=6.= These probabilities of a future life, though they do not satisfy curiosity, answer all the purposes of religion, as well as demonstration. 1.) Even a demonstration of a future state, would not demonstrate religion, but would be reconcilable with atheism. 2.) But as religion implies a future state, any presumption against such a state, would be a presumption against religion. 3.) The foregoing observations remove all presumptions of that sort, and prove to a great probability, a fundamental doctrine of religion. CHAPTER II. THE GOVERNMENT OF GOD BY REWARDS AND PUNISHMENTS. The question of a future life is rendered momentous by our capacity for happiness and misery. Especially if that happiness or misery depends on our present conduct. We should feel the deepest solicitude on this subject. And that if there were no proof of a future life and interest, other than the probabilities just discussed. I. _In the present world our pleasures and pains are, to a great extent, in our own power._ =1.= We see them to be consequences of our actions. =2.= And we can _foresee_ these consequences. =3.= Our desires are not gratified, without the right kind of exertion. =4.= By prudence we may enjoy life; rashness, or even neglect may make us miserable. =5.= Why this is so is another matter. 1.) It may be impossible to be otherwise. 2.) Or it may be best on the whole. 3.) Or God’s plan may be to make only the good happy. 4.) Or the whole plan may be incomprehensible to us. _Objec._ It may be said “this is only the course of nature.” _Ans._ It is granted: but 1. The course of nature is but the will of God. We admit that God is the natural governor of the world: and must not turn round and deny it because his government is _uniform_. 2. Our natural foresight of the consequences of actions, is his appointment. 3. The consequences themselves, are his appointment. 4. Our ability to foresee these consequences, is God’s _instruction_ how we are to act. _Objec._ By this reasoning we are instructed to gratify our appetites, and such gratification is our reward for so doing. _Ans._ Certainly not. Foreseen pleasures and pains are proper motives to action _in general_; but we may, in particular cases, damage ourselves by indulgence. Our eyes are made to see with, but not to look at every thing:--for instance the sun. It follows, from what has been said, that II. _We are, now, actually under God’s government, in the strictest sense._ =1.= Admitting that there is a God, it is not so much a matter of speculation, as of experience, that he governs us. =2.= The annexing of pleasures and pains to certain actions, and giving notice them, is the very essence of government.