obvious and full answer to it. And it is so far from being the method of Providence in other cases, to afford us such overbearing evidence as some require in proof of Christianity, that on the contrary, the evidence upon which we are naturally appointed to act in common matters, throughout a very great part of life, is doubtful in a high degree. And admitting the fact, that God has afforded to some no more than doubtful evidence of religion, the same account may be given of it as of difficulties and temptations with regard to practice. But as it is not impossible, surely, that this alleged doubtfulness may be men's own fault, it deserves their most serious consideration whether it be not so. However, it is certain that doubting implies a degree of evidence for that of which we doubt; and that this degree of evidence as really lays us under obligations, as demonstrative evidence. The whole then of religion is throughout credible, nor is there, I think, any thing relating to the revealed dispensation of things, more different from the experienced constitution and course of nature, than some parts of the constitution of nature are from other parts of it. And if so, the only question which remains is, what positive evidence can be alledged for the truth of Christianity. This too in general has been considered, and the objections against it estimated. Deduct therefore what is to be deducted from that evidence, upon account of any weight which may be thought to remain in these objections, after what the analogy of nature has suggested in answer to them, and then consider what are the practical consequences from all this, upon the most sceptical principles one can argue upon, (for I am writing to persons who entertain these principles) and upon such consideration it will be obvious that immorality, as little excuse as it admits of in itself, is greatly aggravated in persons who have been made acquainted with Christianity, whether they believe it or not; because the moral system of nature, or natural religion, which Christianity lays before us, approves itself, almost intuitively, to a reasonable mind upon seeing it proposed. In the next place, with regard to Christianity it will be observed, that there is a middle between a full satisfaction of the truth of it, and a satisfaction of the contrary. The middle state of mind between these two, consists in a serious apprehension that it may be true, joined with doubt whether it be so. And this, upon the best judgment I am able to make, is as far towards speculative infidelity as any sceptic can at all be supposed to go, who has had true Christianity, with the proper evidence of it, laid before him, and has in any tolerable measure considered them. For I would not be mistaken to comprehend all who have ever heard of it, because it seems evident that in many countries, called Christian, neither Christianity nor its evidence are fairly laid before men. And in places where both are, there appear to be some who have very little attended to either, and who reject Christianity with a scorn proportionate to their inattention, and yet are by no means without understanding in other matters. Now it has been shewn that a serious apprehension that Christianity may be true, lays persons under the strictest obligations of a serious regard to it throughout the whole of their life; a regard not the same exactly, but

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in many respects nearly the same, with what a full conviction of its truth would lay them under. Lastly, it will appear that blasphemy and profaneness, I mean with regard to Christianity, are absolutely without excuse. For there is no temptation to it but from the wantonness of vanity or mirth; and these, considering the infinite importance of the subject, are no such temptations as to afford any excuse for it. If this be a just account of things, and yet men can go on to vilify or disregard Christianity. which is to talk and act as if they had a demonstration of its falsehood, there is no reason to think they would alter their behaviour to any purpose, though there were a demonstration of its truth.

ADVERTISEMENT.

IN the first copy of these papers, I had inserted the two following Dissertations into the chapters, Of a Future Life, and, of the Moral Government of God, with which they are closely connected. But as they do not directly fall under the title of the foregoing Treatise, and would have kept the subject of it too long out of sight, it seemed more proper to place them by themselves.

DISSERTATION I.

Of Personal Identity.

WHETHER we are to live in a future state, as it is the most important question which can possibly be asked, so it is the most intelligible one which can be expressed in language. Yet strange perplexities have been raised about the meaning of that identity or sameness of person, which is implied in the notion of our living now and hereafter, or in any two successive moments. And the solution of these difficulties hath been stronger than the difficulties themselves. For, personal identity has explained so by some, as to render the inquiry concerning a future life of no consequence at all to us, the persons who are making it. And though few men can be misled by such subtleties, yet it may be proper a little to consider them.

Now, when it is asked wherein personal identity consists, the answer should be the same as if it were asked wherein consists similitude or equality; that all attempts to define would but perplex it. Yet there is no difficulty at all in ascertaining the idea. For as, upon two triangles being compared or viewed together, there arises to the mind the idea of similitude, or upon twice two and four, the idea of equality-so likewise, upon comparing the consciousness of one's self or one's own existence in any two moments, there as immediately arises to the mind the idea of personal identity. And as the two former comparisons not only give us the ideas of similitude and equality, but also shew us that two triangles are alike, and twice two and four are equal-so the latter comparison not only gives us the idea of personal idenity, but also shews us the identity of ourselves in those two moments; the present, suppose, and that immediately past; or the present, and that, a month, a year, or twenty years past. Or in other words, by reflecting upon that which is my self now, and that which was my self twenty years ago, I discern they are not two, but one and the same self.

But though consciousness of what is past does thus ascertain our personal identity to ourselves, yet to say that it makes personal identity, or is necessary to our being the same persons, is to say that a person has not existed a single moment, nor done one action, but what he can remember; indeed none but what he reflects upon. And one should really think it self-evident, that consciousness of personal identity presupposes, and therefore cannot constitute, personal identity, any more than knowledge in any other case can constitute truth, which it presupposes.