X.

SERM. fequence thence deduced? The Lord God is a fun and fhield. The Lord will give grace and glorie. No good thing will be withhold from them that walk uprightly. O Lord of bofts, bleffed is the man that trusteth in thee.

Man is the moft excellent part of this lower creation. His rational faculties give him a vaft fuperiority above the rest of the beings on this earth. Nevertheless, he is on fome accounts the left provided for of any, if there be no future ftate: and his rational powers the left of all taken care of. He has a difcernment between good and evil: and a power of chooting the one, and refufing the other. He is therefore the fubject of moral government, and accountable to his creator, who is all-knowing, and all-powerful. But this moral government of the Divine Being would be very imperfectly adminiftred, if there are to be no other diftinctions made between good and bad, than those in this prefent life.

Suppofing fuch a being formed, as just defcribed, he will certainly be rewarded or punished, according to his choice and conduct. As that is not done now, it is reafona

ble

ble to expect, that it shall be done hereafter, SERM. in another state.

A learned writer difcourfing on this very point, has this observation. "Were there "to be no life hereafter, every man would "undoubtedly be happy or unhappy here "in proportion to his virtues and vices. All "the events and difpenfations of Providence "would turn upon this hinge, and the blef

fings of heaven be distributed by this rule. "But fince we find it in fact very much "otherwise, the doctrine before us feems as "clear and certain, as that God loveth righteoufneffe, and bateth iniquity."

What encouragement would there be, to deny prefent appetite and inclination? or to forgoe private intereft for the fake of the public? What inducement could there be, with present self-denial, to feek the happineffe of particular perfons, if there be no future recompenfes?

What profit could there be of the studie of virtue? What inducement to advance therein, if the progreffe of it is to come to an end at death, and can laft no longer, at the utmost, than the period of this very fhort

X.

Five Sermons, &c. p. 84. 85.

and

SERM, and uncertain life? What benefit has fuch X. an one from his labour and application in the highest design conceivable? What profit has he of his labour, who has contemplated the divine perfections, who has confidered the reafon of things, the beauty of virtue, and the deformity of it's contrarie: who has moderated and fubdued his affections, till he has gained in a great measure the conquest of anger, ill-will, envie, and every paffion, or degree of it, that is unworthie his nature? What profit, I fay, is there of this labour and encrease, if this noble defign is to come. to an end at the period of this mortal life?

This might be an indelible blemish on the divine government, if it could be fuppofed. For it is as eafie for God to raise to another life, or to continue the rational life, the thinking power, as to bestow it at

first.

This argument therefore for a future ftate, which reafon affords from the confideration of the divine perfections, and the circumtances of things in this world, is conclufive.

It is also obvious. And accordingly different recompenfes for good and bad, in another

X.

another state after this, have been the gene- SERM. ral belief and expectation of all nations and people upon the face of the earth. And hereby fome have been animated to great and generous actions: and have been induced, with much difinteredneffe, to promote religious truth and virtuous conduct among their fellow-citizens and countreymen: and have at length freely and deliberatly fubmitted to fufferings from overruling power and malice: when by compliance with the majority, and recanting the principles they had recommended, they might have faved themselves, and obtained preferment.

2. I fhall now confider objections.

Obj. 1. It may be faid: Did not some of the ancient Heathens, and particularly fome of the Philosophers, difpute or deny this doctrine?

To which I anfwer, that fome perfons entering far into abftrufe and metaphyfical fpeculations about the Deity, and matter, and the human foul: and taking offense at the vulgar, prevailing fentiments concerning future rewards and punishments, as low and mean, might difpute the truth of this expectation, or admit of doubts about it. But

that

SERM. that future recompenfes were the common X. belief of Heathen people, is evident from

many ancient writings ftill extant. And if fore, and thofe of reputed knowledge and learning, did by fome difcourfes weaken this expectation, it does not follow, that there was no good foundation for it in reason. For it is not uncommon for men, by prejudice and falfe reafonings, to be mifled against evidence: as we still see among Chriftians. The Sadducees in our Saviour's time denied the refurrection of the body, and all rewards after this life. But yet it cannot be faid, that the Jewish people at that time had no good reason to expect another life after this.

Obj. 2. St. Paul fays, that Jefus Chrift bad abolifhed death, and brought life and immortality to light, through the gospel. True. But thefe expreffions are to be understood comparativly, not abfolurly: as if a future ftate of immortal life had been altogether hid from men, till the coming of Chrift. For it is certain, that among the Jews at left

there were expectations of a refurrection, and of eternal life. And the Apoftle to the Hebrews fpeaking of the ancient Patriarchs says:

they