Chapter II: Part 2

Those yet who think Revelation to be needless in this regard, how well soever they may, possibly, intend to Natural Religion, do herein entertain an Opinion that would undermine it: Experience shewing us that Natural Light, unassisted by Revelation, is insufficent to the Ends of Natural Religion: A Truth necessary to be acknowledg'd to the having a due value for the benefit that we receive by the Revelation of Jesus Christ; and many, who profess belief in him, have not a right estimation of that benefit on this very account, _viz._ as thinking too highly, or rather wrongly of Natural Light: notwithstanding that nothing is more undeniably true than that from the meer Light of Nature Men actually were so far from discovering the Law of Nature in its full extent or force, as that they did not generally own, and but very imperfectly discern, its prescriptions or obligation. 'Tis also alike evident that as Christianity has prevail'd, it has together with Polytheism, and (in great measure) Idolatry, beaten out likewise the allow'd Practice of gross Immorality; which in the Heathen World was countenanc'd, and incourag'd by the examples of their very Gods themselves; and by being frequently made even a part in Religious Worship. For the Truth of this effect of Christianity we must appeal to History; from whence if any one should imagine they could oppose any contrary example, it could (I think) be taken but from one only Country; wherein (if the Historian says right) Morality was more exemplary than in any other that we know of for near 400 Years that its Pagan Natives possess'd it; whose exterminators (calling themselves Christians) made it a most deplorable Scene of Injustice, Cruelty and Oppression, bringing thither Vices unknown to those former Inhabitants. But what only can follow from this example is, That a People, having a continu'd Succession of Princes, who study to advance the good of the Community, making that the sole Aim of their Government; and directing all their Laws, and Institutions to that End (which was the peculiar felicity of those happy _Americans_) will without other than Natural Light much better practice all social Vertues, than Men set loose from Law and Shame; who tho' Baptiz'd into the Name of Christ have not yet so much as a true Notion of Christianity, to the which, may certainly be added, or than any other People, who tho' they have the Light of the Gospel among them, yet are not govern'd by the Laws thereof; and a truly Christian Common-wealth in this sense, remains yet to be seen in the World; which when it is, the Vertue, and Felicity of such a People will be found much to surpass the (perhaps partial) account which we have of that of the _Peruvians_; whose so long uninterrupted Succession of Excellent Princes, is what only is admirable in the account we have of them; and not the Force of the Light of Nature in those People, who being apparently of tractable, gentle dispositions, and tir'd with the Miseries of a Life to the last degree Brutish, did from the visible wretchedness and inconveniences thereof, gladly obey such whom they believed were (as they told them they were) Divinely sent to teach then a happier way of living. And in the Vertues which these their first Lawgivers taught them, their Successors easily retain'd them; continuing still to maintain in them a perswasion of their Divine Extraction, and Authority. From the which it will be found that this instance of the _Peruvian_ Morality makes for the need of Revelation to inforce Natural Religion, and not against it. But how far Revelation is needful to assist Natural Light, will be the best seen in reflecting a little upon what we receive from each of these Guides that God has given us. And if it shall appear from thence that Natural Religion has need of Revelation to support it; and that the Revelation which we have by Jesus Christ is exquisitely adapted to the end of inforcing Natural Religion; this will both be the highest confirmation possible, that to inforce Natural Religion or Morality, was the design of Christianity; and will also shew that to the want of their being in earnest Christians, is to be attributed the immorality of such who, professing Christianity, live immoral Lives. The consequence from whence must be, That to reclaim a Vicious People, it should be consider'd, as the most effectual means of doing so, how to make Men really, and in earnest Christians.

To see what light we receive from Nature to direct our Actions, and how far we are Naturally able to obey that Light; Men must be consider'd purely as in the state of Nature, _viz._ as having no extrinsick Law to direct them, but indu'd only with a faculty of comparing their distant Ideas by intermediate Ones, and Thence of deducing, or infering one thing from another; whereby our Knowledge immediately received from _Sense_, or _Reflection_, is inlarg'd to a view of Truths remote, or future, in an Application of which Faculty of the mind to a consideration of our own Existence and Nature, together with the beauty and order of the Universe, so far as it falls under our view, we may come to the knowledge of a _First Cause_; and that this must be an _Intelligent Being, Wise_ and _Powerful_, beyond what we are able to conceive. And as we delight in our selves, and receive pleasure from the objects which surround us, sufficient to indear to us the possession and injoyment of Life, we cannot from thence but infer, that this _Wise_ and _Powerful Being_ is also most _Good_, since he has made us out of nothing to give us a Being wherein we find such Happiness, as makes us very unwilling to part therewith.

And thus, by a consideration of the Attributes of God, visible in the Works of the Creation, we come to a knowledge of his Existence, who is an Invisible Being: For since _Power, Wisdom_ and _Goodness,_ which we manifestly discern in the production and conservation of our selves, and the Universe, could not subsist independently on some substance for them to inhere in, we are assur'd that there is a substance where unto they do belong, or of which they are the Attributes.

Which Attributes of God would not be discoverable by us, did we not discern a difference in Things; as between _Power_ and _Weakness, Benevolence_ and _no Benevolence_, or its contrary; and betwixt directing means to an End, and acting at hap-hazard without any design, or choice: A knowledge, which, by whatever steps convey'd into the mind, is no other than a seeing things to be what they are, and that they cannot but be what they are.

