Benignity. A plain and pofitive Declaration of the Divine Will concerning that eternal Reward which he will be graciously pleased to bestow, even upon fuch worthlefs Creatures as we are, muft needs have a great Tendency to remove and difpel the Fears and Jealoufies of our Minds, and nothing lefs can effectually do it, in a Matter which fo much depends upon his mere fovereign Grace and Wisdom; and therefore we cannot be fufficiently thankful to God for having given us fuch trong Affurances of that bleffed Immortality, and for having fent his own well-beloved Son for that Purpose, whofe Divine Miffion he hath confirmed to us by the moft illuftrious Atteftations. We are not now left merely to the Reasonings and Difputes of Philofophers, or to our own Conjectures always mixed with Doubts and Fears; but have God himself declaring from Heaven his own Counfels for our Salvation, by his own Son who was in his Bofom, and perfectly acquainted with his Will: And, now that we have the Will of God thus clearly revealed concerning that eternal Life, we may, with great Advantage, make Ufe of rational and moral Arguments to fhew, that there is Nothing in this but what is agreeable to the best Notions we can form of the Divine Wisdom and Goodnefs, and to the

Reafon

Reafon and Nature of Things, as far as it comes within our Knowledge.

I would conclude this Difcourfe with obferving, that, fince we are now fo fully affured of that future immortal Happiness which God hath prepared for them that fincerely love and obey him, we are under the higheft Obligations to go on in a patient Continuance in Well-doing, and to abound in the Fruits of Righteoufnefs, and to raise our Affections and Views above this prefent World, and the tranfitory Objects and Enjoyments of it; efpecially confidering that our Lord Jefus Chrift hath not only affured us, in his Gospel, of the Certainty, but hath made far clearer Difcoveries of the Nature and Greatnefs of that future Happiness, than ever the World was favoured with before: And this is what I propose to fhew in my next Difcourse upon this Subject.

How

How Chrift brought Life and Immortality to Light.

DISCOURSE XXIII.

I

2 TIMOTHY i. 10.

And bath brought Life and Immortality to Light by the Gospel.

N treating of this Subject I proposed to shew,

Firft, That our Lord Jefus Christ hath given more convincing fatisfying Afurances of the Certainty of a future immortal Bleffedness, than had been given to Mankind in any former Ages.

Secondly, That he hath not only affured us of the Certainty of it, but hath given far clearer and more diftinct Discoveries of

2

the

the Nature and Greatness of that future Happiness, than the World was ever favoured with before.

Thirdly, That he hath given the best Directions, as to the Way and Terms upon which that future Glory is to be ob

tained.

The First of these I have pretty largely confidered, viz. That our Lord Jefus Chrift hath given more convincing fatisfying Af Jurances of the Certainty of that immortal Glory and Felicity which is prepared for good Men in a better World, than had been given to Mankind in any former Ages.

I proceed now to the Second Thing I propofed, which was to fhew, that our Lord Jefus Chrift hath in the Gospel not only affured us of the Certainty of a future Happiness, but hath made far clearer and more diftinct Difcoveries of the Nature and Greatness of that Happiness, than ever the World was favoured with before.

With Regard to the Heathens who had not the Advantage of an extraordinary Revelation, fince, as hath been already fhewn, they were not certain that there would be a State of future immortal Happiness for good Men, it is evident they could have but doubtful Conjectures concerning the Nature and Greatness of that future Happiness.

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Here

Here they had nothing clear and certain to proceed upon: For who could pretend, by the mere Force of his own Reason, without Divine Revelation, to explore the Secrets of the invifible World, or take upon him to determine with Certainty, in what Measure or Degree, the fupreme Lord of the Universe would think fit to reward, in a future State, the fincere, though imperfect, Obedience of his frail Creatures here on Earth? How could we be fure, if left to ourselves, that there would not be fome other and farther State of Trial and Probation, through which we muft go, after having quitted this earthly Scene, before we obtain the Reward? Or, if we were certain of being rewarded immediately upon leaving this World, yet, as our good and virtuous Attainments are at beft very imperfect, we might be apt to apprehend that our Reward would be fo too, and that it would not be a complete Felicity, or an unalterable State of Bliss? How could we know, but that still we might be liable to fome Evils and Inconveniencies, though not fo many as those to which we are now expofed? If we examine, what Notions thofe among the Heathens, who profeffed to believe the Immortality of the Soul, in Fact, had of the Nature of that future State, we shall

find