Difpofitions themselves. To this they are led, not by obferving a like Ufe of it in profane Writers; but from confidering that this figurative Interpretation will, in many Places, be more natural, and more fuitable to the Context. Others again have extended the Signification of the Word, fo as to take in Obedience to the Laws of the Gofpel; which appears to me to be no otherwife included in Faith, than as every Effect is virtually included in it's Caufe. And this too is a Senfe only to be juftified upon the fame Grounds with the preceding. -Such a Latitude in in

terpreting Scripture is not, I think, to be admitted without Neceffity. But if any of my Readers chufe to enlarge the Signification of the Word, rather than deny the intrinfic Excellence of the Thing; I believe it will be found that there is no real Difference between their Notion and mine. They acknowlege, with me, that bare Alent is and must be a worthless Thing. They join with me in afcribing the fole Merit to thofe virtuous Actions, which either precede Affent, or follow after it. And laftly they agree that all the Praifes contained in the facred Writings, were bestowed on the very fame Grounds.-Whether a figurative Senfe is to be afcribed to the Word Faith, or whether the Praises themselves are to be taken figuratively, is a Thing of no Confequence at all.

SECT.

WE

SECT. II.

E are taught in Scripture, that the whole Race of Mankind will finally be divided into two Claffes; the one to be doomed to everlafting Punishment, the other to be made Heirs of eternal Life. The Words Damnation and Salvation, are commonly used to express these two contrary States: for as Condemnation infers Punishment; fo a Releafe from Punishment, which is the proper Idea of Salvation, draws after it, by divine Appointment, a Participation of endless Happiness. We are not allowed to fuppofe an intermediate State. Such a Suppofition would offer the greatest Violence, not only to particular Paffages, but to the whole Tenour of the Gospel.-By Salvation then, in general, is only to be understood a State of future and perpetual Bliss; and whatever procures us Admiffion to fuch a State, is properly a Means of Salvation.

The

BUT the fame Scriptures have alfo affured us, Reafon itself bearing them Witness, that the Happiness to be enjoyed in a Future State admits of great and endlefs Variety. Houfe of God contains many Manfions, fuited to the different Capacities, and the different Merits of their respective Inhabitants.

On

this Account Salvation is an indeterminate Thing; involving in itself all Degrees of Bliss, from the highest to the lowest, which are within the Reach of any Part of Mankind: and whatever procures us a higher Station in the World to come, whatever conduces to the Improvement of our Profpects beyond the Grave, may justly be confidered as a Means of Sal

vation.

THAT the Faith of a Chriftian is in an eminent Degree productive of thefe valuable Effects, and, in fome Senfe, fufficient for their Production, it is my prefent Business to maintain and prove.

OUR first Inquiry then will be, Whether a Belief of the Doctrines of Christianity conduces to the Security of our Future Happinefs? whether fuch a Belief renders it more probable, that fome Place will be allotted us in the Kingdom of God?-Before we can settle this Point, we must first be determined by what Rule Men's final State, either of Happinefs or Mifery, will be fixed and afcertained at the last Day? Not that the Inquiry before us will require a particular Determination. It is fufficient for our Purpose, if we can refolve this fingle Queftion, Whether our Condition in the other World depends folely on our Conduct in this? whether any Thing else, be

fides

fides

Moral Improvements can give us a Claim to Everlasting Life?—Now this Queftion we may furely anfwer without the least Hefitation. That we fhall be judged by our Works, and our Works only, is the uniform Voice both of Scripture and Reafon. I do not fay that eternal Life is purely the Result of our own Merit: I only affirm that good Works are the fole Condition, the necessary Qualification; without which that Gift of God cannot poffibly be bestowed, and with which it will not be refused.

It would be deviating too far from my present Purpose to enter into a Detail of the Proofs on this Head. Efpecially as the Truth of my Affertion is not likely to be called in Question

Some Readers may perhaps want to be reminded that Chriftian Morality is a very different Thing from Social Vir tue. It does indeed include that in a very high Degree: but it alfo extends to all our Natural Obligations, whether respecting the Deity or ourselves. Not only fo, but it comprehends a Variety of new Duties, discovered to us by the Light of Revelation. Whatever our Reafon, as improved by Chriflianity, recommends to our Choice, mult certainly be esteemed a Part of Morality. For, I prefume, this Word fignifies a right Conduct of our Actions, not in one Refpect, but in all.-When therefore I speak of Virtue, Moral Duty, &c. I would always be underfood to take in a Defire and Endeavour to inform our felves rightly concerning the Revealed Will of God; a Compliance with the Pofitive Inftitutions of the Gospel; and, in fhort, an unlimited Obedience to the Laws of Chrift. Whoever allows, what, I think, no Chriftian denies; that a Legislative Authority was committed to our Saviour by God himself, and yet wilfully difobeys him in any Particular, is certainly guilty of an immoral Action. To fay otherwife would be to make Rebellion against the Governor of the World no Breach of Morality.

Question by those Perfons with whom I mean to contend. Let me therefore, for the Sake of Brevity, be allowed to fuppofe, without Proof, That the Judge of the World is a juft Judge. That one effential Part of Justice is a right Diftribution of Happiness and Mifery; and lastly, That diftributive Justice regards folely the Moral Worth of the Objects with which it is concerned.-These are Principles drawn from other Sciences; Principles of Morality and Natural Religion: and, as such, have a Right to be admitted, without further Evidence.

THIS Foundation being once laid, we fhall have a firm and immoveable Support for the Notion we are endeavouring to establish. For it feems, according to this Notion, that Means of Salvation and Means of Virtue are, in Effect, one and the fame Thing; these two being infeparably connected. The Question then is reduced within narrower Bounds, and expofed more diftinctly to our View.-It is, in fhort, only this, What Connection between Faith and Morality? between Belief and Practice? between embracing the Religion, and obeying the Laws of our Redeemer? Whatever Degree of Perfection in Virtue is made requifite to our Admiffion into Heaven, is that Degree more likely to be obtained by an Infidel or a Chriftian? If the latter, it follows that the Knowlege of the Doctrines of

Christianity