From which diversity and immutability in the Nature of things, there necessarily arises a diversity of respects and relations between them, as unchangeable as the things themselves: wherein the Will of the Creator in reference hereunto is reveal'd to every intelligent Agent, so far as he is made capable of discerning these relations, dependencies and consequences; and whatsoever with respect to his own Actions, such a Being finds resulting from any of these as most conformable to the design of his Creator in making him such a part as he is of the whole, he cannot but consider as the Will of God, thereby dictated to him; since otherwise, God would act contradictiously to his Wisdom in making him what he is.

We being then indu'd, as we are, with a capacity of perceiving and distinguishing these differences of Things; and also with a liberty of acting, or not, suitably and agreeably hereunto; whence we can according to the preference of our own minds, act either in conformity to, or disconformity with, the Will of the Creator (manifested in his Works no less than the Will of any Humane Architect is in his) it follows, That to act answerably to the nature of such Beings as we are, requires that we attentively examine, and consider the several natures of Things, so far as they have any relation to our own actions.

Which attentive consideration of the Works of God objected to our view, implies an exercise thereupon of that Faculty in us by which we deduce, or infer, one thing from another: Whence (as has been said) our knowledge immediately deriv'd to us from sensation, or reflection, is inlarg'd by the perception of remote, or distant Truths. The more obviously eminent advantages accruing to us from which faculty of reason, plainly make known the Superiority of its Nature; and that its suggestions, ought to be hearken'd to by us preferably to those of Sense; where these (as it too often happens) do not concur. For did we know nothing by _Inference_ and _Deduction_, both our knowledge and injoyment would be very short of what they now are; many considerable pleasures depending almost intirely upon Reason; and there being none of the greatest Enjoyments of Sense which would not lose their best Relish, separated from those concomitant satisfactions which accompany them only as we are rational Creatures. Neither is it our greatest happiness alone which is manifestly provided for in our being indu'd with this Faculty; but our much greater safety, and preservation likewise; since _these_ require a capacity in us of foreseeing distant Events, and directing means to an End, oftentimes through a long train of Actions; which is what we can only do by that in us, whereby the Relations, Dependencies and Consequences of things are discoverable to us.

But as _Reason_ is that which either in kind or degree, differences Men from Brutes; and that there are few, if any, who would lose this distinction, it is by common consent acknowledg'd that Reason is in respect of all others, a preferable indowment. And if Beasts, only inferiour to Men in the advantages of this Faculty, appear hereby intended to be subjected to Men, it cannot be less evident That that part in Men which they have in common with Beasts, was likewise design'd by their Maker to be subjected to their Reason also. From All which, it undeniably follows that we do not act answerably to the Will, or pleasure of God, in making us such Creatures as we are, if we either neglect the Search of those Measures of our Actions prescrib'd to us by the discernable Natures of Things; or, if seeing these, we yet conform not our selves thereunto.

Now for any Creature knowingly to oppose the Will of its Creator, is not only disingenuity in regard of what is owing from it to its Sovereign Benefactor, and Folly in respect of that dependence which it has on him for its Being, as it is commonly represented to us to be; but is also in the Nature of Things (simply consider'd) so repugnant to right Reason, that were such a Creature consistent with it self herein, and could act pursuantly to That Will, it would operate to its own destruction; since its Existence evidently depends upon That of its Maker; whose Will, as reveal'd to us, being but a different consideration of his Attributes, the knowledge whereof is all the Knowledge we have of God, cannot be so much as conceiv'd by us separable from the Being of God; unless the God, which we conceive, be a Fiction of our own Imagination, and not the Creator of All Things; who is an invisible Being only knowable to us in, and by, the exemplifications of his Attributes: The infinite Perfection, and the inseparable Correspondence, and Harmony of which (discernable in the Frame and Government of the Universe) plainly tells us, That the Divine Will cannot be (like ours) successive Determinations without dependance, or connection one upon another; much less inconsistent, contradictory, and mutable; but one steady, uniform, unchangeable result of infinite Wisdom and Benevolence, extending to, and including All his Works. So that Sin, or disobedience to our Maker is manifestly the greatest Nonsense, Folly and contradiction conceivable, with regard purely to the immutable perfection of the Divine Nature; and to the Natural constitution of things, independently upon any positive command of God to us, or his irresistible power over us.

But as without a capacity in The Creature to act contrary to the will of the Creator there could be no defect, or self-excellency in any Created Being; contrariety to the Will of God is therefore permitted in the Universe as a necessary result of Creaturely imperfection, under the greatest endowment that a Created Being is capable of having, viz. _That of Freedom or Liberty of Action_: And as the constitution of such Creature, as this, implies that what is _best_ in reference to the design of the Creator, and of its own Happiness, should not be always necessarily present to the Mind as Best; such a Creature may oppose the Will of his Maker with various degrees of Guilt in so doing; or (possibly) with none at all; for no Agent can offend farther than he wilfully abuses the Freedom he has to act.

