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this general Corruption of Nature; but the Thing itself is evident; the Impotence of Nature ftands confeffed; the Blindness, the Ignorance of the Heathen World are too plain a Proof of it. This general Corruption and Weakness of Nature made it neceffary that Religion should be restored by fome other Means, and that Men fhould have other Helps to refort to, befides their own Strength and Reason. And, if Natural Religion is indeed arrived to that State of Perfection fo much boasted of, it gives a strong Testimony to the Gospel, and evidently proves it to be an adequate Remedy and Support against the Evil and Corruption of Nature, For, where the Gospel prevails, Nature is restored; and Reason, delivered from Bondage by Grace, fees and approves what is holy, juft, and pure: For what else can it be ascribed to, but the Power of the Gofpel, that, in every Nation that names the Name of Christ, even Reason and Nature fee and condemn the Follies, which others ftill, for Want of the fame Help, are held in Subjection to ?

Can this Trnth be evaded or denied? And what a Return then do we make for the Bleffing we have received? and how defpightfully do we treat the Gospel of

Christ,

Christ, to which we owe that clear Light even of Reason and Nature which we now enjoy, when we endeavour to fet up Reafon and Nature in oppofition to it? Ought the withered Hand, which Chrift has restored and made whole, to be lifted up against him? or should the dumb Man's Tongue, juft loofened from the Bonds of Silence, blafpheme the Power that fet it free? Yet thus foolishly do we fin, when we make Natural Religion the Engine to batter down the Gospel; for the Gofpel only could, and only has restored the Religion of Nature: And therefore there is a kind of Parricide in the Attempt, and an Infidelity heightened by the aggravating Circumstance of unnatural Bafenefs and Difingenuity.

Nor will the Succefs of the Attempt be much greater than the Wisdom and the Piety of it: For, when once Nature leaves her faithful Guide, the Gofpel of Chrift, it will be as unable to support itself against Error and Superftition, as it was to deliver itself from them, and will by degrees fall back into its original Blindness and Corruption. Had you a View of the Disputes that arise even upon the Principles of Natural Religion, it would fhew you what the End will be; for the Wanderings of human

Reason

Reason are infinite. Under the GospelDifpenfation we have the immutable Word of God for the Support of our Faith and Hope. We know in whom we have believed; in Him, who can neither deceive, nor be deceived; and, poor as our Services are, we have His Word for it, that our Labour of Love fhall not be forgotten. But to them who rely on Nature only, it is not evident, nor can it be, whether any future Reward shall attend their religious Service. Well therefore did St. Peter fay to Christ, Thou haft the Words of eternal Life; for no other Religion can give any Security of Life and Happiness to its Votaries. Whither then fhall we go from Chrift, or to whom shall we feek for Succour, fince he only has the Words of eternal Life?

DISCOURSE

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DISCOURSE I.

PART II.

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HE fecond Thing to be confidered is, That the Excellency of Religion confifts in affording ******* certain Means of obtaining eternal Life.

Religion is founded in the Principles of Reason and Nature; and, without fuppofing this Foundation, it would be as rational an Act to preach to Horses as to Men. A Man, who has the Ufe of Reafon, cannot confider his Condition and Circumftances in this World, or reflect upon his Notions of Good and Evil, and the Senfe he feels in himself that he is an accountable Creature for the Good or Evil he does, without asking himfelf, how he came into this World, and for what

C

what Purpose, and to whom it is that he is, or poffibly may be, accountable. When, by tracing his own Being to the Original, he finds that there is one fupreme all-wife Cause. of all Things; when by Experience he fees, that this World neither is, nor can be, the Place for taking a juft and adequate Account of the Actions of Men ; the Prefumption that there is another State after this, in which Men fhall live, grows ftrong and almost irresistible: When he confiders farther the Fears and Hopes of Nature with respect to Futurity, the Fear of Death common to all, the Defire of continuing in Being which never forfakes us; and reflects for what Use and Purpose these ftrong Impreffions were given us by the Author of Nature; he cannot help concluding that Man was made not merely to act a fhort Part upon the Stage of this World, but that there is another and more lasting State, to which he bears Relation. And from hence it must neceffarily follow, that his Religion must be formed on a View of fecuring a future Happiness.

Since then the End that Men propose to themselves by Religion is fuch, it will teach us wherein the true Excellency of Religion confifts. If eternal Life and future Happiness are what we aim at, that will be the best Religion,

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