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.