But God having made Men so as that they find in themselves, very often, a liberty of acting according to the preference of their own Minds, it is incumbent upon them to study the Will of their Maker; in an application of the Faculty of Reason which he has given them, to the consideration of the different respects, consequences, and dependencies of Things, so as to discern from thence, the just measures of their actions in every circumstance and relation they stand plac'd in; which _measures_ are nothing else but the dictates resulting from those views which such a consideration of things as this gives us, of what is consonant, or not so, to the design of the Creator in every particular, wherein we are concern'd to act. And these manifestations of his Will, thus discoverable to us, ought to be regarded by us, as his Commands.

Yet however certain it is, that the dictates of _Reason_, or _Nature_, discernable by our natural Faculties, are the commands of God to us, as rational Creatures; it is equally true that the love of happiness (which consists in pleasure) is the earliest, and strongest principle of Humane Nature; and therefore whatever measures Reason does, or might, prescribe, when particular occasions occur, the sentiment of what Men find pleasing or displeasing to them, however contrary to those dictates of right Reason, is very apt to determine their choice. God yet who is the Author of Order, and not of Confusion, has fram'd all things with Consistency, and Harmony; and however, in Fact, it too often happens that we are misled by that strong desire of happiness implanted in us, yet does this no way necessarily interfere with our acting in an intire conformity to the prescriptions of the Law of Reason; but the contrary: For from hence it is that this Law has its Sanction, _viz._ That, duly considering it, we shall evidently find our happiness, and misery, are annex'd to the observance, or neglect, of that unalterable Rule of Rectitude, discoverable to us by the Nature of Things; so that this Rule of Rectitude, or Eternal Will of God, has also the force of a Law given to it by that inseparable accord that there is betwixt our happiness or misery, with our obedience, or disobedience, hereunto. Thus our duty and happiness, can never be divided, but when we prefer a less happiness to a greater; and therein act not conformably to the dictates of our natural desire of happiness, or pleasure; which two Terms differ only in this, that we apply the Term _Pleasure_ to any agreeable Sentiment, or Sensation, how small, or short soever in its duration; but that of _Happiness_, only to such degrees of pleasure, as do, in some considerable degree, out-ballance our Evils.

That we are many ways capable of receiving pleasure, we experimentally find; every sense furnishes something to delight, and please us, in its Application to Objects suited to a grateful exercise thereof. And the operations of our own Minds upon the Ideas presented to them by our Senses, afford us also other pleasures, oftentimes preferable by us to those that we receive immediately from Sense. But be our pleasures excited how they will; or whatsoever they consist in, Those that Men receive from the Gratification of antecedent desire, are the pleasures that they have the strongest relish of. _A Good_ not desir'd, making (comparatively) but a small Impression upon us.

Now the Gratification of their desires is not always in Men's Power, but oftentimes it is so. It is then often in their choice to procure to themselves pleasure, or not. Whence it is reasonable for them to inquire, since happiness consists in pleasure; and the Gratification of their Desires, and Appetites, always gives them pleasure; whether, or no, to Gratifie _These_ should not therefore always be that which should determine their actions in pursuance of this their chief End?

That happiness consisting in pleasure, we are so much the happier as we enjoy more pleasure, must unquestionably, be found true; but that the Gratification of Men's Desires and Appetites cannot therefore be that which should always, as they are rational Agents, determine, or regulate their actions in pursuit of happiness, is no less evident; in that we perceive our selves, and the Things to which we have relation, to be so fram'd, and constituted, in respect one of another, that the Gratification of our present Desires and Appetites, does sometimes for a short, or small pleasure, procure to us a greater, and more durable Pain: and that on the contrary, the denial, or restraint of our present Desires, and Appetites, does sometimes for a short, or small Pain, procure to us a greater, or more durable Pleasure. Since then that we should act contrary to our own end therein, and prefer less pleasure to greater, it is apparent that the Gratification of our present Appetites cannot be that which always, as we are rational Agents, proposing to our selves happiness for our chief end, should determine, or regulate our voluntary actions; present Appetite telling us only what will give us present pleasure; not what will, in the whole, procure to us the most pleasure. What else then appears to be the Rule, or Measure of Men's actions acting purely with respect to the pursuit of happiness as their chief End, but the determinations of that Faculty in them which, in reference to the different properties and relations discernable in Things, can alone be the Judge what will, in the whole, procure to them the most pleasure? And thus the very desire of happiness, or love of pleasure, rightly pursu'd, does oblige us to make the determinations or dictates of Reason, and not the suggestions of present Appetite, the Measure, and Rule of our actions in our pursuit after happiness. Which that we might possess was no doubt the end of our Creator in giving us Being; since he could not stand in need of, or be better'd by our Existence. And if that we might be happy was the end for which God made us, it is most certain that he has neither set any such measures to our Actions, or put any such unhappy Biass upon our Minds, as shall necessarily contradict this his end. Whence it again appears that the love of Pleasure implanted in us (if we faithfully pursue it in prefering always that which will, on the whole, procure to us the most pleasure) can never mislead us from the observance of the Law of Reason: And that this Law enjoyns only a right regulation of our natural desire of pleasure, to the end of our obtaining the greatest happiness that we are capable of: so that there is an inseparable connection, or relation of Moral Good and Evil, with our Natural Good, and Evil. To assert therefore that our chief Good does consist in pleasure, is far from drawing after it any such consequence as many have pretended it does, in prejudice to the Law of Reason, that Natural Revelation of Gods Will to us; since no Man can upon due consideration thereof Judge, That the Gratification of his present Appetites ought to be to him the Measure or Rule of his Actions in consequence of Pleasures being his chief Good: experience it self, we see, contradicting such a consequence: and that so evidently that I think we do not in fact find that even Those, who the most indulge to their Passions and Appetites, do so as believing upon a cool examination thereof, that to do thus is the truest Wisdom, in consequence of our greatest Good consisting in pleasure; but such Men indulge to their present Appetites meerly as being strongly induc'd (contrary oftentimes to the suggestions of their own minds therein) thro' the love of pleasure, and abhorrence of pain, to do, or forbear whatever they find will procure to them the one, or free them from the other at the present Time; the Gratification whereof They prefer to that which is Future. It is however true that such declamations as are sometimes made against pleasure absolutely (not the irregular pursuit of it) as if pleasure was in its own Nature, a false, and deceitful, not a real and solid Good, have produc'd this ill effect, that many from the absurdity hereof are confirm'd in an evil indulgence of their Appetites, as if to Gratifie These was indeed the truest Wisdom of a rational Creature, in consequence of pleasure, being his chief Good. But they judge not thus from a due examination, or any examination at all of the nature of Things, but from a Reason (if it may be call'd so) of opposition. For so ridiculously weak are a great part of Men in their Reasoning, that seeing they are in the wrong who oppose them, they become from thence as much perswaded, and as well satisfy'd that the contrary to such Mens Assertions is true; or that themselves are in the right, as if they saw that these things really were so. This arguing yet is no more irrational than that whereby a palpable Truth is deny'd, only because some have indeavour'd to draw, or have been thought to have drawn ill consequences from it: Which is yet all the ground of not allowing that Pleasure, and Pain, are truly Good, and Evil; the denying of which, can be of no Service to Morality, but the contrary, since Moral Good, and Evil, consider'd antecedently to any positive Law of our Maker, are apt to be thought but a Notion where that inseparable Relation is overlook'd which there is between actions denominated by us vertuous, or vicious, and the Natural Good, and Evil of Mankind.

