Chapter 3

The Instruction then of most Peoples Younger Years being such as we have seen in regard of Religion: and _Vertue_, viz. The right regulation of our Passions, and Appetites, having (as has been abovesaid) no other sufficient inforcement than the Truths of Religion; can it reasonably be thought strange, that there is so little Vertue in the World as we find there is? or that correspondently to their Principles, Peoples Actions generally are (at best) unaccountable to their Reason? For Time, and more Years, if they give strength to our Judgments whereby we may be thought able to inform our selves, and correct the errors and defects of our Education, give also strength to our Passions; which grown strong, do furnish and suggest Principles suited to the purposes and ends that they propose; besides, that Ill Habits once settl'd, are hardly chang'd by the force of any principles of which Reason may come to convince Men at their riper Age: A Truth very little weigh'd; tho' nothing ought more to be so with respect to a vertuous Education; since rational Religion, so soon as they are capable thereof, is not more necessary to the ingaging People to Vertue, than is the fixing, and establishing in them good Habits betimes, even before they are capable of knowing any other reason for what they are taught to do, than that it is the Will of Those who have a just power over them that they should do so. For as without a Knowledge of the Truths of Religion, we should want very often sufficient Motives, and Encouragements to submit our Passions and Appetites to the Government of Reason; so without early Habits establish'd of denying our Appetites, and restraining our Inclinations, the Truths of Religion will operate but upon a very few, so far as they ought to do.

By Religion I understand still _Reveal'd Religion_. For tho' without the help of Revelation, the Commands of Jesus Christ (two positive Institutions only excepted) are, as dictates likewise of Nature, discoverable by the Light of Reason; and are no less the Law of God to rational Creatures than the injunctions of Revelation are; yet few would actually discern this Law of Nature in its full extent, meerly by the Light of Nature; or if they did, would find the inforcement thereof a sufficient Ballance to that Natural love of present pleasure which often opposes our compliance therewith; since before we come to such a ripeness of understanding as to be capable by unassisted Reason to discover from the Nature of Things the just measures of our Actions, together with the obligations we are under to comply therewithal; an evil indulgence of our Inclinations has commonly establish'd Habits in us too strong to be over-rul'd by the Force of Arguments; especially where they are not of very obvious deduction. Whence it may justly be infer'd that the Christian Religion is the alone Universally adapted means of making Men truly Vertuous; the _Law of Reason, or the Eternal Rule of Rectitude_ being in the Word of God only, to those of all capacities, plainly, and Authoritatively deliver'd as the Law of God, duly inforc'd by Rewards and Punishments.

Yet in that Conformity with, and necessary support which our Religion brings to the Law of Reason, or Nature, that is to say, to Those dictates which are the result of the determinate and unchangeable Constitution of things (and which as being discoverable to us by our rational Faculties, are therefore sometimes call'd the Law of Reason, as well as the Law of Nature) Christianity does most conspicuously and evidently appear to be a Divine Religion; _viz._ to be from the Author of Nature; however incongruous some Men may phancy it to be for God supernaturally to reveal to Men what is naturally discoverable to them, by those Faculties he has given them: The which conceit together with not considering, or rightly weighing the inforcements which Natural Religion needs, and receives from Revelation, has very much dispos'd many to reject reveal'd Religion. Whereunto such Notions of Christianity as agree not to the Attributes of an Infinitely Wise and Good Being, which Reason teaches the first cause of all things to be, have also not a little contributed; for from hence many Men, zealous for the Honour of God and lovers of Mankind, have been prejudic'd against the Truth of the Christian Religion: In consequence whereof they have reasonably concluded that there was no such thing as reveal'd Religion; and from thence have again infer'd that Men had no need thereof to the Ends of Natural Religion.

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?