made known to us by Reafon, the Relation we ftand in to Chrid, by Revelation only. On the other hand, the Difpenfation of the Gofpel admitted, Gratitude as immediately becomes due to Chrifl, from his being the voluntary Miniflcr of this Difpenfation ; as ^ This is the Diliiniflion between moral and pofuivc Precept.';, confidercJ rcfpcjflivcly as fiich. But yet, fince the hutcr have Ibmewhat of a moral Nature, confidercd in this \ie\v, we may fee the Reafon of them. Moral and pofitive Precepts are, in fome Refpeds a!';l;e, in other Rcfpcfti different ; So far .is tlicy are alike, we difcern the Reafons of bo:ii ; So far as they are diftercnt, we- difcern the Reafons of the former, but not of the l.uter. .See p. 147, 4 4.8. & p. 156. X 2 I 5<5 Of the Importance of Chriflianity. P A R T it is due to God the Father, from his being the Fountain of all n. Good : though the firfl is made known to us, by Revelation only, i.^r\r>iJ the fecond, by Reafon. Hence alfo we may fee, and, for Dif- tinftnefs fake, it may be worth mentioning, that pofitive Inftitu- tions come under a two-fold Confideration. They are either Inftitutions founded on natural Religion, as Baptifm in the name of the Father ; though this has alfo a particular Reference to tlie Gofpel-difpenfation, for it is in the Name of God, as the Father of our Lord Jefus Chrifl : Or they are external Inftituti- ons founded on revealed Religion; as Baptifm in the name of the Son, and of tiie holy Ghofl. Secondly, From the Difllndtion between what is moral and what is pofuive in Religion, appears the Ground of That pecu- liar Preference, which the Scripture teaches us to be due to the former. The Reafon of pofitive Inftitutions in general, is very obvi- ous ; though we fhould not fee the Reafon, why fuch particular ones are pitched upon, rather than others. Whoever therefore, infiead of cavilling at Words, will attend to the thing itfelf, may clearly fee, that pofitive Inftitutions in general, as diftin- guiiLed from this or that particular one, have the Nature ot moral Commands ; fince the Reafons of them, appear. Thus, for Inftance, the externa/ Worfliip of God, is a moral Duty, though no particular Mode of it be fo. Care then is to be ta- ken, when a Comparifon is made between pofitive and moral Duties, that they be compared, no farther than as they are different : no farther than, as the former are pofitive, or arifc out of mere external Command, the Reafons of vv^hich we are not acquainted with; and as the latter are moral, or arife out of 3 the of the Importance of Chrifiianitj. i 57 the apparent Reafon of the Cafe, without fuch external Com- CHAP. mand. Unlefs this Caution be obferved, we fhall run into end- lefs Confufion. Now this being premifed, fuppofe two (landing Precepts en- joined by the fame Authority ; tha:, in certain Conjundures, it is, impoffible to obey both ; that the former is moral, i. e. a Pre- cept of which we fee the Reafons, and that they hold in the particular Cafe before us ; but that the latter is pofitive, i. e- a Precept of which we do not fee the Reafons : it is indifputable that our Obligations are to obey the former ; becaufe, there is an apparent Reafon for this Preference, and none againft it. Far- ther, pofitive Inflitutions, I fuppofe all of them which Chrifti- anlty injoins, are Means to a moral End; and the End mufl be acknowledged more excellent, than the Means. Nor is Obfer- vance of thefe Inflitutions, any religious Obedience at all, or of any Value, otherwife than as it proceeds from a moral Princi- ple. This feems to be the fl:ri'nfequently wi Iiout de- termining which is to have the Prclcrence, the Nature of the thing abundantly fliews, all Notions of That Kind to be utterly fubverfive of true Religion : as they are, moreover, contrary, to the whole general Tenor of Scripture j and likewife, to the mod exprefs particular Declarations of it, that nothing can ren- der us accepted of God, without moral Virtue. Secotidly, Upon the Occafion of mentioning together pofitive and moral Duties, the Scripture always puts the Strefs of Religion upon the latter, and never upon the former: Which, though no Sort of Allowance to negled: the former, when they do not interfere with the latter; yet, is a plain Intimation, that when they do, the latter are to be preferred. And farther, as Mankind are for placing the Strefs of their Religion any where, rather than upon Virtue ; left both the Reafon of the thing, and the general Spi- rit of Chriftianity, appearing in the Intimation now mentioned, fhould be ineffedual againfl: this prevalent Folly: Our Lord himfelf, from whofe Command alone, the Obligation of pofi- tive Inltitutions arifes, has taken Occafion to make the Com- jiarifon between Them and moral Precepts ; when the Pharifees cenfured him, for eat'mg ivith Publiccins and Siiwrrs ; and alfo when they cenfured his Difciples, for -plucking the ears of corn on the Sabbath-day. Upon this Comparifon, he has determined exprefsly, and in Form, which fiiall have the Preference when they interfere. And by delivering his authoritative Determina- tion ill a proverbial Manner of Exprefhon, he has made it ge- neral ; 4 Of the lm[)ort(nice of Chriftianhj, i f;9 neral ; / -will have Mercy, and not facrifwe. '' The Propriety C H A P. of the Word, proverbial, is not the thing irifilied upon ; though I. I think the Manner of fpeaking is to be called fo. But, that the ^-^^^^""^ Manner of fpeaking, very remarkably renders the Diterminati- on general, is furely indifputable. For, had it been faid only, that God preferred Mercy to the rigid Obfervance of the Sab- bath, even then, by Parity of Reafon, molt juft.ly might we have argued, that he preferred Mercy likewife, to the Obfervance of other ritual Inftitutions ; and in general, moral Duties, to pofitive ones. And thus the Determination would have been general ; though its being fo, were inferred and not exprcf- fed. But as the Palliige really ftands in the Gofpel, it is much ftronger. For, the Senfe and the very literal Words of our Lord's Anfwer, are as applicabh to any other Inftance of a Comparifon, between poUtive and moral Duties, as to That up- on which they were fpoken. And if, in Cafe of Competition, Mercy is to be preferred to pofitive Inftitutions, ic will fcarce be thought, that Juftice is to give Place to them. It is remark- able too, that, as the Words are a Quotation from the Old Tef- tament, they are introduced, on both thofe Occafions, with a De- • claration, that the Pharifees did not underfland the Meaning of them. This, I fiy, is very remarkable. For, fince it is fcarCe • poflible, for the moft ignorant Perfon, not to underfland the literal . Senfe of the PalTage, in the Prophet ;' and fince, underllanding the literal Senfe, would not have prevented Their condemning the ■ guiltlefs ; ^ ir can hardly be doubted, that the thing which our Lord really intended in That Declaration, was, that the Phari- fees had not learnt from ir, as they might, wherein iht general Spirit of Religion confifts : that it conhfls in moral Piety and Virtue, as diftinguiflied from ritual Obfervances. However, it -. *" Matth. \x. 13. and xii. 7. ' Ilof vi. '' See Matdi. xii. -. I 6o Of the Importance of Chriflianity. P A R T is certain we may learn this from his divine Application of the n. PalTage, in the Gofpel. L/^V^J But, as it isone of the peculiar Weaknefies of human Nature, when, upon a Comparifon of two things, one is found to be of greater Importance than the other, to confider this other as of fcarce any Importance at all: it is highly neceflary that we re- mind ourfelves ; how great Prefuinption it is, to make light of pofuive Inftitutions of divine Appointment; that our Ob- ligations to obey all God's Commands whatever, are abfolute and indifpenfable ; And that Commands merely pofitive, admit- ted to be from Him, lay us under a moral Obligation to obey them : an Obligation moral in the uridtefi: and moft proper Senfe. To thefe things I cannot forbear adding, that the Account now given of Chriftianity, moft flrongly fliews and enforces upon us, the Obligation of fearching the Scriptures, in order to fee, what the Scheme of Revelation really is, inftead of de- termining beforehand, from Reafon, what the Scheme of it muft be.^ Indeed if in Revelation there be found any Paflages, the feeming Meaning of which, is contrary to natural Religi- on ; we may moft certainly conclude, fuch feeming Meaning not to be the real one. But it is not any Degree of a Prefumption againft an Interpretation of Scripture, that fuch Interpretation contains a Doftrine, which the Light of Nature cannot difcover,"" or a Precept, which the Law of Nature does not oblige to, » See alfo Ch. iii. Part II. " p- 162. CHAP. i6i C H A P. II. Of the Juppofed Prejhmption againji a Re- zelation^ confiiered as miraculous. HAVING fhewn the Importance of the Chriftian Reve- CHAP. lation, and the Obligations which we are under ferioufly II. to attend to it; upon Suppofition of its Truth, or its Cre- 1>^V"^ dibility : The next thing in Order, is to confider, the fuppofed Pre- fumptions againfl: Revelation in general ; which fliall be the Sub- jedl of this Chapter: and theObjedlionsagainft theChriftian in par- ticular ; which fliall be the Subjed: of fome following oncs.^ For it feems the moft natural Method, to remove thefe Prejudices a- gainft Chriflianity ; before we proceed to the Confuleration of the pofitive Evidence for it, and the Objeftions againft that Evidence.'' It is, I think, commonly fuppofed, that there is fome peculiar Prefumption, from the Analogy of Nature, againft the Chrifti- an Scheme of things, at leaft againft Miracles ; fo as that ftron- ger Evidence is neceftary to prove the Truth and Reality of them, than would be fufficient to convince us of other Events, or Matters of Faft. Indeed the Confideration of this fuppo- fed Prefumption, cannot but be thought very infignificant, by many Perfons: Yet, as it belongs to the Subjedl of this Treatife ; fo it may tend to open the Mind, and remove fome Prejudices : however ncedlefs the Confideration of it be^ upon its own Account. ^ Ch. iii, iv, V, vi. i" Cli. vii, Y ' I. I find 1(52 Of the fuppofed Prefumption i^rsr^ PART I. I find no Appearance of a Prefumption, from the Analogy 2}-^^ ^ of Nature, againft the general Scheme of Chriftianity, that God created and invifibly governs the World by Jefus Chrift ; and by him alfo will hereafter judge it in Righteoufnefs, L e. render to every one according to his Works: and that good Men are under the fecret Influence of his Spirit. Whether thefe things are, or are not, to be called miraculous, is, perhaps, on- ly a Queflion about Words ; or however, is of no Moment in the Cafe. If the Analogy of Nature raifes any Prefumption againft this general Scheme of Chriftianity, it muft be, either be- caufe it is not difcoverable by Reafon or Experience; or elfe, becaufe it is unlike That Courfe of Nature, which is. But Analogy raifes no Prefumption againft the Truth of this Scheme, upon either of thefe Accounts. Fir^, There is no Prefumption, from Analogy, againft the Truth of it, upon Account of its not being difcoverable by Reafon or Experience. For fuppofe one who never heard of Revelation, of the moft improved Underftanding, and acquaint- ed with Our whole Syftem of natural Philofophy and natural Religion ; fuch an one could not but be fenfible, that it was but a very fmall Part of the natural and moral Syftem of the Uni- verfe, which he was acquainted with. He could not but be fen- fible, that there muft be innumerable things, in the Difpenfa- tions of Providence paft, in the invifible Government over the World at prefent carrying on, and in what is to come; of which he was wholly ignorant, * and which could not be difcovered without Revelation. Whether the Scheme of Nature be, in the ftrifteft Senfe, infinite or not ; it is evidently vaft, even be- yond all poffible Imagination. And doubtlefs That Part of it, which is opened to our View, is but as a Point, in Comparifon ' p. 123. of againjl Miracles. i6c^ U/V>v>' of the whole Plan of Providence, reaching throughout Eternity C H A P. pail and future; in Comparifon of what is now going on, in 11. the remote Parts of the boundlefs Univerfe; nay in Comparifon of the whole Scheme of This World. And therefore, that Things lye beyond the natural Reach of our Faculties, is no Sort of Prefumption againft the Truth ami Reality of them; becaufe it is certain, there are innumerable things, in the Confti- tution and Government of the Univerfe, which are thus beyond tlie natural Reach of our Faculties. Secondly, Analogy raifes no' Prefumption, againft any of the things contained in this general Doctrine of Scripture now mentioned, upon Account of their being unlike the known Courfe of Nature. For there is no Pre- fumption at all from Analogy, that the luhole Courfe of things, or divine Government, naturally unknown to us, and every thing in it, is like to any thing in That which is known; and there- fore no peculiar Prefumption againft any thing in the former,, upon Account of its being unlike to any thing in the latter. And in the Conftitution and natural Government of the World,- as well as in the moral Government of it, we fee things, in a great Degree, unlike one another: and therefore ought not to wonder at fuch Unlikenefs between things vifible and invifible. However, the Scheme of Chriftianity is by no means entirely unlike the Scheme of Nature ; as will appear in the following, Part of this Treatife. The Notion of a Miracle, confidered as a Proof of a divine Miffion, has been ftated with great Exadtnefs by Divines ; and is, 1 think, fufiiciently underftood by every one. There are al- fo invifible Miracles, the Incarnation of Chrift,. for Inftauce, which, being fecret, cannot be alledged as a Proof of fuch a Miffion ; but require themfelves to be proved by vifible Miracle?.. Revelation itfelf too, is miraculous ; and Miracles are the Proof of it ; and the fuppofed Prefumption againft thefe, ftiall pre- Y 2 fently I ^4 Of the fuppqfed Prejumption PART feruly be confidered. All which I have been obferving here is, II, that, whether we chufe to call every thing in the Difpenfations \/^^^ of Providence, not difcoverable without Revelation, nor like the known Courfe of things, miraculous ; and whether the ge- neral chriftian Difpenfation now mentioned, is to be called fo, or not; the foregoing Obfervations feem certainly to fliew, that there is no Prefumption againft it, from the Analogy of Nature. II. There is no Prefumption, from Analogy, againft Operati- ons, fome or other, which, we fliould now call miraculous, par- ticularly none againft a Revelation, at the Beginning of the World ; nothing of fuch Prefumption againft it, as is fuppofed to be implied or exprefled in the Word, miraculous. For a Miracle, in its very Notion, is relative to a Courfe of Nature ; and implies fomewhat different from it, confidered as being fo. Now, either there was no Courfe of Nature at the Time which we are fpeaking of; or if there were, we are not acquainted, what the Courfe of Nature is, upon the firft peopling of Worlds. And therefore the Queftion, whether Mankind had a Revelation made to them at That Time, is to be confidered, not as a Quefti- on concerning a Miracle, but as a common Queftion of Fadl. And we have the like Reafon, be it more or lefs, to admit the Report of Tradition, concerning this Queftion, and concerning common Matters of Fadl of the fame Antiquity ; for Inftance, what Part of the Earth was firft peopled. Or thus : When Mankind was firft placed in this State, there was a Power exerted, totally different from the prefent Courfe of Nature. Now, whether this Power, thus wholly different from the prefent Courfe of Nature, for we cannot properly apply to it, the Word miraculous ; whether This Power ftopped immediately after it had made Man, or went on, and exerted 3 itfelf cigaiyjjt Miracles, i6t^ icfelf farther in giving him a Revelation, is a Qiiellion of the C H A P. fame Kind, as whether an ordinary Power exerted itfcif in fucli II. a particular Degree and Manner, or not. L/'V^nJ Or fuppofe the Power exerted in the Formation of the World, be confidered as miraculous, or rather, be called by that Name; the Cafe will not be different: fince it muft be acknowledged, that fuch a Power was exerted. For fuppofing it acknowledged, that our Saviour fpent fome Years in a Courfe of working Miracles : there is no more Prefumption, worth mentioning, againft his having exerted this miraculous Power, in a certain Degree great- er, than in a certain Degree lefs ; in one or two more Inftances, than in one or two fewer ; in this, than in another Manner. It is evident then, that there can be no peculiar Prefumpti- on, from the Analogy of Nature, againft fuppofing a Revelati- on, when Man was firfl placed upon the Earth. Add, that there does not appear the leafl Intimation in Hifto- ry or Tradition, that Religion was firft: reafoned out ; but the whole of Hiftoryand Tradition makes for the other Side, that ic came into the World by Revelation. Indeed the State of Reli- gion in the firft Ages, of which we have any Account, feems to fuppofe and imply, that this was the Original of it amongft Mankind. And ihefe Refledions together, without taking in the peculiar Authority of Scripture, amount to real and a very material Degree of Evidence, that there was a Revelation at the Beginning of the World. Now this, as it is a Confirmation of natural Religion, and therefore mentioned in the former Part of this Treatifc-, "* fo likewife it has a Tendency to re- move any Prejudices againft a fubfcqucnt Revelation. '' p. 115, 1 16. III. Buc 1 66 Of the Juppofed Trefuniption i.y^'-'^sj PART nr. But flill it may be objeded, that there is fome peculiar n. Picfumption, from Analogy, againfl Miracles; particularly againft Revelation, after the Settlement and during the Conti- nuance of a Courfe of Nature. Now with regard to this fuppofcd Prefumption, it is to be obferved in general ; that before we can have Ground for raifing what can, with any Propriety, be called an Argiunent from Analogy, for, or againft, Revelation confidered as fomewhat miraculous, we muft be acquainted with a fimilar or parallel Cafe. But the Hiftory of fome other World, feemingly, in like Circumftances with our own, is no more than a parallel Cafe ; and therefore Nothing fhort of This, can be fo. Yet, could we come at a prefumptive Proof, for, or againft, a Revelation, from being informed, whether fuch World had one, or not ; fuch a Proof, being drawn from one fmgle Inftance only, muft be infinitely precarious. More particularly: Fiy-Ji oi ^\\ ; There is a very ftrong Prefumption, againft common fpeculative Truths, and againft the moft ordinary Fadts, before the Proof of them ; which yet is overcome by almoft any Proof. There is a Pre- fumption of Millions to one, againft the Story of Cafar, or of any other Man. For fuppofe a Number of common Fadls fo and fo circumftanced, of which, one had no kind of Proof, ftiould happen to come into one's Thoughts ; every one would, without any poffible Doubt, conclude them to be falfe. And the hke may be faid of a fingle common Fad. And from hence it ap- pears, that the Queftion of Importance, as to the Matter before us, is, concerning the Degree of the peculiar Prefumption fup- pofed againft Miracles ; not whether there be any peculiar Pre- fumption at all againft them. For, if there be the Prefumpti- on of Millions to one, againft the moft common Fadls ; What can a fmall Prefumption additional to this, amount to, though it be peculiar ? It cannot be eftimated, and is as Nothing. The S only ctgalnjl Miracles. i6j \j^\r^ only material Qiieflion is, whether there be any fuch Prefumpti- CHAP, ons againft Miracles, as to render them in any Sort incredible. I^- Secotidly, If we leave out the Confideration of Religion, we are in fuch total Darknefs, upon what Caufes, Occafions, Reafons, or Circumflances, the prefent Courfe of Nature depends ; that there does not appear any Improbability for or againft fuppofing, that five or fix thoufand Years may have given Scope for, Cau- fes, Occafions, Reafons, or Circumftances, from whence mira- culous Interpofitions may have arifen. And from this, joined with the foregoing, Obfervation, it will follow, that there muft be a Prefumption, beyond all Comparifon, greater, againft the fartkiilar common Fads juft now inftanced in, than againft Miracles in general; before any Evidence of either. Bur, Thirdly, Take in the Confideration of Religion, or the moral Syftem of the World, and then we fee diftind particular Rea- fons for Miracles ; to afford Mankind Inftruftion additional to That of Nature, and to atteft the Truth of it. And this gives a real Credibility to the Suppofition, that it might be Part of the original Plan of things, that there fliould be miraculous In- terpofitions. Then, La/lly, Miracles muft not be compared, to common natural Events, or to Events which, though uncom- mon, are fimilar to what we daily experience ; but to the extraor- dinary Phenomena of Nature. And then the Comparifon will be between, the Prefumption againft Miracles j and the Prefumption, againft fuch uncommon Appearances, fuppofe, as Comets, and againft there being any fuch Powers in Nature as Magnetifm and Eledlricity, fo contrary to the Properties of other Bodies not endued with thefe Powers. And before any one can deter- mine, whether there be any peculiar Prefumption againft Mi- racles, more than againft other extraordinary things ; he muft confider, what, upon firft hearing, would he the Prefumption againft the laft mentioned Appearances and Powers, to a Perfon acquainted 1 68 Of the fuppofed Prefumption, Sec. PART acquainted only with the daily, monthly, and annual, Courfc of Nature refpeding this Earth, and \ ' of Matter which we every Day fee. I'' Nature refpeding this Earth, and with thofe common Powers Upon all this I conclude ; That there certainly is no fuch Pre- fumption againft Miracles, as to render them in any wife incre- dible : That on the contrary, our being able to difcern Reafons for them, gives a pofitive Credibility to the Hiftory of them, in Cafes where thofe Reafons hold : And That it is by no Means certain, that there is any peculiar Prefumption at all, from Ana- logy, even in the loweft Degree, againft Miracles, as diftinguifh- ed from other extraordinary Phenomena ; though it is not worth while to perplex the Reader, with Inquiries into the abftradl Nature of Evidence, in order to determine a Queflion, which,, without fuch Inquiries, we fee '■ is of no Importance. " p. 1 66. CHAP, / i6p CHAP. III. 0/ our Incapacity of judging, what were to he expected in a Revelation ; and the Cre- dibiUty, from Analogy, that it mujl con- tain things appearing liable to Ohjeclions. BESIDES the Objedlions againfl: the Evidence for Chri- C H A P. ftianity, many are alledgcd againfl; the Scheme of it ; III. againfl: the whole Manner in which it is put and left with ^-/''V^'VJ the World ; as well as againfl feveral particular Relations in Scrip- ture : Objedions drawn, from the Deficiencies of Revelation ; from things in it appearing to Men FooliJJmefs ; =■ from its containing matters of Offence, which have led, and mufl: have been forefeen would lead, into fl:range Enthufiafm and Superftition, and be made to ferve the Purpofes of Tyranny and Wickednefs ; from its not being univerfal ; and, which is a thing of the fame Kind, from its Evidence not being fo convin- cing and fatisfadory as it might have been : for this laft is fometimes turned into a pofitive Argument againfl: its Truth. ^ It would be tedious, indeed impoflible, to enumerate the feve- ral Particulars comprehended under the Objeftions here referred to ; they being fo various, according to the different Fancies of Men. There are Perfons, who think it a fl:rong Objedion a- gainft the Authority of Scripture, that it is not compofcd by Rules of Art, agreed upon by Criticks, for polite and corredl VN'riting.' And the Scorn is inexprefhble, with which fome of " I Cor. i, 28. i" See Ch. vi. Z the L/'V^NJ 170 The Credibility, that a Revelation PART the prophetick Parts of Scripture are treated : partly through 11. the Raflinefs of Interpreters; but very much alfo, on Account of the hieroglyphical and figurative Language, in which they are left us. Some of the principal things of this Sort, fliall be particularly confidered, in following Chapters : But my De- fign at prefent, is to obferve in general, with refped to this whole way of arguing, that, upon Suppofition of a Revelation, it is highly credible beforehand, we fliould be incompetent Judges of it, to a great Degree ; and that it would contain ma- ny things appearing to us liable to great Objedlions: in cafe we judge of it otherwife, than by the Analogy of Nature. And therefore, though Objedlions againft the Evidence of Chriftianity, are mofl ferioully to be confidered ; yet Objedlions againft Chriftianity itfelf, are, in a great meafure, frivolous: almoft all Objedlions againft it, excepting thofe which are al- ledged, againft the particular Proofs of its coming from God. I exprefs myfelf with Caution, left I ftiould be miftaken to vi- lify Reafon ; which is indeed the only Faculty we have where- with to judge concerning any thing, even Revelation itfelf: or be mifunderfiood to aflert, that a fuppofed Revelation cannot be proved falfe, from internal Cliaradlers. For, it may contain clear Immoralities or Contradidlions ; and either of thefe would prove it falfe: Nor will I take upon me to affirm, that Nothing elfe can poflibly render any fuppofed Revelation incredible. Yet ftill the Obfervation above, is, I think, true beyond Doubt, that Objedlions againft Chriftianity, as diftinguiflied frem Objec- tions againft its Evidence, are frivolous. To make out This, is the general Defign of the following Chapter. And with regard to the whole of it, I cannot but particularly wifli, that the Proofs might be attended to ; rather than the Afl^rtions cavelled at, upon Account of any unacceptable Confequences, whether real or fuppofed, which may be drawn from them. For, after all. nmji appear IhhJe to Ohjeclions. 1 7 r all, That which is true, mufi: be admitted, though it fliould HiewC H A ?• us, the Shortnefs of our Faculties; and that we are in no uiic I!I. Judges of many things, of which we are apt to think our- '-^'''^/'^-^ felves very competent ones. Nor will this he any Ohjcdlion with reafonahle Men, at leafl: upon fecond Thought, it will not be any Objedion with fuch, againfl the Juftnefs of the fol- lowing Obfervations. As God governs the World, and inftrudts his Creatures, ac- cording to certain Laws or Rules, in the known Courfe of Na- ture ; known by Realbn together with Experience : fo the Scrip- ture informs us of a Scheme of divine Providence additional to this. It relates, that God has, by Revelation, inftruded Men in things concerning his Government, which they could not otherwife have known ; and reminded them of things, which they might : and attefted the Truth of the whole, by Miracles. Now if the natural and the revealed Difpenfation of things, are both from God, coincide with each other, and together make up one Scheme of Providence ; our being incompetent Judges of one, muft render it credible, that we may be incompetent Judges alfo of the other. Since, upon Experience, the acknow- ledged Conftitution and Courfe of Nature, is found to be great- ly different from what, before Experience, would have been ex- pefted, and fuch as. Men fancy, there lie great Objecftions againfl j this renders it beforehand highly credible, that they may find the revealed Difpenfation likewife, if they judge of it as thev do of the Conftitution of Nature, very different from Expeda- tions formed beforehand, and liable, in Appearance, to great Objedtions: Objections, againfl the Scheme itielf, and againfl the Degrees and Manners of the miraculous Interpofitions, by which it was attelled and carried on. Thus fuppofe a Prince to govern his Dominions in the wifefl Manner poffible, by com- mon known Laws j and that upon fome Exigencies he fliould Z 2 fufpend 172 The Credihilhy^ that a Revelation PART fiifpend thefe Laws, and govern, in feveral Inftances, in a differ- n. ent Manner: If one of his Subjefts were not a competent Judge ^'■^'^1^ beforehand, by what common Rules, the Government fliould or would be carried on ; it could not be expeded, that the fame Perfon would be a competent Judge, in what Exigencies, or in what Manner, or to what Degree, thofe Laws commonly ob- ferved, would be fufpended or deviated from. If he were not a Judge of the Wifdoni of the ordinary Adminiftration, there is no Reafon to think, he would be a Judge of the Wifdom of the extraordinary. If he thought he had Objedions againft the for- mer, doubtlefs, it is highly fuppofeable, he might think alfo, that he had Objedtions againft the latter. And thus, as we fall into infinite Follies and Miflakes, whenever we pretend, other- wife than from Experience and Analogy, to judge of the Con- ftitution and Courfe of Nature ; it is evidently fuppofeable be- forehand, that we fhould fall into as great, in pretending to judge, in like Manner, concerning Revelation. Nor is there any more Ground to expedl, that this latter fliould appear to us, clear of Objedions, than that the former fliould. Thefe Obfervatlons relating to the Whole of ChrJftianity, are applicable to Infpiration in particular. As we are in no Sort Judges beforehand, by what Laws or Rules, in what Degree, or by what Means, it were to have been expefted, that God would naturally inflruft us ; {o, upon Suppofition of his afford- in"- us Light and Inftrudicn by Revelation, additional to what he has afforded us by Reafon and Experience, we are in no Sort Judges, by what Methods and in what Proportion, it were to be expeded, that this fupernatural Light and Inftrudlion would be afforded us. We know not beforehand, what Degree or Kind of natural Information, it were to be expedted God would afford Men, each by his own Reafon and Experience; nor how iis He would enable, and effedually difpofe them to commu- nicate muji appear liable to Ohjecllons. 