the difpenfations of providence to an equa-
lity; yet, furely, thofe terms judgment, and
retribution as confequent upon it, can have
no place here. Again, though we have no
reason to expect that God will call men to
an account for those trifling affairs in which
the great end of creation is not interested,
because those infignificant things do not seem
to require it yet; men's being friends or ene-
mies to the common happiness are things of
Such importance as are worthy of the di-
vine notice, and which render men worthy
of the divine favour or displeasure on ac-
count of them. And, as I think, were I
intrusted with the execution of civil juftice,
I ought, and should reward those that have
generously contributed to the public happi-
ness, and punish those who have bafely and
wickedly contributed to the public hurt, had
I a perfect knowledge of their cafes, and had
I power fufficient for thefe purposes; so,
from hence I cannot but conclude, that
God, who is the most perfect intelligence,
goodness, and boundless power, will much
more do fo; and confequently there will be
a future judgment and retribution. This,
I apprehend to be the ftate of the cafe, not
as grounded on external divine revelation, or

any

any divine impression which may be fuppofed to be made upon the mind, nor upon any divine determination concerning it; but on the eternal reafon and propriety of things, and which, indeed, feems to me to be the most folid foundation for the doctrine of a future judgment to be built upon; because, were it to be admitted that there is not a propriety in the thing itself, then it would be quite uncertain whether there would be any such thing; or rather, the aforefaid admiffion affords a prefumptive proof that it will not be the cafe, because it is very unlikely that God will judge the world, without a proper reason for fo doing. Indeed, if the human mind, or those principles of intelligence and activity that take place in man, which render him capable of perceiving the propriety and impropriety of actions, and of voluntarily acting confonant; or contrary thereto if these so far result from, and depend upon that particular compofition or system of matter called the human body, as to derive their being from that compofition under certain circumftances, and cease to be and are diffolved by and with the diffolution of the body; or if the human mind be a fubfiftance that is

quite diftinct from, and independent of the

mate

material system, and yet, notwithstanding, is equally perishable as the body, and both will be diffolved together; then, it may feem to follow, that this world is man's all, because by that diffolution man ceases to be, * or is not, and will be no more; but then, that either of thefe is the cafe, I think, cannot be proved, and therefore, they are no farther to be admitted or taken for granted than to give thofe arguments their due weight that are grounded on thofe fuppofitions.

BUT then, admitting there will be a future retribution; yet, whether it will be univerfally extended to all our fpecies may, perhaps, admit of fome doubt. For, as a great part of human offspring die foon, some in infancy, and others in childhood, before

they

* If the human mind is not of itself a permanent being, but refults from a temporary perifhable compofition of matter, and is diffolved by and with the diffolution of that compofition; or if it be a fubfiftance that is quite distinct from the body, and yet, in it's own nature, is equally perishable as the body, and will be diffolved with it; then a refurrection, or reftoration, and a future retribution feem to be excluded. For though God may produce a conftitution that is exactly fimilar to, and is made of the fame materials of which a former conftitution was compounded that is diffolved; yet this would be a new, or another conftitution, and not a refurrection or reftoration of a former one, and confequently, it would be another and not the same being.

they are capable of diftinguishing betwixt good and evil in a moral fenfe; so they must be again brought into being, and live to riper years, and act a part upon this globe, to render them the proper fubjects of a future judgment; but whereas this does not appear to be the cafe, therefore it becomes the more doubtful whether the judgment referred to will be univerfal. And as to all those who die in their youth, when they are but just entring upon action, and others who act a very low part in life; the reafon of the thing does not call equally for a future retribution with regard to these, as it does with refpect to those whofe lives have been of much greater consequence to the world, and who have been greatly fubfervient to the public good, or hurt of mankind. Befides, there are a few of our fpecies, (I mean Idiots) whofe capacities are fome below, and others, perhaps, equal to those of other animals; and there are many others, what thro' the weakness of their natural powers, what thro' the want of a proper education, what through inattention, and what through other caufes, their sphere of action is fuch as fets them but little above fome of the brute beasts; now, that

all

all these will be brought to a future account, may, perhaps, be a doubtful point. A future judgment, furely, will not be introduced to answer the purposes of pomp and Shew; but to exemplify the moral excellence of the Deity, in his acting properly by his intelligent creatures.

And, WERE it to be admitted, on the other fide, that there will be no future ftate of existence to men, and, confequently, no future retribution; yet, in that view of the cafe, the prefent conftitution of things abundantly fet forth the power, wisdom and goodness of it's author; feeing the whole is not only fubfervient, but is also excellently constituted to answer the purpose of a present publick or general good. Suppofe this prefent world to be a compleat and entire fyftem of itself, that is not related to, nor connected with, nor has any dependence upon any other constitution of things, that has preceded it, or that will come after it; yet, furely, it would not fall short of perfection for want of fuch connection and dependance; feeing all the beauties of nature and all the benefits held forth by it are just the fame, whether there be any fuch connection, or not. And to suppose the prefent conftitution of Dd

things