SERM. titles to a higher reward, than a perfwafion, IX. that could not be avoided, because the evidence was irrefiftible. I have called this. an inference, as it is not in terms afferted, but it is,to fpeak more properly, the direct intent of our Saviour's words; blessed are they,that have not feen,and yet havebe lieved. And the reasons, which fupport the truth of this obfervation, are these, which follow. That fuch a faith, as is built only on proper and fufficient evidence, must require a greater fhare of reflection and deliberate inquiry, than where the proofs are fuch, as render conviction and belief neceffary: That it argues greater ingenuity and probity of mind: That it has more difficulties to furmount, and stronger prejudices to conquer: That it is in a great meafure voluntary, and depends upon our own care and application: All which circumstances contribute confiderably to render any action morally good; and the want of them proportionably diminishes, or quite destroys, the virtue of it. Faith, in this notion of it, is confidered as a moral virtue, and estimated as all other moral virtues are: So that the principle, which

I

which I am now illuftrating, is not an SERM. arbitrary constitution and rule fettled by IX. Christianity; but an eternal dictate and law of reafon.

THE general ufe to be made of this difcourfe is, to learn from thence, how to preferve the due medium between the two extremes of credulity and scepticism; of prefumption and obftinacy of believing, where there are no folid grounds of faith, and doubting, where there are no reasons for doubt. And the only way to avoid thefe errors, of which it is hard to decide, which is the most dangerous, is not to believe at any time without fufficient evidence; but always to acquiefce in that, of whatfoever kind it be, without infifting on any particular fort of proof, which is not neceffary, but which may prove a dangerous fnare to us, by ingaging us to defend a headlefs forward refolution, at the expence of truth and honefty.-And let all, who now think it their privilege, and their honour, that they believe, and have liberty to profefs the Christian religion, be incouraged to perfevere in this excellent faith, which has fuch strong reasons to fupport

Q3

SERM. fupport it, by this confideration; that IX. tho' they have not the evidence of sense,

for the extraordinary facts recorded in the gofpel, they have something of no small moment to compenfate for the want of this fuperior evidence. Because, Blessed are they, that have not feen, and yet have believed.

SERM.

PHILIPP. iii. 20.

For our converfation is in heaven.-

HE Apoftle Paul, who was SERM. one of the greatest and most X.

T

excellent characters in all

antiquity, proposed to the

Philippians, in the 17th

verse, his own example for their imitation. Brethren, fays he, be followers together of me, and mark them, who walk fo, as ye bave us for an enfample. In the two Q4

fol

SERM, following verfes he laments, in a most X. benevolent and pathetic ftrain, the too common degeneracy of Chriftians, who led a diffolute and fenfual life; and thereby brought shame and misery upon themfelves, as well as a reproach and scandal on Christianity: Many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Chrift; whofe end is deftruction, whofe God is their belly, and whofe glory is in their fhame, who mind earthly things. Then in the Text, (which must be connected with the 17th verfe, and what comes between be confidered as a parenthefis) he gives the reafon, why he recommended his own life, as a fit pattern for Chriftians to copy after - For our converfation is in heaven. As the general fenfe of this paffage is very obvious to every reader, I fhall not spend any of your time in amufing criticisms upon words, but proceed directly to confider the thing itself, which will afford both more folid and useful reflections. And all that is neceffary for the clearing this fubject, and fetting