1 7 3 nicate it, whatever it fliould be, to each other ; nor whether the C H A P- Evidence of it would be, certain, highly probable, or doubtful ; Jlz^ nor whether it would be given with equal Clearnefs and Con- viction to all: Nor could we guefs, upon any good Ground I iTJcan, whether natural Knowledge, or even the Faculty itfelf, by which we are capable of attaining it, Reafon, would be given us, at once, or gradually. In like Manner, we are wholly ignorant, what Degree of new Knowledge, it were to be expedled, God would give Mankind by Revelation, upon Suppofuion of his affording one : or how far, or in what Way, he would inter- pofe miraculoufly, to qualify them, to whom he fhould origi- nally make the Revelation, for communicating the Knowledge given by it ; and to fecure their doing it to the Age in which they fhould live ; and to fecure its being tranfmitted to Poflerity. We are equally ignorant, whether the Evidence of it would be, certain, or highly probable, or doubtful;' or whether all who fhould have, any Degree of Inftrudlion from it, and any Degree of Evidence of its Truth, would have the fame ; or whether the Scheme would be revealed at once, or unfolded gradually. Nay we are not in any Sort able to judge, whether it were to have been expedled, that the Revelation Ihould have been com^ mitted to Writing ; or left to be handed down, and confe- quently corrupted, by verbal Tradition, and at length funk un- der it ; If Mankind fo pleafed, and during fuch Time as they are permitted, in the Degree they evidently are, to a<5l as they will. But it may be faid, that a Revelation in fome of the above- mentioned Circumftances ; one, for Inftance, which was not committed to WritinjT and thus fecured a^ainft Danger of Corruption, would not have anfwered its Purpofe. I afk, what Purpofe? It would not have anfwered all the Pur- « Sec Ch. vi. pofes. 1 74. The CredihiVity^ that a Revelation PART pofes, which it has now anfwered, and in the fame Degree ; but II. it would have anfwered others, or the fame in different Degrees, '-^"^"^'^ And which of thefe, were the Purpofes of God, and befl: fell in with his general Government, we could not at all have determi- ned beforehand. Now if we have no Principles of Reafon, upon which to judge beforehand, how, it were to be expe£led, Revelation fhould have been left, or what was mofl; fuitable to the divine Plan of Government, in any of the forementioned Refpedls ; it muft be quite frivolous to objedl afterwards as to any of them, againfl: its being left in one way, rather than another : For this would be to objecfl againft things, upon Account of their being different from Expedations, which have been (hewn to be with- out Reafon. And thus we fee, that the only Queftion concern- ing the Truth of Chriftianity, is, whether it be a real Revela- tion j not whether it be attended with every Circumftance which we fliould have looked for : and concerning the Authority of Scripture, whether it be what it claims to be ; not whether it be a Book of fuch Sort, and fo promulged, as weak Men are apt to fancy, a Book containing a divine Revelation fliould be. And therefore, neither Obfcurity, nor feeming Inaccuracy of Stile, nor various Readings, nor early Difputes about the Authors of particular Parts ; nor any other things of the like Kind, though they had been much more confiderable in Degree than they are, could overthrow the Authority of the Scripture : unlels the Pro- phets, Apoftles, or our Lord, had promifed, that the Book con- taining the divine Revelation, fliould be fecure from thofe things. Nor indeed can any Objedlions overthrow fuch a Kind of Reve- lation as the Chriftian claims to be, fince there are no Objedlions againft the Morality of it,** but fuch as can fliew, that there is no Proof of Miracles wrought originally in Atteftation of it; ^ p. 182, 1 1 no mujl appear liable to ObjeHions. 1 7 5 no Appearance of any thing miraculous in its obtaining in the C H A P. World; nor any of Prophecy, that is, of Events foretold, which III, human Sagacity could not forefee. If it can be fliewn, that the ^-'''^^^^^ Proof alledged for all thcfe, is abfokitely none at all, then is Reve- lation overturned. But were it allowed, that the Proof of any one or all of them, is lower than is allowed ; yet, vvhilft any Proof of- them remains, Revelation will fland upon much the fame Foot . it does at prefent, as to all the Purpofes of Life and Pradtice, , and ought to have the like Influence upon our Behaviour. From the foregoing Obfervations too, it will follow, and" thofe who will thoroughly examine into Revelation, will find ic-: worth remarking ; that there are feveral Ways of arguing, . which, though juft with Regard to other Writings, are not ap- plicable to Scripture. We cannot argue, for Inftance, that This :- cannot be the Senfe or Intent of fuch a Paflage of Scripture ; for." if it had, it would have been expreft more plainly, or have ■ been reprefented under a more apt Figure or Hieroglyphick: • Yet we may juflly argue thus, with refpedl to common Books. - And the Reafon cf this Difference is very evident; that in Scrip- ture, we are not competent Judges, as we are in common Books, . how plainly, it were to have been expefted, what is the true Senfe fhould have been exprefi:, or under how apt an Image, . figured. The only Queftion is, what Appearance there is, that This is the Senfe ; and fcarce at all, how much more determi- nately or accurately it might have been expreil or figured. *' But is it not Self-evident, that internal Improbabilities of " all Kinds, weaken external probable Proof?" Doubtlefs. But to what pradtical Purpofe can this be alledged here, when ic has been proved before,^ that real internal Improbabilities which., rife even to moral Certainty, are overcome by the moll; ordinarv. « p. 166. Tefllmony j . I 76 The Credibility, that a Revelation PART Teftimony ; and when it now has been made appear, that we ^^L,^ fcarce know what are Improbabilities, as to the Matter we are here confidering : as it will farther appear from what follows. For though from the Obfervations above made, it is manifefl, that we are not in any Sort competent Judges, what fupernatu- ral Inftruftion were to have be«n expefted ; and though it is Self-evident, that the Objeftions of an incompetent Judgment mull be frivolous: Yet it may be proper to go one Step farther and obferve ; that if Men will be regardlefs of thefe things, and pre- tend to judge of the Scripture by preconceived Expectations, the Analogy of Nature (hews beforehand, not only that it is highly credible, they may, but alfo probable that they will, imagine they have ftrong Objedlions againfl it, however really unexceptionable : for fo, prior to Experience, they would think they had, againft, the Circumftances and Degrees and the whole Manner of That Inftruflion, which is afforded by the ordinary Courfe of Na- ture. Were this Inftrudtion which God affords, to brute Crea- tures, by InflintSs and mere Propenfions, and to Mankind, by thefe together with Reafon, Matter of probable Proof, and not of certain Obfervation ; it would be rejefted as incredible, in many Inftances of it, only upon Account of the Means, by which this Inflrudion is given, the feeming Difproportions, the Limitations, neceffary Conditions, and Circumftances of it. For Inflance : Would it not have been thought highly improbable, that Men fliould have been fo much more capable of difcovering, even to Certainty, the general Laws of Matter, and the Mag- nitudes Paths and Revolutions of the heavenly Bodies; than the Occafions and Cures of Diftempers, and many other things, in which, human Life feems fo much more nearly concerned, than in Aftronomy ? How capricious and irregular a Way of Information, would it be faid, is That of Invention^ by Means of which, Nature inflruds us in Matters of Science, and in many 4 muji appear liable to ObjeBions. 1 7 7 many things, upon which the Affairs of the World greatly de- CHAP, pend : That a Man fliouM, by this Faculty, be made acquaint- HI. ed with a thing in an Inftanr, when perhaps he is thinking of ^^y^"^ fomewhat elfe, which he has in vain been fearching after, it may be, for Years. So likewife the Imperfedions attending the only Method, by which Nature enables and diredls us to com- municate our Thoughts to each other, are innumerable. Lan- guage is, in its very Nature, inadequate, ambiguous, liable to in- finite Abufe, even from Negligence ; and fo liable to it from Defign, that every Man can deceive and betray by it. And, to mention but one Inftance more ; that Brutes, without Reafon, fliould 3(51:, in many Refpe<5ls, with a Sagacity and Forefight vaftly greater than what Men have in thofe Refpefts, would be thought impoflible. Yet it is certain they do aft with fuch fu- -- perior Forefight : whether it be their own indeed, is another Queftion. From thefe things, it is highly credible beforehand, that upon Suppofition God fliould afford Men fome additional Inftrudlion by Revelation, it would be with Circumftances, in Manners, Degrees and Refpeds, which we fliould be apt to fan- cy we had great Objedlions againfl: ; againft the Credibility of. Nor are the Objedions againft the Scripture, nor againft Chri- ftianity in general, at all more or greater, than the Analogy of Nature would before hand — not perhaps give Ground to ex- ped ; for this Analogy may not be fufficient, in fome Cafes, to ground an Expedation upon ; but no more nor greater, than Analogy would fliew it, beforehand, to be fuppofeable and cre- dible, that there might feem to lie againft Revelation. By applying thefe general Obfervations, to a particular Ob- jedion, it will be more diftindly feen, how they are applicable to others of the like Kind; and indeed to almoft all Objedi- ons againft Chriftianity, as diftinguiflicd from Objedions againft its Evidence. It appears from Scripture, that, as it was not A a unufual lyS The Credibility, that a Revelation u^"^^ PART unufual in tV.e Apoflolick Age, for Perfons, upon their Con- 11^ verfion to Chriftianity, to have been endued v/ith miraculous Gifts ; fo, that fome of thofe Perfons exercifed thefe Gifts in a ftrangely irregular and diforderly iManner. And this is made an Objedion againft their being really miraculous. Now the fore- going Obfervations quite remove this Objection, how confidera- ble foever it may appear at firfl fight. For, confider a Perfon endued with any of thefe Gifts ; for Inftance, That of Tongues: It is to be fuppofed, that he had the fame Power over this mi- raculous Gift, as he would have had over it, had it been the Eftedl of Habit, of Study and Ufe, as it ordinarily is ; or the fime Power over it, as he had over any other natural Endow- ment. Confequently, he would ufe it in the fame Manner he did any other ; either regularly and upon proper Occafions only, or irregularly and upon improper ones: according to his Senfe of Decency, and his Charadter of Prudence. Where then is the Objeftion ? Why, if this miraculous Power was indeed given to the World, to propagate Chriftianity and attefl the Truth of it, we might, i: feems, have expedled, that other fort of Perfons fliould have been chofen to be inverted with it ; or that thefe ihould, at the fame Time, have been endued with Prudence ; or that they fliould have been, continually, reftrained and direded in the Exercife of it : i. e. that God fliould have miraculoufly inter- pofed, if at all, in a different Manner or higher Degree. But from the Obfervations made above, it is undeniably evident, that we are not Judges, in v/hat Degrees and Manners, it were to have been expeded, he fliould miraculoufly interpofej upon Suppofition of his doing it in fome Degree and Manner. Nor> in the natural Courfe of Providence, are fuperior Gifts of Me- mory, Eloquence, Knowledge, and other Talents of great In- fluence, conferred only on Perfons of Prudence and Decency^ or fuch as are difpofed to make the propereft Ufe of them. Nor muft appear Uable to Objeff'ions. 1 79 Nor is the Inftruftion and Admonition naturally afforded us for C H x'\ P. the Conduct of Life, particularly in our Education, commonly III. the moft fuited to recommend it; but often with Circumftances ^/^V^^ apt to prejudice us againfl fuch Inftrudtion. One might go on to add, that there is a great Refemblance be- tween the Light of Nature and of Revelation, in feveral other Refpeds. Pradical Chriftianity, or That Faith and Behaviour which renders a Man a Chriftian, is a plain and obvious thing j \- like the common Rules of Conduft with Refpedl to our ordina- ry temporal Affairs. The more diftinft and particular Know- -^ ledge of thofe things, the Study of which, the Apoflle calls, going on unto PerfeSlion, ^ and of the prophetick Parts of Reve- lation, like many Parts of natural and even civil Knowledge ; may require very exacft Thought, and careful Confideration. The Hindrances too, of natural, and of fupernatural Light and Knowledge, have been of the fame Kind. And as, it is owned, the whole Scheme of Scripture is not yet underftood, fo, if it ever comes to be underflood, before the Rejiitution of all things,^ and without miraculous Interpofitions ; it muft be in the fame Way as natural Knowledge is come at : by the Continuance and Pro- grefs of Learning and of Liberty ; and by particular Perfons at- tending to, comparing and purfuing. Intimations fcattered up and down it, which are overlooked and difregarded by the Ge- nerality of the World. For, this is the Way, in which, all Im- provements are made ; by thoughtful Mens tracing on obfcure Hints, as it were, dropped us by Nature accidentally, or which feem to come into our Minds by Chance. Nor is it at all incre- dible, that a Book, which has been fo long in the Poffcflion of Mankind, fliould contain many Truths as yet undifcovered. For, all the fame Phenomena, and the fame Faculties of Invefti- gation, from which, fuch great Difcoveries in natural Know- f Heb. vi. I. e Afts iii. 2i. A a 2 ledge, 1 8o The Credibility^ that a Revelation PART ledge, have been made in the prefent and laft Age, were equally II. in the Poflcffion of Mankind, feveral thoufand Years before. t/^' ^ And pofTibly it might be intended, that Events, as they come to pafs, fhould open and afcertain the Meaning of feveral Parts of Scripture. It may be objeded, that this Analogy falls in a material Re- fpedt ; for, that natural Knowledge is of a little or no Confe- quence. But I have been fpeaking of the general Inftrudion, which Nature does or does not afford us. And befides, fome Parts of natural Knowledge, in the more common reftrained Senfe of the Words, are of the greatefl Confequence to the Eafe and Convenience of Life. But fuppofe the Analogy did, as it does not, fail in this Refped ; yet it might be abundantly fup- plied, from the whole Conflitution and Courfe of Nature: which fhews, that God does not difpenfe his Gifts, according to our Notions of the Advantage and Confequence they would be of to us. And This in general, with his Method of difpenfing Knowledge in particular, would together make out an Analogy full to the Point before us. But it may beobjedled ftill farther and more generally ; " The *' Scripture reprefents the World as in a State of Ruin, and " Chriftianity as an Expedient to recover it, to help in thefe Re- " fpefts where Nature fails ; in particular, to fupply the Defici- " encies of natural Light. Is it credible then, that fo many «' Ages fliould have been let pafs, before a matter of fuch a *' Sort, of fo great and fo general Importance, was made known " to Mankind ; and then, that it fliould be made known to fo fmall *' a Part of them ? Is it conceivable, that this Supply fliould be '' fo very deficient, fliould have the like Obfcurity and Doubt- «' fulnefs, be liable to the like Perverfions, in fliort, lie open " to 4 mujl appear liable to Objeclmis. i 8 1 " to all the like Objcdlions, as the Light of Nature itfclf r" « C H A P. Without determining how far this in ¥2.6: is fo, I anfvver j It is HI. by no Means incrediJDle, that it might be fo, if the Light of Na- ture and of Revelation, be from the fame hand. Men are na- turally liable to Difeafes, for which God, in his good Provi- dence, has provided natural Remedies.'' But Remedies exift- ing in Nature, have been unknown to Mankind for many Ages; . are known but to few now; probably many valuable ones arc not known yet. Great has been and is the Obfcurity and Diffi- • tulty, in the Nature and Application of them. Circumftanccs feem often to make them very improper, where they are abfo- lutely necellary. It is, after long Labour and Study and many unfuccefsful Endeavours, that they are brought to be as ufeful, , as they are ; after high Contempt and abfolute Rejedion of the moft ufeful we have ; and after Difputes and Doubts, which have • feemed to be endlefs. The bed Remedies too, when unfkil- fully, much more if diihoneflly, applied, may produce new Difeafes: what will be the Succefs of them, is often doubt-- ful : for many Difeafes, thefe Remedies are not effedual : ; where they are, it is often very flowly : and the Application •• of them, and the neceflary Regimen accompanying it, is, . not uncommonly, fo difagreeable, that fome will not fubmit : to them ; and fatisfy themfelves with the Excufe, that if they ' would, it is not certain, whether it would be fuccefsful. And ' many Perfons, who labour under Difeafes, for which there are.: known natural Remedies, are not fo happy as to be always, if.' ever, in the Way of them. In a Word, thefe Remedies which < Nature has provided for Difeafes, are neither certain, perfedl, , , nor univerfal. And indeed the fame Principles of arguing, , which would lead us to conclude, that they muft be (o, would i lead us likewife to conclude, that there could be no Occa- - fion for them, i.e. that there could be no Difeafes at all. / S Ch. vi. I" Sec Ch. v. And i 1 8 2 The Credibility J that a Revelation Ky'^r\) PART And therefore, our Experience that there are Difeafes, fliews, II- that it is credible beforehand, upon Suppofition Nature has provided Remedies for them, that thefe Remedies may be, as by Experience we find they are, not certain, nor perfedl, nor univerfal ; becaufe it fhews, that the Principles upon which we fliould expedl the contrary, are fallacious. And now, what is the juft Confequence from all thefe things ? Not that Reafon is no Judge of what is offered to us as being of divine Revelation. For, this would be to infer, that we are unable to judge of any thing, becaufe we are una- ble to judge of all things. Reafon can, and it ought to judge, not only of the Meaning, but alfo of the Morality and the Evidence, of Revelation. It is the Province of Reafon, firft, to judge of the Morality of the Scripture; /. e. not whether it contains things dlfterent from what we {hould have expedled, from a wife, juft and good Being ; for Objedlions from hence have been now obviated : but whether it contains things plainly contra- didory to Wifdom, Juftice or Goodnefs ; to what the Light of Nature teaches us of God. And I know nothing of this Sort objefted againfl: Scripture, unlefs in fuch Objedlions as are form- ed upon Suppofition, that the Conftitution of Nature is contradic- tory to Wifdom, Juflice or Goodnefs ; which mofl certainly it is not. Indeed there are fome particular Precepts in Scripture, given to particular Perfons, requiring Adlions, which would be immoral and vitious, were it not for fuch Precepts. But it is eafy to fee, that all thefe are of fuch a Kind, as that the Precept changes the whole Nature of the Cafe and of the Adion ; and both con- ftitutes, and fliews. That not to be unjufl or immoral, which, prior to the Precept, mufl have appeared and really have been fo: which may well be, fincc none of thefe Precepts are con- trary to immutable Morality. If it were commanded, to culti- vate the Principles, and ad from the Spirit, of Treachery, Ingra- titude, 4 mujl appear liahle to Ohjefiions. 18:^ o^-sr^ titude, Cruelty ; rhe Command would not alter the Nature of the C H A P. Cafe or of the Adion, in any of thcfe Iniknces. But it is IN. quite otherwife in Precepts, which require only the doing an external Adion ; for Inftance, taking away the Property or Life of any. For, Men have no Right to either, but what arifes fole- ly from the Grant of CJod : When this Grant is revoked, they ceafe to have any Right at all, in either : And when this Re- vocation is made known, as furely it is polTible it may be, it muft ceafe to be unjuft to deprive them of either. And though a Courfe of external Adls, which, without Command, would be immoral, muft make an immoral Habit ; yet, a few detach- ed Commands have no fuch natural Tendency. I thought pro- per to fay thus much, of the few Scripture Precepts requiring, not vitious Adlions, but Adions which would have been vitious but for fuch Precepts ; becaufe they are fometimes weakly urged as immoral, and great Weight is laid upon Objedlions drawn from them. But to me, there feems no Difficulty a: all in thefe Precepts, but what arifes from their being Offences, i. e. from their being liable to be perverted, as indeed they are ; to ferve the moft horrid Purpofes, by wicked defigning Men ; and, per- haps, to miflead the weak and enthufiaftick. And Objedions from this Head, are not Objcdlions againft Revelation ; but againft the whole Notion of Religion, as a Trial, and againft the general Conftitution of Nature. Reafon, in the next Place, is able, and muft judge, of the Evidence of Revelation, and of the Objedions urged againft That Evidence; which fhall be the Subjecl of a following Chapter.' But the Confequencc of the foregoing Obfervations, is, that the Queftion, upon which the Truth of Chriftianity depends, is fcarce at all, what Objedions there are againft its Scheme, fince there are none againft the Morality of it; but -what ObjeSiions ^ Ch viL 1 84 The Credihilitj^ that a Revelation^ 6cc. \^/r>rsj PART there are aga'infl its Evidence : or, ic^hat Proof there remains of 1 1- //, after due Jlllowances made for the OhjeSfions againjl 'That Proof: Bccaufe it has been fliewn, that the ObjeBions againft Chrifianity, as difinguij/jed from ObjeBions againfl its Kvidence, are frivolous. For furely very little Weight, if any at all, is to be laid upon a way of arguing and objefting, which, when applied to the general Conflitution of Nature, Experience fliews not to be conclufive ; and fuch, I think, is the Whole way of objeding treated of throughout this Chapter. It is refolveable into Principles, and goes upon Suppofitions, which miflead us to think, that the Author of Nature would not a£l, as we ex- perience He does ; or would acft, in fuch and fuch Cafes, as we experience He does nor, in like Cafes. But the Unreafonablenefs of this Way of objeding, will appear yet more evidently from hence, that the chief things thus objefted againft, are juftified, as fliall be farther fhown,'' by diftindt, particular, and full Ana- logies, in the Conftitution and Courfe of Nature. But it is to be remembred, that, as frivolous as Objedlons of the foregoing Sort againft Revelation, arc, yet, when a fuppo- fed Revelation, is more confiftent with itfelf, and has a more general and uniform Tendency to promote Virtue, than, all Cir- cumftances confidered, could have been expefted from Enthufi- afm and political Views; this is a prefumprive Proof of its not proceeding from Them, and fo of its Truth: becaufe we are competent Judges, what might have beenexpeded from Enthu- fiafm and political Views. ^- Ch. V. vi. and the latter Part of the Jv''' Chapter. C H A P. 185 CHAP. IV. Of Chrijiianitj, confidered as a Scheme or Conjlltution^ imperfeftly comprehended. TH E Analogy of Nature, as hath been now fliewn, » C H A P. renders it highly credible beforehand, that a Revelation ^^^ fuppofed to be true, muft contain many things very dif- ^^^^"^'^^^"^ ferent from what we fliould have expedled, and fuch as appear open to great Objedtions : And that this Obfervation, in good meafure, takes off the Force of thofe Objeftions afterwards, or rather ought to preclude them. But it may be alledged, that this is a very partial Anfwer to fuch Objections, or a very unfa- tisfadory Way of obviating them ; as not at all (hewing, that the Things objedted againft, can be wife juft and good, much lefs, that it is credible they are fo. It will therefore be proper to (hew this diftindly ; by applying to thefe Objedtions againft the Wifdom Juftice and Goodnefs of Chriftianity, the Anfwer above ^ given to the like Objedions againft the Conftitution of Nature: before we confider the particular Analogies in the lat- ter, to the particular things objedled againft, in the former. Now that which affords a fufficient Anfwer, to Objedtions againft the Wifdom Juftice and Goodnefs of the Conftitution of Na- ture, is its being a Conftitution, a Syftem or Scheme ; imper- fedlly comprehended ; a Scheme in which Means are made ufe of to accomplifti Ends; and which is carried on by general Laws. For from thefe things, it has been proved, not only to " in the foregoing Chapter. '" Part II. Ch. vii: To which This all along refers. B b be 1 86 Chrifiianity a Scheme^ P A R T be poffible, but alfo to be credible, that what Is objeded againft, LV^^Kj may be confiftent with Wifdom Juftice and Goodnefs, nay may be Inftances of them > and even that the Conftitution and Go- vernment of Nature, may be perfed in the higheft poffible De- gree. If Chriftianity then be a Scheme, and of the like Kind, it is evident, the like Objedions againft it, muft admit of the like Anfwer. And I. Chriftianity is a Scheme, quite beyond our Comprehenfion. The moral Government of God is exercifed, by gradually con- ducing things fo in the Courfe of his Providence, that every one, at leiigth and upon the whole, fliall receive according to his Deferts ; and neither Fraud nor Violence, but Truth and Right, fliall fijially prevail. Chriftianity is a particular Scheme under this general Plan of Providence, and a Part of it, condu- cive to its Completion, with regard to Mankind : confifting ir- felf alfo of various Parts, and a myfterious Oeconomy, which has been carrying on from the Time the World came into its prefent wretched State, and is ftill carrying on, for its Recovery, by a divine Perfon, the Mefliah j who is to gather together in one, the children of God, that are fcattered abroad^ ' and eftablifti an everlajiing Kingdom, wherein dwelleth Righteouf-^ nefs.^ And in order to it ; after various Manifeftations of things, relating to this great and general Scheme of Providence^ through a Succeflion of many Ages : ( For the Spirit of Chrifi "which was in the Prophets, tejiified beforehand his fnfferings, and the glory that J}:ould follow. Unto whom it was revealed, that not unto themfehes, but unto us they did minifler the things which are now reported unto us by them that have preached the Gofpel j which things the Angels defire to look into:'') after various Difpenfations, looking forward, and preparatory, to this final f Joh. xi. 52. t 2 Pet. iii. 13. f 1 Pet. i. 11, iz- Salvation % imperjeclly comprehended. 187 L/'^TAJ Salvation : in the fullnefs of time, when infinite Wifdom thought C HAP. fit; He, being in the form of GyJ, made hitnfclj of no reputati- I \'^. on, and took upon him the form of a Servant, and was made in the likenefs of men : And being found in faJJnon as a man, he humbled himfelf and became obedient to death, even the death of the crofs: Wherefore God alfo hath highly exalted him, and given him a name which is above every name : T'hat at the name of fcfiis every knee JJoould bow, of t hi figs in heaven, and things in the earth, and things under the earth ; And that every tongue fiould confefs, that Jefus Chrif is Lord, to the glory of God the Fa- ther.