Moral Evidence as fuch, but by yielding it SERM. IV. when it was not perfect in it's Kind, when it wanted fome of the Ingredients, which enter into that of Chriftianity. But Numbers have been deceived by trufting to fpeculative Reasonings of a finer Texture; and Men of fuperior and exalted Senfe have fallen into Errors, from which common Senfe has fecured the rest of Mankind.

The Proofs for Revelation have fhone the brighter to every rational Enquirer, the more they have been of late canvaffed, examined, and controverted. Controversy and Oppofition having been to them, what the Wind is to the Plumage in Indian Crowns. The Plumes, however beautiful, never appear to the best Advantage, while they continue unmoved and undisturbed: The rude 'Disturbance and Agitation of the Wind fets them in Variety of Lights, opens and unfolds them, and calls forth into View the whole Strength of their Luftre, and every Beauty, which, during the Calm, escaped the Obfervation.

I fhall conclude with obferving, that what hath been fo often faid upon 'the Works of Nature, holds as true in Regard

SERM.IV. to the Scriptures, viz. A fuperficial and flender Acquaintance with them may tempt

a Man to Infidelity; but an accurate, intimate Knowledge of them, and a thorough Infight into their Contents, brings the Mind back to a firm Belief, and makes us acknowledge and adore the great Author of them.

To whom be afcribed, as is most due, &c.

SERMON

The Damnatory Claufes in the
ATHANASIAN Creed juftified.

MARK XVI. 16.

He that believeth not shall be damned.

HIS has been thought an hard SERM. V.
Saying, though it be our Bleffed
Saviour's, when he commiffioned

his Apostles to preach the Gospel to every
Creature. It will be neceffary therefore,

It, To confider with what Limitations the Propofition is to be understood; how far, and in what Points Unbelief is highly dangerous; and whether in fome Cafes we may not charitably fuppofe, that favourable Abatements will be made.

IIdly, To fhew the Reasonableness of the Propofition properly qualified and explained, and the numerous ill Confequences After which I fhall,

of Unbelief.

SERM. V.

IIIdly, Offer a few occafional Reflections, which arife from the Subject Matter of my Discourse.

I begin with my first Propofition. Though Ignorance, in many Cafes, be absolutely unavoidable, there being several Truths quite out of the Reach of our Understanding; yet a Man, generally speaking, in plain and important Points may ftand clear of Error. Because Error implies a wrong Judgment; and Men are not under a ftrict Neceffity of judging, where they have not Evidence; or of judging any farther, than they have Evidence. Error therefore, material Error, is commonly owing to the Want of Care, and Attention proportionable to the Moment of the Subject; or to fome predominant Paffion, which discolours the genuine Appearances of Things. It is the common Cafe of Men, that when they are not determined by that Sufficiency of Evidence, which is fully laid before them, they are actuated by fomething elfe, than an ingenuous Love of Truth. And our Saviour takes here into Confideration the common Cafe of Unbelievers, leaving it to the general Appre

henfion

henfion of Mankind to except (which they SERM. V. C are apt enough to do) fome few extraordinary Cafes.

In the fame Senfe are to be understood the following Claufes in the Creed, commonly called the Athanafian; "which

Faith, except every One do keep whole "and undefiled, without Doubt he shall "perish everlastingly." And again, "This "is the Catholic Faith, which except a "Man believe faithfully, He cannot be "faved." These are to be understood, like fome other general Propofitions, with proper Referves, to foften and qualify the feeming Harshness of them. The Neceffity of believing these Truths is only a general Neceffity, like that of Baptism. And fince the Church of England declares Baptifm itself to be only generally necessary to Salvation (charitably leaving Room for particular Cafes, fuch as may reasonably be excepted) She ought to be understood in the fame Senfe, when She pronounces the fame Neceffity, though on another Subject. Our Saviour fays exprefly, that except a Man be born of Water, and the Spirit, He cannot enter into the Kingdom of God. This is a general Proposition, like those in the Creed:

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