Foundation to fupport it. However, it may be of fome ufe, carefully to examin what this Writer bath faid, in order, by a remarkable inftance, to shew, how little Credit is due to Accufations of this kind, when they come from fufpected (that is, from Nameless) Pens; and how artfully the Mask of Religion may fometimes be put on, to cover Designs which cannot be decently own'd

That part of my Sermon, to which the Letter-Writer bath confin'd his Reflections, contains the Explication of an Argument, which I fuppofe employ'd by the Apoftle, in the Text, for the proof of a Future State. And I had reafon therefore to hope, what I offer'd on this head, fhould be favourably receiv'd, and candidly interpreted by all fuch as did in good earnest believe fuch a State. And yet, to my furprize, I have found One, who would be thought feriously to entertain this Belief, endeavouring all he can to weaken an Argument (and indeed the Chief Argument drawn from Reafon alone) by which it is upheld. I might have expected this Treatment indeed from the Pen of fome Libertine, or dif guis'd Unbeliever: it being an Usual piece of Art, with that fort of Men, to undermine the Authority of Fundamental Truths, by pretending to fhew, how weak and improper the Proofs are, which their Afferters employ in the defence of them. But I did not, and could not expect this Ufage from a Writer, who every where infinuates, and in one place place, I think, pretty plainly + L.p. profeffes himself to be a Sincere Chriftian. His Con- 31. cern for the Cause of Religion † would have appeared to far greater advantage, if be bad employed it ra ther in vindicating fome of its great Principles, which are every day openly and daringly attack'd from the Prefs, than in leffening the Force of what I have urg'd in bebalf of one of them. Had I err'd in this cafe, it bad

a 2

been

+ L.p

4.

been a well meant Miftake, and might have pass'd un obferv'd, at a Time, when Infidelity finds fo much Eme ployment of another kind for all those who have a real Concern for the Caufe of Religion.

Befides, Difcourfes on fuch Occafions as that on which I then Preach'd, are feldom the Productions of Leifure; and fhould always therefore be read with thofe favourable Allowances which are made to hafty Compofures. So the Doctrine contain'd in them be but Wholesome and Edifying, tho' there fhould be a want of Exactness, bere and there, either in the manner of Speaking, or Reafoning, it may be overlock'd, or pardon'd.

When any Argument of great Importance is manag'd with that Warmth and Earnestnefs which a Serious Conviction of it generally infpires, fomewhat may easily efcape, even from a Wary Pen, which will not bear the Teft of a fevere Scrutiny. Facile eft verbum aliquod ardens notare, idque, reftinctis (ut ita dicam) animorum incendiis, irridere; faid one of the best Writers in the World, who himself needed this Excufe as feldom as any Man.

*

In particular, what I offer'd on that occafion towards the proof of a Future State, deferv'd to be the less rigorously examin'd, because it was only by way of Introduction to fome Practical Points, which I chiefly defign'd to infift on. I had not room, in a few Pages at the entrance of a fhort Difcourfe, to confider all things L. p. on all fides, to balance the feveral Advantages, and Difadvantages that attend the Pleasures of Men and + L.p. Beafts, Good Men and Bad. I pretended not fully to State, † much lefs to Demonftrate, the Truth ... contain'd in the Text, as I am fally reprep. 22, fented to have done. Thofe are Words which once us'd nor would the Task it felf have been proper at fuch a Time, and before fueh an

23.

23.

23 49,

41.

I never

357.

Auditory: My declar'd Intention was only, to ex- *s. p. plain the Apostle's Argument *, to enlarge on it t; 238. to fhew,by feveral Inftances, the undoubted Truth of 377. it.. to open and apply it ; and this, by fuch Cons.p fiderations chiefly, as were in fome measure applicable to is p. the Perfon then to be interr'd. For whoever gives 3-7. himself the trouble of reviewing that mean Difcourfe, will find that, as it confifts of Three Parts; a Speculative point of Doctrine, feme Practical Reflexions, and an Account of the Perfon deceas'd; fo the two former of thefe Points are handled with a regard to the latter; the Practical Reflexions being all of them fuch as are fuited to the Character of the Perfon, which follows; and the preceding Doctrine being illuftrated in fuch a manner, and by fuch Inftances, as naturally lead both to the one and to the other that part of the Doctrine, I particularly mean, which is profiledly built on the Letter of the Text *, and the exprefs 368. Authority of the Apoftle.