^ Parts likewife of this Oeconomy, are the miraculous Miffion of the Holy Ghoft, and the ordinary Afiiftances of it given to good Men ; the invifible Government, which Chrift at prefent exercifes over his Church ; That which he himfelf refers to in thefe words, ^In my Fathers hoife are many Manfions ■ » I go to prepare a place for you ; and his future Return to judge the World in Right eoifnefs, and compleatly re-eftablifli the Kingdom of God. For the Father judgeth no Man ; but hath committed all judgment unto the Son : That all Men /Jjould honour the Son, even as they honour the Father. ^ All power is given unto him in heaven and in earth.'- And he tnujl reign, till he hath put all enemies under his feet. Then corneth the end, when he Jl.all have delivered tip the kingdom to God, even the Father ; when he fl?all have put down all rule, and all authority and power. And when all things Jljall be fubdued unto him, then fiall the Son aljo him- felf be fubjcdl unto him that put all things under him, that God may be all in all.^ Now little, furely, need be faid to flievv, that this Syllem or Scheme of things, is but impcrfcdlly com- prehended by us. The Scripture exprefsly afierts it to be fo. And indeed one cannot read a Pafl'agc relating to x.\\\s great Ms'f- tery of Godlinefs, ' but what immediately runs up into fomething f Phil. ii. 5 Joh. x!v. 2. ^ Joh, V. zz, 23. ' M.uth. xxviii. iS. ^ I Cor. XV. J I Tim. iii 16. Bb 2 which 1 88 Chrifilantty a Scheme^ ^.r^r^j PART which {hews us our Ignorance in it ; as every thing in Nature-, }}l^ fliews us our Ignorance in the Conftitution of Nature. And whoever will ferioufly confider That Part of the Chriftiaa Scheme, which is revealed in Scripture, will find fo much more unrevealed, as will convince him, that, to all the Purpo- fes of judging and objedlingj we know as little of it, as of the Conftitution of Nature. Our Ignorance, therefore, is as much an Anfwer to our Objedions againft the Perfedion of one, as againfl the Perfedion of the other.'" II. It is obvious too, that in the Chriftian Dlfpenfation, as much as in the natural Scheme of things. Means are made ufe of to accomplifh Ends. And the Obfervation of this, furniflies us with the fame Anfwer, to Objedions againfl: the Perfedion of Chriftianity, as to Objedions, of the like Kind, againfl: the Conftitution of Nature. It ihews the Credibility, that the things objeded againfl:, how foolifi'^ foever they appear to Men, may be the very befl: Means of accomplifliing the very befl: Ends : And that their appearing Foolipnefs is no Prefumption againft this, in a Scheme fo greatly beyond our Comprehenfion. "; But, III. The Credibility, that the chriftian Dlfpenfation may have been, all along, carried on by general Laws, p no lefs than the Courfe of Nature, may require to be more diftindly made out. Confider then, upon what Ground it is we fay, that the whole common Courfe of Nature is carried on according to ge- neral foreordained Laws. We know indeed feveral of the gene- ral Laws of Matter j and a great Part of the natural Behaviour of living Agents, is reduccable to general Laws. But we know in a manner nothing, by what Laws, Storms and Tempefts,. Earthquakes, Famine, Peftilcnce, become the Inftruments of ■" p. 12 2, &c. " I Cor. i. • p. i:6. ^ p. 128. DeftrudLoK imperjecily comprehended. i 89 Deftrudion to Mankind. And the Laws, by which, Perfons born CHAP. into the World at fuch a Time and Place, are of fuch Capaci- tj' ties, Genius's, Temper ; the Laws, by which, Thoughts come into our Mind, in a multitude of Cafes ; and innumerable things happen, upon which, the Affairs and the State of the World, depend ; thcfe Laws are fo wholly unknown to us, that we call the Events which come to pafs by them, accidental : though all reafonable Men know certainly, that there cannot, in Reality, be any fuch thing as Chance ; and conclude, that the things which have this Appearance, are the Refult of general Laws, and are refolveable into them. It is then, but an exceed- ing little Way, and in but a very few Refpeds, that we can trace up the natural Courfe of things before us, to general Laws. And it is only from Analogy, that we conclude, the Whole of it to be capable of being reduced into them ; only from our feeing, that Part is fo. It is from our finding, that the Courfe of Nature in fome Refpeds and fo far, goes on by general Laws, that we conclude this of the Whole. And if That be a jufl Ground for fuch a Conclufion, it is a jufl Ground alfo, if not to conclude, yet to apprehend, to render it fuppofeable and credi- ble, which is fufficient for anfvvering Objedions, that God's mi- raculous Interpofitions may have been, all along in like manner, hy general Laws of Wifdom. Thus, that miraculous Powers fhould be exerted, at fuch Times, upon fuch OccaCons, in fuch Degrees and Manners, and with regard to fuch Perfons, rather than Others ; that the Affairs of the World, being permitted to go on in their natural Courfe fo far, fhould, jufl at fuch a Point, have a new Diredion given them by miraculous Inter- pofitions ; that thefe Interpofitions fliould be exadly in fuch Degrees and Refpeds only ; all this may have been by general' Laws : Unknown indeed to us : but no more unknown, than tlic Laws from whence it is, that Some die as foon as they are born,, and Others live toextream Old-age; that One Man is fofuperior ipo Cbrijiianity a Scheme ^ P A R T to Another in Underftanding ; with innumerable more things i II. which, as was before obferved, we cannot reduce to any Laws *-'''^*''^^ or Rules at all, though it is taken for granted, they are as much reduceable to general ones, as Gravitation. Now, if the revealed Difpenfations of Providence, and miraculous Interpo- fitions, be by general Laws, as well as God's ordinary Govern- ment in the Courfe of Nature, made known by Reafon and Ex- perience ; there is no more Reafon to expedl, that every Exi- gence, as it arifes, fhould be provided for by thefe general Laws of miraculous Interpofitions, than that every Exigence in Na- ture fliould, by the general Laws of Nature. Yet there might be wife and good Reafons, that miraculous Interpofitions (hould be by general Laws ; and that thefe Laws fliould not be broken in upon, or deviated from, by other Miracles. Upon the whole then ; The Appearance of Deficiencies and Irregularities in Nature, is owing to its being a Scheme, but in part made known, and of fuch a certain particular Kind in other Refpedls. Now we fee no more Reafon, why the Frame and Courfe of Nature fliould be fuch a Scheme, than why Chriftia- nity fhould. And that the former is fuch a Scheme, renders it credible, that the latter, upon Suppofition of its Truth, may be fo too. And as it is manifefl:, that Chriftianity is a Scheme, revealed but in part, and a Scheme in which, Means are made ufe of to accomplifli Ends; like to That of Nature: So the Credibility, that it may have been all along carried on by gene- ral Laws, no lefs than the Courfe of Nature, has been diftindly proved. And from all this, it is beforehand, credible that there might, I think probable that there would, be the like Appearance of Deficiencies and Irregularities in Chriftianity, as in Nature ; /. e. that Chriftianity would be liable to the like Objedtions, as the Frame of Nature. And thefe Objedions are I anfwered. imperfefilj cowprehemlecL 1 9 r anfwered, by the Obfervation of thofe things in Chriftianity; C H A P. as the like Objecftions againft the Frame of Nature, are anfwer- IV. ed, by the like Obfervations concerning the Frame of Nature. '-«'''>/^^vj rHE Objeftions againft Chriftianity, confidered as a Matter of Fadt, "i having, in general, been obviated in the pre- ceeding Chapter ; and the fame, confidered as made againft the Wifdom and Goodnefs of it, having been obviated in this : the next thing, according to the Method propofed, is to fliew, that the principal Objedions, in particular, againft Chriftianity, may be anfwered, by particular and full Analogies in Nature, And as one of them is made againft the whole Scheme of ic together, as juft now defcribed, I chufe to confider it here, ra- ther than in a diftindt Chapter by itfelf. The thing objedled againft this Scheme of the Gofpel, is, " that it feems to fuppofe, " God was reduced to the Necefllty of a long Series of intricate " Means, in order to accomplifli his Ends ; the Recovery and " Salvation of the World : In like Sort as Men, for Want of *' Underftanding or Power, not being able to come at their Ends " diredlly, are forced to go round-about Ways, and make ufe *' of many perplext Contrivances to arrive at them." Now every thing which we fee, fhews the Folly of This, confidered as an Objedlion againft the Truth of Chriftianity. For, according to our Manner of Conception, God makes Ufe of Variety of Means, what we often think tedious ones, in the natural Courfe of Providence, for the Accompliftiment of all his Ends. Indeed it is certain, there is fomewhat in this Matter quite beyond our Comprehenlion : But the Myftery is as great in Nature, as in Chriftianity. We know what we ourfelves aim at, as final Ends ; and what Courfes we take, merely as Means conducing to thofe Ends. But we are greatly ignorant, how far things are 1 p. liL. confidered 1 9 2 Chr'ijiianity a Scheme^ PART confidered by the Author of Nature, under the fingle Notion of ' Means and Ends ; fo as that it may be faid, This is merely an End, and That merely Means, in His Regard. And whether there be not, feme peculiar Abfurdity in our very Manner of Conception, concerning this Matter ; fomewhat contradidtory ftrifing from our extreamly imperfed Views of things ; it is im- poflibie to fay. However, thus much is manifeft, that the whole natural World and Government of it, is a Scneme or Syftem, not a fixt but a progreffive one ; a Scheme in which, the Opera- tion of various Means takes up a great Length of Time, before the Ends they tend to, can be attained. The Change of Sea- fons, the Ripening the Fruits of the Earth, the very Hiftory of a Flower, is an Inflance of this : And fo is human Life. Thus vegetable Bodies, and thofe of Animals, though poflibly formed at once, yet grow up, by Degrees, to a mature State. And thus rational Agents, who animate thefe latter Bodies, are naturally direfted to form, each his own Manners and Charadter, by the gradual gaining of Knowledge and Expe- rience, and by a long Courfe of Adlion. Our Exiftence is not only fucceffive, as it muft be of Neceffity ; but one State of our Life and Being, is appointed by God, to be a Preparation for Another, and That the Means of attain- ing to another fucceeding one : Infancy to Childhood ; Child- hood to Youth ; Youth to mature Age. Men are impati- ent and for precipitating things: but the Author of Nature appears deliberate throughout his Operations; accon^plifhing his natural Ends, by flow fucceffive Steps. And there-is a Plan of things beforehand laid out, which, from the Nature of it, requires various Syftems of Means, as well as Length of Time, in order to the carrying on its feveral Parts into Ex- ecution. Thus, in the daily Courfe of natural Providence, God operates in the very fame Manner, as in the Difpenfation 4 of imperfecllj comprehended, 195 of Chriftianlty ; making one thing fubfervient to another, CHAP. This to fomewhat farther, and fo on through a progrefTive Sc- IV. ries of Means, which extend, both backward and forward, be- L/*VNJ yond our utmofl: View. Of this Manner of Operation, every thing which we fee in the Courfe of Nature, is as much an Inftance, as any Part of the chrillian Difpenfation. C c CHAP. 194 CHAP. V. Of the particular Syjiem of Chriflianity; the j4ppomtment (f a Mediator, and the Redemption of the World hy him. PART ^ ■ ^ HERE is not, I think, any thing relating to Chrifti- II, I anity, which has been more objefted againft, than the \y>^'\J Mediation of Chrift, in fome or other of its Parts, Yet, upon thorough Confideration, there feems nothing lefs juftly liable to it. For, I. The whole Analogy of Nature removes all imagined Pre- fumption againft the general Notion of a Mediator between God and Man.'- For, we find ail living Creatures are brought into the World, and their Life in Infancy is preferved, by the In- ftrumentality of Others: And every Satisfadlion of it, fome v/ay or other, is beftowed by the like Means. So that the vifibie Government which God exercifes over the World, is by the In- ftrumentality and Mediation of Others. And how far his in- vifible Government be or be not fo, it is impoffible to deter- mine at all by Reafon. And the Suppofition, that Part of it is fo, appears, to fay the leaft, altogether as credible, as the con- trary. There is then no Sort of Objedion, from the Light of Nature, againft the general Notion of a Mediator between God and Man, confidered as a Docftrine of Chriftianity, or as an Ap- pointment in this Difpenfation: fince we find by Experience, that God does appoint Mediators to be the Inflruments of Good ? I Tim. ii 5. and The AppoinUne-nt of ci Med} at or, Sec. rp; ^y^r^ and Evil to us ; the Inftruments of liis Jiiftice and his iMercy. CHAP. And the Objedion here referred to, is not urged, againfl Media- V. tion in That high eminent and peculiar Senfe, in which Chrift ' '^'^ is our Mediator ; but abfolutely againft the whole Notion itfcif of a Mediator at all. II. As it is fuppofed, fo it is here to be diftinftly mentioned, that the World is under the proper moral Government of God, or in a State of Religion, before we can enter into Confideratiou of the revealed Dodlrine, concerning the Redemption of it by Chrift. Now the divine moral Government which Religion teaches us, implies, that the Confequence of Vice (liall be Mi- fery, in fome future State, by the righteous Judgment of God, That fuch confequent Punifliment fliall take Effedl by His Ap- pointment, is neceffarily implied. But, as it is not in any fort to be fuppofed, that we are made acquainted with all the Ends or Reafons, for which it is fit future Punifliments fliould be inflided, or why God has appointed, fuch and fuch confequent Mifery fliould follow Vice ; and as we are altogether in the dark, how or in what Manner, it fliall follow, by what imme- diate Occafions, or by the Inflrumentality of what Means ; there is no Abfurdity in fuppofing, it may follow in a Way ana- logous to That, in which many Miferies follow fuch and fuch Courfes of Adion at prefent. Poverty, Sicknefs, Infamy, un- timely Death by Difeafes, Death from the Hands of civil Juf- tice. There is no Abfurdity in fuppofing, future Punifliment may follow Wickednefs, of Courfe, as we fpeak, or in the Way of natural Confequence ; from God's original Conftitution of the World ; from the Nature He has given us, and from the Condition in which He places us : Or in a like Manner, as a Perfon ralhly trifling upon a Precipice, in the way of natural C c 2 ConfequencCj, 1 9 6 The ylppoint merit of a Mediator ^ PART Confequencc, falls down; in the way of natural Confequence, II. breaks his Limbs, fuppofe ; in the way of natural Confequence ^y^^^ of this, without Help, periflies. Some good Men may perhaps be offended, with hearing it fpoken of as a fuppofeable thing, that the future Punifhments of Wickednefs, may be in the way of natural Confequence ; as if this were taking the Execution of Juftice out of the Hands of God, and giving it to Nature. But they fliould remember, that when things come to pafs according to the Courfe of Na- ture, this does not hinder them from being His Doing, who is the God of Nature : And that the Scripture afcribes thofe Pu- nifliments to divine Juflice, which are known to be natural ; and which muft be called fo, when diilinguifhed from God's Working in a miraculous Manner, But after all, this Suppofi- tion, or rather this way of fpeaking, is here made ufe of only by way of Illuftration of the Subjedl before us. For, fince it muft be admitted, that the future Punifliment of Wickednefs, is not a Matter of arbitrary Appointment, but of Reafon Equi- ty and Juflice ; it comes, for ought I fee, to the fame thing, whether it is fuppofed to be inflir\j ART Government, no lefs than the particular Laws by which, we If- experience he governs us at prefenr, are compaffionate,'' as well as good in the more general Notion of Goodnefs : And that he had mercifully provided, that there fl:iould be an Interpofition to prevent the Deftrudlion of human Kind ; whatever that De- ftrudion unprevented would have been. Godfo loved the World, that be gave his only begotten Son, that ivhofoever believeth, not, to be fure, in a fpeculative, but in a pradlical Senfe, that ivhofoever believeth in hifn, J/jould not periJJj.^ In the fame way of Good- nefs, as he affords Men the friendly Affiftance of their Fellow- Creatures, when, without it, their temporal Ruin would be the certain Confequence of their Follies j in the fame way of Good- nefs, though in a tranfcendent and infinitely higher Degree. And the Son of God loved us and gave hi mf elf for us, with a Love, which he himfelf compares to That of human Friend- Ihipj though in this Cafe, all Comparifons mufi: fall infinitely fhort of the thing intended to be illuflrated by them. He in- terpofed in fuch a Manner, as was neceflary and effedlual to prevent that Execution of Juflice upon Sinners, which God had appointed fhould otherwife have been executed upon them : Or in fuch a Manner, as to prevent That Punifhment from aftually following, which, according to the general Laws of divine Go- vernment, muft have followed the Sins of the World, had it not been for fuch Interpofition. '' If ' p. 197. ' Joh. iii. 16. * It cannot, I Ibppofe, be imagined, even by the moft curfory Reader, that it is, in any Sort, affirmed or implied in any thing faid in tliis Chapter, that none can have the Benefit of the general Redemption, but fuch as have the Advantage of being made ac- quainted with it, in the prefent Life. But it may be needful to mention, that feveral Queftions, which have been brought into the Subjeft before us, and determined, are not in the leaft entered into here r Queftions which have been, I fear, raPnly determined, and perhaps with equal Rafhnefs contrary Ways. For Inftance, Whether God could have faved the World by othar Means than the Death of Chrift, confiftently with the general Laws of his Government. And had not Chrill come into the World, What would have been the future Condition ef the better Sort oi Men j thole jaft Pcrfons over the Face- fcf 3 and Redemption of the World hj him. 203 If any thing here Hiid, lliould appear, upon firfl Thought, C HAP. inconfiftent with divine Goodnefs ; a fecond, I am perfuaded, V. will intirely remove that Appearance. For were we to iLip- ^-'^"^^'''"^ pofe, the Conilitution of things to be fuch, as that the whole Creation mufl: have perilhed, had it not been for fomewhat, which God had appointed fliould be, in order to prevent that Ruin ; even this Suppofition would not be inconfiftent, in any Degree, with the moft abfolutely perfedl Goodnefs. But ftill it may be thought, that this whole Manner of treating the Sub- jedl before us, fuppofes Mankind to be naturally in a very ftrangc State. And truly fo it does. But it is not Chriftianity, which has put us into this State. Whoever will confider the manifold Miferies, and the extream Wickednefs of the World : the Wrongnefles within themfelves which the beft complain of, and endeavour to amend ; but that the Generality grow more profli- gate and corrupt with Age: that heathen Moralifts thought the prefent State to be a State of Punishment : to all which might be added, that the Earth our Habitation has the Appearances of being a Ruin whoever, I fay, will confider all thefe, and fome other obvious things, will think, he has little Reafon to objedl againft the Scripture Account, that Mankind is in a State of Degradation ; againft this being the Fadl: how difficult foe- ver he may think it to account for, or even to form a diftintfl Conception of the Occafions and Circumftances of it. And that the Crime of our firft Parents, was the Occafion of our be- ing placed in a more difadvantageous Condition, is a thing of the Earth, for whom, ManaJJes in his Prayer aflertf, Repentance was not appointed. The Meaning of the firft of thefe Qiiertions is greatly ambiguous. And neiihcr of them can properly be anfwercd, without going upon That infinitely abfurd Suppofition, that we know the whole of the Cafe. And perhaps the very Inquiry, What ■-n.ould hif-je fo!- lonijed if God had rot done a! he has, may have in it, fome very great Inipropriely ; and ought not to be carried on any farther, tlun i; ncccflary to help our partial and iiudcqv.atc Conceptions of things. D d 2 throughout 10^. The ^appointment of a Mediator^ PART ihronghout and particularly analogous to v/bat we fee, in the n. diily Courfe of natural Providence ; as the Recovery of the ~ ' World by the Interpofition of Chrift, has been fliewn to be fo in general. VI. The particular Manner in which Chrift interpofed in the Redemption of the World, the Satisfaction or Atonement which he made for the Sins of ic; Or his Office as Mediator, in the largeft Senfe, between God and Man, is thus reprefented to us in the Scripture. He is the light of the world ; ' the Revealer of the Will of God in the moft eminent Senfe. He is a pro- pitiatory Sacrifice j^ the Lamb of God -.^ and, as he voluntarily offered himfelf, he is ftiled our High-prieft.^ And, which feems of peculiar Weight, he is defcribed beforehand in the Old Teftament, under the fame Charadler, and as a Sacrifice to expiate Sin." And whereas it is objedled, that all this is merely by way of AUufion to the Sacrifices of the Mofaick Law, the Apoftle on the contrary affirms, that the Law was a flmdow of good things to come, and not tie very image of the things:^ and that the Priejis that offer gifts according to the law — ferve unto the ex- ample and floadow of heavenly things, as Mofeswas admofiifiedof God^ when he was about to ?nake the tabernacle. For fee, faith he, that thou inake all things according to the pattern fnwed to thee in the mount} i. e. the levitical Priefthood was a Ihadow of the Priefthood of Chrift, in like manner as the Tabernacle made by Mofes, was according to That fhewed him in the Mount. The Prieft- hood of Chrift, and the Tabernacle in the Mount, were the Originals : of the former of which, the levitical Priefthood was a Type ; and of the latter, the Tabernacle made by Mofes was a Copy. The Dodrine of this Epiftle then plainly is, that the ' Joh. i. and Ch. viii. 12. ' Rom. iii. 25. and v. 1 1. 1 Joh. ii. 2. Matt. xxvi. 28. s Joh. i. 29, 36. and throughout the Revelation. * Throughout the Epiftle to the Hebrews. ' Ifai. liii. Dan. ix. 24, Pf. ex. '' Heb. s. I. ! viii. 4, 5. legal and Redemption of the World by him., 205 legal Sacrifices were Allufions to the great and final Atonement, CHAP, to be made by the Blood of Chrift, and not that This was an Al- V. lufion to Thofe. Nor can any thing be more exprcfs and deter- ^-^'"^^''^^ minate than the following Paflage. // is not pojjible that the- blood of bulls and of goats P^oiild take away Sin. fVherefore when he. cometb into the 'world, he faith. Sacrifice and ofering, i. e. of bulls and of goats, thou li'onldft not, but a body haf thou prepared me - -Lo I come to do thy ivill O God By ichich -will ive are fanSlified., through the offering of the body of Jefus Chrijl once for all. ■" And to add one Paflage more of the like Kind : Cbrijt is:as once offered to bear the Sins of many ; and unto them that look for him ffall he appear the fccond time, 'without Sin ; 'without Sin, \. e. without bearing Sin as he did at his firft co- ming, by being an offering for it, without having our iniquities again laid upon him, without being any more a Sin-offering : unto them that look for him ffall he appear the fecond time^ 'with- out fn, unto falvation.'^ Nor do the infpired Writers at all confine themfelves to this Manner of fpeaking concerning the Satisfadlion of Chrift, but declare an Efficacy in what he did and fuftered for us^ additional to and beyond mere Inftrudion Example and Government, in great Variety of Exprelfion : That Jefus Jhould die for that nation, the Jews : And not for that nation only, but that alfo, plainly by the Efficacy of his Death, he foould gather together in one, the children of God, that 'were fcattered abroad :° That he fuffered for fins, the juft for the un- juft : P That he gave his life, himflf a ranfom : i That ive are bought, bought with a price:' That he redeemed us 'with his blood ; redeemed us from the curfe of the law being made a curfe for us : ^ That he is our Advocate and IntercelJor : That " Heb. X. 4, 5, 9, 10. " ix. 28. " Joh. xi. 51, 52. P 1 Pet. iii. 18. s Matth. XX. 28. Mark x. 45. i Tim. ii. 6. ' 2 Pet. ii. i. Rev. xiv. 4. I Cor. vi. 20. ' I Pet. i. 19. Rev. v. 9. Gal, iii. 13. ■20 6 The yjppointment of a Mediator^ PART he'JoaimndeperfcSt, or confummate, through fuferingi : and being n. thus made ferfeB, he became the author of J'ahation :^ That ^-^'"^''''^^ God Kvas ill Chriji reconciling the ivorld to himfelf; not imputing their trefpafjes unto them:"" And laftly, that through death he de/iroyed him that had the poicer of death."" Chrift having thus humbled himfelf, and become obedient to death, even the death of the crofs. God alfo hath highly exalted him, and given him a name •which is above every name : hath given all things into his hands : hath committed all judgment unto him ; that all men fhould ho- nour the Son, even as they honour the Father. "^ For, worthy is the Lamb that was (lain, to receive power, and riches, and wifdomy and flrength, and honour, and glory, and blefjing. And every creature which is in heaven, and on the earth, heard I, faying, Blef- jing, and honour, and glory and power be unto the Lamb for ever and ever.y Thefe Paflages of Scripture feem to comprehend and expreis the chief Parts of Chrift's Office, as Mediator between God and Man, fo far, I mean, as the Nature of this his Office is re- vealed} and it is ufually treated of by Divines under three Heads. Fir^, He was, by way of Eminence, The Prophet ; That Prophet that fhould come into the world, * to declare the divine will. He publiflied anew the Law of Nature, which Men had corrupted, and the very Knowledge of which, to feme Degree, was lofl: among them. He taught Mankind ; taught us authori- tatively, to live foberly righteoufly and godly in this prefent World, in Expedation of the future Judgment of God. He confirmed the Truth of this moral Syftem of Nature, and gave ■ I Joh. ii. I. Heb. vii. z;. & ii. lo. & v. 9. "2 Cor. v. ig. Rem. v. 10. Eph. ii. 16. " Heb. ii. 14. See alio a remark.ible Paflage in the Book of Joh, ch. xxxiii. ver. 24. " Phil. ii. 8, 9. Joh. iii. 35. Ch. v. 22, 23. y Rev. V. 12, 13. ^ Joh. vi. 14. us L<^^^^J and Redempt'mi of I be PP^orld hj him. 207 us additional Evidence of it; tlie Evidence of Tcftiniony.' He CHAP* diftindtly revealed, the Manner in which God would be worfliip- V. ped, the Efficacy of Repentance, and the Rewards and Punifh- ments of a future Life. Thus he was a Prophet in a Senfe, in which no other ever was. To which is to be added, that he fet us a perfedt Example, that we fliould follow his Steps. Secondly, He has a Kingdom, which is not of this World. He founded a Church to be to Mankind a landing Memorial of Religion, and Invitation to it ; which he promifed to be with always even to the End. He exercifes an invifible Government over it, himfelf, and by his Spirit : Over that Part of it, which is militant here on Earth, a Government of Difcipline, y^r the perfeSiing of the faints, for the edifying his body : till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the jneafure of the Jiature of the fullnefs of Chriji. » Of this Church, all Perfoas fcattered over the World, who live in Obedience to his Laws, are Mem- bers. For thefe he is gone to prepare a Place, and will come again to receive than unto himfelf, that where he is, there they may be alfo ; and reign with him for ever and ever :'• and likewife to take ven- geance on them that know not God, and obey not his gofpel,* Agalnfl thefe Parts of Chrift's Office, I find no Objecflions, but what are fully obviated in the Beginning of this Chapter. Lajily, Chrift offered himfelf a propitiatory Sacrifice, and made Atonement for the Sins of the World : Which is menti- oned laft, in regard to what is objefted againfl: it. Sacrifices of Expiation were commanded the Jews, and obtained amonglt moft other Nations, from Tradition, whofe Original probably * p.144, 145. » Eph. iv. 12, IV ^ Joh. xiv. 2, ; Rev, xi 15. Ch. iii. 21, ' 2 'I'hcfT, i. R . was o oS TJ?e yjppointment of a Mediator PART was Revelation. And they were continually repeated, both ^J^^r^^ occafionally, and at the Returns of ftatcd Times ; and made up great Part of the external Religion of Mankind. But now once in the end of the loorld, Chriji appeared to put away Sin by the Sacrijice of himfelf.