much upon morality, that they do not pay a due regard to faith. The perfect man should be defective in neither of these particulars, as will be very evident to those who consider the benefits which arise from each of them, and which I shall make the subject of this day's paper.

Notwithstanding this general division of Christian duty into morality and faith, and that they have both their peculiar excellences, the first has the eminence in several respects.

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First, Because the greatest part of morality, as I have stated the notion of it, is of a fixed eternal nature, and will endure when faith shall fail, and be lost in conviction.

Secondly, Because a person may be qualified to do greater good to mankind, and become more beneficial to the world, by morality without faith, than by faith without morality.

Thirdly, Because morality gives a greater perfection to human nature, by quieting the mind, moderating the passions, and advancing the happiness, of every man in his private capacity.

Fourthly, Because the rule of morality is much more certain than that of faith, all the civilized nations of the world agreeing in the great points of morality, as much as they differ in those of faith.

Fifthly, Because infidelity is not of so malignant a nature as immorality; or, to put the same reason in another light, because it is generally owned there may be salvation for a virtuous infidel, particularly in the case of invincible ignorance, but none for a vicious believer.

Sixthly, Because faith seems to draw its principal, if not all its excellences, from the influence it has upon morality; as we shall see more at large, if we consider wherein consists the excellency of faith, or the belief of revealed religion; and this I think is,

First, In explaining, and carrying to greater ights, several points of morality.

Secondly, In furnishing new and stronger motives enforce the practice of morality.

Thirdly, In giving us more amiable ideas of the upreme Being, more endearing notions of one anher, and a truer state of ourselves, both in regard the grandeur and vileness of our natures. Fourthly, By showing us the blackness and defority of vice, which in the Christian system is so ry great, that He who is possessed of all perfection, ad the sovereign judge of it, is represented by seve1 of our divines as hating sin to the same degree at He loves the sacred person who was made the opitiation of it.

Fifthly, In being the ordinary and prescribed meod of making morality effectual to salvation.

I have only touched on these several heads, which ery one who is conversant in discourses of this nare will easily enlarge upon in his own thoughts, d draw conclusions from them which may be usel to him in the conduct of his life. One I am sure so obvious, that he cannot miss it, namely, that a an cannot be perfect in his scheme of morality, ho does not strengthen and support it with that of e Christian faith.

Besides this, I shall lay down two or three other axims, which I think we may deduce from what as been said,

First, That we should be particularly cautious of aking any thing an article of faith, which does not ntribute to the confirmation or improvement of orality.

Secondly, That no article of faith can be true and thentic, which weakens or subverts the practical art of religion, or what I have hitherto called molity.

Thirdly, That the greatest friend of morality and natural religion, cannot possibly apprehend any danger from embracing Christianity, as it is preserved pure and uncorrupt in the doctrines of our national church*.

There is likewise another maxim which I think may be drawn from the foregoing considerations, which is this, that we should, in all dubious points, consider any ill consequences that may arise from them, supposing they should be erroneous, before we give our assent to them.

For example, In that disputable point of persecuting men for conscience sake, besides the imbittering their minds with hatred, indignation, and all the vehemence of resentment, and insnaring them to profess what they do not believe, we cut them off from the pleasures and advantages of society, afflict their bodies, distress their fortunes, hurt their reputations, ruin their families, make their lives painful, or put an end to them. Sure when I see such dreadful consequences rising from a principle, I would be as fully convinced of the truth of it, as of a mathematical demonstration, before I would venture to act upon it, or make it a part of my religion.

In this case the injury done our neighbour is plain and evident; the principle that puts us upon doing it, of a dubious and disputable nature. Morality seems highly violated by the one; and whether or no a zeal for what a man thinks the true system of faith may justify it, is very uncertain. I cannot but think, if our religion produces charity as well as zeal, it will not be for showing itself by such cruel instances. But to conclude with the words of an excellent author, We have just enough of religion to make us hate, but not enough to make us love, one another.'

*The Gospel.

No. 460. MONDAY, AUGUST 18, 1712.

Decipimur specie recti.—

HOR. ARS POET. 25.

و

Deluded by a seeming excellence.

ROSCOMMON.

R defects and follies are too often unknown to us; they are so far from being known to us, that y pass for demonstrations of our worth. This xes us easy in the midst of them, fond to show m, fond to improve them, and to be esteemed for

m.

Then it is that a thousand unaccountable ceits, gay inventions, and extravagant actions, st afford us pleasures, and display us to others in colours which we ourselves take a fancy to glory Indeed there is something so amusing for the e in this state of vanity and ill-grounded satision, that even the wiser world has chosen an exd word to describe its enchantments, and called The Paradise of Fools.'

Perhaps the latter part of this reflection may seem Ise thought to some, and bear another turn than at I have given; but it is at present none of my iness to look after it, who am going to confess t I have been lately amongst them in a vision. Methought I was transported to a hill, green, very, and of an easy ascent. Upon the broad top t resided squint-eyed Error, and Popular Opinion many heads; two that dwelt in sorcery, and e famous for bewitching people with the love of mselves. To these repaired a multitude from every , by two different paths which lead towards each hem. Some who had the most assuming air went ctly of themselves to Error, without expecting a

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conductor; others of a softer nature went first to Popular Opinion, from whence, as she influenced and engaged them with their own praises, she delivered them over to his government.

When we had ascended to an open part of the summit where Opinion abode, we found her entertaining several who had arrived before us. Her voice was pleasing; she breathed odours as she spoke. She seemed to have a tongue for every one; every one thought he heard of something that was valuable in himself, and expected a paradise which she promised as the reward of his merit. Thus were we drawn to follow her, till she should bring us where it was to be bestowed; and it was observable, that all the way we went, the company was either praising themselves for their qualifications, or one another for those qualifications which they took to be conspicuous in their own characters, or dispraising others for wanting theirs, or vying in the degrees of them.

At last we approached a bower, at the entrance of which Error was seated. The trees were thick woven, and the place where he sat artfully contrived to darken him a little. He was disguised in a whitish robe, which he had put on, that he might appear to us with a nearer resemblance to Truth; and as she has a light whereby she manifests the beauties of nature to the eyes of her adorers, so he had provided himself with a magical wand, that he might do something in imitation of it, and please with delusions. This he lifted solemnly, and, muttering to himself, bid the glories which he kept under enchantment to appear before us. Immediately we cast our eyes on that part of the sky to which he pointed, and observed a thin blue prospect, which cleared as mountains in a summer morning when the mists go off, and the palace of Vanity appeared to sight.

The foundation hardly seemed a foundation, but a