information they can procure: Yet for those who willingly chufe to employ themselves upon any other enquiry that comes in their way, rather than this; not because they are already fatisfied about this, but because they care not whether ever they be, and therefore are as indifferent and unconcerned, about knowing whether there be a God or a future State of their own Souls, as they are whether the Moon or other Planets be inhabited; one can hardly tell how to bear such a proceeding, without indignation at fo great an abuse of their reason; and a man had need to have all the compaffion which the Chriftian Religion teaches us, to be earneftly concerned for those who can even boast of their being so wilfully unconcerned for themfelves. The remaining confiderations (which will farther enforce this) I fhall referve to the next opportunity. Now unto the King eternal, immortal, invifible, the only wife God, be honour and glory, for ever and ever. Amen. SERMON SERMON II. Preached February the 4th 1716. Heb. iii. 12. any Take heed, brethren, left there be in N my ples of Religion, not only Christian, but Natural, and fuch as think it a very innocent or indifferent matter, either to believe them or not believe them, as it fhall happen, as having refpect only to their prefent convenience, and not thinking themselves concerned about about any future confequences: And my defign was to endeavour to perfuade them from common reason, that it is their duty not to be unconcerned in the cafe, and let the matter go at random, without troubling their heads about it, but to give the arguments that have been, or may be offered in behalf of the principles of Religion, a fair, ferious and impartial hearing and examination: And in order to this, I defired that the following particulars might be confidered without prejudice. I. That there may be other probable causes of Infidelity often affigned, befides want of evidence, for the matter proposed to be believed, even when this is pretended as an excuse for it ; because it is evident, that in all other cafes mens interefts, paffions, or other indifpofitions, will prevent them from seeing the force of an argument, which is in its own nature very good, and fufficient to convince another man, that is not fo indisposed. II. That the principles of Religion are of that high nature and universal concernment to mankind, that we cannot anfwer it to our own Reason to be unconcerned about them; and therefore that we must, as rational creatures, endeavour to be well fatisfied one way or or other about them. To find out the truth in this cafe is the most proper employment of our reason and understanding. III. That if we have fufficient reason to believe the great principles of Religion; such as the Being of a God, and a Providence, and a future State, &c. our unbelief will not excuse us from being criminal in the fight of God. IV. That it is unreasonable for any man to endeavour to persuade others out of the principles of Religion, till he himself is first evidently convinced that they are false, and disadvantageous to mankind. V. That it is ftill more unreasonable to make them the subject of raillery and ridicule. The two first of these are what I have already spoken to, and fhall now proceed to the third, viz. III. That if we have fufficient reason to believe the great principles of Religion, fuch as the Being of a God and a Providence, and a future ftate after this life, &c. Our unbelief will not excufe us from being criminal in the fight of God. I have already shewn, that we are indeed culpable to our felves and inexcufable to our own reason, if we make no en |