^ And this Sacrifice was, in the highefl: Degree and with the moft extenfive Influence, of That Efficacy for obtaining Pardon of Sin, which the heathens may be luppoled to have thought their Sacrifices to have been, and which the Jewifh Sacrifices really were in fome Degree, and with regard to fome Perfons. How and in what particular Way it had this Efficacy, there are not wanting Perfons who have endeavoured to explain ; but I do not find that the Scripture has explained it. We feem to be very much in the dark, concerning the Manner in which the An- cients underflood Atonement to be made, /. e. Pardon to be ob- tained, by Sacrifices. And if the Scripture has, as furely it has, left this Matter of the Satisfadion of Chrift myfterious, left fomewhat in it unrevealed, all Conjedures about it muil be, ■if not evidently abfurd, yet at leafl uncertain. Nor has any one Reafon to complain for want of fartlx:r Information, unlefs he can fliew his Claim to it. Some having endeavoured to explain the Efficacy of what Chrift has done and fuffered for us, beyond what the Scripture has authorized ; Others, probably becaufe they could not explain it, have been for taking it away, and confining His Office as Redeemer of the World, to his Inftrudion Example and Go- vernment of the Church. Whereas the Dodrine of the Gof- pel appears to be ; not only that He taught the Efficacy of Re- pentance, but rendred it of the Efficacy which it is, by what he did and fuffered for us : That he obtained for us the Benefit '' Heb. ix. 26. of and Redemption of the World hy him. 2 op of having our Repentance accepted unto eternal Life : Not on- CHAP, ly that he revealed to Sinners, that they were in a Capacity of V. Salvation, and how they might obtain it ; but moreover that he IJ^^^"^^' put them into this Capacity of Salvation, by what he did and fuffered for them ; put us into a Capacity of efcaping future Punifliment, and obtaining future Happinefs. And it is our Wifdom thankfully to accept the Benefit, by performing the Conditions, upon which it is offered, on our Part, witiiout dil- puting how it was procured, on His. For VII. Since we neither know, by what Means Punifliment in a future State, would have followed Wickednefs in this; nor in what Manner it would have been intlided, had it not been prevented ; nor all the Reafons why its Infiidion would have been needful ; nor the particular Nature of that State of Hap- pinefs, which Chrift is gone to prepare for his Difciples : And fince we are ignorant how far any thing which we could do, would, alone and of itfelf, have been effedual to prevent that Punifhment, to which we were obnoxious, and recover that Happinefs, which we had forfeited ; it is moft evident we are not Judges, antecedently to Revelation, whether a Mediator was or was not neceffary, to obtain thofe Ends: to prevent That future Punifliment, and bring Mankind to the final Happinefs of their Nature. And for the very fame Reafons, upon Suppofition of the Neceflity of a Mediator, we are no more Judges, antecedently to Revelation, of the whole Nature of his Office, or the feveral Parts which it confifts of j or what Parts were fit and requifite to be aifigned him, in order to accomplifli thofe general Ends of divine Provi- dence in the Appointment. And from hence it follows, that to objed againft the Expediency or Ufefulnefs of particular things, revealed to have been done or fuffered by hiro, becaiife wc do not fee how they were conducive to thofe Ends; is highly E e , abfurd. 2 1 o The Appointment of a Mediator, i^^-\r\j PART abfurd. Yet nothing is more common to be met with than }}'^^ ^ ^his Abfurdity. But if it be acknowledged beforehand, that we are not Judges in the Cafe, it is evident that no Objedion can, with any Shadow of Reafon, be urged againft any particular Part of Chrift's Office revealed in Scripture, till it can be fhewn pofitively, not to be requifite or conducive to the Ends propo- fed to be accomplifhed ; or that it is in itfelf unreafonable. And there is one Objedlion made againft the Satisfaction of Chrift, which looks to be of this pofitive Kind ; that the Doc- trine of His being appointed to fuffer for the Sins of the World,, reprefents God as being indifferent whether he puniflied the in- nocent or the guilty. Now from the foregoing Obfervations we may fee the extream Slightnefs of all fuch Objections ; and, though it is moft certain all who make them do not fee the Con- fequence, that they conclude altogether as much, againft God's- whole original Conftitution of Nature, and the whole daily Courfe of divine Providence in the Government of the World, 7. e. againft the whole Scheme of Theifm and the whole Notion, of Religion ; as againft Chriftianity. For the World is a Con- ftitution or Syftem, whofe Parts have a mutual Reference to each other : and there is a Scheme of things gradually carrying on, called the Courfe of Nature, to the carrying en of which, God has appointed us, in various ways, to contribute. And when, in the daily Courfe of natural Providence, it is appointed that innocent People fhould fuffer for the Faults of the guilty, tills is liable to the very fame Objedtion, as the Inftance we are now confidering. The infinitely greater Importance of that Ap- pointment of Chriftianity which is objected againft, does not hinder but it may be, as it plainly is, an Appointment of the very fame Kind, with what the World affords us daily Exam- ples of Nay if there were any Force at all in the Objection, it would be ftronger, in one Refpedt, againft natural Providence, i than, and Redempthn of the World hj him, 2 i r tlian againft Chriflianity : becaufc under the former, we are in C H A P- many Cafes commanded, and even neceflitated w'lecher we will V^ or no, to fuffer for the Faults of others ; whereas the Sufferings ^■^^"V'"^* of Chrift were voluntary. The World's being under the righ- teous Government of God, does indeed imply, that finally -and upon the whole every one fliall receive according to his pcrfonal Deferts: And the general Dotftrine of the whole Scripture is, that this fliall be the Completion of the divine Government, But during the Progrefs, and, for ought we know, even in Or- der to the Completion of this moral Scheme, vicarious Punilh- ments rnay be fit, and abfolutely neceflary. Men by their Fol- lies run themfelves into extream Diftrefs, into Difficulties which would be abfolutely fatal to them, were it not for the Interpo- fition and Affiftance of Others. God commands by the Law of Nature, that we afford them this Afiiftance ; in many Cafes where we cannot do it without very great Pains, and Labour, and Sufferings to Ourfelves. And we fee in what Variety of WayS) one Perfon's Sufferings contribute to the Relief of another j and how or by what particular Means, this comes to pafs or fol- lows, from the Conflitution and Laws of Nature, which come under our Notice: and being familiarized to it. Men are not rtiock- ' ed with it. So that the Reafon of their infifTiing upon Objedi- ons of the foregoing Kind againfl the Satisfadlion of Chrift, is, either that they do not confider Gon's fettled and uniform Ap- pointments as His Appointments at all ; Or elfe, they forget that vicarious Punifliment is a providential Appointment of eve- ry Day's Experience: And then, from their being unacquainted with the more general Laws of Nature or divine Government over the World, and not feeing how the Sufferings of Chrift could contribute to the Redemption of it, unlefs by arbitrary and ty- rannical Appointment ; they conclude his Sufferings could not <;ontribute to it any other Way. And yet, what has been of- ten atledged in Juftification of this Doftrine, even from the E e 2 apparent 2 1 2 The Appointment of a Mediator j P x\ R T apparent natural Tendency of this Method of our Redemption ; I^^ its Tendency to vindicate the Authority of God's Laws and de- ''-''^ ter His Creatures from Sin ; this has never yet been anfwered, and is I think plainly unanfwerable : though I am far from thinking it an Account of the whole of the Cafe. But with- out taking this into Confideration, it abundantly appears, from the Obfervations above made, that this Objedion is, not an Ob- jedlion againft Chriftianity, but againft the whole general Confti- tution of Nature. And if it were to be confidered as an Objedtion againft Chriftianity, or confidering it as it is, an Objeftion againft the Conftitution of Nature ; it amounts to no more in Conclufi- on than this, that a divine Appointment cannot be neceffary or ex- pedient, becaufe the Objector does not difcern it to be fo: though he muft own that the Nature of the Cafe is fuch, as renders him uncapable of judging, whether it be fo or not ; or of feeing it to be neceffary, though it were fo. It is indeed a Matter of great Patience to reafonable Men, to find People arguing in this Manner: objecfting againft the Credibility of fuch a particular Part of Chrift's Office revealed in Scripture, that they do not fee the Neceffity or Expediency of it. For though it is highly right, and the moft pious Exercife of our Under- ftanding, to enquire with due Reverence into the Ends and Rea- fons of God's Difpenfations : Yet when thofe Reafons are con- cealed, to argue from our Ignorance, that fuch Difpenfations cannot be from God, is infinitely abfurd. The Prefumption of this Kind of Objecflions, feems almoft loft in the Folly of them. And the Folly of them is yet greater, when they are urged, as ufually they are, againft things in Chriftianity analogous or like to thofe natural Difpenfations of Providence, which are Matter of Experience. Let Reafon be kept to : and if any Part of the Scripture-account of the Redemption of the World by Chrift, can be ftiewn to be ically contrary to it, let the Scripture, in the 3 t/^r^j and Redemption of the World hy him, 2 r 3 the name of God, be given up : But let not fuch poor Crea- C H A P. tures as we, go on obje(5ling againft an infinite Scheme, that we V. do not fee the Neceflity or Urefulncfs of all its Parts, and call * "^ ' this Reafoning ; And, which flill farther heightens the Abfurdi- ty in the prefent Cafe, Parts which we are not aiftivcly conccrni- ed in. For it may be worth mentioning, Lajlly, That not only the Reafon of the thing, but the whole Analogy of Nature, fhould teacli us, not to expcdl to have the like Information concerning the divine Condud, as concerning our own Duty. God inftruds us by Experience, for it is not Reafon but Experience which inflrufts us, what good or bad Confequences will follow our afting in fuch and fuch Manners; and by this he diredls us how we are to behave ourfelves. But, though we are fufficiently inftruded for the common Purpofes of Life ; yet it is but an almofl infinitely fmall Part of natural Providence, which we are at all let into. The Cafe is the fame with regard to Revelation. The Dodrine of a Mediator be- tween God and Man, againft which it is objeded, that the • Expediency of fome things in it, is not underftood ; relates on- ly to what was done on God's Part in the Appointment, and oni the Mediafi-'s in the Execution of it. For what is required of " us, in Conlequence of this gracious Difpenfation, is another Subjed, in which none can complain for want of Information, . The Conftitution of the World and God's natural Government over it, is all My.1:ery, as much as the Chrillian Difpenfation. Yet under the firft, He has given Men all things pertaining to = Life i and under the other, all things pertaining unto Godll- nefs. And it may be added, that there is nothing hard to be ac- . counted for in any of the common Precepts of Chriflianit)' ^ though if there were, furcly, a Divine Command is abundantly fufficient to lay us under the ilrongeft Obligations to Obedience, . Buu 2 1 4 The ^appointment of a Mediator ^ Szc. u'^r^o PART But the Fad is, that the Reafons of all the Chriftian Precepts I^' are evident. Pofitive Inftitutions are manifeflly neceflary to keep up and propagate Religion amongft Mankind, And our Duty to Chrift, the internal and external Worfliip of him ; this Part of the Religion of the Gofpel, manifeflly arifes out of what he has done and fufFered, his Authority and Dominion, and the Relation, which He is revealed to fland in to us.™ "^ p, 150, &c. rf*- C H A P. 215 CHAP. VI. Of the Want of Umverfalitj in Revelation', and of fuppofed Deficiency in the Froof of it. IT has been thought by fome Pcrfons, that If the Evidence CHAP. of Revelation appears doubtful, this itfelf turns into a po- VI. fitive Argument againfl: it ; becaufe it cannot be fuppofed, l^V%J that if it were true, it would be left to fubfift upon doubtful Evidence, x^nd the Objeiftion againft Revelation from its noc being univerfal, is often infifted upon as of great Weight. Now the Weaknefs of thefe Opinions may be fhcwn, by ob- ferving the Suppofuions on which they are founded : Which are really fuch as thefe; that it cannot be thought God would have beflowed any Favour at all upon us, unlefs in the Degree, which, we think, he might, and which, we imagine, would be moft to our particular i^dvantage ; and alfo that it cannot be thought he would beflow a Favour upon any, unlefs he bellow- ed the fame upon all: Suppofitions which we find contradided,, not by a few Inftances in God's natural Government of the World, but by the general Analogy of Nature together. Perfons who fpeak of ihe Evidence of Religion as doubtful^ and of this fuppofed Doubtfulnefs as a pofitive Argument againft. it, (hould be put upon confidering, what That Evidence in- deed Is, which they aft upon with regard to their temporal In- tcrefts. For, it is not only cxtrcamly difficult, but, in many Cafe?, U^YX^ 2 1 6 Revelation not umverfaJj PART Cafes, abfolutely impoffible, to ballance Pleafure and Pain, Sa- J'- tisfadlion and Uneaiinefs, fo as to be able to fay, on which Side the Overplus is. There are the like Difficulties and ImpnfTi- bilities in making the due Allowances, for a Change of Tem- per and Taft, for Satiety, Difgufts, Ill-health ; any of which render Men incapable of injoying, after they have obtained, what they inoft eagerly defired. Numberlefs too are the Acci- dents, befjdes that one of untimely Death, which may even probably difappoint the beft concerted Schemes : And ftrong Obijedions are often feen to lie againft them, not to be removed or anfvvered, but which feem overballanced by Reafons on the other Side ; fo as that the certain Difficulties and Dangers of the Purfuif , are, by every one, thought juftly difregarded, upon Account of the appearing greater Advantages in Cafe of Suc- cefs, though there be but little Probability of it. Laftly, every one obferves our Liablenefs, if we be not upon our Guard, to be deceived by the Falfliood of Men, and the falfe Appearances of things : And this Danger muft be greatly increafed, if there be a ftrong Bias within, fuppofe from indulged Paffion, to fa- vour the Deceit. Hence arifes that great Uncertainty and Doubtfulnefs of Proof, wherein our temporal Intereft really confifts ; what are the moft probable Means of attaining it ; and whether thofe Means will eventually be fuccefsful. And num- berlefs Inftances there are, in the daily Courfe of Life, in which all Men think it reafonable, to engage in Purfuits though the Probability is greatly againft fucceeding ; and to make fuch Pro- vifion for themfclves, as it is fuppofeable they may have Occa- fion for, though the plain acknowledged Probability is, that they never {hall. Then thofe who think the Objedtion againft Revelation, from its Light not being univerfal, to be of Weight, Ihould obferve, that the Author of Nature, in numberlefs In- ^anees, beftows That upon fome, which he does not upon others. l.v'V\J and its Proof fuppofed dejk'iem. 2 1 7 others, who fccm equally to ftand in Need of ir. Indeed he ap- CHAP. pears to beftovv all his Gifts, with the moil: promifcuous Varie- VI. ty, among Creatures of the fame Species; Health and Strength, Capacities of Prudence and of Knowledge, Means of Improve- ment, Riches and all external Advantages. And as there are not any two Men found, of cxadly like Shape and Features; fo it is probable there are not any two, of an exadllylike Conftitution, Temper and Situation, with regard to the Goods and Evils of Life. Yet, notwithftanding thcfe Uncertainties and Varieties, God does exercife a natural Government over the World ; and there is fuch a thing as a prudent and imprudent Inftitution of Life, with regard to our Health and our Affairs, under that his natural Government. As neither the jewirti nor chriftian Revelation have been univer- fal; and as they have been afforded to a greater and lefs Part of the World, at different Times : fo likewife at different Times, both Re- velations have had different Degrees of Evidence. The jews who lived during the Succeffion of Prophets, that is, ^xomMofei till after the Captivity, had higher Evidence of the Truth of their Religion, than thofe had, who lived in the Interval between the laft men- tioned Period, and the Coming of Chrlft, And the firfl: Chrl- ftians had higher Evidence of the Miracles wrought in Attefla- tion of Chriftianity, than what we have now. They had alfo a flrong prefumptive Proof of the Truth of ir, perhaps of much greater Force, in way of Argument, than many think, of which we have very little remaining ; I mean the prefumptive Proof of its Truth, from the Influence which it had upon the Lives of the Generality of its Profeffors. And we, or future Ages, may poffibly have a Proof of it, which they could not have, from the Conformity between the prophetick Hiflory, r.nd the State of the World and of Chriflianity. • And fiirther ; If we were to fuppofe the Evidence, which Some have of Religion, to F f amount 2 1 8 Revelation not univerfd^ LT^rsj PART amount to little more, than feeing that it may be true ; but that II. they remain in great Doubts and Uncertainties about both its Evidence and its Nature, and great Perplexities concerning the Rule of Life: Others to have a full Convidlion of the Truth of Religion, with a dillinft Knovv^ledge of their Duty : and Others feverally to have all the intermediate Degrees of religious Light and Evidence, which lie between thefe two If we put the Cafe, that for the prefent, it was intended, Reve- lation fhould be no more than a fmall Light, in the midft of a World greatly overfpread, notwithftanding it, with Ignorance and Darknefs : that certain Glimmerings of this Light {hould extend, and be direcfled, to remote Diflances, in fuch a Manner as that thofe who really partook of it, fhould not difcern frora whence it originally came: that Some in a nearer Situation to it, fhould have its Light obfcured, and, in different Ways and De- grees, intercepted : and that Others fhould be placed within its clearer Influence, and be much more enlivened, cheared and direded by it j but yet that even to thefe, it fliould be no more than a Light pining in a dark Place : All this would be per- fedlly uniform and of a piece with the Condudl of Providence, in the Diftribution of its other Bleffings. If the Fadt of the Cafe really were, that Some have received no Light at all from the Scripture; as many Ages and Countries in the heathen World : that Others, though they have, by Means of it, had cfTential or natural Religion enforced upon their Confciences, yet have never had the genuine Scripture-revelation, with its real Evidence, propofed to their Confideration ; and the ancient Perjians, and modern MahometaJis, may poffibly be Inftances of People in a Situation fomewhat like to this: that Others, though they have had the Scripture laid before them as of di- vine Revelation, yet have had it with the Syftcm and Evidence of Chriflianity {o interpolated, the Syflem fo corrupted, the Evidence fo blended with falfe Miracles, as to leave the Mind in and its Vroof Juppofed deficient. 2 r 9 in the utmoft Doiibtfulnefs and Uncertainty about the whole-, C H A P. which may be the State of fome thouglitful Men, in mod of VI. thofe Nations who call themfelves Chriftian : And laftly, that Ly^^s^NJ Others have had Chriftianity offered to them in its genuine Sim- plicity, and with its proper Evidence, as Perfons in Countries and Churches of civil and of chriflian Liberty ; but however that even thefe Perfons are left in great Ignorance in many Re- fpefts, and have by no means Light afforded them enough to fa- tisfie their Curiofity, but only to regulate their Life, to teach them their Duty and encourage tliem in the careful Difcharge of it : I fiy, if we were to fuppofe This fomewhat of a general true Account of the Degrees of moral and religious Light and Evidence, which were intended to be afforded Mankind, and of what has adualiy been and is their Situation, in their moral and religious Capacity; there would be nothing in all this Ignorance, Doubtfulnefs and Uncertainty, in all thefe Varieties, and fuppo- fed Difadvantages of fome in Comparifon of others, refpeding Religion, but may be parallelled, by manifefl: Analogies in the natural Difpenfations of Providence at prcfent, and though we confider ourfclves merely in our temporal Capacity, Nor is there any thing Allocking in all This, or which would feem to bear hard upon the moral Adminiftration in Nature, if we would really keep in Mind, that every one fliall be dealt equitably with ; inflead of forgetting this, or explaining it away, after it is acknovsdedged in Words. All Shadow of In- juflice, and indeed all harfli Appearances, in this various Oeco- nomy of Providence, would be loft, if we would keep in Mind, that every merciful Allowance fliall be made, and no more be required of any one, than what might have been equitably ex- pe^ PART placed in other Circumftances : i. e. in Scripture Language, that Ih every Man fhall be accepted according to 'what he had, not accord- ing to ivbat he had not. " This however doth not by any means imply, that all Perfons Condition here, is equally advantageous with rcfpedl to Futurity. And Providence's defigning to place Some in greater Darknefs with refpedl to religious Knowledge, is no more a Reafon why they fliould not endeavour to get out of that Darknefs, and Others to bring them out of it ; than why ignorant and flow People, in Matters of other Knowledge, lliould not endeavour to learn, or fhould not be inftruded. It is not unreafonable to fuppofe, that the fame wife and good Principle, whatever it was, which difpofed the Author of Na- ture to make different Kinds and Orders of Creatures, difpofed him alfo to place Creatures of like Kinds, in different Situations: And that the fame Principle which difpofed him to make Crea- tures of different moral Capacities, difpofed him alfo to place Creatures of like moral Capacities, in different religious Situati- ons ; and even the fame Creatures, in different Periods of their Being. And the Account or Reafon of This, is alfo mofl pro- bably the Account, why the Conflitution of things is fuch, as that Creatures of moral Natures or Capacities, for a confidera- ble Part of that Duration in which they are Jiving Agents, are not at all Subjeds of Morality and Religion j but grow up to be fo, and grow up to be fo more and more, gradually from Childhood to mature Age. What, in particular, is the Account or Reafon of thefe things, v.'e muft be greatly in the Dark, were it only that we know fo very little even of our own Cafe. Our prefent State may poffi- bly be the Confequence of fomewhat paft, which we are wholly ignorant of; as it has a Reference to fomewhat to come, of " z Cor. viii. 12, which and its VrooJ Juppofed deficient. 2 2 1 which we know fcarce any more than is neceflary for Pradice. CHAP, A Syftem or Con/litution, in its Notion, imph'es Variety ; and VI. fo complicated an one as this World, very great Variety. So ^"^^""^""^ that were Revelation univerfal, yet from Men's different Capa- cities of Underftanding, from the different Lengths of their Lives, their different Educations and other external Circum- fiances, and from their Difference of Temper and bodily Confli- tution ; their religious Situations would be widely different, and the Difadvantage of Some in Comparifon of Others, perhaps, alto- gether as much as at prefent. And the true Account, whatever it be, why Mankind or fuch a Part of Mankind are placed in this Condition of Ignorance, mufi: be fuppofed alfo the true Ac- count of our farther Ignorance, in not knowing the Reafons, why, or whence it is, that they are placed in this Condition. But the following pradical Refiedions may deferve the ferious- Confideration of thofe Perfons, who think the Circumftances of Mankind or their own, in the forementioned Refpedls, a Ground of Complaint. JP/r/?, The Evidence of Religion not appearing obvious, may conflitute one particular Part of Some Mens Trial in the reli- gious Senfe ; as it gives Scope, for a virtuous Exercife, or viti- ous Negledt of their Underlfanding, in examining or not exami- ning into That Evidence. There feems no poffible Reafon to be given, why we may not be in a State of moral Probation, with regard to the Exercife of our Underftanding upon the Subjedl of Religion, as we are with regard to our Behaviour in common Affairs. The former is as much a thing within our Power and Choice, as the latter. And I fuppofe it is to be laid down for certain, that the fame Charader, the fame inward Principle, which, after a Man is convinced of the Truth of Religion, renders him obedient to the Precepts of it, would,, were he not thus convinced, fet him about an Examination of. 2 2 '2 Revelation not univerfal^ PART it, upon Its Syftem and Evidence being offered to his Thoughts: II. And that in the latter State, his Examination would be with '-^^ an Impartiality Serioufnefs and Sollicitude, proportionable to what his Obedience is in the former. And as Inattention, Negligence, Want of all ferious Concern, about a Matter of fuch a Nature and fuch linportance, when offered to Mens Confideration, is, before a diftindl Convidlion of its Truth, as real immoral Depravity and Diffolutenefs ; as Negledt of reli- gious Pra*5tice after fuch Convidion : fo adlive Sollicitude about it, and fair impartial Confideration of its Evidence before fuch Convidlion, is as really an Exercife of a morally right Tem- per ; as is religious Pradlice after. Thus, that Religion is not intuitively true, but a Matter of Deduction and Inference ; that a Convidlion of its Truth is not forced upon every one, but left to be, by fome, colleded with heedful Attention to Premifesj this as much conftitutes religious Probation, as much affords Sphere, Scope, Opportunity, for right and wrong Behaviour, as any thing whatever does. And their Manner of treating this Subjed: when laid before them, (hews what is in their Heart, and is an Exertion of 11 Secoftdly, It appears to be a thing as evident, though it is not fo much attended to, that if upon Confideration of Religion, the Evidence of it Aould feem to any Perfons doubtful, in the higheft fuppofeable Degree ; even this doubtful Evidence will, however, put them into z general State of Probation in the mo- ral and religious Senfe. For, fuppofe a Man to be really in Doubt, Whether fuch a Perfon had not done him the greateft Favour ; tar Whether his whole temporal Intereft did not de- pend upon that Perfon : No one who had any Senfe of Grati- tude and of Prudence, could poffibly confider himfelf in the fame Situation with regard to fuch Perfon, as if he had no fuch Doubt. In truth it is as jufl to fay, that Certainty and Doubt are and its ^roof fuppofed deficient. 