Christians, perhaps, need not the confederation of this to inforce their obedience to the Will of their Maker; but as it is a great recommendation of the Precepts of the Gospel to find that they have an exact correspondence with, and conformity to the Nature of Things: So also those who are not influenc'd by, as not being yet thorowly perswaded of this Divine Revelation, will sooner be induced to imbrace Vertue, and contemn the allurements of Vice, when they see These to have the very same reality, in Nature as their Happiness and Misery have; than when (tho' ever so pompously set out) Vertue appears founded only upon nice, or subtle Speculations. But some Men there are so far from approving of any Notion or Theorem being advanc'd with respect to Deists whereby, as such, they may be induc'd to the love of Vertue (which is the best predisposition to the entertainment of Christianity) that they are ready to treat as not being themselves Christians if not as Atheists, any one who in the view of gaining thus much upon these Men assert Vertue by any other Arguments than such as they will not admit of, _viz._ those drawn from Revelation.

However true yet it is that happiness, or our chief Good, does consist in pleasure; it is no less true that the irregular Love of pleasure is a perpetual source to us of Folly, and Misery. That we are liable to the which irregularity, is but a necessary result of our Creaturely imperfection: for we cannot love pleasure, and not love present pleasure: and the love of present pleasure it is which misleads our narrow, and unattentive Minds from a just comparison of the present, with what is future. Nor is it a wonder if we are oftentimes thus mislead; since we frequently wander from the right way with less excuse for doing so: Men, not seldom, going astray from Reason, when the love of present pleasure is so far from misguiding their variously frail Natures, that its allurements will not retain them in the paths of Vertue; and tho' Reason only has Authority to set Bounds to their desires, they subject both Them, and Her to an Unjust and Arbitrary Dominion, equally Foreign to both: A thing manifest, not only in instances here and there, but in the examples of whole Nations; who either by positive institution, or allow'd of Custom, have transgressed against the plainest prescriptions of Reason, in things so far from gratifying their Appetites, as that they are contrary, and even sometimes grievous to Mens natural desires. To account for which, will not here be impertinent; nor (in order to the doing so) to consider first what the Terms _Vertue_ and _Religion_ have, in their vulgar acceptation, every where generally stood for.

_Religion_ has, I think, been rightly defin'd to be _the knowledge how to please God_, and thus taken, does necessarily include vertue, that is to say, _Moral Rectitude_; but as Men have usually apply'd these Terms _Vertue_ and _Religion_, they stand for things very different and distinct, one from another. For by a Vertuous Man, in all Countries of the World, or less Societies of Men, is commonly meant, by those who so call any one, such a Man as steadily adheres to that Rule of his Actions which is establish'd for a Rule in his Country Tribe, or Society, be that what it will. Hence it has been that _Vertue_ has in different Times and Places chang'd Face; and sometimes so far, as that what has been esteem'd Vertuous in one Age, and in one Country, has been look'd upon as quite the contrary in others: tho' in all Times and Places, wherein Men have not degenerated into a downright Brutish, or altogether Animal Life (as some whole Nations have done) but have set any Rules, or Measures to their Actions, the dictates of right Reason have more, or less, taken Place with them, so far as the manifest advantages, or rather necessity thereof to the subsistence or convenience of Society, has directed Men. And so much as Custom, or the Injunctions of some Lawgiver inforc'd these dictates of Reason, or Nature, so far and no further, did obedience thereunto denominate Men Vertuous; without any distinction made in reference to these prescriptions, as being Precepts of the Eternal Law of Right, or as obligatory any other ways than as being part of the Law, or Fashion of that Country, or Society, wherein these Rules had prevail'd or were establish'd. A firm and steady adherence to which, whether conformable, or not, to the Law of Reason, being alike that which ever intitled Men to be esteem'd Vertuous among those who profess'd to live by the same Rule.