It is no wonder, if in an Argument handled thus briefly, and with fuch views as thefe, Every thing fhould not be faid, which may be thought requifice to clear it. That, as it was no part of my Intention, fo neither was it Nec fary, Proper, or Poffible on that occafion to be done and therefore, for Omiffions of this kind, I need make no excufe. As to the other parts of the Charge, which, if true, would really blemish what I have written, I fhall, as I promis'd, I fhall, as I promis'd, reply to them very diftinctly and fully.

The Accufation of my Doctrine turns, I find, upon Three Heads; That it is altogether New, utterly Foreign from the Intention of the Apoftle, on whofe Words I build it, and Falfe in it felt. A very heavy Charge! nor is the first part of it to be neglected.

a 3

For

*S. P.

For, in Matters of Morality and Religion, which are every one's Concern, and which have therefore been often and throughly examin'd, new Doctrines, or Arguments are defervedly fufpected. And when One, who is, by his Function, a Preacher of Virtue, doth, by advancing fuch New Doctrines, or Arguments, L. P. make Conceffions to the Caufe of Vice † (as I am faid to have done) he is doubly Criminal. Let

17.

us fee, therefore, What I have laid down in that Sermon, how far it is charg'd as New, and with how little Reafon.

My declar'd Intention,in that part of my Sermon which difpleafes the Letter-Writer, is, to explain that great Argument for a Future State, which St. Paul hath couch'd in the Words of my Text.

come;

If in this Life only we have hope in Chrift, we are of all men moft miferable." I fuppofe them to fignifie, That, If all the Benefits we expect from the Chriftian Inftitution were confin'd within the Bounds of this Life, and we had no hopes of a better State after this, of a great and lafting Reward in a Life to We Chriftians fhould be the most abandon'd and wretched of Creatures, all other forts and Sects of Men would evidently have the Advantage of Us, and a much furer Title to Happiness than We. From whence, Ifay, the Apoftle would be understood to infer (though the Inference be not exprefs'd) That, therefore, there muft needs be Another State, to make up the Inequalities of This, and to folve All Irregular 366, Appearances.

P.

*

367. In the Explication of this Argument, I profefs to urge (what I call) the Conceffion of the Apofle fomewhat farther than the Letter of the Text will

carry

carry us, by afferting under two different Heads, That, were there no Life after this, ift, Men would be more miferable than Beasts and 2dly, The beft Men would be Often the moft miferable. I mean, as far as Happiness, or Mifery are to be meafur'd from pleafing and painful Senfations. And, fuppofing the prefent to be the only Life we are to lead, I fee not but that This might be efteem'd the true Measure of them †. Upon the first of thefe Heads I fhew, that in this Life 358. Beafts have, in many refpects, the advantage of Men; in as much as they(1) enjoy greater Senfual Pleafures, and (2) feel fewer Corporal Pains, and (3) are utter Strangers to all thofe Anxious and Tormenting Thoughts, which perpetually haunt and difquiet Mankind*. I enlarge on thefe * P. Particulars, and then proceed, on the fame Foot likewife to fhew, That the Beft Men would be Often the moft miferable; fince Their Principles (1) give them not leave to tafte fo freely of the Pleafures of Life, as other Mens do, and (2) expofe them more to the Troubles and Dangers of itt.

Both thefe Points I illuftrate by various Inftances; and, upon the whole, Conclude, That, therefore, as certainly as God is, a Time there will, and muft be, when all thefe unequal Diftributions of Good and Evil fhall be fet right, and the Wifdom and Reasonableness of All his Tranfactions, with All his Creatures, be made as clear as the Noon-day *.

369.

† p.

371.

I was willing to reprefent to the Reader, at One 376. View, the whole Course of my Reasoning, according to the Order in which it lies, and in the very Words which I have made use of to exprefs it in my Sermon.