The divine government of the world, implied in the notion of religion in general and of Christianity, contains in it: that mankind is appointed to live in a future state;[13] that there every one shall be rewarded or punished;[14] rewarded or punished respectively for all that behaviour here, which we comprehend under the words, virtuous or vicious, morally good or evil:[15] that our present life is a probation, a state of trial,[16] and of discipline,[17] for that future one; notwithstanding the objections, which men may fancy they have, from notions of necessity, against there being any such moral plan as this at all;[18] and whatever objections may appear to lie against the wisdom and goodness of it, as it stands so imperfectly made known to us at present:[19] that this world being in a state of apostasy and wickedness, and consequently of ruin, and the sense both of their condition and duty being greatly corrupted amongst men, this gave occasion for an additional dispensation of Providence; of the utmost importance;[20] proved by miracles;[21] but containing in it many things appearing to us strange, and not to have been expected;[22] a dispensation of Providence, which is a scheme or system of things;[23] carried on by the mediation of a divine person, the Messiah, in order to the recovery of the world;[24] yet not revealed to all men, nor proved with the strongest possible evidence to all those to whom it is revealed; but only to such a part of mankind, and with such particular evidence, as the wisdom of God thought fit.[25] The design then of the following treatise will be to show, that the several parts principally objected against in this moral and Christian dispensation, including its scheme, its publication, and the proof which God has afforded us of its truth; that the particular parts principally objected against in this whole dispensation, are analogous to what is experienced in the constitution and course of nature or Providence; that the chief objections themselves which are alleged against the former, are no other than what may be alleged with like justness against the latter, where they are found in fact to be inconclusive; and that this argument from analogy is in general unanswerable, and undoubtedly of weight on the side of religion,[26] notwithstanding the objections which may seem to lie against it, and the real ground which there may be for difference of opinion, as to the particular degree of weight which is to be laid upon it. This is a general account of what may be looked for in the following treatise. I shall begin it with that which is the foundation of all our hopes and of all our fears; all our hopes and fears, which are of any consideration; I mean a future life. THE ANALOGY OF RELIGION. PART I. Natural Religion. CHAPTER I. A FUTURE LIFE.[27]