Argument here purfued, does not at all fup- CHAP. pofe, or proceed upon, thefe Principles. Now, VIII. these two abstract Principles of Liberty and moral Fitness being omitted, Religion can be confidered in no other View, than merely as a Queftion of Fact: And in this View, it is here confidered. It is obvious, that Chriftianity, and the Proof of it, are both historical. And even natural Religion is, properly, a Matter of Fact. For, that there is a righte-ous Governor of the World, is fo: And this Propofition contains the general Syftem of natural Religion. But then, feveral abstract Truths, and in particular those two Principles, are usually taken into Confideration in the Proof of it: Whereas it is here treated of only as a Matter of Fact. To explain this : That the three Angles of a Triangle are equal to two right ones, is an abftract Truth: but that they appear fo to our Mind, is only a Matter of Fact. And this last must have been admitted, if any thing was, by those 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 Understanding 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 Actions, independent upon all Will, but which un

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alterably

PART alterably determines the Will of God, to exII. ercife That moral Government over the World which Religion teaches, i. e. finally and upon the whole to reward and punish Men respectively as they act right or wrong; this Affertion contains an abftract Truth, as well as Matter of Fact. But fuppofe in the prefent State, every Man, without Exception, was rewarded and punished, in exact Proportion, as he followed or tranfgreffed That Senfe of Right and Wrong, which God has implanted in the Nature of every Man: this would not be at all an abstract Truth, but only a Matter of Fact. And though this Fact were acknowledged by every one; yet the very fame Difficulties might be raised, as are now, concerning the abstract Questions of Liberty and moral Fitness: And we should have a Proof, even the certain one of Experience, that the Government of the World was perfectly moral, without taking in the Confideration of those Questions: and this Proof would remain, in what way foever they were determined. And thus, God having given Mankind a moral Faculty, the Object of which is Actions, and which naturally approves fome Actions as Right and of Gooddefert, and condemns others as Wrong, and of Ill-defert; that He will, finally and upon the whole, reward the former and punish the latter, is not an Affertion of an abstract Truth,

but

but of what is as meer a Fact, as his doing fo CHAp. at present would be. This future Fact I have, VIII. not indeed proved with the Force with which it might be proved, from the Principles of Liberty and moral Fitness; but without them have given a really conclufive practical Proof of it, which is greatly ftrengthened by the general Analogy of Nature: a Pooof, eafily cavilled at, easily fhewn not to be demonftrative, for it is not offered as fuch; but impoffible, I think, to be evaded or anfwered. And thus the Obligations of Religion are made out, exclufively of the Questions concerning Liberty and moral Fitnefs; which have been perplexed with Difficulties and abftrufe Reafonings, as every thing may.

Hence therefore may be obferved distinctly, what is the Force of this Treatife. It will be, to fuch as are convinced of Religion upon the Proof arifing out of the two last mentioned Principles, 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. Those who believe, will here find the Scheme of Chriftianity cleared of Objections, and the Evidence of it in a peculiar Manner ftrengthened: Those who do not believe, will at least be fhewn the Abfurdity of all Attempts to prove d p. 167, &c.,

PART Christianity falfe, the plain undoubted CrediII. bility of it; and, I hope, a good deal more.

And thus, though fome perhaps may feriously think, that Analogy as here urged, has too great Stress laid upon it; and Ridicule, unanswerable Ridicule, may be applied, to fhew the Argument from it in a disadvantageous Light: yet there can be no Question, but that it is a real one. For Religion, both natural and revealed, implying in it numerous Facts; Analogy, being a Confirmation of all Facts to which it can be applied, as it is the only Proof of most, cannot but be admitted by every one to be a material thing, and truly of Weight on the Side of Religion, both natural and revealed: And it ought to be particularly regarded by such as profess to follow Nature, and to be lefs fatisfied with abftract Reasonings.

CON

423

CONCLUSION.

WH

II.

HATEVER Account may be gi- PART ven, of the ftrange Inattention and Difregard, in fome Ages and Countries, to a Matter of fuch Importance as Religion; it would, before Experience, be incredible, that there fhould be the like Difregard in those, who have had the moral Syftem of the World laid before them, as it is by Christianity, and often inculcated upon them: Because this moral System carries in it a good Degree of Evidence for its Truth, upon its being barely proposed to our Thoughts. There is no Need of abftrufe Reasonings and Diftinctions, to convince an unprejudiced Understanding, that there is a God who made and governs the World, and will judge it in Righteousness; though they may be neceffary to answer abftrufe Difficulties, when once fuch are raised: When the very Meaning of those Words, which express moft intelligibly the general Doctrine of Religion, is pretended to be uncertain; and the clear Truth of the thing itfelf

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