and fuch Men, they could not fcruple admitting them as good Witneffes in that Cafe. It comes then to this Point, Whether it be poffible that Men can give Satisfaction to the World that God has indeed fpoken to them? And if there be any one Thing that you will agree God can do, and Man cannot do, this will be no Difpute: For fhould God do that Thing by the Man he appoints to be his Witnefs, the Hand of God working with him would be a full Proof that he fpoke by the Voice of God, and declared not his own, but the Things of God. And this would be a fufficient Ground for our Faith.

Since then thefe Things are capable of fuch good Evidence, it will be worth your while to inquire, whether they have it, or no: And I fuppofe it will not be thought the Effect of Reafon or Wifdom to reject them unheard, and to follow the Impreffions of Senfe and Appetite at the Hazard of being finally ruined and destroyed.

Every Man who has Eyes and Ears is attached by the Evidence of Sense; and therefore it would be ftrange if any Man doubted of the Things, the Evidence of which is fo continually thruft in at his Eyes

and

and Ears. But to arrive at the Evidence of Reason and Faith, requires that we should exercise the Faculties of our Understanding; requires our Diligence and Attention; becaufe thefe Proofs lie more remote, out of the common Road, and are not to be had without feeking for.

This is a juft Account of the Reafon why most Mien act by the Evidence of Senfe, and follow and admire the Things of this World; and fo few purfue, with any Heart or Zeal, the invisible Things of another: Not that the Things of this World are in themselves more real or certain than the Things of another World; but becaufe Men are fure and certain of the Things of this World, not being able to exclude the Impreffions of them; and are dubious of the Things.of Futurity, not being able to attend to the Proofs of them.

But how well this becomes Men of Thought and Education let any one judge; or what Account they will be able to give of their Neglect, in not fo much as proving and trying the Things which make for their Salvation, is hard to fay. Why fhould your Eyes run away with your Reafon and Underftanding?

ftanding? If you had been to be directed merely by your Eyes, God need not have given you the Power of Reflection: And fince he has given you this Ability, he will not excufe your refigning tamely to Senfe; which was given not to govern, but to ferve Man. If the Things of another World are capable of being proved, it concerns you to know whether they are proved or no; especially confidering the vast Disproportion there is between the Things of this Life and the next. The Argument for prefent Enjoyment is fo far good, that in Things of equal Value a wife Man would fecure his Share as foon as he could, and take the first Opportunity of enjoying the Happiness which would not improve by being stayed for. But here the Cafe is very different: The Things of this World are seen indeed; but that is all: No fooner are they seen but they are gone, and leave the Man more restless after the Fruition than he was before: But the Things of Futurity are of endless Duration, and once enjoyed will never defert the Poffeffor. And therefore it is worth a wife Man's Labour to reftrain himself from the prefent Allurement of

Life, to fufpend his Happiness for a Time, which will fo greatly increase by the Delay, and pay fuch Intereft for the prefent SelfDenial which he exercises: For the Things which are feen are temporal, but the Things which are not feen are eternal.

VOL. IV.

DISCOURSE