Now since Man is a Creature that has variable, and disagreeing Inclinations, as having passions very changeable, and oftentimes contradictory one to another, there is not any fix'd Rule, or Measure, whatsoever that can possibly be set to his Actions, which can constantly be adher'd to by him, without some difficulty, or uneasiness; because any steady, and unalterable Rule must necessarily oftentimes, thwart and cross his changeable Appetites, and differing Inclinations; even altho' that Rule was contriv'd, and intended ever so much, to be indulgent to the Passions, and Desires of Humane Nature in general.

Conformity therefore of Mens actions to any fix'd, and unvariable Rule, is a thing of some difficulty, be the Rule what it will: And therefore Transgression against that Rule which Men profess'd themselves oblig'd to act by, has always, every where been; and but few Men comparatively, were strictly Vertuous: That is, did in all things conform, or sincerely endeavour to conform their Actions to that, which they acknowledged for the Rule of them.

Those yet who believ'd a Superior Invisible Power that made them, could not be satisfy'd with themselves in Transgressing against that which they thought ought to be their Rule: For however they understood this Rule to be deriv'd, they yet believ'd it carry'd with it, some way or other, an obligation upon them to Obedience; since otherwise they would not have look'd upon it as a Rule. Now, as they could not know that God would not punish their Disobedience to That which they look'd upon as obliging them to Obedience; but, on the contrary, had more, or less, Reason to apprehend that he would do so, They therefore (thinking him to be an exorable as well as an Omniscient, and Omnipotent Being) were hereby on These occasions taught to deprecate his Vengeance, and implore his Mercy: And hence the more Guilty and Fearful came to invent Attonements, Expiations, Penances and Purgations, with all that various Train of Ceremonies which attended those Things; Naturally imagining that the Divine Nature resembled their own; and thence believing that they should the more easily appease his Anger, and avert the effects of his Wrath, if by such means, as these, they did, as it were, in Gods behalf Revenge upon themselves their Disobedience to him. And as the Solemnity of these Matters requir'd peculiar Hands to Execute them; and Devotion exacted that such should be liberally rewarded, and highly respected for their Pious performances; from hence the profit which some reap'd by these things, as well as the satisfaction that others found therein, who were unwilling to be rigorously restrain'd by the Rule of their Actions, yet were uneasie under the reproaches of their Consciences when they transgressed against it, made these Inventions, and the value set upon them, to be daily improv'd; till Men at last have sought to be, and have effectually been perswaded that they might render themselves acceptable to God without indeavouring sincerely to obey the Rule by which they profess'd to believe they were oblig'd to live; and that even when they did think that this was a Law giv'n them by God himself.

Now the great practicers, and promoters of the abovesaid things, are every where Those who are generally esteem'd, and call'd _Religious_. Whence the Term _Religion_ appears ordinarily to have stood for nothing else, but _some Expedient, or other, found out to satisfy Men that God was satisfied with them, notwithstanding that their Consciences reproach'd them with want of Conformity to the acknowledg'd Rule, or Law of their Actions._

Having premis'd thus much concerning the Notions Men vulgarly have had of _Vertue_ and _Religion,_ let us now proceed to see how it has come to pass, That they have with Allowance, Approbation, and oftentimes, with injunction of their Lawmakers and Governours, transgress'd against the most visible Dictates of the Law of Nature, or Reason, in Things not favourable to their Natural Passions and Appetites; but even, sometimes, contrary thereunto; as are denying themselves the lawfullest Enjoyments of Life; Macerating their Bodies; Prostituting their Wives; and exposing their Off-spring and Themselves to cruel Torments, and even Death it self. The cause of which I think appears plainly to be; that Mankind having been generally convinc'd that there was a Maker of themselves and of the World, who they concluded was as well able to take cognisance of what they did, as to produce them into Being; and to whom they could not believe that all the Actions of his Creatures were alike pleasing, or displeasing; they became fearful (as has been said) of incurring his displeasure, whenever they did any thing which their Consciences reproach'd them for: From the which Fear of a Superior invisible Power, inspecting their Actions, they were early induc'd to hearken to, and follow such who profess'd themselves to have some Knowledge Supernaturally reveal'd to them of God's Will. And we find, in the Histories of all Nations, that the generality of Mankind were perswaded (contrary to the Sentiments of some Modern Deists) That it was a thing very congruous to the Divine Being, that he should in this way reveal to Men his pleasure concerning them; since the greatest part, every where, did with little difficulty give Credit to such who had the confidence to affirm to them, that they were sent by God to teach them what he required of them: the which being so, a submission of Mens Reason to the dictates of suppos'd inspir'd Teachers must necessarily follow: and they from thence become liable to be impos'd upon, all the ways that could serve the ends of such who made use of this pretence to promote thereby any Interest of their own, or others.

