formity to his divine commandments: As the religion of Chrift therefore brings with it a nobler profpect and promife of reward, it hath doubtlefs a fuperior claim to our fubmiffion, and a higher title to our efteem.

If we look back upon the ftate of Chriftianity on the first promulgation of it, we shall very readily acknowledge that in regard to the things of this world, it was by no means a flate to be envied or defired; that it was, on the other hand, a flate of mifery, of pain and perfecution; a continued fcene of uninterrupted forrow and diftrefs; the unequal combat of humility against pride, poverty against riches, weaknefs against power: to root up the ftrong prejudices of education, to pull down and deftroy the great edifice of paganifm, whofe foundations were fo deeply laid, and build a structure on its ruins fo different in every part, was a tafk which required, and which therefore was endowed with more than human affistance in the execution of it. Though our bleffed Saviour came as a common friend to mankind, yet was he rather received as a common enemy. To the Jews, Chriftianity was a ftumbling block, and to the Gentiles it was foolifhnefs; the arm of the magiftrate was lifted up, and the voice of people raifed against it; oppreffed therefore as it was on every fide, by all the calamities which this world could inflict: nothing but the fure and certain hope of another, could poffibly have fupported them under it. With great reafon therefore ought the apoftle to fay, in the words of the text, That if in this

life only they had hope, they were of all men most miferable.

I have often thought that the words of my text carried with them a proof of a future state, which hath not been fufficiently infifted on, or illustrated by the preachers of Chriftianity: for furely if the gofpel's difpenfation requires more felf-denial, more abftinence from worldly pleasures, a greater degree of patience, long fuffering, and forgivenefs; if it demands a more conftant exertion of active virtue, and a more ftrenuous oppofition to every evil, it must naturally, pursuant to our idea of the diving justice, intitle us to a greater and more durable reward; all that it takes from us in this life, it will repay us in the next, and what it denieth us here, will make ample recompenfe for hereafter.

Whoever takes a fair and impartial view of the Chriftian fyftem, cannot fail to obfervo, that though the ground-work is the fame as that of natural religion, the colours laid on it are infinitely more glowing and beautiful, its circle of duties more extenfive, its doctrines more refined, and its morality of a more exalted nature.

The duties of felf-denial, of humility and long suffering have been inculcated by the wife and good in all ages of the world; but if we would fee them heightened, improved, and enforced in the ftrongest manner, we must have recourse to Chriftianity.

Mutual charity and forgivenefs was a virtue, which the ancient philofophers and lawgivers endea

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endeavoured to inftil into the breafts of men; but to take in the whole range of nature, to extend the arms of mercy and compaffion, even to those who had injured and oppreffed us; to embrace all with one univerfal and godlike magnanimity, was a fentiment referved to throw a peculiar luftre on that religion which alone could infpire it: it must be acknowledged that we are not, as the firft Chriftians were, perfecuted and oppreffed by the civil power; but it is eqnally certain that we are perfecuted and oppreffed.

It is indeed the natural confequence of the precepts which we are fworn to obey, and the religion we profefs. Whosoever shall fmite thee on thy right cheek, fays our Saviour, turn unto him the left alfo. Ye have heard that it hath been faid, thou shalt love thy neighbour, and hate thine enemies; but I fay unto you, love your enemies, bless them that curfe you, do good to them that hate you, pray for them that defpitefully ufe you, and perfecute you.

To forgive, therefore, to fuffer, to abftain, to be juft even as God is juft, and to be pure even as he is pure; to be uniform in our conduft, not to offend even in one point, left we be deemed guilty of all: to be continually subject to the ridicule of the fcoffer, the malice of the reviler, and all the thousand indignities to which he, if fuch a one there be, who conforms exactly to the commandinents of the gofpel, is expofed; this may well (as in holy writ it often is) be called a ftate of warfare; a very dangerous combat indeed it is, the com

bat

bat which calls for all our refolution to contend with, infomuch that, added to the natural calamities and diftreffes of human life, it will fufficiently induce us to cry out with the apostle, That if in this life only we have hope, we are of all men moft miferable.

From a previous confideration of that which is expreffed in the text, we are naturally led to that which is vifibly implied in it, namely, that the hope of Chriftians is not in this life, but in another.

If after the manner of men, fays St. Paul, I have fought with beafts at Ephefus, what advantageth it me, if the dead rife not? Let us eat and drink, for to-morrow we die. Doubtlefs, as the apostle very plainly intimates, if there were no morrow after death, the Epicures were a profitable and prudent refolution: if this life were our journey's end, who could blame us for fitting down and enjoying it? if this world is indeed our home, it becomes us to beautify and adorn it, to render it, by every method in our power, without regard to ftrict virtue, more comfortable and delightful to us. There are fpecies of guilt which no human laws can reach ; and there are actions to be performed which but the eye of God, can difcover: from fuch guilt, and from fuch actions, what fhall deter us but an hereafter? And if we have no hope of another, we can have no fear of it.

no eye,

But the juftice of the Almighty hath not fo ordained it; God, we may reft affured, will not leave the wicked unpunished, nor the virtuous unrewarded.

The

The good and pious Chriftian, so far from being the most miferable, is the most happy of men. I am willing to believe, fays the Philo. fopher, that I have within me an immaterial and immortal foul. I am willing to imagine that in another ftate I fhall again fee my departed friends, who have trod with me in the paths of honour and virtue; it may be an error which I embrace, but if it be, it is an error which I would not wifh to be convinced of

Thus fpake the good but doubting heathen, whilft the happier Chriftian with rapture, and with confidence crieth out, I know that my Redeemer liveth; and though worms deftroy this body, yet in my flesh fhall I fee God.

The hope of the heathen was like the deities he worshipped, powerlefs, inconftant, variable, and imaginary; not to be trufted, relied, or depended on; but the hope of the Chriftian is like the God he ferves, ftrong, fixed, and immutable, feady in his promifes, and able to perform them, fubject to no change, imperfection, or decay; but like the great giver of all good, conftant and powerful, and with whom there is no variablenefs, nor fhadow of turning.

I am the refurrection and the life, faith the Lord, and whofo believeth in me, fhall never die. If then we are more happy than the reft of mankind, let us be more grateful alfo; by being thoroughly fenfible of our fuperior privileges, Jet us fhew that we deferve them; nothing can he more abfurd than to acknowledge our firm belief of another life, and yet to act as if we had no hope but in this.