V. II.

ftill more legible in the Revelation he has vouchfaf'd us, the whole Defign of which, falls in with that Expreffion of the Prophet, deliver'd with the highest Affeveration, and in the most Pathetic Manner; As I live, faith the Lord God, I Ezek. c. 23. have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn ye, turn ye from your evil ways: for why will dye, O houfe of Ifrael? With fuch Tendernefs and Solicitude, does he endeavour to remove from the Minds of Men, those Fatal Mifapprehenfions, which represent him only in the Act, and not the Defign of his Creation; and which render himfelf Implacable, or his Government Arbi

trary.

ye

The Question then coming to this, Whether a State of Final Impenitence here, shall justly expofe the Sinner to Eternal Misery? (Which, by the way, I take to be a Queftion that Natural Reafon cou'd never have determin'd on either Side; and therefore no Reason from the Nature of the Thing, ought to be of weight in Oppofition to the Scripture-Determination, if that is once clear and pofitive) we are no farther oblig'd to answer it in this Place, than to fay, That the Divine Mercy will be extended as far as is poffible; which is, to

all

all Capable Objects: And that all those who shall, upon Tryal be found to be Objects of Juftice only, and not of Mercy, cannot be reach'd by it; but have deftroy'd themfelves, even while they were daily forewarn'd of their Danger and Destruction; with this Merciful Intention in God, that they shou'd Work out their Salvation, with Fear and Trembling.

All which is a Demonstration, to those that believe the Scripture, of the Falfhood of Two very Dangerous Pofitions: 1. That GOD devotes any Man, or Part of Mankind, to Destruction, for the meer Completion of his own Will, or the Exercife of his Unbounded Power: 2. That he suffers any Sinner, for want of neceffary Precaution and Affistance, to run headlong into his Destruction. Both which Tenents are not only attended with this intolerable Confequence, That they deface the true, and most amiable Character of Reveal'd Religion; but they strike at the Foundation of all Natural Religion, while they render the Chriftian Immortality disagreeable, nay abominable to our best Apprehenfions of GOD, our Selves, and the Relation we ftand in to Him.

But I think the Hints already given, are fufficient to convince a fincere Inquirer, That the Chriftian Revelation of a Future

State, however misunderstood by Weak and Prejudic'd Minds, is in its felf highly becoming, and worthy of the Character and Authority it bears with all Believers. And this fhews us the perfect Harmony of Reason and Religion, fo far as we are capable of carrying on the Comparison; and to demand farther Satisfaction, is to anticipate our Expectations of what fhall be reveal'd to us there, and is indeed an unprofitable piece of Prefumption.

Here therefore I fhall, as I promis'd, leave the Argument; having follow'd, as closely as I cou'd, and without multiplying Topicks, that Train of Thoughts which induc'd me to believe,

1. That Human Nature is a Constitution, arifing from the Union of a Spiritual, with a Material Subftance.

2. That this Spiritual Substance muft remain numerically the fame, notwithftanding the Diffolution; which, in the Course of Nature, destroys the Numerical Effence of the Body.

3. That at the End of This our Human Soul enters upon a New State of Activity and Vital Perception.

4. That it is most agreeable to Reason, and our best Notions of a Deity, that this Succeeding State fhall have regard to the Prefent; and be our Confummate Happiness

or

or Mifery; especially as it ftands reveal'd to us, in the Gospel of our Bleffed Redeemer.

If what I have faid, upon each of thefe Propofitions, amounts to Proof; I fhall not think it any great Omiffion, that I have pass'd by feveral other Conclufive Arguments: All that I aim at is, to gain my Point with an impartial and competent Judge; and, in order to that, having advanc'd my Plea by the best Arguments I was furnish'd with; I think it Deference to the Judgment of thofe I appeal to, and no Prejudice to my Caufe, here to fubmit it.

But poffibly it may be expected I fhou'd now turn my self to answer the Objections, and obviate the Cavils of my Adverfaries; and this I must confefs opens a large Field of Controversy, ftill to be beaten over. For this Doctrin of Human Soul has had, and now has I find, more Enemies than any one Principle of Philofophy or Religion. The Atheistic Tribe, tho' differing with it felf in many Particulars, is intirely engag'd with its utmost Force against us in this Point: And thefe, tho' inconfiderable in themfelves, become more formidable when joyn'd by a very large Body of the Deifts; who, admitting a God, but not his Judgments, are but too nearly con cern'd

K 2

cern'd to fubvert, if poffible, the true Foundation of Rewards, and Punishments: And these again are reinforc'd by all that labour under the Prejudice of a SenJual Credulity, who are no contemptible Number. And, befides all thefe, I cannot look upon them otherwise, than as Enemies to the Caufe; who, (with what Intention, I will not prefume to determin) give it up as indefenfable by all the Succors that Reason can poffibly afford. And lastly, they wou'd be efteem'd confiderable Enemies to it, who begin to Fight under Christian Colours, and endeavour to turn our best Weapons upon our felves; fo that we are attach'd on all Sides, and no hopeful Method against us is left unattempted.

Some of thefe Objectors have been examin'd in the Courfe of this Argument; and as for the reft, they are all put together (as well as the Skill of the Compiler wou'd fuffer) by the chief Patron of the laft Sort of Adverfaries; and therefore, tho' we may not have much reason to be difmay'd with the Appearance of this Champion; no not when he pretends to come to us, In the Name of the Lord of Hofts: Yet if we are so happy as to repell thofe Forces he has been pleas'd to put himself at the Head of, (for they are almost at any Man's Command) we may

prefume