And as there is scarce any Country can be nam'd where there has not been these pretences to Revelation; so no Instance, I believe, can be found of any Institution or generally approv'd of Practice, opposite to the obvious Dictates of Nature, or Reason, and not in Favour of Mens Appetites, which does not appear, or on good ground may not be presumed to have been receiv'd on this pretence of Supernatural Revelation; which has ever procur'd the firmest adherence to any New Institution whatsoever; and was very sufficient to make the absurdest things be swallow'd equally with the most reasonable; it being undeniably true, that whatever God does Command, his Creatures are under an equal Obligation of Obedience thereunto.

Some Men, it is likely, there have, in all Ages and Places, been, who were too Sagacious to admit of that as Revelation from God, which manifestly oppos'd Natural Light; and who needed a proof of the Divine Mission of such pretenders as these. But the unthinking Multitude were ever Credulous; and thence have been always practic'd upon in various kinds, and measures, as has best suited the occasion: Those who have had vicious Inclinations, or little Aims, and short views, having impos'd upon them suitably to their Ends: And such as have had larger comprehensions, generous designs, and Minds above Vulgar, Base and Sordid Passions, having answerably to their Aims, serv'd themselves of the same credulity. Of the last kind were such who have propos'd the reclaiming of Men from vices more obviously prejudicial to Society, and civil Government; thereby to erect or restore some flourishing Kingdom, or common-wealth; And these, tho' they have deceived Men, in making them believe that their Laws were Divinely inspir'd, have yet deservedly been Honour'd by them as Benefactors, because of that happiness which they procur'd to them thereby, in this World; beyond which, their views extended not, as having no knowledge of a future Life. The which sort of Men, however rational, and Vertuous they were, yet (like other pretenders to Revelation) that they might the better procure Authority to their Dictates, did with their civil Institutions, mix Holy Mysteries; and that usually as peculiar Secrets taught them by some Divinity. They also, how much soever they, perhaps, secretly contemn'd such things, did yet generally pay a great outward regard to matters of Religion; which have ever abounded in the best Govern'd, and most Flourishing Kingdoms, and Common-wealths.

Now (as has been already said) the exact observers of the civil Institutions of their Country, or Customs of their Ancestors, were look'd upon as Men of Vertue; and whoso apply'd himself eminently to the observation of such superstitions as consisted of Sacrifices, Processions, Lustrations, &c. with a various Train of Pompous Ceremonies, diversify'd according to the Phancies of their Authors, was look'd upon as a Religious Man; whilst there was a third sort of Men (inconsiderable always in their Number) who judged, by the true rule of Reason, what was right, and what was wrong, in the first of these; and who contemning the Fopperies of the last, were oftentimes (thro' their means who most found their Account in those Matters) in danger of passing with the silly People for Atheists: such as search for their opinions, and the Measures of their Actions in the Reason and Truth of Things, having always been very unacceptable to Those whose Interest it has been to keep up the Credit and Authority of vain Traditions and Superstitious Practices; because if _These_ should be hearken'd to, _Those_ Apprehended that they should become useless.

Men of this third sort are They who are vertuous in a Rational and Christian estimation; for if adherence to the Rule of Mens Actions (be that what it will) denominates Men vertuous among those of their own perswasion therein; then That which denominates a Man vertuous amongst Those who take the prescriptions of right Reason, or of the Gospel (for these are but one, and the same, differently promulg'd) for the Rule of their Actions, must be an adherence to the Law of right Reason, or of this Revelation: Which Rule, is not (as all others are) a changeable, because (as we have seen) no Arbitrary thing; it being founded in Relations, and Connexions, which are as immutable as that determinate constitution in Things, which makes every thing what it is. From whence it has been that such Men in all Ages, and Places, as were above the prejudices of their Country Religion, and Manners, _viz._ such as we have now spoken of, have ever had much the same Sentiments in respect of Vertue. But these have always been but a small Number: Custom, and blind Opinion, have ever govern'd the World; and the light of Reason has neither appear'd to Men to be, nor in Fact been any where sufficient to direct the generality of Mankind to Truth; as some imagine it capable of doing; who because of that clear Evidence which Reason gives to those verities that Revelation has already taught them, think that they owe, or might have ow'd to this light of Reason what they are not indebted to it for; and what it is a Thousand to One odds they would not have receiv'd from it, had they been Born where there was no other than Natural Light.

For we find not any Country in any Age of the World, wherein Men did generally acknowledge, by the meer force of Reason, Natural Religion in its full extent; or where the Law of Nature was by the Light of Nature universally own'd. Some Dictates of it as suggested by necessity, or convenience, having only been receiv'd, (as has been already said) but not distinguish'd from the most Arbitrary Institutions of Men; altho' it is probable that the greater Conformity any Law had to the dictates of right Reason, it did the more universally and easily obtain Belief of its being divinely reveal'd to him who pretended so to have receiv'd it; and this apparently it was which gave so great Success to the _Peruvian_ Lawgivers; whose Idolatry was the most specious that was possible; and whose Rules of Living (pretended to have been receiv'd by them from the Sun, their Father, and Vicegerent of _Pachacama_, the Supream Invisible and Unapproachable God) were highly suitable to the dictates of right Reason.

