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there féro, that be saved? Strive, says he, to enter
in at the strait gate ; for many, I say unto you,
will seek to enter in, and mall not be able. He
makes no comparison at all between the nunibers,
as being of no fort of use; but takes occasion to
exhort them to that spiritual diligence, which is the
condition of salvation : For many, that seek it; Mall
not be able, because they only seek, and do not strive.
Many, in this answer, is a relative term, not to the
number of those to be saved, which may be infinite
ly more, but to the mind and purpose of God,
which is to save all men; for he is not willing, that
any should perish, but that all should come to repen-
tance. They may, therefore, be very few, for
ought we know, in respect to those, which are faved;
and yet be many,' in respect to the purpofe of
God, which was to save All..

.Now; suppose men were to reason in the same
manner in temporal concerns ; it would put an intire
stop to all human industry: The mariner would not
put to sea, till he had computed, whether there are
more men, that escape; than perish, by the waters;
the merchant: would not trade, till he had compu-
ted, whether there were more men made rich, chan
impoverished, by traffic ; the farmer would not fow
his reed, till he had computed, whether there were
more grains which grew, than failed: And, perhaps
a true computation would, in many cases, 'deters,
mine things on the discouraging side. ".

But they do not argue so: On the contrary, they suppose very justly, though multitudes suffer loss, and disappointment; in all sorts of worldly pursuits yet it is not the nature of things, so much as human folly, and error, and precipitancy, that occasion it : And therefore, if they think they can pursue å scheine rationally, they are worldly prudent in ata tempting it.

and thus in religion should men argue: Though millions perish, every man is sure he has the micaris


of salvation in his own power; and therefore, letring others answer for their own folly, each man Should work out his own salvation. To this purpose was our Saviour's answer, which still leaves it undetermined, whether the majority of mankind are saved or not; and it will be so, till the final trial : For thus much we are assured, that heaven is not a lottery, and the arithmetic of prizes and blanks has nothing to do with it ; but every man is sufficiently inabled to obtain eternal happiness; and if a man fails, it is intirely his own fault. Our Saviour argues very strongly, from worldly, to fpiritual sagacity, in the parable of the unjust steward. The story is well known, and the application of it is di. rectly to our purpose: And the Lord commended the unjust steward, because he had done wisely; for the children of this world are, in their generation, wiser, iban the children of light. " If pious and 66 good men would be any thing near as diligent, * and follicitous, to secure to themselves an eternal 4 happiness in the life to come, as worldly men are $6 dextrous, and unwearied, in providing for them“ felves the things of this short and tranfitory life, " they could not possibly fail of their reward."

Almost all the parables and allusions which Christ makes ufe of, have their force in this kind of analogical reasoning.-Let any one examine the Scripture-Accounts, of the allusion of new cloth put to an old garment;---of computing cost before build. ing, and strength before fighting ;--the story of the unjust judge ;-of the king who took an account of his servants, and shewed extraordinary mercy to one of them ;-of the letting the vineyard to the husbandmen, who killed the son and heir ;-of the marriage of the king's son, and the judgment upon the person who wanted a wedding-garment ;-of the master watching, to prevent the breaking up of his house ;-of the master returning from the field, and ordering the servants, who had been at labour,

felves us, and unule to com

hall be takende this discourse. teftimonies.

to attend him of the ten virgins; -of the talents; and of the unjust steward, already mentioned ;-. with other allusions and parables , and it must be allowed, that the use of them all lies, in the Analogy they bear; to spiritual things. If there could be any doubt of this, the scripture-applications of them might be brought as undeniable testimonies: . To conclude this discourse, one Analogy more shall be taken notice of, between worldly and fpiritual prudence; not as they may both be found in man, but as one is in God, and the other in manj remembring the definition given of prudence, that it is the chusing proper means to acquire a desirable end. W H EN men associated themselves into societies,

