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down and worship him for all the Kingdoms of die world, and the Glory of them, were he not to lose a brighter and richer Crown for it? Sometimes indeed God does bless good men with great plenty and Honour, but he has no where pro^ jruisect to do se. in die Gospel of Chrifr; sometimes he does it ndtso much to reward good meif, {for Temporal dungs are not the proper stewards ©f Piety and Virtue.) as to serve the ends of his providence in the world: he takes care of good bi$ri' to supply their Wants and Necessities nere, which is all that a perfect Virtue requires, but he rewards them hereafter: arid yet this is not absolutely promised neither, for our Saviour teach* jes iis to take up his Cross, to expectSufferings and Persecutions for his Name sake $ and then we tauft be contented to want Food and Raiment, tp part with Houses and Lands, and Life it self, for his fake; and our Condition may be ft> afflicted; and calamitous here, that it may force us to fay, as St. iP<z«/does, is in this Use enlywebad hopes %>e were os all 'men the most miserable: and who would be the Disciple of Christ upon these terms? To suffer so much for him in this World, and to gain nothing by it in the next.:'' '. •, Thus on the other hand , there is a terrible Vengeance threatned against wicked men in the next world , Lakes of fire and brimstone , blackness qs darkness, . the worm that never dieth, and the fire that nevergoeth out; but the Gospel threatens no Temporal Punishments against Sin: Bad men are *very often punished in this World; when the Wisdom of the Divine Providence sees fit, and they very often escape too, and are much more prosperous than good men are here: nw i * ... , • ... . that that there is noThreatning in the Gospel to restrain the Impieties of men, but only the Fears of the other World, and a Future Judgment; and if you take away these, you destroy the Gospel of our Saviour. are contented to live a short and a merry Life, what hurt is there in it, if Death puts an end to them ? It forbids us to lay up for our selvesTreasures onEarth, which were a strange Command, were there not greater Treasures to be expected jn Heaven : ft forbids Earthly Pride and Ambition, an affectation of Secular Honours and Power; but why must we submit to Meanness and Contempt jn this World, if this be the- only Scene of Action we shall ever be concern'd in? for a mean and base Spirit is no Virtue; and for the fame reason it can be no Virtue to be contented with a low Fortune, to be patient under Sufferings, which if they will never be rewarded, is to be patiently miserable, and that is Stupidity and Folly; buptohaye oyfr Conversation in Heaven, to live upon the hopes of unseen things, is madness and Distraction, if there t>e no Heaven, no unseen Things for us.

a; Many of our Saviour's Laws are founded on the supposition of a Future Judgment, and are tfxtreamly unreasonable, if there be no Rewards or Punishments after this Life; that if we will but allow him the ordinary Prudence of a Lawgiver, a Future Judgment must be the Foundation of his Religion.

If there were no other Life after this, the only Rules of our Actions would be to live as long,

But Christian Religion in many cases will not allow of this, and therefore' is no Religion for this World, were there not another World to follow.

To begin with the Enjoyments of this world: How many Restraints does the Christian Religion lay on us, to lessen the Pleasures and Satisfactions of this Life ?It teaches us a great Indifferency to all the things of this World; but how unreasonable is that, if this world be our only place ot Happiness? For who can be indifferent whether he be happy or not? It commands us to mortifie our Sensual Appetites, to crucifie the Flesh with its Affections and Lusts, to live above the Pleasures of the Body, to pluck out our Right Eyes, and to cut off our Right Han/ls; but what reason can there be to deny our selves anv of these Enjoyments, as'far as is consistent with preserving our Health, and prolonging our Lives, if we have no expectatioas after Death? Nay, if men



much of this world as we can.

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The Laws of our Saviour require us in some cafes to sacrifice the dearest Interests we have in ^his world, and Life it self, For his fake; which is a senfless and unreasonable Command , if he does not intend to bestow a better Life on us: If there were no other Life after this, no wife man Would forfeit more for any Religion, than it is worth in this World, and that would reach but a, little way in Sufferings: Nor is our Saviour so unreasonable as to require it upon thescTerms; but tells us plainly, Whosoever will save bis life, Jhall lose tt; and-whosoever will lose bis life for my Jake, Jhall find it. For what isa man profited, if he Jhall gain the .whole World, and lose his own Soul? Or what shall p man give in exchange for bis Scul? i6.Matth.2j',26.

The Reasons of most of the Evangelical Com- . - mands Blends must be fetched wholly from the other World, and a Future Judgment; and therefore we should have had the same Evidence for a Judgment to come, that we have for the Christian Religion, tho there had been no such express mention made of a Future Judgment.

I cannot but observe here the true Reason of the Corruption of Christian Morals, which are as much corrupted as the Christian Faith is: That in expounding the Laws of our Saviour some men have no other regard, but to fit them to the ease and the conveniences of this Life; and therefore reject any Interpretation of them, which is severe to Flesh and Blood, or will hazard their Ease and Fortunes in this World. It is sufficient to Confute any Law of our Saviour, , or to Interpret it away , to shew that there are greatTemporal Inconveniences in it; that to observe such Laws in such a sense would, be very injurious to mens present interest, and deprive them of many Pleasures and Advantages of Life.

It were easy to give many Instances of this, but k shall suffice at present to confess, that considering the state of this World; and the Propensities ,and Inclinations of tjuman. Nature, some Laws of our Saviour are very unreasonable,were there not a Future Judgment to reward the Severities and Sufferings which good men must undergo in observing of them: and therefore we must have a care of rejecting any plain and express Law of our Saviour, for any Temporal Inconvenience which attends it, or to think that the best fense of the Christian Law, which is most for the ease and comfort of this Life.

This may serve for the Proof of a Future Judgment, for if this will not prove it, nothing will There are indeed another fort of Arguments to prove it, but they principally relate to the Person of our Judge, or who shall be our Judgej /viz,. The Son of Man, Christ Jesus, who is God Incarnate , and to which St. Paul refers, 17. Acts 31. That God bath appointed a day "wherein he -will judge the world in righteousness, by that man whom he hath ordained" $ whereof be bath given assurance unto all men, in that be hath raised him from the dead-, but I shall defer that, till I come to speak of the Person of our Judge.

S E C T. Vt

The Im'p vartcnt ofthlsDoBrine in fomePraftical'Inferences; as, 1. Ttlive as it becomes these whoJhall certainly be judged. 2. To keep our Eye upon a Future Judgment for the Government of our Lives.

HAving thus proved the Certainty of a Future Judgment, both from Reason and Scripture; before I proceed, it is neceflary to consider, how we must improve this Belief for the government of our Lives; for thit is the only end of Faith and Knowledge; and if we be never the better men for our Faith, we may as well be Infidels; and this I shall do in these fallowing Particulars:

I. To live as it becomes those who shall certainly be judged. I suppose I need not prove this Consequence, that those who must be judged,

ought to live as those who must be judged; for

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