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The Substance of what I would say is, that Sex m. II. if there be any such Thing as proper and undoubted Certainty of fact, there is such a moral Certainty for those Facts which fupport Christianity, not to mention a Variety of other substantial and concurrent Proofs. Now we cannot resist the Strength of moral Certainty, without offering a Violence to Nature, and committing a Force upon it: we do not resist it in any other Cafe besides that of Religion ; and if we do it in that, it must be owing to some irregular Passion which hangs a wrong Biass upon us: the Man must struggle hard, and labour not to be convinced, who is not convinced by it. There is a strong Propension, interwoven in our Frame and Constitution, to surrender ourselves without Reserve to such Evidence. It seems to be the Voice of God speaking within us; whose Intention it never could be, that his Creatures should continue, as to Matters of Practice, in a pendulous State of Mind, quite unbalanced and ever-wavering, without a Possibility of coming to a fixed Resolve, which they might abide by: which yet must have been the Case in most Affairs, if moral Certainty were not allowed to be sufficient to ensure our Conviction. The Case is the same as to strong Appearances of Truth, as it is as to Miracles. It has been often 'proved that God would never suffer a Train of Miracles to be wrought in

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Serm. VI. Favour of Falshood: he would not suffer such

a Snare to be laid for Mankind without difabusing them by working those of a superior Nature in Opposition to it. Just so by Parity of Reason, we may conclude, that he would never suffer so many bright Appearances of Truth from the Propagation of the Gospel, from the Completion of Prophecies, &c. to be affixed to a Forgery; he would never suffer those Facts which give an incontestable Sanction to the Doctrines of Christianity (fupposing it an Imposture) to come recommended to us by as strong Marks and Characters of Credibility, as any distant Matter of Fact can have, and stronger than any other has; without giving us something of superior Force, fome clear Demonstration of the Falfhood of it, to prevent us from being betrayed, which we should otherwise inevitably be, into an Error. Supposing an infinitely good Being at the Helm, he would not permit his Creatures, who are designed for Action and not merely for Speculation, to be diftracted with equal Appearances of Truth in Points of the last Importance, so as that the Mind should hang in an even Poise between two Propofitions. There must be some prepollent. Evidence in all such Cases to vindicate God's Goodness, and to turn the Scales. Now where there is a very high Degree of Moral Certainty, nothing can preponde

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rate or overbalance it, but absolute infal-Serm. II. lible Certainty. It must be consequently the Will of our Creator that we should acquiesce in Christianity as enforced by a strong Moral Certainty, if

IIdly; There does not appear any absolute Impossibility in the Contexture of it-or any striet Demonstration that it is false, and that too in Things of Importance.

But this it's most early and virulent Adversaries never have shewn. A demonstrative Proof that they could not do it: their very Silence is a strong Argument in favour of it's Truth; and by alledging so little against it, they have made it clear that they had nothing material to alledge. If Infidels have any Thing of this Nature, let them produce it: let them set out with some selfevident Principle, and from thence go on gradually with a necessary Connection of Ideas, till by a Chain of clofé Reasoning, there being a strict Coherence all along, they come to the Conclufion; or let them prove that Christianity authorizes and enjoins some gross Immorality : For it is a Demonstration, that a Religion which authorizes Immorality cannot have the Sanction of a perfectly pure and holy God. If they have not any Thing of this Nature, then, as I have proved before, no Difficulties or even Improbabilities ought to over-rule Itrong

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Serm. II. and undoubted positive Evidence: And the

ons for Christianity are so many, clear, and forcible, that they will, and must, and ought to sway the Minds of reasonable, unprejudiced and good Men. One Demonstration, and nothing less than Demonstration, would effectually disprove it. For one Demonftration would beget infallible Certainty, and twenty Demonstrations could not do more than beget infallible Certainty, which does not admit of Degrees. The Understanding could not yield its Affent as a Volunteer. It would be pressed into the Service of Infidelity, and compelled, however reluctant, to come in. But this is a Task only fit for that adventurous Genius who, pretended to have by him a Demon'stration against the Being of God. At

present the Deists virtually confess, they have nothing of this Sort to level against a Religion which has stood the Trial of many fucceflive Ages, by being humbly content to take up with any plausible Plea that carries but the Face of an Argument, a kind of Hypocrisy in Argumentation, which has the mere Form and Outside of Reasoning, without the Power and Energy thereof. They have recourse to low Evasions, false Quotations, Misrepresentations ; poor artificial Props, which a firm fubftantial Building needs not, and a ruinous Building cannot long be supported by. They

have been most loud and clamorous in the Serm. II. Charge of Contradictions as to the mysterious Doctrines of Christianity, and particularly that of the Trinity, pretending to nothing less than a Demonstration of the Absurdity of it. Whereas on the other Hand there is a Demonstration, that the Doctrine of the Trinity does not imply any express and plain Contradiction. Because plain and express Contradictions, lie as level to the Understanding as plain Truths do. Now the Doctrine of the Trinity relates to the internal Nature of the Deity, and his intrinsic Manner of Existence, what Differences it may admit of consistently with the Unity of Essence: but what relates to the internal Nature of God, to which our Faculties bear no Proportion, cannot lie level to the Understanding : his Nature must be like the great Deep, unfathomable by us, though his Righteousness and Moral Attributes stand like the strong Mountains visible to every Eye. While they charge the Doctrine of the Trinity with a Contradi&tion, they are guilty of one themselves, in allowing the Divine Nature internally, as it is in itself, to be incomprehensible and far above out of their Sight, and yet pretending to see clearly what is far above out of their Sight; in pretending to discern fully and perfectly an Impossibility in the Nature of the Thing, where the only Impossibility

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