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the Firmament differeth from another Star. in Glory: Why, by a Parity of Reafon, may we not hence infer, that there are different Degrees of Glory and Happiness in Heaven, to receive thofe glorified Bodies into them? Confirm ing of which Opinion, is that Text alfo of the Prophet Daniel, Dan. 12. 3. They that be wife to their own Salvation, and to that of other Men, fhall fhine as the Brightness of the Firmament; and they that turn many to Righteoufnefs, as the Stars for ever and ever: Which Words do import a Difference in Degrees of Glory, a more fuper-eminent Recompence of Reward, which those who are inftrumental in the Converfion of others to Righteousness, ball enjoy in Heaven, above the Community of the Bleffed.

We find moreover in various Paffages of Hely Scripture, that Men of extraordinary Charaters have Special and Extraordinary Rewards affigned them in the future State; hence is it, that Mat. 10.41 we are told of a Prophet's, and of a Righteous Man's Reward. Now far be it from me to think, that Infinite Nildom fuch as refided in our Saviour, diftinguished without a difference; neither can I conceive, why our Lord and Mafter should mention in the place afore-quoted, the Reward of a Prophet as a Special Singular Reward, diftinct from that of a meer Righteous Man, if the Reward of a Pro. phet be bestowed Above in common upon all the Faithful and Obedient.

I fhall mention but two Scriptures more in Confirmation, that tho' (as I faid) every Saint hall in the other World be perfectly content with his own Perfonal Reward, for every one (ball have it proportioned to his Capacity for receiving it, and ball find it far exceeding his greatest Defert; yet thofe who have excelled in Fidelity and Zeal for God's Service, shall be rewarded with a more Excellent Glory and Felicity. He who Soweth fparingly, Jays St. Paul, fhall Reap fparingly; and he that Soweth bountifully of good Works, fhall Reap alfo bountifully of a Recompence of Reward, 2 Cor. 9. 6. which Words what can they import, but different Degrees of Blifs and Glory, which the Righteous hall inherit in Heaven, proportionably to their Labour of Holy Love, and Patience of Hope, and Zeal and Diligence in God's Service,in this Life?

And Rev. 3. 21. To him that overcometh, not only the ordinary Temptations of the World, the Fleb, and the Devil, but even the extraor dinary ones, the Terrors and Determents of Martyrdom; that is, to him who is a Conqueror in a more Eminent Degree, will I grant, faith the Spirit of God,to fit with me on my Throne; Iwill grant to him a much greater Honour, Power and Dignity than ordinary; he shall have an uncommon Recompence of Heavenly Bliss and Glory conferred on him, for his uncommon Fidelity and Obedience paid unto God.

But

But after all that has been faid in these two Treatifes concerning the Immortality of the Human Soul, and other Points of Doctrine, perhaps fome Men may still remain diffatisfied and unconvinced: As far as I have been deficient in giving the Arguments I have used their due weight and light, I am accountable for want of Conviction in the Minds of my Readers; but if they expect greater Evidence than the Arguments themfelves urged on behalf of another World, do, in their own native force, amount unto, then I fay, that the Fault lyes neither in me, nor in the convincing Proofs of Religion, that Sceptical Perfons remain unperfwaded of the Truth and Reality of its first Principles. All Truths are not capable of the fame Evidence and Proof; and if Men look for Senfible Demonftration, or Phyfical and Mathematical Evidence of the things abfent and invifible of another World; they unreasonably look for more Evidence than the Nature of the things to be proved will poffibly admit of, be they never fo true: And 'tis equally abfurd not to believe upon fufficient Evidence, or upon as much as the Nature of the thing to be proved will bear; as to believe without any Evidence at all, or without enough to beget Belief; fo that too great backwardness in yielding Affent, and a groundlefs Infidelity, is every whit as much to be condemned for an irrational Act, as is a groundless or over-forward Credulity. If we will not reft fatisfied with a certainty of Faith fufficient to take

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away all reafonable doubt to the contrary, we must continue unconvinced of a multitude of things in this prefent World, as well as in the future one, which we never faw or beheld.

We have not, 'tis true, by Arguments arifing barely from Natural Reafon, any more than Moral Demonftrations, or high Probabilities of a future State; but yet these are fufficient unto Be lief, becaufe fufficient to remove all Diftrust; and with regard to which Moral Evidences, Men of Senfe are in common Prudence bound to Act, or they must not Act at all in a great part of the Affairs of this Life: And if Faith upon the inducement of Moral Arguments be rational, with respect to the Concerns of this World, were high. er, even Senfible Evidence may be had; then cer. tainly Faith upon the Motives of Moral Credi bility is as Rational with reference to the Affairs of the other Life, which being an absent and invifible State, can admit only of Moral Proof and Evidence; or of Divine Proof from Revelation, which is the Greatest and most certain Evidence; because God the Revealer can neither Deceive, nor be Deceiv'd.

Lawrence Smith.

The

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