Perfection of Sin and of Mifery. There are indeed, according to Scripture, to be different Degrees of Happiness and Mifery, according as Men have exceeded one another in Wickednefs, or Goodnefs here; which does not contradict what I have faid, that they are to be perfectly happy or miserable; for a small Veffel may be full as well as a great one, tho' it does not contain fo much: Which is an old Comparison, yet I think a very good

one.

The Gofpel does not tell Men of Elyfian Fields, or of the imaginary Torments of Hades. No, the Happiness and Mifery are vastly great, and fuch as might well be powerful Arguments with Men to deter them from Sin, and to influence them to an holy Life.

Tis

fuch Happiness and Mifery as, if there be another State, Men must share in according as they are good or bad here. And the Gospel does not talk at Uncertainty, as the Heathen Philofophers did of another State, but gives Men the fullest Affurances of it. The Difcovery it felf is fuch as evidences it felf to come from Heaven; and the Discoverer confirm'd his Doctrine by uncontestable Miracles, particularly by his own Refurrection, and Af cenfion.

The Defign of the Gospel to promote Hotiness is evident, as it furnishes us with the moft perfect Example of it in Jefus our Savi our: Here was one of the ftricteft Piety, Piety

E

free

free from Oftentation, from all Superstition; one of the fincereft Zeal for promoting his Father's Glory; of the greatest Temperance, Chastity, Contempt of this World, Contentment, Patience; the fincereft Love to Men, for whom he died the Death of the Crofs. O fhould not Men imitate him! how inexcufable will they be if they do not!

The Rites of the Chriftian Religion, Baptifm, and the Lord's Supper, what are they but folemn Profeffions of Subjection to God through Christ, and the strongest Obligations to univerfal Holiness?

Every one of these Topicks might be ly enlarged on.

great

Might it not be faid with great Truth, there is not a Doctrine, a Precept, a Threatning, a Promife, a Rite, or any Thing in the Gospel, but what tends to promote Holiness?

I shall now make Application.

From this Difcourfe it appears, that our holy Religion is fufficiently guarded against the Deift. I heartily with Chriftians would leave off all private Wrangling, and bend their Force against this their common Enemy. Deifm is become a very polite fashionable Thing: 'Tis too well known, how much it prevails. Christianity is attacked with great Violence, and that by fuch as must be acknowledged to be Men of Parts and Learn

ing,

ing, who act with Craft, and are for undermining and deftroying Chriftianity, under the Pretence of being Friends to it. Their Difguife might be eafily feen through: And Religion is fuch a Thing as will bear the most impartial Examination; tho' fome of its Profeffors, for want of being well fettled in the Grounds of it, or of being hearty in their Profeffion of it, might be prejudic'd against it, and abandon it.

If a Deist would but fuppofe there might be fuch a Thing as a divine Revelation (as certainly he might for Argument's fake) I would ask him, what a Revelation it must be: Muft it not be a Revelation, that shall give a very clear and full Account of the moral Law? Muft not this be the chief Subject of it? Muft not the Worship of it be free from Idolatry and Superftition? Muft not the Doctrine of it be defign'd, and admirably calculated to promote moral Goodness? Must not the Rites of it, if any, be few, and these not appointed for their own Sakes, but as Means to promote moral Virtue? Muft it not offer fufficient Affiftance to Men to practise their Duty? Muft it not affure Men of Recompences in another World, and these sufficient to influence them to their Duty in this? And must not these Recompences be according to their Deeds, fuch as Reafon tells us they have by their Actions been fitting themselves for, fuch as must be the neceffary ConfeE 2 quences

quences of Vice and Virtue? . e. Must it not i. be just fuch a Revelation, as the Christian Revelation is? And if fo, has not a Deift great Reason to believe it, when it is alfo confirm'd by Prophecies and Miracles?

But might it not be objected, I have herein done Differvice to the Jewish Revelation? I anfwer, no. For if there may be one Revelation, there may be another to prepare the Way for it: And tho' it be not so excellent in its Nature, yet being fuch as the Circumftançes of the World would admit of, and carrying on the fame noble Defign, it may be very confiftent with the Wisdom and Goodness of God to bestow fuch a Revelation.

Will a Deift fay, Reafon is fufficient for all the Purposes of Religion: There is no need of a Revelation; and 'tis impoffible God should ever give it. This is fuch arguing, as that if a Man is refolved, and confirmed in it, 'tis impoffible, if there be a Revelation from Heaven, he fhould ever believe it. But is the Argument infallible? for if it be not, and the Christian Revelation be true, 'tis certain, He that believeth not, shall be damned, Mark xvi. 16. But is, I fay, the Argument infallible? Was Reafon ever found to be fufficient for all the Purposes of Religion? Did it ever give Men fo clear, fo full and confiftent a Scheme of moral Virtue, as might be with'd for, and the Bulk of Mankind called for?

Did

Did it give Men fuch Affurance of divine Affiftance as was neceffary? Did it afford Men fuch powerful Motives to practife their Duty, give them fuch a certain and rational Account of the Recompences of another World, as might be serviceable to all the Purposes of Virtue? After all the Boaft of Reason, what has it done? And how funk in Ignorance and Vice has Mankind been, having no other Help? And though confidering the Blindness and Darkness, and Viciousness of Men, God was not abfolutely obliged to give a divine Revelation; yet wherein was it unbecoming his Wisdom and Goodness to beftow fuch à Thing? Is it not fuch a Bleffing as the World much wanted, and have much Reafon to be thankful for when beftow'd?

But to addrefs my felf feparately to Minifters and People.

To Minifters.

And here, to fpeak in the Words of that judicious Author, Bishop Fowler, « The Defign of our Saviour and his Gofpel be"ing to make Men holy, those behave themfelves infinitely unbecoming his Mi"nifters, and the Preachers of his Gospel, "who live unholily. And fo do those who "do not, above all Things, promote that "Defign: And or this Number are those that