This Law nevertheless not being receiv'd by that People but as a Supernatural Revelation, the great Morality of the _Peruvians_ affords no Argument against, but (on the contrary) proves strongly the need of Revelation; since whatever Force of Reason these Natural Truths did appear to this People to carry with them, when represented as divine Commands, this light had never yet attracted their sight purely by its own Brightness; nor ever has any where done so, but here and there in a few Instances of Persons of more than ordinarily inquisitive Minds; and (probably) for the most part, exempted by a happy priviledge of Nature from the servitude of sensual, and sordid Passions.

And tho' nothing can be more evident to those who reflect thereupon, than that Mens Actions should be regulated, and directed by that Faculty in them which shows them the different properties, relations, and dependencies of things, and not by their Appetite, which only can tell what will at the present please, or offend them; not what will, upon the whole, procure to them the most pleasure, or uneasiness; yet such appears to be the unreflecting Nature of the generality of Mankind, and such their fondness of present pleasure, as either not to consider this Truth, or when they do so, to be induc'd (in consequence thereof) to obey the most manifest dictates of Reason, or Natural Light, which will lay any restraint upon their pleasing, and, oftentimes, violent Inclinations: Much less will they be at pains to search for any such Measures of their Actions in the Constitution and dependances of things; which is indeed what the far greater part of Men have not the Capacity, or Leisure to do: Neither are Any able to do this so early as to prevent their irregular Inclinations from being first strengthen'd and confirm'd by ill habits: which when once they are, Reason does in vain oppose them, how clear soever her dictates appear. On the contrary, our Passions grown strong, do usually so far corrupt our Reason as to make her joyn parties with them against her self; we not only doing amiss, but likewise finding Arguments to justify our so doing, even to our selves as well as others.

But there is still, beyond this, a farther impediment to Mens obeying the Law of Nature, by vertue of the meer Light of Nature; which is, that they cannot, in all circumstances, without Revelation, make always a just estimate in reference to their happiness. For, tho' it is demonstrable that the Law of Reason is the Law of God, yet the want of an explicite knowledge of the penalty incur'd by the breach of that Law, makes it not to be evident to all Men that the incuring of this penalty shall (in all cases) make the preference of breaking this Law, an ill Bargain: which it may, sometimes not be to many, in regard of the discernable natural consequences of such a Transgression. For tho' observance of the Law of Reason is, in the constitution of Natural Causes, visibly to those who consider it (generally speaking) the means of our greatest happiness, even in this present World, yet if there be no future Life (which that there is, is made certain to us, only by the Revelation thereof in the Gospel) to answer in for Transgression of this Law; the breach of it may, tho' not naturally, yet accidentally, in some cases, conduce to Mens greater happiness; and, very often, notwithstanding that to have obey'd the Law of Reason they may discern would have been better for them than to have follow'd their Appetites, had they been early so accustom'd, yet now that they have contracted different Habits, which are like a _Right Hand_, or _Eye_ to them, the difficulty of a new course of Life may appear too great for the attempt of it to be adviseable; since the consideration of the shortness and uncertainty of Life may make Men apt to say to themselves on such occasions,

_Who would lose the present Hour,
For one that is not in his Power?
Or not be happy now he may,
But for a Future Blessing stay:
Who know not he shall live a Day?_

The Revelation of an Eternal Life after this, with an express Declaration of Everlasting Rewards and Punishments annex'd to our Obedience, or Disobedience, to the Law of Nature (tho' such a Future State may be reasonably infer'd from all things happening alike to the Good, and to the Bad in this World, and from Men's Natural desire of Immortality) is yet but a necessary inforcement of the Law of Nature to the far greatest part of Mankind, who stand in need of this knowledge, and are uncapable of an Inference so repugnant to what their Senses daily tell them in the case; and wherein the Truth asserted has scarcely ever procur'd an unwavering assent from the most rational of the Heathen Philosophers themselves. Now the unquestionable certainty of a Future State, wherein Men shall receive Everlasting Rewards, and Punishments, we alone owe the knowledge of to Jesus Christ, _who only has brought Life and Immortality to Light_. The willingest to believe the Souls Immortality were before our Saviours coming, at best, doubtful concerning it; and the generality of Mankind, were yet far less perswaded of it.

Fables indeed concerning a life hereafter (wherein there were Rewards and Punishments) the _Greeks_ had; and from them, they were deriv'd to some other Nations; but that for Fables they were taken is evident, and we are expressly told so by _Diodorus Siculus_, who applauding the Honours done to Good Men at their Funerals, by the _Egyptians, because of that warning and encouragement which it gave to the Living to be mindful of their Duty_, says, _That the Greeks, as to what concern'd the Rewards of the Just, and the Punishment of the Impious, had nothing among them but invented Fables and Poetical Fictions which never wrought upon Men for the Amendment of their Lives; but on the contrary, were despis'd and laugh'd at by them_.

Whether, or no, Men should subsist after Death depending plainly upon the good Pleasure of their Maker, the Pagan World (to whom God had not reveal'd his Will herein) could not possibly have any certainty of a Life after this. Arguments there were (as has been said) that might induce rational Men to hope for a future Existence as a thing probable; and they did so: But the Gross of Mankind saw not the Force of these Reasonings to be perswaded thereby of a thing so inconceivable by them as that the Life of the Person was not totally extinguish'd in the Death of the Body; and a Resurrection to Life, was what they thought not of, the certainty of which, together with future Reward and Punishment, by enabling us to make a right estimate concerning what will most conduce to our happiness, plainly brings this great encouragement to our Observance of the Law of God, that it lets us see our happiness, and our Duty, are inseparably united therein; since whatever pleasure we voluntarily deprive our selves of in this World from preference of Obedience to God's Commands, it shall be recompenced to us manifold in the World that is to come: So that now we can find our selves in no Circumstance, wherein our Natural Desires of Happiness, or love of Pleasure, can rationally induce us to depart from the Rule of our Duty.

