show, that at death we shall not cease to be; the dissolution of our bodies, which are not ourselves, not being the destruction of the living agents, which are so, and which will continue after death. Immortality opens an unbounded prospect of hopes and fears1; for, in our present experience, we find that our interest depends ultimately upon our behaviour; and we infer the same will hold in a future state, and that He will, upon the whole, reward the good and punish the bad.

To confirm this, there is a sort of moral government' observable in the natural government of the world; we see virtue and vice rewarded and punished as such, to such a degree, as to lead to a supposition of a still higher degree of distributive justice, in future, though temporary obstacles prevent it now. And as these things are observable on the side of virtue, so there is nothing to be set against it, on the side of vice.

A moral scheme of government is, then, in some degree, visibly carried on by God now; leading to the inference of a more perfect one hereafter, and of our future interest being dependent on our present conduct. This is put in our own power: and as, from obstacles and temptations, we have a hazard as to our temporal interest; so, by analogy, the same holds with respect to our future one.

1 See Chap. II. 2 See Chap. III.

3 See Chap. IV.

How we came to be in this situation is, in the whole, But we may partly

beyond our comprehension.

account for it, by considering that a certain character1 must be necessary, to fit us for that future state (as it is to fit us for any state); that we are made capable of improvement of all kinds; that by cultivation of practical principles, we form habits thereof, and that the present world is peculiarly fitted for a state of moral discipline, as early life is calculated to form habits required in mature age. We, therefore, thence conclude the present state is a school of discipline, to form the character of virtue, suited for a future one.

And as all objections against God's moral government, founded upon necessity', are practically vain and delusive; so, our limited comprehension3 is a sufficient answer to objections against its equity and justice.

This should awaken serious thought; and engage us to the practice of virtue and piety; specially when we consider how very precarious is the short-lived pleasure, that vice can possibly bring now, and the righteous judgment hereafter. In comparison with religion, the inducements to vice are worthless; and to plead ungovernable passion, is but a poor apology, when we know we are placed here, to curb and control it; and, in fact, we do so control it, to secure our

1 See Chap. V. 2 See Chap. VI. 3 See Chap. VII.

temporal interest. But the proper motives to religion are derived from the proper proofs of it; which proofs arise from our moral nature,-from the presages of conscience, and from our apprehension of a God as a righteous governor and judge; which nature, conscience, and apprehension, are all given us by Him; and also from the confirmation of these dictates of reason by "life and immortality brought to light by the Gospel."

BOOK II.

OF REVEALED RELIGION.

CHAPTER I.

OF THE IMPORTANCE OF CHRISTIANITY.

ARGUMENT.-The chief objections against natural religion,-as involving in it the idea of God's moral government, and a future state of retribution,-being answered, the question of revealed religion is here considered. As a preparatory step to the credibility of Christianity, its great importance is exhibited. It is an authoritative republication of natural religion, in the pure simplicity thereof; and it reveals a new and merciful dispensation for the restoration of man. The consequent serious obligations of duty, and the sinfulness of negligence or obstinate unbelief. The distinction between moral and positive duties.

HAD the light of nature b

render Revelation us

But considering the religious state of the heathen world before Revelation, and its present state, where, unaided by the light thereof, it is absurd to say that it was unnecessary. Even supposing it possible for a few to have reasoned out a system of pure natural religion, the great bulk could not; and then it would have wanted authoritative sanctions and supports; so that it would be as extravagant to affirm that mankind are completely happy now, and incapable of being made better, as to reject Revelation on the pretence of its being superfluous.

But some persons, admitting the truth of Revelation, deny its importance; and assert, that Christianity being only designed to corroborate and enforce the duties of natural religion, it is immaterial whether we act in obedience to the former or the latter. Hence, an inquiry into the importance of Christianity properly precedes that of its credibility.

Now if God has revealed His will, we cannot safely disobey it, unless on the clear assurance that the reasons for its promulgation are inapplicable to us; but this is impossible; and our ignorance, as is clear from the Analogy of Nature, is no excuse for disobedience.

But the importance of Christianity appears :

I. Because it is both a republication of natural religion, in its genuine simplicity, declaring the pure