II.

their Notions of Virtue, which may even SERM. ftrike them with fome Fear and Awe, and prevent their Falling, or Stumbling, in fuch critical and dangerous Circumstances. And what will better support and secure them, and make them more afraid of yielding to Temptations, and more refolute in repelling them, than a deep and ftrong Conviction of their being always in the View of a supreme Governor and Judge, whose Approbation and Favour, which are of infinite Moment to them, depend intirely on their good Behaviour, and whom they are bound, not only in Point of Intereft, but by all the Ties of Duty and Gratitude to obey; and an habitual lively Perfuafion that this Life is a State of Preparation and Difcipline for Eternity; fo that one falfe Step taken by them at prefent, may draw on their everlasting Ruin, whereas by bearing up bravely against Temptations, and maintaining an inflexible Integrity, they acquire such a strong and confirmed Temper of Virtue, as will endure for ever, and be an eternal Source of the highest Honour, and Delight to them. This Perfuafion well laid in the Mind, must have a most happy Influence for guarding our Virtue, and infuring our Steadiness in our Duty, in those trying

E 3

SER M. trying and hazardous Situations, in which, II. in the ordinary Course of the World, we fhall, notwithstanding the greatest Caution that we can use, be fometimes placed. Of the great Efficacy of fuch a religious Faith, to fortify the Mind against the Power of Temptation, we have a remarkable Inftance in the Hiftory of Jofeph: That excellent Person, indeed, had a juft Senfe and Deteftation of the Crime to which he was folicited, from a Confideration of its intrinfic Bafenefs and Vilenefs; but that which confirmed him in the Refolution of preferving his Innocence, and made him to triumph eafily over the Temptation, was the Conviction which he had, that a Compliance with it would have been a most grievous Offence against God: How, faid Gen. xix. he, can I do this great Wickedness, and Sin against God!

9.

Laftly, the vaft Importance of a lively Faith in God, and a confident Expectation of a future State, is extremely evident in the Cafe of a Man's Falling into any deep Diftrefs, or his Suffering Perfecution for the Sake of Righteousness. In the calm and fmooth Scenes of Life, a Man who has a clear Perception of the Dignity of moral Virtue, and good Difpofitions of Heart,

may

may certainly do many worthy and com- SERM. mendable Actions, even at Times when II. he has no Thoughts of the Duty which he owes to God, and the Rewards of a future State, in his Mind. But when he falls into a ruffled, or tempeftuous State; when he is exposed to sharp Afflictions, either outward or inward; when a Storm of Perfecution arifes, and he is harraffed, racked, and tormented, for his Adherence to the Caufe of Truth and Virtue; he will, in all Probability, ftand in need of fome other Principle to fupport him in his Integrity, and to make him bear his Afflictions with Patience and Decency, than a bare Conviction of the Merit of Virtue. thing, it is certain, will fo effectually carry him through the calamitous Scene, in which he is involved, as a firm Belief in God, as the wife and just Governor of the World, who is ever the fure Friend of Goodness; and who, though he may fuf fer his faithful Servants to fall into diverse fevere Diftreffes, for the Exercise and Improvement of their Virtues, yet will not finally defert them, but will both support them under the Trials which he appoints to them here, and most gloriously reward them for their Fidelity and Perfeverance in Goodness

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And no

SERM. Goodness hereafter. This Faith, firmly fetII. tied in the Mind, will, indeed, dispel the

4.

blackeft Clouds which gather over a good

Man in the Times of Distress, and make Pf. xcii. Light to Spring up to him in Darkness. In virtue of this Perfuafion, he will not only chearfully acquiefce in all the common Evils of Life, but will be able to face the greatest Dangers, and to act an heroic Part under all the Sufferings which the Hatred and Rage of Men can bring upon him for keeping a good Confcience. Of the Truth of this, we have a most eminent Proof in the brave and conftant Spirit of the Apostles and firft Chriftians, when expofed to the most terrible Perfecutions, which was chiefly raised and cherished in them, by a firm Confidence in God, and a lively Hope of a blessed Immortality.

Upon the whole, therefore, it is sufficiently plain, that this Principle of Faith, co-operates with, and greatly affifts our natural Senfe of moral Good and Evil; and that indeed the Strength and Vigour of the virtuous Affections, the Order and Uniformity of a good Conduct, and the greatest Sublimity and Perfection in Virtue which Men attain to in this World, depend upon, and are owing to the Influence of it.

I fhall

I fhall now make a few useful Reflec- SERM. tions on what has been difcourfed.

1. We may fee the mischievous Tendency of the Principles of Atheism and Infidelity, and the Neceffity of guarding against the Prevalence and Influence of them. The Patrons of the atheistic Scheme have indeed Sometimes alledged in favour of their own Principles, that they contribute to the Benefit and Advantage of Mankind; as they release them from the vain Terrors and Restraints of Superstition, and reftore to them the Enjoyment of the original Rights and Liberties of their Nature. But this is the vaineft Pretence that can be ; depending on the Suppofitions, that there is no rational Evidence of the Exiftence of a Deity, and confequently that all Regard to him is at best but idle and unprofitable; that there is no natural Difference between moral Good and Evil; that Virtue is but an empty Name; that Mankind are not born under the Law of Righteousness, and that the only Rules and Measures of their Conduct are the Informations and Impulses of their inferior Senfes, Appetites, and Paffions. Allowing these Principles to be juft, there might be fome Colour for the Conclufion, which the Advocates of the

atheistic

II.