W they not only assigned penalties to the transgreflions of their own positive insticutions, but also to the transgressions of morality, which is a divine law, and has evident rewards and punishments annexed to it, even in this life, in the natural consequences of it : But it is also evident, that the natural consequences of virtue and vice are not sufficient, to induce men to practise one, and to deter them, from committing the other: For this reason, human focieties, in ma. ny instances, corroborate the inoral law, by additional sanctions; and, in some instances, not only punish vice, as injurious to society, but also as a tranfgression of that, which is fit and proper to be done :: And the punishment for crimes is often

F 2.

capital. a Our sense or discernment of actions, as mórally good or evil, implies in it, a sense or discernment of them, as of good or ill de sert. It may be difficult to explain this perception, so as to answer all the questions, which may be asked concerning it: But every one speaks of such and such actions, as deserving punishment : And it is not, I suppose, pretended, that they have ab. solutely no meaning at all to the expression. Now the meaning plainly is not, that we conceive it for the good of society, that the doer of such actions should be made to suffer : For if, unhappily, it were resolved, that a man, who by some innocent action was infected with the plague, should be left to perish, left by other


capital. It is likewise observable, that all the im. portant duties of morality have not civil sanctions in any state, but the most, in the best of states : And these civil sanctions are not always proportionable : The difference of colour in the skin, in fome places makes Murder punishable with death, or money and Ingratitude is scarce any where pu: nished. From hence may be inferred, that men acknowledge the obligation of the moral law, as well as the insufficiency of its fanction in the natural course of things'; which insufficiency they endeavour to make up, and yet must own, that, after all, the goveriment of the world is unequal: For some crimes are not punishable at all, in proportion to their malignity, either in their natural consequences, or by civil sanctions.: .

: The argument of analogy will therefore stand thus :-)f mankind, considered in a fociable state, have à disposition to give a full fanction to the moral law, the moral governor of the world must have a greater :- If finite creatures are inadequate to this, and moral justice be imperfectly administered; the infinite BEING is certainly equal to it, and will adminifter it perfectly. Therefore, since the constitution of things cannot allow that perfection of administration in this world, infallibly it will be made up in the next.

And further, if finite creatures, by their own reasoning, are led to think, they may punish, to the extent of their power, that is, with temporal death ;

peoples coming near him, the infection should spread; no one would fay, he deferved this treatment. Innocence and ill desert are inconsistent ideas. But ill desert fupposes guilt ; and if one be not part of the other, yet they are evidently and naturally connected in our mind. Thus in human creatures there is an affociation of the two ideas, natural and moral evil, wicked. ness and punishment: If this affociation was merely artificial or accidental, it were nothing ; but being moft unquestionably natural, it greatly concerns us to attend to it. Anal. Nat. and Rev. &c. p. 312. Dublin.


assuredly they should conclude, that the infinite God may punish to the extent of his power, that is, with eternal death.

Thus does Analogy lead us, by true steps of reasoning from the practice of mankind, to the acknowledgment of a future state of eternal rewards and punishments, which, as it is the ultimate end of all trial, and moral probation, here ; fo is it the foundation, upon which all religious obligations are built.

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o Que chacun examine fa pensée, il la trouvera toûjours oca cupée au passé & à l'avenir. Nous ne pensons presque point au présent ; & fi nous y pensons, ce n'est que pour en prendre la lumiere pour disposer l'avenir. Le present n'est jamais nôtre but. Le passé & le present font nos moyens ; le seul avenir elk nôtre objet. Ainfi nous ne vivons jamais ; mais nous esperons. de vivre ; & nous disposons toûjours à être heureux : Il est indubitable que nous ne le serons jamais, fi nous n'aspirons à une autre beatitude, qu'à celle dont on peut jouir en cette vie. Peno sées de M. Pafchal,

From hence we should argue, analogically, that there will be a future state ; since the human mind is so intirely disposed to think of future pleasures, rather than the present, or the paft; unless we will suppose that human nature has appetites, which its author never intended should be gratified ; but every other appetite has a reasonable gratification, so also shall this one have a reafonable gratification in another state of things,

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