felf, which proceed either from the Want of Religion, or Superftitious mistakes about it. For as an honest and innocent Man doth know the punishments, which the Laws of his Country denounce against Felons and Murtherers and Traytors, without being terrified or concern'd at them: So a Chriftian in truth as well as in name, though he believe the confuming Vengeance prepared for the disobedient and unbelievers, is not at all dismayed at the apprehensions of it. Indeed it adds fpurs, and gives wings to his diligence, it excites him to work out his Salvation with fear and trembling; a religious and ingenuous fear, that is temper'd with hope and with love and unspeakable joy. But he knows, that if he fears him who is able Matt. 10. to destroy both foul and body in Hell, he needs not fear that his own foul or body shall ever go thither.

Phil. 2.12.

28.

I allow that fome debauched and profligate Wretches, or fome designing perfidious Hypocrites, that are religious in outward profeffion, but corrupt and abominable in their works, are most juftly as well as ufually liable to these horrours of mind. 'Tis not my business to defend or excuse such as these I must leave them, as long as they keep their hardnefs and impenitent Hearts, to thofe gnawing and excruciating Fears, thofe whips of the Divine Nemefis, that frequently scourge even Atheists themselves.. For the Atheists alfo can never wholly extinguish

ذ

thofe

31.

27.

those horrible forebodings of Confcience. They endeavour indeed to compofe and charm their Fears, but a thousand occafions daily awaken the fleeping Tormenters. Any flight Confideration either of themselves, or of any thing without; whatsoever they think on, or whatsoever they look on; all administer some reasons for suspicion and diffidence, left poffibly they may be in the wrong; and then 'tis a fearfull thing to fall into the hands Heb. 10. of the living God: There are they in great fear, as 'tis in the 5th verfe of this Pfalm, under terrible prefages of judgment and fiery indignation. Neither Heb. 1o. can they fay, That these Terrors, like Tales about Spectres, may disturb some small Pretenders and puny Novices, but dare not approach the vere Adepti, the Mafters and Rabbies of Atheism. For 'tis well known both from ancient and modern Cic. PluExperience, that the very boldest of them, out of arch, &c. their Debauches and Company, when they chance to be furprized with Solitude or Sickness, are the moft fufpicious and timorous and defpondent Wretches in the World: and that the boafted Happy Atheist in the Indolence of body, and an undifturbed Calm and Serenity of mind, is altogether as rare a Creature, as the Vir Sapiens was among the Stoicks; whom they often met with in Idea and Description, in Harangues and in Books, but free

ly

ly own'd that he never had or was like to exift actually in Nature.

And now as to the prefent advantages which we owe to Religion, they are very confpicuous; whether we confider Mankind, (1.) Separately, or (2.) under Society and Government.

1. And first, in a Single Capacity. How is a good Christian animated and cheer'd by a ftedfaft belief of the Promises of the Gospel; of an everlasting enjoyment of perfect Felicity, fuch as after millions of millions of Ages is ftill youthfull and flourishing and inviting as at the firft? no wrinkles in the face, no gray hairs on the head of Eternity; no end, no diminution, no fatiety of those delights. What a warm and vigorous influence does a Religious Heart feel from a firm expectation of these Glories? Certainly this Hope alone is of ineftimable value; 'tis a kind of anticipation and pledge of those Joys; and at least gives him one Heaven upon Earth, though the other should prove a Delufion. Now what are the mighty Promifes of Atheism in competition with these? let us know the glorious Recompences it propofes: Utter Extinction and Cef fation of Being; to be reduced to the fame condi tion, as if we never had been born. O difmal reward of Infidelity! at which Nature does fhrink and fhiver with horror. What fome of the * Learned

cockii No

am Mofis,

p.158, &c.

Ed. Ruald

* Learnedeft Doctors among the Jews have esteem'd * Vide Pothe most dreadfull of all Punishment, and have af tas ad Porfigned for the portion of the blackeft Criminals of the Damn'd; fo interpreting Tophet, Abaddon, the Vale of Slaughter and the like, for final Excision and Deprivation of Being: this Atheilm exhibits to us, as an Equivalent to Heaven. 'Tis well known, what hath been difputed among Schoolmen to this effect. And 'tis an obferyation of Plutarch, that Plutarch. the Generality of Mankind, πάντες καὶ πᾶσαι, as well v, &c. p. Women as Men, chofe rather to endure all the Pu- 1104105. nifhments of Hell, as defcribed by the Poets; than part with the Hope of Immortality, though immortal only in mifery. Leafily grant, that this would be a very hard Bargain; and that Not to be at all, is more eligible, than to be miferable always: our Saviour himself having determin'd the queftion; Wo to Mar. 14. 20. that man, by whom the Son of Man is betrayed; good. were it for that man, if he had never been born. But however thus much it evidently fhews, That this defire of Immortality is a natural Affection of the Soul; 'tis Self-prefervation in the higheft and truest meaning; 'tis interwoven in the very Frame and Conftitution of Man. How then can the Atheist reflect on his own Hypothefts without extreme forrow and dejection of Spirit? Will he fay, that when once he is dead, this Defire will be nothing;

and

and that He that is not, cannot lament his Annihi lation? So indeed it would be hereafter, according to his Principles. But nevertheless, for the present, while he continues in Life (which we now speak of) that dusky Scene of Horror, that melancholy Prospect of final Perdition will frequently occur to his Fancy; the sweetest Enjoyments of Life will of ten become flat and infipid, will be damp'd and extinguish'd, be bitter'd and poifon'd by the malignant and venomous quality of this Opinion.

Is it not more comfortable to a man, to think well of himself, to have a high Value and Conceit of the Dignity of his Nature, to believe a noble Origination of his Race, the Off spring and Image of the great King of Glory: rather than that men firft proceeded, as Vermin are thought to do, by the Tole influence of the Sun out of Dirt and Putrefaction?

Is it not a firmer foundation for Contentment and Tranquillity, to believe that All things were at firft created, and are fince continually order'd and difpos'd for the beft, and that principally for the Benefit and Pleasure of Man: than that the whole Universe is meer bungling and blundring; no Art or Contrivance to be feen in't; nothing effected for any purpose and defign; but all ill-favouredly cobled and jumbled together by the unguided agitation and rude fhuffles of Matter?

Can