Think

dateness of Thought, being cautious that we do not deceive ourfelves with a vain Imagination of the Goodness of our State, and the Rectitude of our Actions. of your Ways with a Regard to the future Judgment, when a ftrict Scrutiny will be made into the Nature and Quality of them, together with the Aims and Intentions by which you are fwayed and guided. Then all falfe Colours which have been put on bad Actions will be discovered, and it will appear, that those Ways which many are apt to think to be right, will terminate in eternal Death.

I proceed, in the Second Place,

II. To propofe fome Reasons and Arguments to move all thus to think on their Ways.

1. God hath given us Rational Powers for this Purpose. 'Tis by these we are fuperior to the BRUTES. They are led on by Instinct, and by the Force of Objects ftriking on their Senfes: But MANKIND have the Power of Thought, and Self-reflection. Why have we this excellent Power, but that we fhould make use of it? They who live wholly by a regard to fenfible Objects, and follow their Appetites and vicious Inclinations, without obferving the

Dictates

;

Dictates of Reason and Conscience, do live like the Beafts that perish. They degrade and debase their Reason, which is the Glory of the Human Nature, and fuffer those Appetites and Paffions to reign over them, which Reafon was given to regulate, guide, and govern; and thus place themselves on a Level with the BRUTES, who, according to their Natures, are swayed and guided by the Impreffions which external Objects make on their Senfes. They are incapable of discerning the Difference between Good and Evil and confequently can have no painful uneafy Reflections, and at Death (there is a Probability) they are utterly extinguished and annihilated. But MAN hath a Rational and Immortal Soul breathed into him by the FATHER OF SPIRITS. The Infpiration of the Almighty hath given him Understanding. He hath a Consciousness of the Difference between Good and Evil; fo that after a virtuous and good Action he is pleased with himself, has an agreeable and comfortable Review. The good Man is fatisfied from himfelf; his Mind applauds and approves of his Conduct. On the other hand, if a Perfon has done any thing which is contrary to right Reafon, how uneafy is he whenever he comes. to make any calm Reflection? Confcience, if he will liften to its Warnings and Admonitions, will upbraid, accuse, and condemn M 2

his

his Conduct; for there is no Peace to the Wicked; he is, like the troubled Sea, agitated, and toffed to and fro, by his own irregular tumultous Paffions. Muft not all immediately see the Force and Weight of this Reason and Argument to move them to comply with this Duty? 'Tis an Argument taken from the Defign of the Almighty in our Formation, having endowed us with fuch Capacities for this very End and Purpose, and planted such a moral Senfe of the Difference between Actions, virtuous and vicious, which cannot be wholly obliterated, or blotted out. They, therefore, who do not employ their Minds in contemplating the Bleffed God, and their Obligations to him, are guilty of forgetting him who gave them the Power of Thinking. MAN hath a Rational Soul; and we may hence derive a good Argument to prove that we are defigned for Immortality: For fince we are made Reasonable Beings, does not this teach us that God will expect we behave as fuch, and will call us to an Account for our Behaviour? Why have Men, after the Commiffion of evil Actions, an Uneasiness of Mind? Is not this a natural Prefage of a future Judgment? If we were never to give any Account for our Actions, why should there be fuch Terrors of a guilty Mind? They who are in the highest Station in Life, who have had no Reason to dread any Punishments

nishments from others, their Condition being fuch as hath placed them above all Fears, have yet been as liable to the Remorse and Accufations of Confcience as the meaneft of Mortals; witness BELSHAZZER, FELIX, and others. But befides these natural and probable Arguments for the IMMORTALITY OF THE SOUL, and for a FUTURE JUDGMENT, we have the Benefit of a Divine Revelation, whereby we are affured that our Souls are immortal, and fhall exist for ever, either in Happiness or Mifery, according to the Nature and Quality of our present Choice, and Actions. Let any Person ask himself this Question, Why hath God fur• nished my Nature with fuch distinguishing and excellent Powers and Faculties of Reason, Confcience, Self-reflection, Freedom of Choice, and an indelible Impreffi<on of the Difference of Actions good and • bad? Was it not his Defign that we ‹ should make a good Ufe and Improvement of these natural Privileges? And what better Ufe can we make of them, than fo to think on our Ways, and regulate them by his Word, that we may be acceptable to him?'

2. Another Reafon and Argument that fhould prevail on all to think on their Ways may be taken from God's pofitive Injunction

and

and Command. This important Duty is enjoined twice in three Verfes. See the Second Chapter of HAGGAI, Verfe the 5th, Thus faith the Lord of Hofts, Confider your Ways; which is repeated in the 7th Verfe. All those whom God hath made capable of this Duty are enjoined by the highest Authority to perform it. Let none live in a thoughtless inconfiderate Manner, without obferving the Nature of the Actions they have done, or what will be the Confequence of them. Such act contrary to the Design of the Almighty, in giving them fuch excellent Powers and Abilities, and alfo contemn the Authority of the Lord of Hofts, who enjoins all who are capable to confider their Ways. We fhould feriously and frequently examine ourselves and Actions with reference to God our Maker, to others, and to ourselves. Every individual Perfon ought to put fuch a Question to himself, Have I devoted my Heart and best Affections to • God; and do I live by the Rules of Piety, and exprefs the Reverence and Veneration I have of him, by ordering my Actions and whole Conversation by his Word? • Does the Authority of God fway above all • other Confiderations?' Thus Reasonable Creatures, as foon as they become capable of thinking on their Ways, fhould be very obfervant of their Behaviour towards God their

Maker.