for those that love him. Other Religions either fpeak doubtfully of a future Reward, or else promise fuch an one as is mean and fordid: Sensual Rewards, fitted for bruitish Religions. But now our Saviour Chrift, after he hath commanded us to love God, promiseth us the eternal Fruition of the God we love; promiseth no lefs for the Reward of our Love, than the Object of it; affures us, that after a short Life spent here in his Service, we shall be released from all the Miseries and Trous bles of this Life, and received up to a better, where all our Hopes fhall be crowned, our Defires fatisfied, all our past Labours fully recompenfed; where both Soul and Body, as they have been here Partners together in ferving God, so shall be Partakers together of inconceivable Happiness, our Souls irradiated with the clear Vision of God, our Bodies irradiated with the Brightness of our Souls, and both for ever to remain in eternal Joy and Glory. This is the Religion, and the Doctrine of God our Saviour. And judge now, whether it be not most rational to profess it. Were there any other that were either fo mysterious in its Revelations, fo pure in its Precepts, or so excellent in its Promises, the World were

not

not much to be blamed if it should adhere unto that: But when all others, fo far forth as they differ from this Doctrine of Chrift, are but rude and beggarly Elements enjoining either what is impure, or unneceffary, and promifing Rewards abject and fordid; fome of which, Reason it felf teacheth us to hate, and fome to defpife; then certainly it will follow, that if it be not Folly to embrace and profess any Religion at all, it is Folly not to embrace and profefs this. But there are fome deep Impreffions and Characters engraven upon Natural Confcience, of the Notion of a Deity, and a Supream Power, that ought to be feared and served by us, that it is altogether as neceffary for us to be religious in fome way or other, as to be Men. Many practical Atheifts there are, even among Chriftians themselves, who live as without God in the World. Many fuch Fools who say in their Hearts, there is no God; who by having loose and erroneous Opinions of a Deity, ferve him not as he requires: But for a contemplative Atheist, that fhall fet it down as his deliberate and refolved Judgment, that there is no God, I very much doubt whether any Instance can be given of such an one. Now then, if to embrace fome Reli

gion,

gion, be fo natural and rational; if all other Religions in the World fall infihitely hort of the Excellency of the Doctrine of Chrift, it remains, that it is most rational for us to believe and profess this Doctrine; to own it to all the World that we are Chriftians, and that the holy Scriptures, wherein are contained all the Precepts of our Religion, is the Rule by which we are to walk. Let us not fpare openly to profels this, and to make it our continual Imployment to difcourse of the Precepts and Conftitutions of our Saviour's Doctrine, for fear of being scorned as Profeffors, or hated as Hypocrites; for ĉertainly, if this Doctrine be in it self moft excellent, the Poffeffion of it must needs be most rational, and they are only weak or malicious Fools that fpeak either against the one or the other.

Secondly, As the Profeflion of the Doctrine of Christ is moft rational, fo it is most rational to live answerably to fuch a Profeffion. If it be most rational to profefs it, then certainly it is moft rational to practise it, unless we intend to be only wife in Notion, and Fools in Deed. What Excufe can fuch Men plead for themselves at the dreadful Day of Judgment? Muft

they not needs be felf-condemned, condemned out of their own Mouths, and by their own Profeffion, when those Things which they have owned to be most excellent, have been most neglected by them? And that God, and that Saviour, whom they have profeffed with their Lips, they have denied in their Lives? Suffer me to lay before you these following Confiderations.

ift. Confider, that the Profeffion without the Practice of Religion, is but mere Hypocrify; and Hypocrify is the greatest Folly in the World. The Hypocrite dallies and plays with God; thinks to conceal himself from those Eyes before which all Things are open and bare; which is infinitely more foolish, than if one should go hide himself in a Net. Thou infinitely difparagest that God whom thou pretendeft to ferve: For whilft thou liftest up thine Eyes, or thy Hands to him; whilst thou flattereft him with thy Mouth, and yet thy Heart is far eftranged from him," thou doft but caft a Reflexion upon thy God, as one that is fo weak as to be plea fed, and put off with fair Words, and empty Shews. What bafe and unworthy Apprehenfions of his Divine Majesty must X

needs

needs lie lurking in thy Heart, whilft thou thinkest to cover over an ungodly, unholy Life, with Pretences of Piety and Devotion? Thou voteft with thofe, Pfal. 94.7. The Lord fhall not fee, neither fhall the holy One of Jacob regard it. An Hypocrite must either deny the Omniscience of God, or his Justice, and at leaft tacitly conclude either that he takes no Notice of his Sins, or that he will not punish them; and fo is worse than an Atheist. For as Plutarch (though an Heathen) fpeaks well, That it would be a lefs Injury done him, if any fhould abfolutely deny that ever there was fuch a Man as Plutarch, than if he fhould grant that indeed fuch an one there is; but that he is a Fool, or unjust, or vitious, &c. So faith he, They speak not fo ill of God who deny there is fuch a Being, as they do who acknowledge him, but yet think him unwife or unholy. This every Hypocrite doth ; who while he profeffeth there is a God, and gives this God fome external Homage and Service, and yet will dare to be loofe and vain in his Conversation, unjust and op.. preffive in his Dealings, muft needs believe either that this God doth not fee: him, or will not revenge: But ye Fools, when will ye be wife? He that planted the

Ear,