larly the doctrine of his refurrection, is proposed to us in a twofold view; as an object of faith, and therefore fupported by proper evidence and as an object of vaft importance to us and therefore deferving attention. It is an object of fo much importance, that if we do not inquire into its truth with a view to entertain the hope which it contains, we are criminal in the highest degree; and cannot efcape the fevereft reprehenfion of our own confcience in a folemn hour. If the gospel be of any importance, it is of the higheft; it not only gives us directions for our conduct in this life; but it points the way to immortality. It propofes to us as a moft ferious truth, that this life is but the first stage of our existence, and that though we must die and return to the duft, yet that there fhall be a refurrection. It proposes to us immortality, as the reward of well doing; and this immortality is faid to be aftate of the highest enjoyment which rational beings can expect or defire; an eternal enjoyment of the chief good,

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and an eternally increafing conformity to God as the bafis of that enjoyment; and the refurrection of Jefus fhows us in the clearest light, 'how we are to arrive at this immortality.

Now, what can be of more importance to mankind than fuch a doctrine ? Is there any higher or nobler truth with which we have any concern? Is there any thing, about which we can or ought to be more folicitous than to secure our happiness in the future ftate? And can we have any fatisfaction concerning this most important of all confiderations, equal to what is given to us in the gofpel ?

As the gofpel profeffes to have in view our eternal intereft; there is fomething to excite our inquiry. We cannot look upon it with indifference; if it be true, it deeply and intimately concerns us. We muft feel ourfelves interested in the inquiry, whether it be true or not; and this confideration ought to lead us to a ferious and thorough inquiry into that evidence, by which it is fupported.

Men will not put themfelves to the trouble of inquiry, without fome profpect of advantage: They must be perfuaded that there is fome good to be obtained, before they will enter on any thing which has the appearance of labour. He who conftituted our minds knew this; and therefore he has adapted his gospel to our moral conftitution: He has proposed to us, the highest good to be obtained, by a due regard to the revelation which he has given; that our attention might be excited toward it as a valuable and important objec

But he has not only given us a proper motive to make the inquiry; he has alfo afforded us fuch evidence as is fufficient to convince us of the truth, that is, of fuch kind of truth as is thus highly interefting to us. If phyfical truth were the object of our inquiry, we might look for fuch kind of evidence as is equal to mathematical demonstration. But our search is after moral truth, and therefore we must admit moral evidence. What I mean, is, that we must admit

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fuch evidence as we do in other cafes, where our intereft is concerned; fuch evidence as we think it prudent to admit and to depend on in matters which we esteem of great importance to us. Let us take an example.

Let us fuppofe, (as most people really do) that the acquifition of wealth is one of the most defireable and impor tant things in the world; and that it is the part of wisdom to obtain as much riches as we can by our own industry; and at the fame time, that there is a neceffity of trufting to other men, for their information and affistance to accomplish our defires. Do we not think it rational and prudent to put this confidence in them? Do we not depend on their abilities, their veracity, their fidelity ? And what reafon have we to think it fafe for us fo to do. ?

Suppofe there is a report of a newly difcovered country, containing abundant fupplies of merchandize, the means of wealth; and that by adventuring our fubftance thither, there is a great prof

pect of advantage; what evidence do we require as a ground of that conduct which is prudent and rational? Muft we actually fee that country with our own eyes? No. Muft we fee the perfons who have been there, and hear the ftory from their own mouths? No. Muft we examine their invoices and count the gains which they have made? No. We content ourfelves with an inferior kind of evidence: We depend on teftimony, which we think credible. If there are books or letters written by perfons of proper information and credit, we depend on that evidence: We believe that fuch a country exifts; and that there is fuch a way of getting wealth; and we take the most prudent methods to obtain it. We put our confidence in fuch perfons as are best acquainted with the bufinefs; and, venture our fubftance on the credit of their abilities and information. Who does not think this, rational and prudent conduct?

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