prefcribed, namely, That we fhould apply ourselves to the knowledge of fuch things as are best for us, this too is explained at large in the doctrines of the Gofpel, where we are taught in several inftances to regard those things as curfes, which appear as bleffings in the eye of the world; and on the contrary, to efteem those things as bleffings, which to the generality of mankind appear as curfes. Thus in the form which is prefcribed to us we only pray for that happiness which is our chief good, and the great end of our existence, when we petition the Supreme Being for the coming of his kingdom, being folicitous for no other temporal bleffing but our daily fuftenance. On the other fide, we pray against nothing but Sin, and against Evil in general, leaving it with Omnifcience to determine what is really fuch. If we

look into the first of Socrates his rules of prayer, in which he recommends the above-mentioned form of the ancient Poet, we find that form not only comprehended, but very much improved in the petition, wherein we pray to the Supreme Being that bis Will may be done: which is of the fame force with that

form

form which our Saviour used, when he prayed against the most painful and most ignominious of deaths, Nevertheless not my Will, but thine be done. This comprehenfive petition is the most humble, as well as the most prudent, that can be offered up from the creature to his Creator, as it fuppofes the Supreme Being wills nothing but what is for our good, and that he knows better than ourselves what is fo.

L

SEC

SECTION V.

Advantages of REVELATION above Natural Reafon.

R

-quicquid dignum fapiente bonoque eft. Hor.

Eligion may be confidered under two general heads. The firft comprehends what we are to believe, the other what we are to practife. By thofe things which we are to believe, I mean whatever is revealed to us in the Holy writings, and which we could not have obtained the knowledge of by the light of nature; by the things which we are to practife, I mean all thofe duties to which we are directed by reafon or natural religion. The firft of thefe I fhall diftinguish by the name of Faith, the fecond by that of Morality.

If we look into the more ferious part of mankind, we find many who lay fo great

great a stress upon faith, that they neglect. morality; and many who build fo 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 confider the benefits which arife from each of them, and which I fhall make the fubject of this day's paper.

Notwithstanding this general division of Chriftian duty into morality and faith, and that they have both their peculiar excellencies, the first has the preeminence in feveral respects.

First, Because the greateft part of morality (as I have ftated the notion of it) is of a fixt eternal nature, and will endure when faith fhall fail, and be loft in conviction.

Secondly, Becaufe a perfon 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 paffions, and advancing the happiness of every man in his private capacity. Fourthly,

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 fo malignant a nature as immorality; or to put the fame reason in another light, because it is generally owned, there may be falvation for a virtuous Infidel, (particularly in the cafe of invincible ignorance) but none for a vicious Believer.

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

First, In explaining and carrying to greater heights, feveral points of morality.

Secondly, In furnishing new and ftronger motives to inforce the practice of morality.

Thirdly, In giving us more amiable ideas of the Supreme Being, more en

dearing