223 are the fame; as to fay, the Situations now mentioned, would C H A P. leave a Man as entirely at Liberty in point of Gratitude or Pru- VI, dence, as he would be, were he certain he had received no Favour ^-''"^'''VJ from fuch Perfon, or that he no way depended upon him. And thus, though the Evidence of Religion which is afforded to " fome Men, Ihould be little more than that they are given to fee, the Syftem of Chriftianity, or Religion in general, to be fup- pofeable and credible ; this ought in all Reafon to beget a feri- ous pradlical Apprehenfion, that it may be true. And even this will afford Matter of Exercife, for religious Sufpenfe and Deli- beration, for moral Refoluiion and Self-government; becaufe the Apprehenfion that Religion may be true, does as really lay Men under Obligations, as a full Convidion that it is true. It gives Occafion and Motives to confider farther the important Suhjedl j to preferve attentively upon their Minds, a general implicit Senfe that they may be under divine moral Government, an awful Sollicitude about Religion whether natural or revealed. Such Apprehenfion ought to turn Mens Eyes to every Degree of new Light which may be had, from whatever Side it comes ; and induce them to refrain, in the mean Time, from all Immora- lities, and live in the confcientious Pradice of every common Virtue. Efpecially are they bound to keep at the greatefl Dif- tance from all diffolute Profanenefs, for this the very Nature of the Cafe forbids ; and to treat with highefl Reverence a Matter, upon which their own whole Intereft and Being and the Fate of Nature depends. This Behaviour and an adtive Endeavour to maintain within themfelves this Temper, is the Bufinefs, the Duty and the Wifdom of thofe Perfons, who complain of the Doubtfulnefs of Religion ; is what they are under the moft proper Obligations to. And fuch Behaviour is an Exertion of, and has a Tendency to improve in Them, That Charader.. which the Pradice of all tlie feveral Duties of Religion, from a. full. II. 224 Revelation not mherfal^ P A J^ T a full Convi<5lion of its Truth, is an Exertion of, and has a Tendency to improve in Others; Others, I fay, to whom God \ns afforded fuch Convidion. Nay, confidering the infinite Importance of Rehgion, revealed as well as natural, I think it may be faid in general, that whoever will weigh the Matter tho- roughly may fee, there is not near fo much Difference, as is commonly imagined, between what ought in Reafon to be the "Rule of Life, to thofe Perfons who are fully convinced of its Truth, and to thofe who have only aferious doubting Apprehen- fiOM, that it may be true. Their Hopes and Fears and Obligations will be in various Degrees: But, as the Subject- matter of their Hopes and Fears is the fame; fo the Subjedl- matter of their Obligations, what they are bound to do and to refrain from, is not fo very unlike. It is to be obferved farther, that, from a Charadler of Under- flanding, or a Situation of Influence in the World, fome Per- fons have it in their Power to do infinitely more Harm or Good, -by fetting an Example, of Profanenefs and avowed Difregard to all Religion, or, on the contrary, of a ferious though perhaps doubting Apprehenfion of its Truth, and of a revereiid Regard to it under this Doubtfulnefs ; than they can do, by adling well or ill in all the common Intercourfes amongft Mankind. And confequently they are moft highly accountable for a Behaviour, which, they may eafily forefee, is of fuch Importance, and in which there is moft plainly a Right and a Wrong, even admit- ting the Evidence of Religion to be as doubtful as is pretended. The Ground of thefe Obfervations, and That which renders them juft and true, is that Doubting neceffarily implies fome Degree of Evidence for That, of which we doubt. For no Perfon would be in Doubt, concerning the Truth of a Number of Fads fo and fo circumftanced, which fliould accidentally come into his Thoughts, and of which he had no Evidence at all. and Its Proof fuppofed deficient. 225 all. And though in the Cafe of an even Chance, and where CHAP. confequcntly we were in Doubt, we fhould in common Lan- VI. guage fay, that we had no Evidence at all for either Side ; yet L/^^NJ That Situation of things, which renders it an even Chance and no more, that fuch an Event will happen, renders this Cafe equivalent to all others, where there is fuch Evidence on both Sides of a Queftion," as leaves the Mind in Doubt concerning the Truth. Indeed in all thefe Cafes, there is no more Evi- dence on one Side, than on. the other; but there is (what is equi- valent to) much more for either, than for the Truth of a Num- ber of Fads which come into ones Thoughts at random. And thus in all thefe Cafes, Doubt as much prefuppofes Evidence, lower Degrees of it; as Belief prefuppofes higher, and Certain- ty higher flill. Any one who will a little attend to the Nature of Evidence, will eafily carry this Obfervation on and fee, . that between no Evidence at all, and That Degree of it which af- fords Ground of Doubt, there are as many intermediate Degrees; as there are, between That Degree which is the Ground of Doubt, and Demonfiration, And though we have not Faculties to di- ftinguifli thefe Degrees of Evidence, with any Sort of Exadt- nefs ; yet, in Proportion as they are difcerned, they ought to in- fluence our Pradice. For it is as real an Imperfection in the moral Charader, not to be influenced in Pradlice by a lower Degree of Evidence when difcerned, as it is, in the Underftand- ing, not to difcern it. And as, in all Subjects which Men con- fider, they difcern the lower as well as higher Degrees of Evi- dence, proportionably to their Capacity of Underftanding ; fo, in pradical Subjeds, they are influenced in Pradice, by the low- er as well as higher Degrees of it, proportionably to their Fair- nefs and Honefly. And as, in Proportion to Defeds in the Underftanding, Men are unapt to fee lower Degrees of Evi- " Jntiodudioii. G g dence, U^'^^^i 226 Revelation not univerfal, PART dence, are in Danger of overlooking Evidence when it is noc II. glaring, and are ealily impofed upon in fuch Cafes; fo, in Pro- portion to the Corruption of the Heart, they feem capable of iatisfying themfelves with having no Regard in Pradice to Evi- dence acknowledged real, if it be not overbearing. From thefe- things it muft follow, that Doubting concerning Religion, im- plies fuch a Degree of Evidence for it, as joined with the Con- hderation of its Importance, unqueftionably lays Men under the- Obligations before mentioned to have a dutiful Regard to it, in all their Behaviour. Thirdly^ The Difficulties in which the Evidence of Religion is involved, which Some complain of, is no more a jull Ground of Complaint, than the external Circumftances of Temptation, which Others are placed in ; or than Difficulties in the Praftice of it, after a full Convidion of its Truth. Temptations render our State a more improving State of Difcipline, ? than it would be otherwifej as they give Occalion for a more attentive Exer- cife of the virtuous Principle, which confirms and ftrengthens it more, than an eafier or lefs attentive Exercife of it could. Now fpeculative Difficulties are, in this Refped, of the very fame Nature with thefe external Temptations. For the Evi- " dence of Religion not appearing obvious, is, to fome Perfons, a Temptation to rejedt it, without any Confideration at all j and therefore requires fuch an attentive Exercife of the virtuous Principle, ferioufly to confider That Evidence, as there would be no Occafion for, but for fuch Temptation. And the fuppofed Doubtfulnefs of its Evidence, after it has been in fome Sort confidered, affi^rds Opportunity to an unfair Mind of explaining away, and deceitfully hiding from itfelf, That Evidence which it might fee ; and alfo for Mens encouraging themfelves in Vice F P.ut I. Ch. V. fiom and its Proof fuppcfed deficient. 2 2 7 V.>O^N^' from Hopes of Impunity, though they do clearly fee thus much C H A p- at leaft, that thefe Hopes are uncertain : In like Manner as the ^ ^• common Temptation to many Inflances of Folly, whicli end in temporal Infimiyand Ruin, is, the Ground for Hope, of not being deteded, and of efcaping with Impunity, /. e. the Doubt- fulnefs of the Proof beforehand, that fuch foolilli Behaviour will thus end in Infamy and Ruin. On the contrary, fuppo- fed Doubtfulnefs in the Evidence of Religion, calls for a more careful and attentive Exercife of the virtuous Principle, in fair- ly yielding themfelves up to the proper Influence of any real Evidence, though doubtful ; and living in the confcientious Pradlice of all Virtue, though under fome Uncertainty, whether the Government in the Univerfe may not poffibly be fuch, as that Vice may efcape with Impunity. And in general, Temp- tation, meaning by this Word, the leffer Allurements to Wrong and Difficulties in the Difcharge of our Duty, as well as the greater ones, Temptation, I fay, as fuch and of every Kind and Degree, as it calls forth fome virtuous Efforts, additional to what would ctherwife have been wanting, cannot but be an additional Difcipline and Improvement of Virtue, as well as Probation of it in the other Senfes of that Word.i So that the very fame Account is to be given, why the Evidence of Religi- on ihould be left in fuch a Manner, as to require, in Some, an attentive, follicitous, perhaps painful Exercife of their Under- ilianding about it ; as why Others fliould be placed in fuch Cir- cumftances, as that the Pradlice of its common Duties, after a full Convidion of the Truth of it, fliould require Attention, SoUicitude and Pains : Or, why appearing Doubtfulnefs fhould be permitted to afford Matter of Temptation to Some ; as why external Difficulties and Allurements fliould be permitted to afford Matter of Temptation to Others. The fame Account alfo is to be given, why Some fliould be exercifed with Temp- ' Part I. Ch. iv, and p. IC3. G g 2 tations 2 2 8 Revelation not univerfd^ PART tatlons of both thefe Kinds ; as why Others fliould be exercifeil' II. with the hitter in fuch very high Degrees, as fome have beei>, i/^ '^ particularly as the primitive Ghriftians were. Nor does there appear any Abfurdity in fuppofing, that the fpecuktive Difficulties in which the Evidence of Religion is involved, may make even the principal Part of fome Perfons Trial. For, as the chief Temptations of the Generality of the World, are, the ordinary Motives to Injuftice or unreftrained Pleafure; or to live in the Negledl of Religion from That Frame of Mind, which renders many Perfons almofl without Feeling as to any thing diftant, or which is not the Objedl of their Seii- fes: So there are other Perfons without this Shallownefs of Temper, Perfons of a deeper Senfe as to what is invifible and; future ; who not only fee, but have a general pradical Feeling, that what is to come will be prefent, and that things are not lefs real for their not being the Objeds of Senfe; and who, from their natural Confiritunon of Body and of Temper, and from their external Condition, may have fmall Temptations to behave ill, fmall Difficulty in behaving well, in the common Courfc of Life. Now when thefe latter Perfons have a diftinft full Convidlion of the Truth of Religion, without any poflible Doubts or Difficulties, the Pradice of it is to them unavoid- able, unlefs they will do a con/lant Violence to their own Minds ; and Religion is fearce any more a Difcipline to Them, than it is to Creatures in a State of Perfection. Yet thefe Per- fons may poffibly ftand in Need of moral Difcipline and Exerci/e in a higher Degree, than they would have, by fuch an eafy Pradice of P.el gion. Or it may be requifite, for Reafons un- known to us, that they fhould give fome farther Manifcftation' what is their moral Charadtcr, to the Creation of God, than fuch a Pradice of it would be. Thus in the great Variety of .'P-«o3. . religious and its Proof Juppofed deficient. 229 cy-v~Nj religloias Situations in which Men are placed, what conftitutcs, CHAP, what chiefly and peculiarly conftitutes the Probation, in all Sen- VI. fes, of fome Perfons, may be the Difficulties in which the Evi- dence of Religion is involved ; and their principal and diftin- guiflied Trial may be, how they will behave under and with Refped to thefc Difficulties. Circumftances in Mens Situati- on in their temporal Capacity, analagous in good Meafure to This, refpedting Religion, are to be obferved. We find fome Perfons are placed in fuch a Situation in the World, as that their chief Difficulty with regard to Condudl, is not the Do- ing what is prudent when it is known, for this, in numberlefs Cafes, is as eafy as the contrary : But to fome the principal Exercife is, Recolledion and being upon their Guard againft Deceits, the Deceits fuppofe of thofe about them ; againft falfe Appearances of.Reafon and Prudence. To Perfons in fome Situations, the principal Exercife with refpect to Conduct, is^ Attention in order to inform themfelves, what is proper, what is really the reafonable and prudent Part to act. But as I have hitherto gone upon Suppofition, that Mens Diffatisfaction with the Evidence of Religion, is not owing to their Neglects or Prejudices ; it muft be added, on the other hand, in all common Reafon, and as what the Truth of the Cafe plainly requires fliould be added, that fuch DifTatisfaction poffibly may be owing to thofe, poffibly may be Mens own Fault. For, If there are any Perfons, who never fet themfelves heartily and in earneft to be informed in Religion : if there are any who fecretly wifh it may not prove true ; and are lefs attentive to Evidence than to Difficulties, and more to Objections than to what is faid in Anfwer to them : thefe Perfons will fcarce be thought 230 Revelation not uni-verfal^ PART -j-iought in a likely Way of feeing the Evidence of Religion, n. though it were mofl: certainly true, and capable of be;ng ever *^^^ fo fully proved. If any accuflom ihemfelves to confider this Subjed ufually in the Way of Mirth and Sport: if they attend to Forms and Reprefentations and inadequate Manners of Ex- preffion, inftead of the real Things intended by them ; for Signs often can be no more than inadequately expreffive of the things fignified: or if they fubftitute human Errors^ in the Room of divine Truth- why may not all or any of thefe things, hin- der fome Men from feeing that Evidence which really is feen by Others; as a J ike Turn of Mind with refpedl to Matters of common Speculation and Pradice, does, we find by Experience, hinder them from attaining That Knowledge and right Under- ftanding, in Matters of common Speculation and Pradice, •which more fair and attentive Minds attain to? And the Effed will be the fame, whether their Negled of ferioufly confidering the Evidence of Religion, and their indired Behaviour with regard to it, proceed from mere Careleffnefs, or from the groffer Vices ; or whether it be owing to this, that Forms and figura- tive Manners of Expreflion, as well as Errors, adminifter Oc- cafions of Ridicule, when the Things intended, and the Truth itfelf, would not. Men may indulge a ludicrous Turn fo far as to lofe all Senfe of Condud and Prudence in worldly Affairs, and even, as it feems, to impair their Faculty of Reafon. And in general, Levity, Careleffiicfs, Paffion, and Prejudice, do hin- der us from being rightly informed, with refped to common things : And they fnay, in like Manner, and perhaps in fome farther providential Manner, with refped to moral and reli- gious Subjeds; may hinder Evidence from being laid before us, and from being feen when it is. The Scripture ' is exprefs, that ' See If. xxix. 13, 14. Dan. xii. 10. Matth. vi. 23. and xi. 25. and xiii. 11, 12. Joh. iii. ig. Joh. v. 44. 1 Cor. ii. 14. and 2 Cor. iv. 4. 2 Tim. iii. 13. and That aiFedlionate> as well as authoritadve. Admonition fo very many Times inculcated. He that hath I and its Vroof Juppojed deficient. 2 3 i t/-NOw» that every one (h-xW not underjland. And it makes no Differ- C H A P. ence, by what providential Condudl, this comes to pafs : Whe- ^'^^• ther the Evidence of Chrillianity was, originally and with De- lign, put and left fo, as that thofe who are defirous of evading moral Obligations, Ihould not fee it ; and that honell -minded Perfons Ihould: Or Whether it comes to pafs by any other Means. Farther; The general Proof of natural Religion and of Chri- flianity, does, I think, lay Level to common Men ; even thofe, the greatefl Part of whofe Time, from Childhood to Old-age, is taken up with providing themfelves and their Families, the common Conveniencies, perhaps Ncceflaries of Life: thofe, I mean, of this Rank, who ever think at all of aflcing after Proof or attending to it. Common Men, were they as much in earned about Religion, as about their temporal Affairs, are capable of being convinced upon real Evidence, that there is a God who governs the World; and they feel themfelves to be, of a moral Nature and accountable Creatures : And as Chriflianity intirely falls in with this their natural Senfe of things ; fo they are capable, not only of being perfuaded, but of being made to fee, that there is Evidence of Miracles wrought in Atteftation of if, and many appearing Completions of Prophecy. But though this Proof is real and conclufive, yet it is liable to Objedions, and may be run up into Difficulties, which Perlbns who are capable, not only of talking of, but of really feeing, are capa- ble alfo of feeing through, i. e. not of clearing up and anfwer- ing them, fo as to fatisfie their Curiolity, for of fuch Knowledge hath Ears to hear, let kirn hear. Crc/Zaj fiiw lb ftrongly the thing intended in thefeand other Paffages of Scripture of the like Scn'.e, as to fay, that the Proof given us of Chriitianity was kfs than it miglit have been, for this very Purpofc. Vt ita Sermo EvaiQcu tanqiian lupis eJJ'a Ldius ad qutm inget.ia far,t.btlia eA^lorarcntur. De\ct R. C. L. 2. towards the End. we 232 Revelation not untverfalj P A R T wc are not capable with refpedl to any one thing in Nature ; II- but capable of feeing that the Proof is not loft in thefe Difficul- ^■^^^^^ ties, or deftroyed by thefe Objedtions. But then a thorough Examination into Religion, with regard to thefe Objedlions, which cannot be the Bufinefs of every Man, is a Matter of pretty large Compafs, and, from the Nature of it, requires fome Knowledge, as well as Time and Attention ; to fee, how the Evidence comes out, upon ballancing one thing with another, and what, upon the whole, is the Amount of it. Now if Per- fons who have picked up thefe Objections from Others, and take for granted they are of Weight, upon the Word of thofe from whom they received them, or, by often retailing of them, come to fee or fancy they fee them to be of Weight ; will not prepare themfelves for fuch an Examination, with a competent Pegree of Knawledge ; or will not give that Time and Attenti- on to the Subjedl, which, from the Nature of it, is neceffary for attaining fuch Information : in this Cafe, they muft remain in poubtfulnefs Ignorance or Error; in the fame Way as they muft, with regard to common Sciences, and Matters of common Life, if they negledl the neceffary Means of being informed in them. But ftill perhaps it will be objeded, that if a Prince or com- znon Mafter were to fend Diredions to a Servant, he would take Care, that they fliould always bear the certain Marks, who they came from, and that their Senfe fhould be always plain ; fo as that there fliould be no poffible Doubt, if he could help it, concerning the Authority or Meaning of them. Now the proper Anfwer to all this Kind of Objeftions, is, that, wherever the Fallacy lies, it is even certain, we cannot argue thus with refpeft to Him who is the Governor of the World ; and particularly that he does not afford us fuch Information, with refped to our temporal Affairs and Interefts, as Experience abundantly ftiews. However, there is a full Anfwer to this Objection I and its Proof Jhppojed deficient. 2 -:> 3 •Objedion, from the very Nature of Religion. For, tlie Rcafon CHAP, why a Prince would give his Dire^ions in this plain Manner, VI. is, that he abfolucely defires fuch an external Adlion {hould be ^-'''"V"^ done, without concerning himfelf with the Motive or Princi- ple upon which it is done; /. e. he regards only the external Event, or the thing's being done, and not at all, properly fpeak- ing, the Doing of it, or the Adion, Whereas the whole of Morality and Religion confifting merely in Adion itfelf, there is no Sort of Parallel tAween the Cafes. But if the Prince be fuppofed to regard omy the Adtion, /. e. only to defire to exer- cife, or in any Senfe prove, the Underftanding or Loyalty of a Servant ; he would not always give his Orders in fuch a plain Manner. It may be proper to add, that the Will of God, re- fpedting Morality and Religion, may be confidered, either as ab- folute, or as only conditional. If it be abfolute, it can only be thus, that we {hould adl virtuoufly in fuch given Circumftances ; not that we fliould be brought to aft fo, by his changing of our Circumftances. And if God's Will be thus abfolute, then it is in our Power, in the higheft and ftriftefl Senfe, to Do or to contradidl his Will ; which is a mod weighty Confideration. Or His Will may be confidered only as conditional, that if we adl fo and fo, we fhall be rewarded, if otherwife, puni(hed ; of which conditional Will of the Author of Nature, the whole Conflitution of it, affords moft certain Inftances. Upon the whole ; that We are in a State of Religion necel- farily implies, that we are in a State of Probation: and the Cre- dibility of our being at all in a State of Probation, being ad- mitted ; there feems no peculiar Difficulty in fuppofing it to be, with regard to the Race of Mankind, juft as it is, in thofe Re- fpefts which are above objeded againfl. There feems no Pre- tence, from the Reafon of the things to fay, that the Trial can- not equitably be any thing, but whether Perfons will aft fuitably II h to 2^4- Revelation not univerjal^ PART to- certain Information, or fudi as admits no Room for Doubi'; II. (o as that there can be no Danger of Mifcarriage, but either ^j^"*'^^"^^ from their not attending to what they certainly know, or from everbearing Paliion hurrying them on to adl contrary to it. For, fmce Ignorance and Doubt afford Scope for Probation in all Senfes, as really as intuitive Conviction or Certainty, and fince the two former are. to be put to the fame Account, as Difficulties ia Pradice ; Men's moral Probation may alfo be, whether they will take due Care to infbrm themfelves by im- partial Confideration, and afterwards whether they will aft as the Cafe, requires, upon the Evidence which they have, how- ever doubtful. And, this, we find by Experience, is frequently our Probation, [■ in our temporal Capacity. For, the Informati- on which we want with Regard to our. worldly Inierefts, is by no means always given us of Courfe, without any Care of our own. And we- are greatly liable to Self-deceit from inward fe- cret Prejudices, and alfo. to the Deceits of; others. So that to be able to judge what is the prudentPart, often requires much and difficult Confideration. Then after we have judged the very beft; we can, the Evidence upon which we muft aft, if we will live and act at all, -is perpetually doubtful to a very high De- gree. And the Conftitution and Courfe of the World in Fact is fucb, as that Want of impartial Confideration what we have to do, and venturing upon extravagant Courfes becaufe it is doubt- ful what will be the Confequence, are often naturally /. e. pro- videntially, altogether as fatal, as Mifconduct occafioned by heed- lefs Inattention to what. we certainly know, or difregarding , it from overbearing Paffion. Several of the Obfervations here made, may well feem ftrange, perhaps unintelligible, to many good Men, But if the Perfons for whofe Sake they are made, think fo, Perfons who object as *■ p. 38, 227, 229. above. and its Vroof Juppofed deficient. 235 above, and throw off all Regard to Religion under Pretence of C II A P. Want of Evidence ; I defire Them to confider again, whether ^Y^ their thinking fo, be owing to any thing unintelligible in thefe Obfervations, or to their own not having fuch a Scnfc of Reli- gion and ferious SoUicitude about it, as even their State of Scep- ticifm does in all Reafon require? It ought to be forced upon the Reflection of thefe Perfons, that our Nature and Condition neceffarily require us. in the daily Courfe of Life, to act upon Evidence much lower than what is commonly called probab e ; . ^. to guard, not only againft what we fully believe will, but alfo aeainft what we think it fuppofeable may, happen ; and to en- aage in Purfuits when the Probability is greatly againft Succefs, if it be credible, that poffibly wc may fucceed in them. H I1 2 ^' I^ ^ P- 236 CHAP. VII. Of the particular Evidence for Chrift'tanity, L/'^r>J PA R T r i^ HE Prefumpcions againft Revelation, and Objedlions 11;;^ ^ I againft the general Scheme of Chriftianity, and parti- "^ cular things relating to it, being removed; there re- mains to be confidered, What pofitive Evidence we have for the Truth of it: chiefly in Order to fee, What the Analogy of Na- ture fuggefts W\xh regard to That Evidence, and the Objedions againft it: Or to fee v^^hat is, and is allowed to be, the plain natural Rule of Judgment and of Adtion, in our temporal Concerns, in Cafes where we have, the fame Kind of Evidence, and the fame Kind of Objedlions againft it, that we have in the Cafe before us. Now in the Evidence of Chriftianity, there feem to be feveral things of great Weight, not reduceable to the Head, either of; Miracles, or the Completion of Prophecy, in the common Ac- ceptation of the Words. But thefe are its dired and funda- mental Proofs : And thofe other things, however confiderable they are, yet ought never to be urged apart from its diredl Proofs, but always to be joined with them. Thus the Evidence of Chriftianity will be a long Series of things, reaching, as it feems, from the Beginning of the World to the prefent Time, of great Variety and Compafs, taking in both the diredl, and alfo the collateral, Proofs ; and making up, all of them together, one Argument: the Convidion arifiiig from which Kind of Proof, may be compared to, what they call, the EffeSl in Architedure or Of the particular Evidence^ dec, 237 or other Works of Art j a Refult from a great Number of C H A P. things fo and fo difpofed, and taken into one View. I fliall VII. therefore, F I R S 'T, make fome Obfervations relating to '-^'"'''''""^ Miracles, and the appearing Completions of Prophecy ; and confider what Analogy fuggefls, in Anfwer to the Objedions brought againft this Evidence, And, SECONDLT, I fliall endeavour to give fome Account of the general Argument now mentioned, confifting both of the diredl and collateral Evidence, confidered as making up one Argument : this being the Kind of Proof, upon which we determine moft Queftions of Difficul- ty, concerning common Fai im it lies upon, according to the II. Rules of Argumeiit, to maintain or confute Objeftions : bur, iy~^^^ whether there really are any, againfl; this Evidence, fufficient, in Rcafon, to dcftroy the Credit of it. However, Unbelievers feem to take upon them the Part of fliewing that there are. They alledge, that numberlefs enthufiaftick People, in differ- ent Ages and Countries, expofe themfelves to the fame Difficul- ties which the primitive Chriftians did ; and are ready to give up their Lives, for the mofl; idle Follies imaginable. But it is not very clear, to what Purpofe this Objeiftion is brought. For, every one, furely, in every Cafe, muft diftinguifli between Opinions and Fads. And though Teftimony is no Proof of enthufiaftick Opinions, or of any Opinions at all ; yet it is al- lowed, in all other Cafes, to be a Proof of Fadls. And a Per- fon's laying down his Life in Atteftation of Fa6ts or of Opini- ons, is the ftrongeft Proof of his believing them. And if the Apoftles and their Cotemporaries did believe the Fadls, in At- teftation of which, they expofed themfelves to Sufferings and Death ; this their Belief, or rather Knowledge, mufl be a Proof of thofe Fadls : for they were fuch as came under the Obferva- tion of their Senfes. And though it is not of equal Weight, yet it is of Weight, that the Martyrs of the next Age, notwith- ftanding they were not Eye-witnelles of thofe Fadls, as were the Apoflles and their Cotemporaries, had, however, full Op- portunity to inform themfelves, whether they were true or not, and gave equal Proof of tlieir believing them to be true. But Enthufiafm, it is faid, greatly weakens the Evidence of Teftimony even for Fads, in Matters relating to Religion: Some feem to think, it totally and abfolutely deftroys the Evidence of Tcft;imony upon this Subjed. And indeed the Powers of En- thufiafm, and of Difeafes too which operate in a like Alanner, are for Chrijiianity. 