Difpofitions lay concealed in his Heart, meerly through want of Objects to exercise them up

and if it be true, that all these Difpofitions are nevertheless natural to him, and that they will infallibly exert themselves, fo foon as his Solitude fhall ceafe; we may affirm the fame thing, and much more concerning the Principles of Natural Religion. He would be free from all ftings of Confcience, because he will have had no Opportunity of doing Mischief to any Man. The Maxims of Justice engraven in his Heart, would be needlefs to him through want of Objects to exercise them upon. It may be that his Mind will lye hid, and as it were buried in fuch a Lethargy, as will fcarcely permit him to reflect upon what he daily beholds. 'Tis nevertheless most certain he would have a Religion, fo foon as Common Senfe should exert it felf in him; that it would be natural for him to believe, that all he fees was not framed of it felf; that he would be capable of Religion, in the fame fenfe he is capable of Society; that is, by a Natural Difpofition; that the Seed Religion is implanted in his Heart, as well as that of Society; that as the endeavours of Policy to unite Men together under the Laws of a Civil Government, would be fruitlefs and inefficacious, were they not themselves naturally born for Society, fo in like manner 'twould be to no purpofe to teach them any Religion at all, were they not naturally difpofed to it by the Principles of Natural Religion. From Nature we derive those Bonds which unite us to one another; from it we learn by Experience, that we can't live without them. From Nature alfo we derive those Bonds which unite us to God, and it teaches us

by an instinct of Common Senfe, that we can't live without him. And as the Diversity in Civil Governments does not hinder the Uniformity of our Inclinations which difpofe us to Society and Union; fo neither does the diversity of Religions overthrow the Uniformity of those Principles which dispose us to Religion. The Paffions diverfify Religion, and they diverfify Society too; and yet the worst of Governments fuppofes however the Union of Men, as a requifite Condition, without which it can never fubfift. Superftition fuppofes alfo Natural Religion, without which it would be impoffible for it likewise to fubfift; becaufe as a bad Government is nothing else but an ill difciplined Society or Union, fo Superftition is nothing but Natural Religion, perverted and distorted to falfe Objects. All which Confiderations methinks are not only fufficient to folve that Objection which we have here fet down, but many others befides.

SECT.

SECT. III.

Wherein we shall prove the Truth of the Jewish Religion.

СНАР. І.

An Enquiry into this New Revelation, fuperadded to that of Nature, the Neceffity of which we are in fome measure convinced of already.

Should

Hould we caft our Eyes only upon thofe Nations that furpaffed the reft in Profperity and Grandeur, and look back into the History of former times, we should find nothing in the World, but what would ruffle our Minds, and confound our Reason. We fhould fee how the Greeks, who certainly were the most Polite and Civilized People in all the World, erected Altars to the pretended Goddeffes of Envy and Discord. How the Egyptians, who boasted of having imparted to the Greeks all that Knowledge they have fo well improved, fought the Object of their Worship among their Garden Herbs; and how the Romans worshipped the Fever as a

;

Weakness in the People, Imposture in the HighPriests, uncertainty in the Philofophers, Men deified after their Death, Deities Metamorphofed into Beafts, and Beasts into Deities Sin changed into a Duty, and the Principles of Natural Religion made ufe of as Inftruments to gratify Pride, and to help to maintain the Impiety of Men; I fay, whilft we behold fuch things, yet we at the fame time find in an ob. fcure and unknown Corner of the World, a Nation of Wife-men and of Philosophers, if I may fo fpeak, who had much finer notions of a Deity, than either Socrates or Plato, and who carried their Idea of Vertue much higher than ever did the Stoicks,

The Jews reprefented the Deity as an Everlafting Being, Infinite, Simple, moft Perfect, Almighty, Holy and Happy in the Supream degree, who is himself Independent, and on whom all other Beings depend: To him they paid their Homages, and afcribed all the Benefits they received. His Law they chofe for the Model of their Conduct; they profeffed all Submission to him, both of their whole Minds and Wills, and for his fake to renounce their Evil Defires. What was therefore the caufe of all this? Was it because the Jews were more polite than all other Nations befides? By no means, they were rather more grofs and ignorant in every other refpect. Were they free from thofe Paffions which ufually incline Men to Superftition? But if it were fo, what should we afcribe that wondrous effect in them to, which is fo great, that a greater can never be imagined? Should we fay that the Jews were the Children of Abraham, who by the confideration of Nature, attained to the Knowledge

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