tence without examining the authority of the judge.
Thus it appears, upon a philosophical estimate, that, supposing the mind, at any certain time, in an equipoise between the pleasures of this life, and the hopes of futurity, present objects, falling more frequently into the scale, would in time preponderate, and that our regard for an invisible state would grow every moment weaker, till at last it would lose all its activity, and become absolutely without effect.
To prevent this dreadful event, the balance is put into our own hands, and we have power to transfer the weight to either side. The motives to a life of holiness are infinite, not less than the favour or anger of Omnipotence, not less than eternity of happiness or misery. But these can only influence our conduct as they gain our attention, which the business or diversions of the world are always calling off by contrary attractions.
The great art therefore of piety, and the end for which all the rites of religion seem to be instituted, is the perpetual renovation of the motives to virtue, by a voluntary employment of our mind in the contemplation of its excellence, its importance, and its necessity, which, in proportion as they are more fre-