245 are very wonderful, in particular Inllanccs. But if great Num- CHAP. bers of Men, not appearing in any peculiar Degree weak, nor \' la- under any peculiar Sufpicion of Negligence, affirm that they t^^* "^ faw and heard fuch things plainly with their Eyes and their Ears, and are admitted to be in earneft ; fuch Tellimony is Evidence of the flrongeft Kind we can have, for any Matter of Fadt. Yet poflibly it may be overcome, ftrong as it is, by In- credibility in the things thus attefted, or by contrary Teltimo- ny. And in an Inflance where one thought it was fo overcome, it might be jufl: to confider, how far this could be accounted for, by Enthufiafm ; for it feems as if no other imaginable Account were to be given of it. But till fuch Incredibility be fliewn, or contrary Teftimony produced, it cannot, furely, be expeded, that fo far-fetched, fo indiredl and wonderful an Account of fuch Teftimony, as That of Enthufiafm mufl be ; an Account fo flrange, that the Generality of Mankind can fcarce be made to underftiand what is meant by it : it cannot, I fay, be expeded, that fuch Account will be admitted of fuch Evidence ; when there is this dired eafy and obvious Account of it, that People really faw and heard a thing not incredible, which they affirm fincercly and with full Aflurance, they did fee and hear. Grant- ing then that Enthufiafm is not, flridly fpeaking, an abfurd, but a poffible Account of fuch Teftimony ; it is manifeft that the very Mention of it, goes upon the previous Suppofition, that the things fo attefted are incredible : and therefore need not be con- fidcred, till they are fhewn to be fo. Much lefs need it be con- fidered, after the contrary has been proved. And I think it has been proved, to full Satisfadion, that there is no Incredibility in a Revelation, in general, or in fuch an one as the Chriftian, in particular. However ; As Religion is fuppofed peculiarly liable to Enthufiafm, it may juft be obferved, that Prejudices almoft without Number and without Name, Romance, Affeda- tion. Humour, a Defire to engage Attention or to furprjze, the 2^6 Of the particular Evidence PART the Party-fpirir, Cuftom, little Competitions, unaccountable Li- ^I- kings and Di{lils.ings ; thefe influence Men flrongly in common Matters. And as thefe Prejudices are often fcarce known or re- fleded upon, by the Perfons themfelves who are influenced by them, they are to be confidered as Influences of a like Kind to Enthufiafm. Yet human Teftimony in common Matters is na- turally and juflly believed notwithflanding. It is intimated farther, in a more refined Way of Obfervation, that though it fhould be proved, that the Apoftles and firft Chriflians could not, in fome Refpeds, be deceived themfelves, and, in other Refpeds, cannot be thought to have intended to im- pofe upon the World ; yet it will not follow, that their general Teftimony is to be believed, though truly handed down to us: becaufe they might alfo in Part, i. e m other Refpeds, be de- ceived Themfelves, and defignedly impofe upon Others ; which, it is added, is a thing very credible, from that Mixture of real Enthufiafm, and real Knavery, to be met with in the fame Charaders. And, Imuft confefs, I think the Matter of Fad contained in this Obfervation upon Mankind, is not to be deni- ed ; and that fomewhat very much a-kin to it, is often fuppc- fed in Scripture as a very common Cafe, and mofl feverely re- proved. But it were to have been expeded, that Perfons capa- ble of applying this Obfervation as applied in the Objedion, might alfo frequently have met with the like mixt Charader, in Inftances where Religion was quite out of the Cafe. The thing plainly is, that Mankind are naturally endued with Rea- fon, or a Capacity of diftinguidiing between Truth and Falf- fhood ; and as naturally they are endued with Veracity, or a Re- gard to Truth in what they fay: But from many Occafions, they are liable to be prejudiced and biaffed and deceived Them- felves, and capable of intending to deceive Others, in every dif- ferent Degree : Infomuch that, as we are all liable to be deceived by for Chrijiiamt^. 247 l>^^'^0 by Prejudice, fo likewife it feems to be not an uncommon thing, C IT A P. for Pcrfons, who, from their Regard to Truth, would not in- _ \}ll^ vent a Lie entirely without any Foundation at all, to propagate it with heightning Circumftanccs, after it is once invented and fet a-going. And Others, though they would not propagate a Lye, yet, which is a lower Degree of Falfliood, will let ic pafs without Contradidion. But notwithflanding all this, human Teftimony remains ftill a natural Ground of Affent, and this Aflent, a natural Principle of Adion. It is objeded farther, that however it has happened, the FaSl is, that Mankind have, in different Ages, been flrangely deluded with Pretences to Miracles and Wonders. 'But it is by no means to be admitted, that they have been oftener, or are at all more liable to be, deceived, by thefc, than by other Pretences. It is added, that there is a very confiderable Degree of hiilo- rical Evidence for Miracles, which are, on all hands, acknow- ledged to be fabulous. But fuppofe there were even the like hiflorical Evidence for Thefe, to what there is for Thofe al- ledged in Proof of Chriftianity, which yet is in no wife allow- ed, but fuppofe this ; the Confequence would not be, that the Evidence of the latter is not to be admitted. Nor is there a Man in the World who would conclude thus, in common Cafes. For, what would fuch a Conclufion really amount to but this, that Evidence confuted by contrary Evidence, or any way overballanced, deftroys the Credibility of other Evidence nei- ther confuted, nor overballanced ? To argue, that becaufe there is, if there w^ere, like Evidence from Teftimony, for Miracles acknowledged falfe, as for thofe in Atteftation of Chriftianity, therefore the Evidence in the latter Cafe is not to be credited \ this is the fame as to argue, that if two Men of equally good Reputation, ■ 2 4-8 Of the particular Evidence P A Pv T Reputacion, had given Evidence in different Caufes no way JJ^ ^ connected, and One of them had been convided of Perjury, this confuted the Teftimony of the Other. L/'Y>0 Upon the whole then, the general Obfervation that human Creatures are fo liable to be deceived, from Enthufiafm in Re- ligion, and Principles equivalent to Enthufiafm in common Mat- ters, and in both from Negligencej and that they are fo capable of difhoneftly endeavouring to deceive others ; this does indeed weaken the Evidence of Teftimony, in all Cafes, but does not de- stroy it, in any. And thefe things will appear, to different Men, to weaken the Evidence of Teftimony, in different Degrees : in Degrees proportionable to the Obfervations they have made, or the Notions they have any Way taken up, concerning the Weak- nefs and Negligence and Difhonefty of Mankind; or concern- ing the Powers of Enthufiafm, and Prejudices equivalent to it. Rut it feems to me, that People do not know what they fay, ■who affirm, thefe things to deftroy the Evidence from Teftimo- ny, which we have of the Truth of Chriftianity. Nothing can deftroy the Evidence of Teftimony in any Cafe, but a Proof or Probability, that Perfons are not competent Judges of the Fads to which they give Teftimony; or that they are adually under fome indiredl Influence in giving it, in fuch particular Cafe. Till this be made out, the natural h^^^ of human Ac- tions require, that Teftimony be admitted. It can never be fufiicient to overthrow diredt hiftorical Evidence, indolently to fay, that there are fo many Principles, from whence Men are liable to be deceived themfelves and difpofed to deceive others, efpecially in Matters of Religion, that one knows not what to believe. And it is furprizing Perfons can help refledting, that this very Manner of fpeaking, fuppofes they are not fatisfied, that there is nothing in the Evidence, of which they fpeak thus I 3 for Chr'ijlianhj. 249 thus; or that they can avoid obferving, if they do make this C H A ?• Reflection, that it is, on fuch a Subject, a very material one.s ^'^I- And over againft all thefe Objedions, is to be fet, the Impor- tance of ChrilUanity, as what muft have engaged the Attention of its firft Converts, fo as to have rendred them lefs liable to be deceived from Careleflhefs, than they would in common Mat- ters ; and likewife the ftrong Obligations to Veracity, which their Religion laid them under : So that the firft and moft obvious Prefumption is, that they could not be deceived themfelvcs, nor would deceive others. And this Prefumption in this Degree, is peculiar to the Teftimony we have been confidering. In Argument, Affertions are nothing in themfelves, and have an Air of Pofitivenefs, which fometimes is not very eafy : Yet they are neceflary, and necellary to be repeated ; \n order to connedl a Difcourfe, and diftindlly to lay before the View of the Reader, what is propofed to be proved, and what is left as proved. Now the Conclufion from the foregoing Obfervations, is, I think, beyond all Doubt, this: That Unbelievers muft be forced to admit the external Evidence for Chriftianity, /. e. the Proof of Miracles wrought to atteft it, to be of real Weight and very confiderable ; though they cannot allow it to be fuffi- cient, to convince them of the Reality of thofe Miracles. And as they muft, in all Reafon, admit this, fo it feems to me, that upon Confideration they would, in Fadl, admit it ; thofe of them, I mean, who know any thing at all of the Matter: In like Manner as Peilbns, in many Cafes, own, they fee ftrong Evidence from Teftimony, for the Truth of things, which yet, they cannot be convinced arc true : Cafes, fuppofe, where there is contrary Teftimony ; or things which they think, whe- ther with or without Reafon, to be incredible. But dierc is no E Sec ihe foregoing Chapter. . K k Tellimony 2^0 Of the particular Evidence PART Teftimony contrary to That which we have been confiderlng j II. and it has been fully proved, that there is no Incredibility, ia i^^^'"^^^'"^ Chriflianity in general, or in any Part of it. II. As to the Evidence for Chriflianity from Prophecy, I fhall' only make fome few general Obfervations ; which are fuggefted, by the Analogy of Nature, ;. e. by the acknowledged natural Rules of judging in common Matters, concerning Evidence of a like Kind to this from Prophecy. r. The Obfcurity or Unintelligiblenefs of one Part of a Pro- phecy, does not, in any Degree, invalidate the Proof of Fore- fight, arifing from the Appearing Completion of thofe other Parts which are underftood. For the Cafe is evidently the fame, as if thofe Parts which are not underfloodj v/ere loft, or not written at all, or written in an unknown Tongue. Whether this Obfervation be commonly attended to or not, it is fo evident, that one fcarce knows how to fet down an Inflance in common Matters, to exemplify it. However, Suppofe a Writing, partly in Cypher, and partly in plain Words at Length ; and that in the Part one underftood, there appeared Mention of feveral known Fads: It would never come into any Man's Thoughts to imagine, that if he underftood the Whole, perhaps he might find, that thofe Fads were not in Reality known by the Writer. Indeed, both in this Example and in the thing intended to be exemplified by it, our not underftanding the Whole, the whole fuppofe of a Sentence or a Paragraph j might fometimes occafi- cn a Doubt, whether one underflood the literal Meaning of fuch a Part : But this comes under another Confideration. For the flime Reafon, though a Man fliould be incapable, for Want of Learning, or Opportunities of Inquiry, or from not having turned his Studies this Way, even fo much as to judge, whether for Chrijlianrty. 2 5 i' whether particular Propliecies have been throughcuc complcatly C H A P. fulfilled ; yet he may fee, in general, that they have been fulfil- VII. led to fuch a Degree, as, upon very good Groumi, to be con- ^^'f^*^ vinced of Forefight more than human in fuch Prophecies, and of fuch Events being intended by them. For the fame Reafon alfo, though, by Means of the Deficiencies in civil Hiftory, and the different Accounts of Hiflorians, the moft learned fliould not be able to make out to Satisfadion, that fuch Parts of the prophetick Hiftory, have been minutely and throughout fulfil- led ; yet a very ftrong Proof of Forefight may arife, from That general Completion of them, which is made out : As much Proof of Forefight, perhaps, as the Giver of Prophecy intended fliould ever be afforded, by fuch Parts of Prophecy. 2. A long Series of Prophecy being applicable to fuch and fuch Events, is itfelf a Proof, that it was intended of them : as the Rules, by which we naturally judge and determine, in com- mon Cafes parallel to this, will fliew. This Obfervation I make in Anfwer to the common Objedlion againfl the Applica- tion of the Prophecies, that confidering each of them diflind- ly by itfelf, it does not at all appear, that they were intended of thofe particular Events, to which they are applied by Chriftians; and therefore it is to be fuppofed, that, if they meant any thing, they were intended of other Events unknown to us, and «ot of thefe at all. Now there are two Kinds of writing, which bear a great Refemblance to Prophecy, with Refpeft to the Matter before us ; the Mythological, and the Satyrical where the Satyr is, to a certain Degree, concealed. And a Man might be affjred, that he underftood what an Author intended by a Fable or Parable, related without any Application or Moral ; merely from feeing it to be, eafily, capable of fuch Application, and that fuch a K k 2 Moral 252 Of the partiadar Evidence L/^V^^kJ PART Moral might, naturally, be deduced from it. And he might be II. fully afTured, that fuch Perfons and Events were intended in a Satyrical Writing, merely from its being applicable to them. And, agreeably to the lafl: Obfervation, he might be in a good Meafure fatisfied of it, though he were not enough informed, in Affairs, or in the Story of fuch Perfons, to underftand half the Satyr. For, his Satisfadion, that he underflood the Mean- ing, the intended Meaning, of thefe Writings, would be greater or lefs, in Proportion as he faw, the general Turn of them to be capable of fuch Application ; and in Proportion to the Num- ber of particular things capable of it. And thus, if a long Series of Prophecy, is applicable, to the prefent State of the Church, and to the political Situations of the Kingdoms of the World, feme thoufand Years after thefe Prophecies were deli- vered, and a long Series of Prophecy delivered before the Com- ing of Chrift, to him j thefe things are in themfelves a Proof, that the prophetick Hiftory was intended of Him, and of thofe Events : in proportion as the general Turn of it, is capable of fuch Application, and to the Number and Variety of particu- lar Prophecies, capable of it. However, though in all jufl: way of Confideration, the appearing Completion of Prophecies, is to be allowed to be thus explanatory of, and to determine their Meaning ; yet it is to be remembred farther, that the ancient Jews applied the Prophecies to a Mefllah before his Coming, in much the fame Manner as Chriftians do now : And that the pri- mitive Chriftians interpreted the Prophecies refpecfting the State of the Church and of the World in the lafl Ages, in the Senfe, which the Event feems to confirm and verify. And from thefe things, it may be made appear: 3. That the fhewing even to a high Probability, if that could be, that the Prophets thought of fome other Events, in fuch and fuch Predictions, and not thofe at all, which Chriflians alledge for Chrijiimity. ' 253 alledge to be Completions of thofe Predidions ; or that fiich and C PI A P- fuch Prophecies arc capable of being applied to other Events VII. than thofe, to which Chriftians apply them that this would ^^'^V"^ not confute or deftroy the Force of the Argument from Pro- phecy, even with regard to thofe very Inftantes. For, obferve how this Matter really is. If one knew fuch a Perfon to be the fole Author of fuch a Book, aiiJ was certainly affured, or fatif- fied to any Degree, that one ivnew the \\ hole of what he in- tended in it; One fliould be aflured or fatisfied to fuch Degree, that one knew the whole Meaning of that Book : for the Mean- ing of a Book, is nothing but the Meaning of the Author. But if one knew a Perfon to have compiled a Book out of Memoirs, which he received from Another, of vaftly fuperior Knowledge in the Subjed of it, efpecially if it were a Book full of great In- tricacies and Difficulties ; it would in no wife follow, that one knew the whole Meaning of the Book, from knowing the whole Meaning of the Compiler : for the original Memoirs, /. e. the Author of them, might have, and there would be no Degree of Prcfumption, in many Cafes, againft fuppofing him to have, fome farther Meaning than the Compiler faw. To fay then, that the Scriptures and the things contained in them, can have no other or farther Meaning, than thofe Perfons thought or had, who firft recited or wrote them ; is evidently faying, that thofe Perfons were the original, proper, and fole Authors of thofe Books, /'. e. that they are not inljjired : which is abfuid, whilft the Authority of thefe Books is under Exami- nation, i. e. till you have determined they are of no divine Au- thority at all. Till this be determined, it muft iu all Realbn be fuppofcd, not indeed that they have, for this is taking for granted that they are infpired, but that they may have, fome farther Meaning than what the Compilers fav/ or underflood. And upon this Suppofition, it is fuppofeable alfo, that this far- ther Meaning may be fulfilled. Now Events correfponding to Prophecies^ 3 2^ A. Of the particular Evidence PART Prophecies, interpreted in a different Meaning from That, in II. wliich the Prophets are fuppofed to have underflood them ; this Lt^^'^r^^ affords, in a Manner, the fame Proof, that this different Senfe was originally intended, as it would have afforded, if the Pro- phets had not underftood their Predidions in the Senfe it is fup- pofed they did : becaufe there is no Prefumption of Their Senfe of them, being the whole Senfe of them. And it has been al- ready fliewn, that the apparent Completions of Prophecy, muft be allowed to be explanatory of its Meaning. So that the Quef- tlon is, whether a Series of Prophecy has been fulfilled, in a natural or proper, /'. e. in any real, Senfe of the Words of it. For fuch Completion is equally a Proof of Forefight more than human, v/hether the Prophets are, or are not, fuppofed, to have underftood it in a different Senfe : I fay fuppofed ; for^ though I think it clear, that the Prophets did not underftand the full Meaning of their Predidlions, it is another Queffion, how far they thought they did, and in what Senfe they underffood them. Hence may be feen, to how little Purpofe thofe Perfons bufy themfelves, who endeavour to prove, that the prophetick Hiflo- ry is applicable to Events, of the Age in which it was written, or of Ages before it. Indeed to have proved this before there was any Appearance of a farther Completion of it, might have anfwered fome Purpofe ; for it might have prevented the Ex- peftation of any fuch farther Completion. Thus could Porphy- ry have fliewn, that fome principal Parts of the Book of Da- niel, for Inftance, the feventh Verfe of the feventh Chapter, which the Chriffians interpreted of the latter Ages, was appli- cable to Events, which happened before or about the h^& of Antiochiii Epiphanes ; this might have prevented them from ex- pedling any farther Completion of it. And, unlefs there was thenj as I think there mufl have been, external Evidence con- cerning for Chrijiianlty. 255 cerning that Book, more than is come down to us ; fuch a C H A P. Difcovery might have been a Stumbling-block in the Way of VII. Ciiriftianity itfelf : confidering the Authority which our Saviour '-*^"^'^"^ has given to the Book of Daniel, and how much the general ■ Scheme of Chriftianity prefuppofes the Truth of it. But even This Difcovery, had there been any fuch," would be of very lit- tle Weight with reafonable Men Now ; if this Paffage, thus ap- plicable to Events before the Age of Porphyry, appears to be applicable alfo to Events, which fucceeded the DifTolution of the Roman Empire. I mention this, not at all as intending to infinuate, that the Divifion of this Empire into ten Parts, for it plainly was divided into about that Number, were, alone and by itfelf, of any Moment in verifying the prophetick Hiflory : but only as an Example of the thing I am fpeaking of. And thus upon the whole, the Matter of Enquiry evidently mufl be, as above put, Whether the Prophecies are applicable, to Chrifl-, and to the prefent State of the World and of the Church ; applicable in fuch a Degree, as to imply Forefight: Not whe- ther they are capable of any other Application ; though I know no Pretence for faying, the general Turn of them is capable of any other. Thefe Obfervations are, I think, jufl, and the Evidence re-' ferred to in them, real: Though there may be People who will not accept of fuch imperfedt Information from Scripture. Some too have not Integrity and Regard enough to Truth, to attend to Evidence, which keeps the Mind in Doubt, perhaps Perplexity, and which is much of a different Sort from what ' It appears, that Porphyry did nothing worth mentioning in this Way, For Jcrom on the Place fays: Duas pollcriore* bellias in uno Macedonum regno ponit. And as to the ten Kings; Decern regcs enumcrar, qui fucrunt faeviffimi : ipfofque regcs non unius ponit regni, verbi gratia, Mactdonias, Syrix, Afix, et iEgypti; fed de diverfis rcgnis unum efficit regum ordinem. And in this Way of Interpretation, any thing may be made of any thing. they; '2^6 Of the particular Evidence P ^TT^ "^ ^^'°y expeded. And it plainly requires a Deg%-e of Modefty U^'V; ^"^ Fairncfs, beyond what every one has, for a Man to fay, not to the World, but to Himfelf, that there is a real Appearance of fomewhat of great Weight in this Matter, though he is not able thoroughly to fatisfy himfelf about it ; but it fliall have its Influence upon him, in Proportion to its appearing Reality and Weight. It is much more eafy, and more falls in with the Negligence Prefumption and Willfulnefs of tiie Generality, to determine at once, with a decifive Air, There is nothing in it. The Prejudices arifing from that abfolute Contempt and Scorn, with which this Evidence is treated in the World, I do not mention. For what indeed can be faid to Pcrfons, who are weak enough in their Underftandings, to think This any Pre- fumption againft it ; or, if they do not, are yet weak enough in their Temper to be influenced, by fuch Prejudices, upon fuch a Subject. SECONDLT, I fliall now endeavour to give fome Ac- count of the general Argument for the Truth of Chriftianity, confifting both of the diredl and circumftantial Evidence, con- fidered as making up one Argument. Indeed to flate and examine this Argument fully, would be a Work much beyond the Compafs of this whole Treatife: Nor is fo much as a proper Abridgment of it, to be expedtcd here. Yet the prefent Subje^ P A R T of it, confidered together as one Event ; is the mofl confplcu- ^^ ous and important Event in the Story of Mankind: that a Book of this Nature, and thus promulged and recommended to our Confideration, demands, as if by a Voice from Heaven, to have its Claims mofi; ferioufly examined into : and that, before fuch Examination, to treat it with any Kind of Scoffing and Ridi- cule, is an Offence againft natural Piety. But it is to be re- membred, that how much foever the Eftablifliment of natural Religion in the World, is owing to the Scripture-revelation, this does not deflroy the Proof of Religion from Reafon ; any more than the Proof of Euclid's Elejjients, is deflroyed, by a Man's knowing or thinking, that he {hould never have ktn. the Truth of the feveral Propofitions contained in it, nor had thofe Propofitions come into his Thoughts, but for that Ma- thematician. Let fuch a Perfon as we are fpeaklng of, be, in the next Place, informed, of the acknowledged Antiquity of the firft Parts of this Book : And that its Chronology, its Account of the Time when the Earth, and the feveral Parts of it, were firft peopled with human Creatures, is no way contradidled, but is really confirmed, by the natural and civil Hiftory of the World ; colleded from common Hiftorians, from the State of the Earth, and from the late Invention of Arts and Sciences. And as the Scripture contains an unbroken Thread of common and civil Hiftory, from the Creation to the Captivity, for be- tween three and four thoufand Years : Let the Perfon we are fpeaking of be told in the next place, that this general Hiftory, as it is not contradidled, but is confirmed by prophane Hiftory as much as there would be reafon to expeft, upon Suppofition of its Truth j fo there is nothing in the whole Hiftory it/elf, to give any reafonable Ground of Sufpicion, of its not being, in the general, a faithful and literally true Genealogy of Men, and for Chrijlianhj, 26:; and Series of things. I fpeak here only of the common Scrip- CHAP' ture-hiftory, or of tlie Courfe of ordinary Events related in it ; VII. as diftinguiflied from Miracles, and from the prophetick Hifto- '-*''"V%J ry. In all the Scripture-narrations of this Kind, following Events arife out of foregoing ones, as in all other Hiftories. There appears nothing related as done in any Age, not conform- able to the Manners of that Age ; nothing in the Account of a fucceeding Age, which, one would fay, could not be true, or was improbable, from the Account of things in the preceding one. There is nothing in the Charaders, which would raife a Thought of their being feigne very far indeed from it: But fo would any natural Inftitution of Life appear, if reduced into a Syftem, together with its Evidence. Leaving Religion out of the Cafe, Men are divided in their Opinions, Whether our Pleafures overballance our Pains : And Whether it be, or be not, eligible to live in this World. And were all fuch Contro- verfies fettled, which, perhaps in Speculation, would be found involved in great Difficulties ; and were it determined upon the Evidence of Reafon, as Nature has determined it to our Hands, that Life is to be preferved : Yet ftill, the Rules which God has been pleafed to afford us, for efcaping the Miferies of it, and obtaining its Satisfadions, the Rules, for Inftance, of pre- ferving Health, and recovering it when loll ; are not only falli- ble and precarious, but very far from being exad. Nor are wc informed by Nature, in future Contingencies and Accidents, fo as to render it at all certain, what is the beft Method of ma^ naging our Affairs. What will be the Succefs of our temporal Purfuits, in the common Senfe of the Word Succefs, is highly doubtful. And what will be the Succels of them, in the pro- per Senfe of the Word ; /. e. what Happinefe or Enjoyment we {hall obtain by them, is fo, in a higher Degree. Indeed the unfatisf„dory Nature of the Evidence, with which we are obliged to take up, in the daily Coarfe of Life, is fcarce to he expreffed. Yet Men do not throw away Life, or difregard the from the Auahgy of Nature, to Religion. 283 the Interefts of it, upon Account of this Doubtfulnefs. TheC HAP. Evidence of Religion then being admitted real, thofe who ob- VIII. jed: againfl it, as not fatisfadory, /. e. as not being what they ^>'~V~nJ wifh it, plainly forget the very Condition of our Being: For Satisfaiflion, in this Senfe, does not belong to fuch a Creature as Man. And, which is more material, they forget alfo the very Nature of Religion. For, Religion prefuppofes in all thofe who will embrace it, a certain Degree of Integrity and Honefly, which it was intended to try whether Men have or not, and to exercife in fuch as have it, in order to its Im- provement. Religion prefuppofes this , as much , and in the fame fenfe, as fpeaking to a Man, prefuppofes he underAands the Language in which you fpeak; or as Warning a Man of any Danger, prefuppofes that he hath fuch a Regard to him- felf, as that he will endeavour to avoid it. And therefore the Queftion is not at all, Whether the Evidence of Religion be fatisfadory, but Whether it be, in Reafon, fufficient to prove and difcipline That Virtue, which it prefuppofes. Now the Evidence of it is fully fufficient, for all thofe Purpofes of Pro- bation ; how far foever from being fatisfadory , as to the Purpofes of Curiofity, or any other: And indeed it anfwers the Purpofes of the former in feveral Refpeds, which it would not do, if it were as overbearing as is required. One might add farther ; that Whether the Motives or the Evidence for any Courfe of Adion, be fatisfadory, meaning here by that Word, what fatisfics a Man, that fuch a Courfe of Adion will in Event be for his Good -, this need never be, I think ftridly fpeaking, never is, the pradical Queftion in common Matters. But the pradical Queftion in all Cafes, is, Whether the Evidence for a Courfe of Adion be fuch, as, taking in all Circumflances, makes the Faculty within us which is the Guide and Judge of Condud, '' determine that Courfe of Adion to be prudent. In- " See DifTert. II. O o 2 deed 284 of Ohjecfions agamjl arguing^ W>^VN^ PART deed Satisfaftion that ir will be for our Intereft or Happlnefs, II' abundantly determines an Adion to be prudent: But Evidence almoft infinitely lower than this, determines Adions to be fo- too ; even in the Conduft of every Day. Fifthly. As to the Ohjedion concerning the Influence which this Argument, or any Part of it, may, or may not, be expeded to have upon Men : I obferve, as above, that Religion being intended for a Trial and Exercife of the Morality of every Perfon's Cha- rafler, who is a Subject of it ; And there being, as I have fliewn, fuch Evidence for it as is fufficient, in Reafon, to influence Men to embrace it : To objed, that it is not to be imagined Mankind will be influenced by fuch Evidence, is nothing to the Purpofe of the foregoing Treatife. For the Purpofe of it is not to in- quire, what Sort of Creatures Mankind are ; but what, the Light and Knowledge which is afforded them, requires they fliould be ; to fliew how, in Reafon, they ought to behave, not how, in FadV, they will behave. This depends upon them- felves, and is their own Concern ; the perfonal Concern of each Man in particular. And how little Regard the Generality have to it, Experience indeed does too fully fhew. But Religion^ Gonfidered as a Probation, has had its End upon all Perfons,, to whom it has been propofed wich Evidence fufficient in Rea- fon to influence their Praflice: For by this Means they have been put into a State of Probation ; behave as they will in it. And thus, not only Revelation, but Reafon alfo, teaches us, that by the Evidence of Religion being laid before Men, the De- figns of Providence are carrying on, not only with regard to thofe who will, but likewife with regard to thofe who will not be influenced by it. However, Laftly, The Objection here re- ferred to, allows the things infifled upon in this Treatife, to be of fome Y/eight : And if {o, it may be hoped it will have 3 fome from the Analogy of Nature^ to Religion. 