a future state of immortal happiness, and it being fo directly contrary to the effential attributes of God, who is perfectly good, that any of his creatures fhould be for ever miferable, what can we reasonably fuppofe, but either that the virtuous and pious only shall inherit eternal life? or, if, as fome think, the Deity will not fuffer anything he hath created abfolutely to perish, that then the ftupid and the wicked may be fo changed: and purified, as to enjoy fuch a state of being: as their feveral natures and capacities are fitted for? this however to be vastly different from, and inferior to, the condition of the wife and the good. But to fuppofe, as many do, that this purification of the mind is to be effected: by burning the body,by elementary fire, on by any other tormenting punishment, is a grofs conceit and moft monftroufly abfurd, On the contrary, if there be any poffible method, as undoubtedly there is, of purifying. corrupt men, and fitting fuch for a future: ftate of felicity, without tormenting them, we may reft affured, that no TORMENTS will be made ufe of. THIS opinion, that all creatures capable of. happiness will be finally happy, although in very different degrees, or at least that none will be for ever miserable, feems fo confo-. nant nant to the immenfe goodness of the Divine Nature, that it cannot be thought strange if it fhould find, and hath found advocates among the fenfible and the moft humane and best tempered part of mankind: it may indeed rather juftly be wondered at, that, with fuch perfons, the oppofite' opinion fhould ever have prevailed. SUPPOSE a good parent had children whọ did not behave as they ought to do, but that it was in his power nevertheless to make them happy or miferable: which would he do? Undoubtedly he would make them happy.If we then, being comparatively evil, fhould do thus kindly by our children, how much more fhall our heavenly Father, who is infinitely good, do by us his creatures? to whom he is, almoft beyond comparison, nearer related than earthly parents are to their children. Indeed, were there no other rea fon why the Deity fhould not even permit us to be eternally miferable, this would be fufficient, he hath created us. Again, suppose a good man had it in his power to render a multitude of people happy or miserable, who were ftrangers to him, or by whom he had even been hated or perfecuted: what thould he do in this cafe? The gospel hath told him; and if that had not, huma nity would. Yet we suppose the Almighty, whom, properly speaking, none can injure, doth not act with fo much benignity to us, as we acknowledge we ought to do, nay as many of us actually do, by one another. Once more,-I would afk a real good man, if he doth not feel a moft exquifite pleafure in making others happy? or, were it in his power to make all mankind fo, whether the very thought would not be ravishing beyond expreffion? Yet we are not willing to allow this difpofition to the FOUNTAIN OF GOODNESS; but fuppofe, nay affert, that he will condemn millions of millions of his creatures to everlasting mifery. Surely, if any opinion men form of the Deity can be offenfive to him, this must be so in the highest degree. TRUE it is, that all abfolute certainty concerning a future ftate is, for wise reasons no doubt, withheld from us: nevertheless it certainly behoves every man fo to conduct himself in this life, as if he were fure of another. FOR fuppofing there fhould be no future ftate, but that man when he dies fhall ceafe to Among other wife reafons, perhaps for this; that if we were certain of paffing, when we go hence, to a ftate of perfect happiness, we should not have patience to stay here our allotted time. 1 to be; yet what will he lofe? or rather, what advantage, refpecting this life, will he not gain by a virtuous and pious conduct? Our lofs, if it may with any propriety be deemed a lofs, will be only of such pleasures as, like Circe's cup, turn men into beafts, or, like palatable poifons, ferve to confume and deftroy us. But as to our gain,-If there be any real good in health of body and strength and vigour of mind; in reputation with, and efteem of worthy men; and fatisfaction in our own breasts; peace and in reflecting with pleasure on our actions: this good,-thefe benefits, and many more, accrue from temperance, juftice, and charity; in a word, from virtue and piety. But, if our enjoying a future ftate, or any confiderable degree of happiness in it, should depend on the habits we contract here, and on our conduct and behaviour in this world, then what infinite fervice and benefit will a rational, a virtuous, and a pious life be to us? in On the whole, we hope it may be reafonably and fafely concluded, that God will not even fuffer any of his creatures to be for ever miferable, much lefs punish them with everlasting torments: but on the contrary, if he hath allotted a future and |