The little which has been said, do, methinks, sufficiently evince the need of Revelation both to Teach and inforce Natural Religion: But the defectiveness of the Light of Nature to this end, is a Verity of so great use to be establish'd, that the consideration thereof should not be left upon such short Reflections as these; was not this Truth at large made out in a late Treatise intitled, _The reasonableness of Christianity as delivered in the Scriptures_.

A work which the unhappy mistakes and disputes among us concerning the Christian Religion, makes useful to all Men; and which has been peculiarly so to many, as the only Book wherein they have found the insufficiency of Natural Light to Natural Religion, has been fully shewed, although that to reconcile Men to, or establish them in the belief of Divine Revelation, nothing was more requisite to make this appear, in an Age wherein the prevalency of Deism has been so much and so justly complain'd of.

But against the insufficiency of Natural Light to the ends of Natural Religion, the World having been so many Ages without it, is, by some, thought an Objection: For, if Supernatural Light had been so needful as is pretended to be, how could it comport, say they, with the Wisdom of God not to have given it to Men sooner and more universally?

To judge of all the Ends and Designs of the Divine Wisdom in the Creation or Government of the World, is to suppose that we have a comprehension of God's Works, adequate or commensurate thereunto; which is not only to conceive of his Wisdom as not being infinite, but even to circumscribe it within very narrow bounds. If the Wisdom of God, (like his other Attributes) does infinitely surpass our reach, his Views must, for that reason, be necessarily oftentimes, as much beyond our short Sight. For us then, when we see not the reason why any thing is, to take upon us to say that such a thing does, or does not comport with the Wisdom of God, must needs be the highest Folly that can be, since it implies a presumption, that we see all in respect of such a Subject that God sees: And the Objection here made turns only upon the _unaccountableness_ of the Divine Wisdom herein to our Understandings. For God's dealing thus with Men, can by no means be said by us to imply any _contradiction_ to his Wisdom. Whilst we having an assurance highly Rational (from those numberless Worlds which surround us) that we are but a small part of the Intellectual Creation of our Maker; and being certain that our abode here bears but a very inconsiderable proportion of Time to millions of Ages, and is as nothing to Eternity, cannot tell but that to know much more than we do, in this State, of the intire Scheme of Providence with respect to the whole extent of intelligent Beings, may be necessary to our seeing the Beauty of anyone part of the design of our Creator. And it is the most suitable to the All-comprehensive Wisdom of God for us to conceive, that without having this knowledge, we may be far less able to judge of the Divine oeconomy, in reference to his Dealings with us here, than he who should see but one Scene of a Dramma, would thereby be capacitated to judge of the Plot or Design of the whole. In Objecting therefore against the need of Revelation to support Natural Religion, because that we understand not why, if Revelation was necessary to this end, the World had it no sooner: Men are guilty of so great an Absurdity as to argue from a Matter only unknown to them against the reality of that evidently _is_: Which is always irrational to do; but is especially so, when, if we cannot answer what is Objected, we yet see plainly that That Objection may be very answerable, and accountable for, even to our Conceptions; were but our views a little more enlarged, and such as, perhaps, they shall be hereafter.

But in urging this consideration as sufficient to silence any Objection to the needfulness of Revelation from its lateness and want of Universality; I suppose not that the Divine, oeconomy is herein actually incomprehensible by Men; or at least, may not be accounted for, if not demonstratively aright, yet suitably to the Divine Attributes: and a due reflection upon the intire design of Christianity, so far as it is reveal'd to us, will, it is likely, conduct us best to a sight hereof. But our present business is not this inquiry, but to see what those advantages are which we receive by the Revelation of Jesus Christ, the design of whole coming into the World appears to have been, to inforce the Rule of Rectitude, by setting it in a clearer Light, with the manifest Attestation of Divine Authority, and promulging it as the Law of God, by Declaration of eternal Rewards and Punishments, annexed to the observance or breach thereof.

Yet to deliver clearer and more excellent Precepts of Morality; to attest to the Divinity hereof by Miracles; or to bring Immortalitie to light, were not (as the means of inforcing Natural Religion) the whole business for which Christ took our Nature upon him. It was a Decree as immutable as the Divine Nature, that no unrighteous thing should have everlasting Life: Wherefore all, both Jews and Gentiles having broken the Law, and being thereby condemn'd (since the Law necessarily requir'd perfect Righteousness, and could admit of no abatement thereof) Christ came to establish betwixt God and Man, a Covenant of Grace in order to Mens obtaining eternal Life, which they could not obtain by the Works of the Law. The which Covenant of Grace was, that to as many as believe in his Son, taking him for their King, and submitting to his Law, God would grant remission of their Sins; and that this _their Faith should be imputed to them for Righteousness_; that is, accepted of by him, in lieu of perfect Obedience, in all such who sincerely indeavour'd to live up to the Precepts of Christ, their Lord.