285 u fome Influence. And if there be a Probability that ic will have C H A P- any at all, there is the fame Reafon in Kind though not in Dc- VIII. grce, to lay it before Men, as there would be, if it were likely to have a greater Influence. And farther, I defire it may be confidered, with refpedl to the Whole of the foregoing Objedlions, that in this Treaiifc I have argued upon the Principles of Others ", not my own ; and have omitted what 1 think true, and of the utmoft Importance, becaufe by Others thought unintelligible, or not true. Thus I have argued upon the Principles of the Fatalifts, which I do not believe : and have omitted what I do believe, the moral Fitnefs and Unfitnefs of Adions, prior to all Will whatever ; which as certainly determine the divine Condudl:, as fpeculative Truth and Falfliood necefTarily determine the divine Judgment : And which is undoubtedly a thing of the utmoft; Importance. Indeed the Principle of Liberty and That of moral Fitnefs, fo force themfelves upon the Mind, that Moralifts, the Ancients as well as Moderns, have formed their Language upon it. And probably it may appear in mine : though I have endeavoured to avoid it ; and in order to avoid it, have fometimes been obliged to cxprefs my felf in a Manner, which will appear ftrange, to fuch as do not obferve the Reafon for it : But the general Argu- ment here purfued, does not at all fuppofe, or proceed upon, thefe Principles. Now, thefe two abflraCi Principles of Liberty and moral Fitnefs being omitted, Religion can be confidered in no other View, than merely as a Queftion of Faft : And in this View, it is here confidered. It is obvious, that Chriftianity, and the Proof of it. are both hiftorical. And even natural Re- ■^ By arguing upon the Principles of Others, the Reader will obferve is meant ; not prov- ing any th:ng//o//; thole Principles, but not-icithjlmding them. Thus Religion is proved, not from the Opinion of Neceffity ; which is ablurd ; Bat, notimtthJlan.'Ung or even though Th.it Op'nion were admitted to be true. ligioA; 2 86 Of Ohjeciions againfi arguing, P A Pv T ligion is, properly, a Matter of Fad: For, that there is a II. righteous Governor of the World, is fo ; And this Fropofition L/^'^'^ contains the general Syftem of natural Religion. But then, fe- veral abftrad Truths, and in particular, thofe two Principles, are ufually taken into Confideration in the Proof of it. Whereas it is here treated of only as a Matter of Fadl. To explain this ; That the three Angles of a Triangle are equal to two right ones, is an abllrad Truth ; But that they appear fo to our Mind, is only a Matter of Fadl. And this laft muft have been admitted, if any thing was, by thofe ancient Scepticks, who would not have admitted the former; but pretended to doubt, Whether there were any fuch thing as Truth, or Whether we could certainly depend upon our Faculties of Underftanding for the Knowledge of it, in any Cafe. So likewife, that there is. in the Nature of things, an original Standard of Right and Wrong in Adlions, independent upon all Will, but which un- alterably determines the Will of God, to exercife That moral Government over the World which Religion teaches, /. e. finally and upon the whole to reward and punifli Men refpec- tively as they adt right or wrong ; this AlTertion contains an ab- flra<5l Truth, as well as Matter of Fact. But fuppofe in the pre- fent State, every Man, without Exception, was rewarded and punifhed, in exa£t Proportion, as he followed or tranfgrefled That Senfe of Right and Wrong, which God has implanted in the Nature of every Man : this would not be at all an abftract Truth, but only a Matter of Fact. And though this Fact were acknowledged by every one; yet the very fame Difficulties might be raifed, as are now, concerning the abftract Queftions of Liberty and moral Fitnefs : And we fhould have a Proof, even the certain one of Experience, that the Government of the World was perfectly moral, without taking in the Confideration of thofe Qiieftions ; and this Proof would remain, in what way foever 3 Jrom the Analogy of Nature, to Religion. 287 foever they were determined. And thus, God having given CHAP. Mankind a moral Faculty, the Objed of wliich is Adions, and VIII. which naturally approves feme Adions as Right and of Good- ty'V^vJ defert, and condemns others as Wrong and of Ill-defert ; that He will, finally and upon the whole, reward the former and punifli the latter, is not an Aflcrrion of an abftrad Truth, but of what is as meer a Fad, as his doing fo at prefent would be. This future Fad I have, not indeed proved with the Force with which it might be proved, from the Principles of Liberty and moral Fitnefs ; but without them have given a really conclufive pradical Proof of it, which is greatly ftrengthened by the ge- neral Analogy of Nature : a Proof, eafily cavilled at, eafily fbewn not to be demonftrative, for it is not offered as fuch ; but impoflible I think to be evaded or anfwered. And thus the Ob- ligations of Religion are made out, exclufively of the Queftions concerning Liberty and moral Fitnefs; which have been per- plexed with Difficulties and abftrufe Reafonings, as every thing may. Hence therefore may be obferved diflindly, what is the Force of this Treatife. It will be, to fuch as are convinced of Reli- gion upon the Proof arifing out of the two laft mentioned Prin- ciples, an additional Proof and a Confirmation of it : To fuch. as do not admit thofe Principles, an original Proof of it, and a Confirmation of that Proof. Thofe who believe, will here find both the Scheme and the Evidence of Chriflianity, cleared of Objedions, and in a peculiar Manner ftrcngthened : Thofe who. do not believe, will at leaft be fliewn, the Abfurdity of all At- tsmpts to prove Chriflianity falfe, the plain undoubted Credibi- ' lity of it ; and, I hope, a good deal more. Andt !2S8 Of Objeci'ions ngainjl argumg, J gion ; it would, before Experience, be incredible, that there fhould be the like Difregard in thofe, who have had the moral Syftem of the World laid before them, as it is by Chriftianity, and often inculcated upon them : Bccaufe this moral Syftem carries in it a good Degree of Evidence for its Truth, upon its being barely propofed to our Thoughts. There is no Need of abftrufe Reafonings and Diftindions, to convince an unpreju- diced Undcrftanding, that there is a God who made and go- verns theWorld, and will judge it in Righteoufnefs; though they may be necefTary to anfwer abftrufe Difficulties, when once fuch are raifed : When the very Meaning of thofe Words, which ex- prefs moft intelligibly the general Doctrine of Religion, is pre- tended to be uncertain; and the clear Truth of the thing itfelf, is obfcured, by the Intricacies of Speculation. But to an un- prejudiced Mind, ten thoufand thoufand Inftances of Defign, cannot but prove a Defigner. And it is intuitively manifeft, that Creatures ought to live under a dutiful Senfe of their Ma- P p ker; 290 CONCLUSION. P A R T kcr ; and that Juftice and Charity muft be his Laws, to Crea- II. tures whom He has made fecial, and placed in Society. Indeed ^'''"^^^ the Truth of revealed Religion, peculiarly fo called, is not felf- evident ; but requires external Proof, in order to its being re- ceived. Yet Inattention, among Us, to revealed Religion, wiH be found to imply the fame diflolute immoral Temper of Mind, as Inattention to natural Religion : Becaufe, when both are laid before us, in the Manner they are in Chriftian Countries of Li- berty ; our Obligations to inquire into both, and to embrace both upon Suppofition of their Truth, are Obligations of the fame Nature. For, Revelation claims to be the Voice of God; and our Obligation to attend to His Voice, is, furely, moral in all Cafes : And as it is infifted, that its Evidence is conclufive, up- on thorough Confideration of it ; fo, it offers itfelf to U5 with manifefl: obvious Appearances of having fomething more than human in it, and therefore in all Reafon requires, to have its Claims mofl ferioufly examined into. It is to be added, that though Light and Knowledge, in what Manner foever afforded us, is equally from God; yet a miraculous Revelation has a peculiar Tendency, from the firfl: Principles of our Nature, to awaken Mankind, and infpire them with Reverence and Awe : And this is a peculiar Obligation to attend to, what claims to be fo with fuch Appearances of Truth. It is therefore moft certain, that our Obligations to enquire ferioufly into the Evi- dence of Chriftianity, and, upon Suppofition of its Truth, to embrace it ; are of the utmofl: Importance, and moral in the higlieil and mofl proper Senfe. Let us then fuppofe, that the Evidence of Religion in general, and of Chriflianity, has been ferioufly inquired into, by all reafonable Men among us. Yec we find many profeffedly to rejedt both, upon fpeculative Prin- ciples of Infidelity. And all of them do not content themfelves with a bare Negled of Religion, and enjoyi'ig their imaginary Freedom from its Reftraints. Some go much beyond this. They deride CONCLUSION. 291 deride God's moral Government over the World. They re- P A R T nounce his Proteftion, and defy his Juftice. They ridicule and II. vilify Chriftianiry, and blafpheme the Author of it; and take all ^-''''^^^' Occafions to manifeft a Scorn and Contempt of Revelation. This amounts to an adlive fetting themfclves againfl Religion ; to what may be confidcred as a pofitive Principle of Irrelic^ion : Which they cultivate within themfelves, and, whether they in- tend this Effed: or nor, render habitual, as a good Man does the contrary Principle. And Others, who are not chargeable with all this Profligatenefs, yet, are in avowed Oppofition to Reli- gion, as if difcovered to be groundlefs. Now admitting, which is the Suppofition we go upon, that thefe Perfons adl upon, what they think, Principles of Reafon, and otherwife they are not to be argued with ; it is really inconceivable that they fhould imagine, they clearly fee the whole Evidence of it, con- fidered in itfelf, to be Nothing at all : Nor do they pretend this. They are far indeed from having a jufl Notion of its Evidence ; but they would not fay, its Evidence was Nothing, if they thought the Syftem of it, with all its Circumftances, were cre- dible, like other Matters of Science, or Hiftory. So that their Manner of treating it muft proceed; either from their Objec- tions of that Kind againfl all Religion, which have been ap- fwered, or obviated, in the former Part of this Treatife : or elfe from Objedlions and Difficulties fuppofed more peculiar to Chriftianity. Thus, they entertain Prejudices againft the whole Notion of a Revelation, and miraculous Interpofitions. They find things in Scripture, whether in incidental PafTages, or in the general Scheme of ir, which appear to them unreafonable. They take for granted, that if Chriftianity were true, the Light of it mud have been more general, and the Evidence of it, more fatisfadlory, or rather overbearing ; that it muft and would have been, in fomc Way, otherwife put and lefty than it is. Now this is not imagining they fee the Evidence itfelf to Pp 2 be U^^sTSJ 292 CONCLUSION. P A R T be Nothing, cr inconfiderable j but quite another thing. It is II. being fortihed againft the Evidence, in fome Degree acknow- ledged, by thinking they fee, the Syftem of Chriftianity, or fomewhat which appears to them neceffarily conncded with it, to be incredible or falfe : fortified againil That Evidence, which might, otherwife, make great Irapreflion upon them. Or, Laft- ly, if any of thefe Perfons are, upon the whole, in Doubt con- cerning the Truth of Chriftianity, their Behaviour feems owing to their taking for granted, through ftrange Inattention, that fuch Doubting is, in a manner, the fame thing, as being certaia againft it. To thefe Perfons, aJid to this State of Opinion concerning Re- ligion, the foregoing Trcatife is adapted. For, all the general Objeftions againft the moral Syftem of Nature having been ob- viated, it is ftiewn, that there is not any peculiar Prefumption at all againft Chriftianity confidered, either as not difcoverable by Reafon, or as unlike to what is fo difcovered j nor any worth mentioning, againft it as miraculous, if any at all ; none cer- tainly, which can render it in the leaft incredible. It is fliewn, that upon Suppofition of a divine Revelation, the Analogy of Nature renders it, beforehand, highly credible, I think proba- ble, that many things in it, muft appear liable to great Objedli- ons ; and that we muft be incompetent Judges of it, to a great Degree. This Obfervation is, I think, unqueftionably true, and of the very utmoft Importance : But it is urged, as I hope it will be underftood, with great Caution of not vilifying the Fa- culty of Reafon, which is the candle of the Lord within us ^j though it can afford no Light, where it does not ftiine j nor judge, where it has no Principles to judge upon. The Ob- jedions here fpoken of, being firft answered in the View of Objedions againft Chriftianity as a Matter of Fad, are in the * Prov. XX. 27. next CONCLUSION. 293 next Place confidered as urged, more immediately, againll the PART Wifdom, Juftice and Goodnels of the Chriftian Dilpenfation- II. And it is fulJy made out, that they admit of exadly the like ^-'^^^'^^^ Anfwer, in every Refped, to what the like Objections againft the Conftitution of Nature admit of: That, as partial Views give the Appearance of Wrong to things, which, upon farther Confideration and Knowledge of their Relations to other things, are found juft and good ; fo it is perfedly credible, that the things objected, againft the Wifdom and Goodnefs of the Chri- ftian Difpenfation, may be rendred Inftances of Wifdom and Goodnefs, by their Reference to other things beyond our View : Becaufe Chriftianity is a Scheme as much above our comprehen- fton, as That of Nature j and, like That, a Scheme in which Means are made ufe of to accomplifh Ends, and which, as is moft credible, may be carried on by general Laws. And it ought to be attended to, that this is not an Anfwer taken, mere- ly or chiefly, from our Ignorance ; but from fomcwhat pofitive, which our Obfervation fliews us. For, to like Objedlions, the like Anfwer is experienced to be juft, in numberlefs parallel Cafes. The Objedions againft the Chriftian Difpenfation, and the Me- thod by which it is carried on, having been thus obviated, in general and together ; the chief of them are confidered diftindly, and the particular things objeded to, are ftiewn credible, by their perfed Analogy, each apart, to the Conftitution of Na- ture. Thus ; If Mankind be fallen from his primitive State, and to be reftored, and infinite Wifdom and Power engages in accompliftiing our Recovery : it were to have been expeded, it is faid, that this ftaould have been effeded at once ; and n;>t by , fuch a long Scries of Means, and fuch a various Oeconomy of Perfons and things; one Difpenfation preparatory to another, this to a farther one, and fo on through an indefinite Number of Ages, before the End of the Scheme propofed can be comr pleatly accomplifhed : a Scheme conduded by infinite Wifdom^ aodt 294 CONCLUSION. PART and executed by almighty Power. But our finding that every n. thing in the Conftitution and Courfe of Nature, is Thus carried ^'f^f^^ on, fliewsfuch Expedlations concerning Revelation, to be high- k^ unreafonable -, and is a fatisfadlory Anfwer to them, when urged as Objeflions againft the Credibility, that the great Scheme of Providence in the Redemption of the World, may be of this Kind, and to be accompliftied in this Manner. As to the particular Method of our Redemption, the Appointment of a Mediator between God and Man ; this is moft obvioufly analogous to the general Conducfl of Nature, i. e. the God of Nature, in appointing Others to be the Inftruments of his Mer- cy, as we experience in the daily Courfe of Providence. The Condition of this World, which the Doftrine of our Redemp- tion by Chrift prefuppofes, fo much falls in with natural Appear- ances, that heathen Moralifts inferred it from thofe Appearan- ces ; inferred, that human Nature was fallen from its original Reftitude, and, in Confequence of this, degraded from its pri- mitive Happinefs. Or, however this Opinion came into the World, thefe Appearances mu ft have kept up the Tradition, and confirmed the Belief of it. And as it was the general Opinion under the Light of Nature, that Repentance and Reformation^ alone and by itfelf, was not fufficient to do away Sin, and pro- cure a full Remiffion of the Penalties annext to it ; and as the Reafon of the thing does not at all lead to any fuch Conclu- fion: So every Day's Experience fhews us, that Reformation is not, in any Sort, fufficient to prevent the prefent Difadvan- tages and Miferies, which, in the natural Courfe of things, God has annexed to Folly and Extravagance. Yet there may be Ground to think, that the Punishments, which, by the gene- ral Laws of divine Government, are annext to Vice, may be prevented ; that Provifion may have been, even originally, made, that they {hould be prevented by fome Means or other, chough they could not by Reformation alone. For we have daily CONCLUSION. 295 daily Inftances oi fucb Mercy, in the general Condudl of Na- PART ture: Companion for Mifery/ Medicines for Difeafes, Friends II. againft Enemies. There is Provifion made, in the original Con- IV^WVJ ftitution of the World, that much of the natural bad Confe- quences of our Follies, which Perfons themfelvcs alone cannot prevent, may be prevented by the AfTiflance of Others ; AfTift- ance, which Nature enables, and difpofes, and appoints them to afford. By a Method of Goodnefs analagous to this, when the World lay in Wickednefs and confequently in Ruin, God fo loved the world, that he gave his only begotten Son to fave it. And he being jnade perfeSl by fuffering, became the author of eternal Jhhation to all them that obey him." Indeed neither Reafon nor Analogy would lead us to think, in particular, that the Interpofition of Chrift, in the Manner in which he did in- terpofe, would be of that Efficacy for Recovery of the World, which the Scripture teaches us it was : But neither would Reafon nor Analogy lead us to think, that other particular Means would be of the Efficacy, which Experience fliews they are, in numberlefs Inflances. And therefore, as the Cafe before us does not admit of Experience, fo, that neither Reafon nor Analogy can ffiew, how or in what particular Way, the Inter- pofition of Chrift as revealed in Scripture, is of that Efficacy, which it is there reprefented to be ; this is no Kind nor Degree of Prefumption againft its being really of That Efficacy. Far- ther; The general Analogy of Nature is an Anfwer to Objedi- ons againft Chriftianity, from the Light of it not being uni- verfal, nor its Evidence fo ftrong as might poffibly have been. That God has made fuch Variety of Creatures, is indeed an Anfwer to the former: But that he difpenfes his Gifts in fuch. Variety, both of Degrees and Kinds, amongft Creatures of the fame Species, and even to the fame Inviduals at different Times ; ■i Serm. at the Rolls, p. 106. ' Joh. iii. 16. Ucb. v. 9. 13, :96 CONCLUSION. w^srsj P A R T is a more obvious and full Anfwer to it. And it is fo far from ^I;^ being the Method of Providence in other Cafes, to afford us fuch overbearing Evidence, as fome require in Proof of Chriftianity, that on the contrary, the Evidence upon which we are natu- rally appointed to aft in common Matters, throughout a very great Pan: of Life, is doubtful in a high Degree. And admit- ting the Fadl, that God has afforded to fome, no more than doubtful Evidence of Religion ; the fame Account may be gi- ven of it, as of DifHculties and Temptations with regard to Praftice. But as it is not impofTible, *" iurely, that this alledg- ed Doubtfulnefs may be Men's own Fault; it deferves their moft ferious Confideration, whether it be not fo. However, k is certain, that Doubting implies a Degree of Evidence for That, of which we doubt; and that this Degree of Evidence, as really lays us under Obligations, as demonftrative Evidence. The whole then of Religion is throughout credible : Nor is there, I think, any thing relating to the revealed Difpenfation of things, more different from the experienced Conflitution and Courfe of Nature, than fome Parts of the Conflitution of Na- ture are, from other Parts of it. And if fo, the only Queftion which remains, is, what pofitive Evidence can be alledged for the Truth of Chriftianity. This too in general has been confi- dered, and the Objedlions again ft it eftimated. Dedudt then, what is to be deduded from that Evidence, upon Account of any Weight which may be thought to remain in thefe Objedi- ons, after what the Analogy of Nature has fuggefted in Anfwer to them : and then conlider, what are the praftical Confequcn- ces from all this, upon the moft fceptical Principles, one can argue ; for I am writing to Perfons who entertain thefe Princi- ples. And upon fuch Co.nfideration, it will be obvious, that * p. 22g, &c. Immorality, CONCLUSION. 297 Immorality, as little Excnfe as it admits of in itfelf, is greatly PART aggravated, in Perfons who have been made acquainted with H- Chriftianity, whether they believe it, or not: Bccaufe the moral L/'^'^O Syftem of Nature, or natural Religion, which Chriftianity lays before us, approves itfelf, almoft intuitively, to a reafonable Mind upon feeing it propofcd. In the next Place, with Re- gard to Chriftianity, it will be obferved j That there is a Middle, between a full Satisfadion of the Truth of it, and a Satisf;i6tioa of the contrary. The middle State of Mind between thefe two, confifts in a ferious Apprehenfion, that it may be true, joined with Doubt, whether it be fo. And This, upon the heft Judgment I am able to make, is as far tov/ards fpeculative Infi- delity, as any Sceptick. can at all be fuppofed to go, who has ■ had true Chriftianity, with the proper Evidence of it, laid be- fore him, and has in any tolerable Meafure confidered them. For I would not be miftaken to comprehend all, who have ever heard of it. Becaufe, as it feems evident that in many Coun- tries called Chriftian, neither Chriftianity, nor its Evidence are fairly laid before Men : So in Places where both are, there ap- pear to be fome, who have very little attended to either, and who rejedl Chriftianity with a Scorn proportionate to their In- attention ; and yet are by no means without Undcrftanding in other Matters. Now it appears, that a ferious Apprehenfion that Chriftianity may be true, lays Perfons under the ftrideft Obligations of a ferious Regard to it, throughout the whole of their Life: a Regard not the fame exadlly, but in many Refpe(fls nearly the fime, with what a full Convidlion of its Truth would lay them under. Laftly, It will appear, that Blafphe- my and Prophanenefs, I mean with regard to Chriftianity, are abfolutely without Excufe. For there is no Temptation to it, but from the Wantonnefs of Vanity or Mirth ; And thefe, con- fidering the infinite Importance of the SubjaS, are no fuch Qj][ Temptations 298 CONCLUSION. PART Temptations as to afFord any Excufe for it. If this be a juft n. Account of things, and yet Men can go on to vilify or difregard ^■'^'^^ Chriflianity, which is to talk and ad, as if they had a Demon- ilration of its Falfliood ; there is no Reafon to think they would alter their Behaviour to any Purpofe, though there were a De- monftration of its Truth. The End of the Second Part. A D V E R- ADVERTISEMENT. IN the jirfi Copy of thefe Papers-^ I had inferted the two following Differtations into the Chapters', Of a future Life, a7td. Of the moral Government of God, with which they are clofely conneSied. But as they do not direBly fall wider the Title of the fare- going Treatife^ and would have kept the SubjeEi of it too long out of Sight ; it feemed more proper to place them by themf elves. Q^q 2 D I S S E R- :^or DISSERT. I. Of perfonal Identity. WHETHER we are to live in a future State, as it is DISSER. the moft important Queftion which can pofTibly be !• afked, fo it is the moft inteUigible one which can be ^^-^^^^ exprefTed in Language. Yet ftrange Perplexities have been raifed about the Meaning of That Identity or Samenefs of Perfon, which is implied in the Notion of our living Now and Here- after, or in any two fucceflive Moments. And the Solution of thefe Difficulties hath been ftranger, than the Difficulties them- fclves. For, perfonalldentity has been explained fo by Some, as to render the Inquiry concerning a future Life, of no Confe- quence at all to Us the Perfons who are making it. And though few Men can be mifled by fuch Subtleties ; yet it may be proper a little to confider tkem. Now when it is aiked, wherein perfonal Identity confifts, the Anfwer fhould be the fame, as if it were alked, wherein con- fifts Similitude cr Equality; that all Attempts to define, would but perplex it. Yet there is no Difficulty at all in afcertaining the Idea. For as upon two Triangles being compared or viewed together, there arifes to the Mind the Idea of Similitude, or upon twice two and four, the Idea of Equality ; fo likewife up- on the Confcioufneffcs of ones felf or ones own Exiftence in any two Moments, being compared, there as immediately arifes to the Mind the Idea of perfonal Identity. And as the two for- mer Comparifons, not only give ua the Ideas of Similitude and Equality ji 302 Of perfond Identity. %y\r\i DISSER. Equality, but alfo fliews us, that two Triangles are alike, and I. twice two and four are equal ; Co the laccer Cornparifon, not only gives us the Idea of perfonal Identity, but alfo flicws us the Identity of ourfelves in thofc two Moments: the prefent, fuppofe, and That immediately paft, or the prefent, and That, a Month, a Year, or twenty Years paft. Or in other Words, by refledting upon That, which is my Self now, and Thar, which was my Self twenty Years agoe, I difcern they are not two, but one and the fame Self. But though Confcioufnefs does thus afcertain our perfonal Identity to Ourfelves, yet to fay, that Confcioufnefs makes per- fonal Identity, or is neceflary to our being the fame Perfons, is to fay, that a Perfon has not exifled a fingle Moment, nor done one Adlion, but what he can remember ; indeed none but what he refledls upon. And one fliould really think it Self-evi- dent, that Confcioufnefs of perfonal Identity prefuppofes, and therefore cannot conftitute, perfonal Identity, any more than Knowledge in any other Cafe, can conftitute Truth, which it prefuppofes. This wonderful Miftake may poffibly have arifen from hence, that to be indued with Confcioufnefs, is infeparable from the Idea of a Perfon, or intelligent Being. For, this might be ex- prefTed inaccurately thus, that Confcioufnefs makes Perfonality; And from hence it might be concluded to make perfonal Iden- tity. But though prefent Confcioufnefs of what we at prefent do and feel, is neceffary to our being the Perfons we now are ; Yet prefent Confcioufnefs of paft Adlions or Feelings, is not neceffary to our being the fame Perfons, who performed thofe Adions or had thofe Feelings. The Of per Jon al Identity. 303 The Inquiry, what makes Vegetables the Same hi the com- i^jsSER. mon Acccpcation of the Word, does not appear to have any i_ Relation to This of pcrfonal Identity ; becaufe the Word, fame, L^"V%J ' when applied to Them and to Perfon, is not only applied to different Subjects, but it is alio ufed in different Senfes. For when a Man fvvears to the fame Tree, as having ftood fifty Years in the fame Place, he means only the fame as to all the Purpofes of Property and Ufes of common Life, and not that the Tree has been all that Time the fame in the ftridl philo- fophicic Senfe of the Word. For he does not know, whether any one Particle of the prefent Tree, be the fame with any one Particle of the Tree which flood in the fame Place fifty Years agoe. And if they have not one common Particle of Matter, they cannot be the fame Tree in the proper philofophick Senfe of the Word fame ; it being evidently a Contraditftion in Terms, to fay they are, when no Part of their Subflance, and no one of their Properties, are the fame : no Fart of their Subflance, by the Suppofition ; no one of their Properties, becaufe it is allowed, that the fame Property cannot be transferred from one Subflance to another. And therefore when we fay the Identity or Same- nefs of a Plant confifls, in a Continuation of the fame Life, communicated under the fame Organization, to a Number of Particles of Matter whether the fame or not ; the Word fame -when applied to Life and to Organization, cannot poffibly be underftood to fignify, what it fignifies in this very Sentence when applied to Matter. In a loofe and popular Senfe then, the Life and the Organization and the Plant, are juflly faid to be the fame, notwithftanding the perpetual Change of the Parts, But in a ftridl and philofophical Manner of Speech, no Man, no Be- ing, no Mode of Being, no Any-thing, can be the fame with That, with which it hath indeed Nothing tiie fame. Now Samenefs is ufed in this latter Senfe when applied to Perfcns. The .304. Of perfonal Identity. DISSER. The Identity of ihefe, therefore, cannot fubfift with Diver- I. fity of Subftance. The thing here confidercd, and, demonftratively as I think, determined, is propofed by Mr. Locke in thefe Words, Whether it, i. e. the fame Self or Perfon, be the-fame identical Subjlance? And he has fuggefled what is a much better Anfwer to the Qucftion, than That which he gives it in Form. For he de- fines Perfon, a thinking i7ttelligent Being, '&cc. and perfonal I- dentity, the Samenefs of a rational Being.