from our original constitution, and that of the world. which we inhabit, we are naturally trusted with ourselves; with our own conduct and our own interest. And from the same constitution of nature, especially joined with that course of things which is owing to men, we have temptations to be unfaithful in this trust; to forfeit this interest, to neglect it, and run ourselves into misery and ruin. From these temptations arise the difficulties of behaving so as to secure our temporal interest, and the hazard of behaving so as to miscarry in it. There is therefore nothing incredible in supposing 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 pass that we were placed in such a condition as this, must be beyond our comprehension. But it is in part accounted for by what Religion teaches us, that the character of virtue and piety must be a necessary qualification for a future state of security and happiness, under the moral government of God; in like manner, as some certain qualifications or other are necessary for every particular condition of life, under his natural government and that the present state was intended to be a school of discipline, for improving in ourselves that character. Now this intention of nature is rendered highly credible by observing; that we are plainly made for improvement of all kinds: that it is a general appointment of Providence, that we cultivate practical principles, and form within ourselves 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 discipline for mature age and that the present world is peculiarly fitted for a state of moral discipline. And, whereas objections are urged against the whole notion of moral

government and a probation-state, from the opinion of Necessity; it has been shewn, that God has given us the evidence, as it were, of experience, that all objections against Religion, on this head, are vain and delusive. He has also, in his natural government, suggested an answer to all our shortsighted objections, against the equity and goodness of his moral government; and in general he has exemplified to us the latter by the former.

These things, which, it is to be remembered, are matters of fact, ought, in all common sense, to awaken mankind; to induce them to consider in earnest their condition, and what they have to do. It is absurd, absurd to the degree of being ridiculous, if the subject were not of so serious a kind, for men to think themselves secure in a vicious life; or even in that immoral thoughtlessness, which far the greatest part of them are fallen into. And the credibility of Religion, arising from experience and facts here considered, is fully sufficient, in reason, to engage them to live in the general practice of all virtue and piety; under the serious apprehension, though it should be mixed with some doubt, of a righteous administration established in nature, and a future judgment in consequence of it: especially when we consider, how very questionable it is, whether any thing at all can be gained by vice m; how unquestionably little, as well as precarious, the pleasures and profits of it are at the best; and how soon they must be parted with at the longest. For, in the deliberations of reason, concerning what we are to pursue and what to avoid, as temptations to any thing from mere passion are supposed out of the case: so inducements to vice, from cool expectations of pleasure and interest so small and uncertain and short, are really

so insignificant, as, in the view of reason, to be almost nothing in themselves; and in comparison with the importance of Religion, they quite disappear and are lost.

Mere passion indeed may be alleged, though not as a reason, yet as an excuse, for a vicious course of life. And how sorry an excuse it is, will be manifest by observing, that we are placed in a condition, in which we are unavoidably inured to govern our passions, by being necessitated to govern them: and to lay ourselves under the same kind of restraints, and as great ones too, from temporal regards, as virtue and piety, in the ordinary course of things, require. The plea of ungovernable passion then, on the side of vice, is the poorest of all things; for it is no reason, and but a poor excuse. But the proper motives to Religion are the proper proofs of it, from our moral nature, from the presages of conscience, and our natural apprehension of God under the character of a righteous Governor and Judge; a nature and conscience and apprehension given us by him; and from the confirmation of the dictates of reason, by life and immortality brought to light by the Gospel; and the wrath of God revealed from heaven against all ungodliness and unrighteousness of men.

THE END OF THE FIRST PART.

THE

ANALOGY OF RELIGION

TO THE

CONSTITUTION AND COURSE OF NATURE.

PART II.

OF REVEALED RELIGION.

CHAPTER I.

Of the Importance of Christianity.

OME persons, upon pretence of the sufficiency of

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