tion of one or more witneffes, of equal ca- SERM. pacity and integrity, must render the pro- XV. bability more full and unexceptionable. Again, Christianity affures us of the refurrection of the body, (divefted of all grofs and animal principles, and in a state of glory and incorruption) to be a means of pleasure and happiness to the mind, which is a point that reason was abfolutely in the dark about, and has given us an inftance in kind, a glorious and uncontestable specimen of a refurrection and future life, in the refurrection of Christ. Then it not only establishes the general notion of a future existence, but afferts, in the strongest terms, the foul's immortality and an eternal reward for the righteous, concerning which, tho' of the utmost confequence to the comfort of mens minds, and the cause of virtue, the dictates of reason are at best imperfect and confus'd. And tho' the Jews were favoured with a revelation from heaven, and therefore among them, one might juftly expect clearer and fuller discoveries of eternal life; yet notwithstanding this, the law of Mofes has nothing in it of this kind, but is inVOL. I. Ce forced SERM. forced only by general affurance of the XV. divine favour, and promises of temporal rewards; and there are very sparing intimations of a future immortality, even in the writings of the Prophets. Add to all this, that the reward, which the gospel proposes, is of the nobleft kind, honourable to God, and worthy the excellent powers and capacities of human nature: It confifts, under the continual influence of the divine prefence and favour, in the perfection of reafon and purity; is an inheritance undefiled, into which nothing of vice or mifery fhall enter; a ftate where charity never faileth, and, confequently, of eternal harmony and peace, and the most exalted focial happinefs; in which the whole human nature fhall shine in its highest luftre and dignity, the fpiritual part being compleatly refin'd, and fitted for the fublimeft employments and pleasures, and the body fo adapted to it, that instead of cramping the rational life, it fhall rather affift its most inlarged operations. I. fhall conclude all with this fingle remark, that if there are any here prefent, fent, who are prejudic'd against the Chri- SERM. ftian revelation, on account of the clear XV. discoveries it makes of a future ftate of man actions? rewards and punishments, they must be convinc'd, that they can reap but little advantage by rejecting Christianity, because the thing in general, how terrible foever it may appear, is a principle the light of reafon dictates. Let it be allow'd, that the evidence for it amounts to no more than a good degree of probability; it ought however to determine the practice of every rational man.. -For what but probability is the chief spring of huDo not credible teftimony, probable opinions and profpects, nay frequently fufpicions and remote confequences and conjectures, influence all the affairs of the world; and direct mens conduct in cafes of the laft importance to themselves, their families, and civil fociety?It ought therefore undoubtedly to decide in matters of religion, which is the most momentous of all our interests: And a man, in the opinion of every impartial spectator, would behave to the highest pitch of extravagance, CC 2 who SER M. who should act against probability, as he XV. must do if he is not determin'd by it, when an eternity of happiness is depending. So that he who gives himself up to the' gratification of irregular appetites, and a course of vice and impurity, can never be secure, even tho' he destroys the authority of the Chriftian revelation, unlefs he can also extinguish his reafon, eraze out of his mind all notions of a Deity and a Providence, and, consequently, fubvert the principles of natural religion likewife. I have argu'd only upon the fuppofition that there are fuch perfons, because to take it for granted that there are really any who are acted by this vile principle, and have fuch a degenerate and monftrous turn of mind, would be the greatest affront I could offer to this audience. For to say that a man is prejudic'd against what is the trueft exaltation and happinefs of his nature, is, in effect, to affert, that all remains of reafon, all wife and good impreffions, are totally loft and obliterated in him. . He that can wish to die like a brute, can't have the spirit of a man; man; and there is no baseness, no vil- SERM. lainy, but we may justly suppose him ca- XV. pable of. Befides, what do his notions tend to?- Do they raise the value of human nature, or improve its happiness? -Do they contribute to the regularity and order of private life, or the peace and welfare of fociety? -Will they make him at all more useful in the world, a more faithful friend, tender husband, affectionate and careful father, or more industrious and honeft in his bufinefs? Quite the reverse of all this.They degrade and vilify human nature; -raise none but gloomy and horrid ideas and lead to in a confiderate mind; Cc3 of |