^ The Queftion then is, whether the fame rational Being is the fame Subftance ; which needs no Anfwer, becaufe Being and Subftance, in this Place, ftand for the fame Idea. The Ground of the Doubt, whether the fame Perfon be the fame Subflance, is faid to be This, that the Confcioufnefs of our own Exiftence, in Youth and in Old-age, or in any two joint fucceffive Moments, is not the fame individual A5ihn '', i. e. not the fame Confci- oufnefs, but different fucceffive Concioufneffes. Now it is ftrange that this fhould have occafioned fuch Perplexities ; for it is fure- ly conceivable, that a Perfon may have a Capacity of knovvirig fome Obje(f!l or other, to be the fame now which it was when he contemplated it formerly : Yet in this Cafe, where, by the Supposition, the Objedl is perceived to he the fame, the Percep- tion of it in any two Moments, cannot be one and the fame Per- ception. And thus, though the fucceffive ConfcioufnelTes which we have of our own Exiftence, are not the fame, yet are they Confcioufneffes of one and the fame thing or objeft, of the fame Perfon, Self, or living Agent. The Perfon, of whofe Exiftence the Confcioufnefs is felt nov/, and was felt an Hour or a Year agoe, is difcerned to be, not two Perfons, but one and the fame Perfon j and therefore is one and the fame. * i«f^«'s Works, Vol. I, p. 146. ' Lecke. p. 146, 147. Mr. Locked Of perfonal Identity. 305 Mr. Locke's Obfervations upon this Subjed appear hafty ; and DISSER, he feems to profefs himfelf dilTatisfied with Suppofitions, which ^• he has made relating to it ^ But fomc of thofe hafty Obfervati- ^-*^ '^ ons have been carried to a ftrange Length by Others ; whole Notion when traced and examined to the bottom, amounts, I think, to this " : That Perfonality is not a permanent, but a tranfient thing : That it lives and dies, begins and ends con- tinually: That no one can any more remain one and the fame Perfon two Moments together, than two fuccefllve Moments can be one and the fame Moment : That our Subftance is in- deed continually changing, but whether this be fo or not, is, it feems, nothing to the Purpofe, fince it is not Subflance, but Con- fcioufnefs alone, which conftitutesPerfonality ; which Confciouf- nefs, being fucceffive, cannot be the fame in any two Moments, nor confequently the Perfonality conftituted by it. And from hence it mufl follow, that it is a Fallacy upon Ourfelves, to charge our prefent Selves with any thing we did, or to imagine our prefent Selves interefted in anything which befell us, yefler- day ; or that our prefent Self will be interefted in what will be- fall us to morrow : fince our prefent Self is not, in Reality, the fame with the Self of Yeflerday, but another like Self or Per- fon coming in its Room, and miflaken for it ; to which another Self will fucceed to morrow. This, I fay, muft follow: for if the Self or Perfon of to day, and That of to morrow, are not the fame, but only like Perfons ; the Perfon of to Day, is really no more interefted in what will befall the Perfon of to morrow, than in what will befall any other Perfon. It may be thought perhaps, that this is not a juft Reprefentation of the Opinion we are fpeaking of: becaufe thofe who maintain it, allow, that a Perfon is the lame as far back as his Remembrance reaches. '' Lode, p- 1^2. ' .^cc an AnKver to Dr. CJnrksi third Derciice of his Letter lo Mr. Dod-Jidl, 2^ Edit. p. 44 & 56 &c. R r And c^o6 Of perjonal Identity. DISSER. And indeed they do ufe the Words, Identity and fame Perfon. I. Nor will Language permit thefe Words to be dropped ; fince if *^0'^'^ they were, there muft be, I know not what ridiculous Peri- phrafis, fubftituted in the Room of them. But they cannot, con- fiftently with themfelves, mean, that the Perfon is really the fame. For, it is an identical Propofition, that the Perfonality cannot be really the fame, if, as they exprefsly aflert. That in which it confilh, is not the fame. And as, confiftently with themfelves, they cannot, fo, I think it appears, they do not, mean, that the Perfon is really the fame, but only that he is fo in a fiftitious Senfe ; in fuch a Senfe only as they affert, for this they do affert, that any Number of Perfons whatever may be the fame Perfon. The bare unfolding this Notion, and laying it thus naked and open, feems the bed Confutation of it. However, fince great Strefs is faid to be put upon it, I add the following things. Firft. It is abfolutely contradldory to that certain Con- vidlion, which neceffarily and every Moment rifes within us, when we turn our Thoughts upon ourfelves, when we refleft upon what is paft, and look forward upon what is to come. All Imagination of a daily Change of That living Agent each Man calls himfelf, for another, or of any fuch Change throughout cur whole prefent Life, is intirely born down by our natural Senfe of things. Nor is it poffible for a Perfon in his wits, to alter his Condudt, with regard to his Health or Affairs, from a Sufpicion, that though he rtiould live to morrow, he fliould nor, however, be the fame Perfon he is to day. And yet, if it be reafonable to ail, with refped; to a future Life, upon :i;is No- tion that Perfonality is tranfient, it is reafonable to adt upon it, with refpeft to the prefenr. Here then is a Notion equally ap- plicable to Religion and to our temporal Concerns ; And every one fees and feels the inexprefiible Abfurdity of it in the latter Cafe : If therefore any can take up with it in the former, this Of perfohd Identity^ 307 this cannot proceed from the Reafon of the tiling, but mufl: be DISSER. owing to an inward Unfairnefs, and fecret Corruption cf Heart. I- Secondly. It is not an Idea, or abftra(5l Notion, or Quality, but a Being only, which is capable of Life and Adlion, of Hap- pinefs and Mifery. Now all Beings confefledly continue the fame, during the whole Time of their Exiflence. Confider then a living Being now exifting, and which has exi fled for any Time alive; this living Being muft have done and fuffered and enjoy- ed, what it has done and fuffered and enjoyed formerly, this living Being, I fay, and not another, as really as it this Inftant does and fuffers and enjoys, what it does and fuffers and enjoys this Inftant. All thefe fucceflive Adlions, Enjoyments, and Suf- ferings, are Adlions, Enjoyments, and Sufferings, of the fame living Being. And they are fo, prior to all Confideration of its remembring or forgetting ; fince remembring or forgetting can make no Alteration in the Truth of pafl Matter of Fafl. And fuppofe this Being endued with limited Powers of Knowledge and Memory, there is no more Difficulty in conceiving it to have a Power, of knowing itfelf to be the fame living Being which it was fome time agoe, of remembring fome of its Adli- ons, Sufferings, and Enjoyments, and forgetting others, than in conceiving it to know or remember or forget any thing elfe. Thirdly. Every Perfon is confcious, that he is now the fame Perfon or Self he was, as far back as his Remembrance reaches ; fince when any one refledls upon a pafl: Adlion of his own, he is juft as certain of the Perfon who did that Adlion, namely, Himfelf, the Perfon who now refledls upon it, as he is certain that the Adlion was at all done. Nay very often a Pcrfon's Af- furance of an Adlion having been done, of which he is abfo- lutely affijred, arifes wholly from the Conlcioufnefs that he him- felf did it. And this He, Perfon, or Self, muft either be a R r 2 Subftance, go 8 Of perfonal Identitj. DISSER. Subflance, or the Property of feme Subftance. If He, if Per- I. fon, be aSubftance, then Confcioufnefs that He is the famePer- ^-'^^v^^*^ fon, is Confcioufnefs that He is the fame Subftance. If the Perfon or He be the Property of a Subftance, ftill Confcioufnefs that He is the fame (the fame Property) is as certain a Proof that his Subftance remains the fame, as Confcioufnefs that he remains the fame Subftance would be ; fince the fame Property cannot be transferred from one Subftance to another. But though we are thus certain, that we are the fame Agents, living Beings, or Subftances, Now, which we were as far back as our Remembrance reaches, yet it is aiked. Whether we may not pofTibly be deceived in it ? And this Queftion may be alked at the End of any Demonftration whatever. Becaufe it is a Queftion concerning the Truth of Perception by Memory : And he who can doubt, whether Perception by Memory can in this Cafe be depended upon, may doubt alfo, whether Percep- tion by Dedudion and Reafoning, which alfo include Memo- ry, or indeed whether intuitive Perception, can. Here then we can go no farther. For it is ridiculous to attempt to prove the Truth of thofe Perceptions, whofe Truth we can no otherwife prove, than by other Perceptions of exadtly the fame Kind with them, and which there is juft the fame Ground to fufpedt ; or to attempt to prove the Truth of our Faculties, which can no otherwife be proved, than by the Ufe or Means of thofe very fufpeded Faculties themfelves, DISSER. 309 DISSERT. IT. Of the Nature of Virtue. THAT which renders Beings capable of moral Go- DISSER. vernment, is iheir having a moral Nature, and moral II. Faculties of Perception and of Adion. Brute Crca- *-*^^^''^^ tures are impreffed and ad:uated by various Inftinds and Propen- fions; fo alfo are We. But additional to this, \Vc have a Ca- pacity of reflecting upon Adlions and Charafters, and making tliem an Objedt to our Thought : And on doing this, we natu- rally and unavoidably approve fome Adlions, under the peculiar View of their being virtuous and of Good-defert, and condemn Others, as vitious and of 111-defert. That we have this moral approving and difapproving ^Faculty, is certain from our experi- encing it in Ourfelves, and recognizing it in each other. It appears from our exercifing it unavoidably, in the Approbation and Difapprobation even of feigned Charaders: From the Words, right and wrong, odious and amiable, bafe and worthy, with many others of like Signification in all Languages, applied to A(ftions and Charadlers: From the many written Syftems of Morals which fuppofe it ; flnce it cannot be imagined, that all * This way of fpeaking is taken from Epicietus* , and is made ufe of as fetming the moH: full, and leaft liable to Cavil. And the moral Faculty may be underftood to have thefc two Epithets, xi/i«?-ixi) and aTc^M ntfyilx. M. Auton. L. 9. I 6. Virtutis laus omnis in Aiflionc confillit. Cic. Off. 1. i.e. 6. tical Of the Nature of Virtue. o , i tJcal Principles ; thefe Principles from which Men would aifl DISSER. ^ if Occafions and Circumftances gave them Power ; and which, II. when fixed and habitual in any Perfon, we call, his Charafter. ^'''V^vJ It does not appear, that I' utes have the leaft reflex Senfe of Adlions as diftinguiflied from E\ nts, or that Will and De- fign, which conftitute the very Nature of Adlions as fuch, are at all an Objedl to their Perception. But to ours they are : And they arc the Objed, and the only one, of the approving and difapproving Faculty. Ading, Condudt, Behaviour, abftraded from all Regard to what is, in Fadt and Event, the Confequence of it, is itfelf the natural Objedt of the moral Difcernment ; as fpeculative Truth and FaUhood is, of fpeculativc Reafon. In- tention of fuch and fuch Confequences, indeed, is always inclu- ded ; for it is Part of the Adlion itfelf: but though the intended good or bad Confequence does not follow, we have exadly the fame Senfe of the Adion as if they did. In like Manner we think well or ill of Charadcrs, abftraded from all Confiderati- on of the good or the evil, which Perfons of fuch Characters, have it adlually in their Power to do. We never in the moral Way, applaud or blame either ourfelves or others, for what we enjoy, or what we fuffer, or for having Imprefilons made upon us which we confider as altogether out of our Power ; but on- ly for what we do, or would have done had it been in our Power; Or for what we leave undone which we might have done, or would have left undone though we could have done it. Secondly. Our Senfe or Difcernment of Adllons as morally good or evil, implies in it a Senfe or Difcernment of them as of good or ill Defert. It may be difiicult to explain this Percep- tion fo as to anfwer all the Queftions which may be afked con- cerning it: But every one fpcaks of fuch and fuch Adions as defer vjr/g 312 Of the Nature of Virtue. L4^^r\j DISSER. delerving Punilhment ; and it is not, I fuppofe, pretended that II- they have abfolutely no Meaning at all to the ExprefTion. Now the Meaning plainly is not, that we conceive it for the Good of Society, that the Doer of fuch A6tions fliould be made to fuffer. For if unhappily it were refolved, that a Man who, by fome innocent Adlion, was infeded with the Plague, fliould be left to perifli, left, by other Peoples coming near him, the Infedion fliould fpread ; no one would fay, he deferved this Treatment. Innocence and Ill-defert are inconfiftent Ideas : But lU-defert fuppofes Guilt ; and if one be not Part of the other, yet they are evidently and naturally conneded in our Mind. The Sight of a Man in Mifery, raifes our Compaffion towards him ; and, if this Mifery be inflided on him by another, our Indignation againft the Author of it. But when we are informed, that the Sufferer is a Villain, and is puniftied only for his Treachery or Cruelty ; our Compaffion exceedingly lelTens, and, in many In- ftances, our Indignation wholly fubfides. Now what produces this Effed, is the Conception of That in the Sufferer, which we call Ill-defert. Upon confidering then, or viewing together, our Notion of Vice and That of Mifery, there refults a third, That of Ill-defert. And thus there is in human Creatures an Aflbciation of the two Ideas, natural and moral Evil, Wick- ednefs and PuniHiment. If this Aflbciation were merely artifi- cial or accidental, it were nothing: but being moft unqueftion- ably natural, it greatly concerns us to attend to it, inftead of endeavouring to explain it away. It may be obferved farther concerning our Perception of good and of ill Defert, that the former is very weak with refpedl to common Inftances of Virtue. One Reafon of which may be, that it does not appear to a Spedator, how far luch Inftances of Virtue proceed from a virtuous Principle, or in what Degree this Of the Nature of Virtue. 3 1 3 this Principle is prevalent; fince a very weak Regard to Virtue, DISFEll* may be fufficient to make Men a^l well in many common In-^ H. fiances. And on the other hand, our Perception of lU-defert in \V^vnJ vitious Adlions, leflens in Proportion to the Temptations Men arc thought to have had to fuch Vices. For, Vice in human Creatures confifting chiefly in the Abfence or Want of tlie vir- tuous Principle ; though a Man be overcome, fuppofe, by Tor- tures, it does not from thence appear, to what Degree the vir- tuous Principle was wanting. All that appears is, that he had it not in fuch a Degree, as to prevail over the Temptation : But poflibly he had it in a Degree, which would have rendred him Proof againft common Temptations. 'Thirdly. Our Perception of Vice and Ill-defert arifes from and is the Refult of, a Comparifon of Adlions with r je Nature and Capacities of the Agent. For, the mere Negledt of do- ing what we ought to do, would, in many Cafes, be determin- ed by all Men to be in the higheft Degree vitious : And this De- termination mufl: arife from fuch Comparifon, and be the Re- fult of it j becaufe fuch Negle(n: would not be vitious in Crea- tures of other Natures and Capacities, as Brutes. And it is the fame alfo with refped: to pofitive Vices, or fuch as conftfl: ia doing what we ought not. For, every one has a different Senfc of Harm done by an Ideot, Madman or Child, and by one of mature and common Underflanding ; though the Adion of both, including the Intention which is Part of the Adion be the fame : as it may be, fince Ideots and Madmen, as well as Children, are capable not only of doing Mifchief, but alfo of intending it. Now this Difference muff arife from fomewhat difcerned in the Nature or Capacities of one, which renders the Aftion vitious ; and the V^ant of which in the other, renders the fame Adion innocent or lefs vitious : And this plainly fup- '^ ^ pofes \^r>r^ Q I A. Of the Nature of Virtue, DISSER. pofes a Comparifon, whether reflefted upon or not, betv/een 11. the Aaion and Capacities of the Agent, previous to our deter- mining an Aaion to be vitious. And hence arifes a proper Ap- plication of the Epithets, incongruous, unfuitable, difpropor- tionate, unfit, to Adions which our moral Faculty determines to be vitious. Fourthly. It deferves to be confidered, whether Men are more at Liberty in Point of Morals, to make thcmfelves miferable without Reafon, than to make other People fo ; or diffolutely to negleft their own greater Good, for the fake of a prefent lefler Gratification, than they are to negleft the Good of others,, whom Nature has committed to their Care. It fhould feem, that a due Concern about our own Intcreft or Happinefs, and a reafonable Endeavour to fecure and promote it, which is, I think, very much the Meaning of the Word, Prudence, in our Language ; it fliould feem, that this is Virtue, and the contrary Behaviour faulty and blameable : Since in the calmefl way of Refledion, we approve of the firft, and condemn the other Con- dudl, both in Ourfelves and Others. This Approbation and Difapprobation are altogether different from mere Defire of our own or of their Happinefs, and Sorrow upon miffing it. For the Objedl or Occafion of this laft Kind of Perception, is Satis- faction, Uneafinefs, orLofs; whereas the Object of the firfl is active Behaviour : In one Cafe, what our Thoughts fix upon, is our Condition ; in the other, our Conduct. It is true indeed, that Nature has not given in fo fenfible a Difapprobation of Im- prudence and Folly, either in Ourfehes or Others, as of Falfhood Injuftice and Cruelty : I fuppofe, becaufe That conftant habi- tual Senfe of private Intereft and Good, which we always carry about with us, renders fuch fenfible Difapprobation, lefs nece^ fary, lefs wanting, to keep us from imprudently neglecting our own Of the Nature of Virtue, 3 1 5 own Happinefs, and fooliflily injuring Ourfclves, than i: is ne- DISSER. ceflary and wanting to keep us from injuring Others, to whofc II. Good we cannot have fo ftrong and conftant a Regard : And L^^"^ alfo becaufe Imprudence and Folly, appearing to bring its own Punifliment more immediately and conftantly than injurious Be- haviour, it lefs needs the additional Puniflimeht, which would be inflidled upon it by Others, had they the fame fenfible Indig- nation againft it, as againft Injuftice and Fraud and Cruelty. Befides, Unhappinefs being in itfelf the natural Object of Com- paffion ; the Unhappinefs which People bring upon Themfelves, though it be wilfully, excites in us fome Pity for them : and this of courfe lefl'ens our Difpleafure againft them. But ftill it is matter of Experience, that we are formed fo, as to reflect very feverely upon the greater Inftances of imprudent Neglects and foolifh Raflinefs, both in Ourfelves and Others, In In- ftances of this kind, Men often fay of Themfelves with Remorfe, and of Others with fome Indignation, that they deferved to fuf- fer fuch Calamities, becaufe they brought them upon themfelves, and would not take Warning. Particularly when Perfons come to Poverty and Diftrefs by a long courfe of Extravagance, and after frequent Admonitions, though without Falfliood or In- juftice, we plainly do not regard fuch People as alike Objects of Compaflion to thofe, who are brought into the fame Condition by unavoidable Accidents. From thefe things it appears, that Prudence is a Species of Virtue, and Folly of Vice : meaning by Follu fomewhat quite different from mere Incapacity ; a thoughtlefs Want of that Regard and Attention to our own Hap- pinefs, which we had Capacity for. And this, the Word pro- perly includes, and, as it feems, in its ufual Acceptation ; for we fcarce apply it to brute Creatures. S f 2 However 3 1 5 Of the Nature of Virtue, DISSFR However if any Perfon be difpofed to difpute the Matter, I fhall Ij very willingly give him up the Words Virtue and Vice, as not ap- ^_/->^-vj plicable to Prudence and Folly : but muft beg leave to inf. ft, that the Faculty within us which is the Judge of Actions, approves of prudent Actions, and difapproves imprudent ones; I fay prudent and imprudent Adliom as fuch, and confidered diftinctly from the Happinefs or Mifery which they occafion. And by the way, this Obfervation may help to determine, what Juftnefs there is in that Objection againft Religion, that it teaches us to be in- terefted and felfifh. Fifthly. Without inquiring how far and in what Senfe, Vir- tue is refolvable into Benevolence, and Vice into the Want of it; it may be proper to obferve, that Benevolence and the Want of it fingly confidered, are in no fort the Whole of Virtue and Vice. For if this were the Cafe, in the Review of ones own Character or That of Others, our moral Underftanding and moral Senfe would be indifferent to every thing, but the Degrees in which Benevolence prevailed, and the Degrees in which it was want- ing. That is, we fhould neither approve of Benevolence to Some Perfons rather than to Others, nor difapprove Injuftice and FaHhood upon any otlier Account, than merely as an Overbal- lance of Happinefs was forefeen likely to be produced by the firft, and of Mifery by the fecond. But now on the contrary fuppofe two Men Competitors for any thing whatever, which would be of equal Advantage to each of them : Though nothing indeed would be more impertinent, than for a Stranger to,bufy himfelf to get One of them preferred to the Other; yet fuch En- deavour would be Virtue, in Behalf of a Friend or Benefadlor, abftradled from all Confideration of diflant Confequences : as that Examples of Gratitude, and the Cultivation of Friendfhip, 3 would Of the Nature of Virtue. 3 1 7 would be of general Good to the World. Again, fuppofe one DISSER. Man fliould, by Fraud or Violence, take from another the Fruit ^^■ of his Labour, with Intent to give it to a third, who, he OO/'^O thought, would have as much Pleafure from it, as would bal- lance the Pleafure which the firft Pofleflbr would have had in the Enjo3menr, and his Vexation in the Lofs of it ; fuppofe alfo that no bad Confequences would follow : yet fuch an Ac- tion would furely be vitious. Nay farther, were Treachery, Violence and Injuftice, no otherwife vitious than as forefeen likely to produce an Overballance of Mifery to Society; then, if in any Cafe a Man could procure to Himfelf as great Advan- tage by an Ad; of Injuftice, as the whole forefeen Inconvenience likely to be brought upon Others by it, would amount to ; fuch a Piece of Injuftice would not be faulty or vitious at all: Be- caufe it would be no more than, in any other Cafe, for a Man to prefer his own Satisfadion to Another's in equal Degrees. The Facfl then appears to be, that we are conftituted fo, as to con- demn Falfliood, unprovoked Violence, Injuftice, and to ap- prove of Benevolence to Some preferably to Others, abftradted from all Confideration, which Condudl is likelieft to produce an Overballance of Happinefs or Mifery. And therefore, were the Author of Nature to propofe nothing as an End but the Production of Happinefs, were His moral Charadter merely That of Benevolence; yet Ours is not fo. Upon that Suppofi- tion indeed, the only Reafon of his giving us the abcvemen- tioned Approbation of Benevolence to Some Perfons rather than Others, and Diiapprobation of Falfiiood, unprovoked Violence, and Injuftice, muft be, that He forefaw, this Conftitution of our Nature would produce more Happinefs, than forming irs with a Temper of mere general Benevolence : But ftill, fmce this is our Conftitution, FalHiood, Violence, Injuftice, ir.uft be Vice in us, and Benevolence to Some preferably to O- therSj 5 1 8 Of the Nature of Virtue. i/V"^ DISSER. thers, Virtue ; abftracted from all Confideration of the Over- II. ballance of Evil or Good, which they may appear likely to produce. Now If human Creatures are endued with fuch a moral Na- ture as we have been explaining, or with a moral Faculty, the natural Objecft of which is Adions ; moral Government muft confift, in rendring them happy and unhappy, in rewarding and punifliing them, as they follow, negledt, or depart from, the moral Rule of Adlion interwoven in their Nature, or fuggefted and enforced by this moral Faculty: » in rewarding and punifliing them upon Account of their fo doing. 1 am not fenfible that I have, in the fifth Obfervation, con- tradidled what any Author defigned to aflert. But fome of great and diftlnguifhed Merit, have I think expreffed themfelves in a Manner, which may occafion fome Danger, to carelefs Readers, of imagining, the whole of Virtue to confift in fingly aiming, according to the beft of their Judgment, at promoting the Hap- pinefs of Mankind in the prefent State ; and the whole of Vice, in doing what they forefee, or might forefee, is likely to produce an Overballance of Unhappinefs in it: than which Miftakes, none can be conceived more terrible. For it is certain, that fome of the moft fliocking Inftances of Injuftice, Adultery, Murder, Perju- ry, and even of Perfecution, may, in many fuppofeable Cafes, not have the Appearance of being likely to produce an Overballance of Mifery in the prefent State ; perhaps fometimes may have the contrary Appearance. For this Refiedlion might eafily be carried on, but 1 forbear The Happinefs of the World is the Concern of Him, who is the Lord and the Proprietor of it : Nor do we know what we are about, when we endeavour to *p. 117. promote Of the Nature of Virtue. 3 1 9 promote the Good of Mankind in any Ways but thofe which He DISSER. has diredled ; that is indeed in all Ways not contrary to Vera- II. city and Juftice. I fpeak thus upon Suppofuion of Perfons re- ^^'r*^ ally endeavouring, in fome Sort, to do good without Regard to thefe. But the Truth feems to be, that fuch fuppofed Endea- vours, proceed, almoft always, from Ambition, the Spirit of Par- ty, or fome indiredl Principle, concealed perhaps in great Mea- fure from Perfons themfelves. And though it is our Bufinefs and our Duty to endeavour, within the Bounds of Veracity and Juftice, to contribute to the Eafe, Convenience, and even Chearfulnefs and Diverfion of our Fellow-creatures ; yet from our fhort Views, it is greatly uncertain, whether this Endeavour will, in particular Inftances, produce an Overballance of Hap- pinefs upon the whole : fince fo many and diftant things mufl: come into the Account. And That which makes it our Duty, is, that there is fome Appearance that it will, and no pofitive Appearance fufficient to ballance this, on the contrary Side j and alfo that fuch benevolent Endeavour is a Cultivation of that mofl excellent of all virtuous Principles, the adive Principle of Be- nevolence. However, though Veracity, as well as Juftice, is to be our Rule of Life, it muft be added, otherwife a Snare will be laid in the way of fome plain Men, that the Ufe of common Forms of Speech generally underftood, cannot be Falfliood, and, in general, that there can be no defigned Falfliood without de- figning to deceive. It muft likewife be obferved, that in num- berlefs Cafes, a Man may be under the ftrideft Obligations to what he forefees will deceive, without his intending it. For it is impoffible not to forefee, that the Words and Actions of " Men in different Ranks and Employments, and of different Educations. 320 of the Nature of Virtue, DISSER. Educations, will perpetually be miftaken by each other : And it II. cannot but be fo, whilft they will judge with the utmofl: Care- X/'ST^ ieflhefs, as they daily do, of what they arc not, perhaps, enough informed to be competent Judges of, even though they confi- dered it with great Attention. F 1 N 1 s. 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