a Suitableness as well as Truth; and it is not to be doubted, but Inclination gives a powerful Stroke and Turn towards Credence, or Affent. So that while Truth claims and commands the same, and Suitableness only draws and allures it, yet in the Issue this obtains it as effectually, as even Truth itself. Not that I affirm, or judge, that in strictness of Reason this ought to be so, but that through the Infirmity of Reason it is but too manifest, that very often (if not generally) it falls out to be fo.

In the mean time we may here see, and admire the commanding, and (I had almost said) the meritorious Excellency of Faith. That while carnal Reason argues, Sense is stubborn and refifts, and many seeming Impossibilities occurr, it can yet force its way through all fuch Obstacles, and like Lazarus, (though bound Hand and Foot, as it were) break even through Mortality, and Death itself.

But as for those, whom nothing will fatisfy, but fuch a Faith as shall out-vie Omnipotence itself, by believing more than even Omnipotence can do, I mean Contradictions; and especially that grand astonishing one to all Hu man Reafon, called Transubstantiation: We poor Christians, I say, of a much lower Form, prefume not to aspire to fuch a Pitch, and fort of Faith; but think it fufficient humbly

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to own, and admire that Faith, which the Apostle tells us can make its way, through the whole eleventh Chapter of the Epistle to the Hebrews, and that by fubduing of Kingdoms, putting to flight Armies, and not only believing, but also working Miracles, and that to fuch a degree, as even to become a Miracle itself. For (as we read there also) it was able to stop the Mouths of Lions; and which was more, the Mouth of a disputing Reason. And certainly that Faith, which our Saviour told us could remove Mountains, might (had our Sa viour but given the Word) without the Inter posal of an Angel, have removed also the Stone from before the Door of his Sepulchre, as great as it was.

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He who would have a mafculine, invinci ble Faith indeed, must in many cases baulk his Sight, and the farther he would leap, the Shorter he must look. Christ wrought many of his miraculous Cures upon such blind Men as believed: And as their Faith contributed not a little to the Curing of their Blindness, fo their Blindness seemed a no improper Emblem of their Faith.

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For which Reason, may not he, who re quires no less than a sensible, irresistible Evidence for all his Principles, and not content with a sufficient Certainty for the fame, will be fatisfy'd with nothing under strict Syllo

gism and Demonstration for every Article of his Creed; may not fuch an one, I say, be very pertinently and justly reply'd to, in those Words of our Saviour to the Jews, What do you more than others? And yet farther, would not even the Heathens and ancient Philofophers have done as much? Would not they have believed whatsoever you could have demonstrated to them? Allowed you so much Perfuafion for fo much Proof? And so much Assent for so much Evidence? And in a word, would not Aristotle himself have been convinced upon the fame Terms, on which Thomas the Disciple was?

But a Christian should go a large step higher and farther, read all his Credenda in an Auτὸς ἔφη, facrifice even his Ifaac, the first-begotten of his Reason, and most beloved Issue of his Brain, whensoever God shall think fit to be honoured with such a Victim. For fuch a Belief, though it has not the Evidence of Sight, yet it has all, which Sight and Evidence can be valued for; that is to say, it has something instead of it, and above it too; fo that where Sense and carnal Reason oppose themselves, Ay back, and will by no means yield, Faith comes in with the Demonstration of the Spirit and Power, scatters the dark

Cloud, and clears up all.

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And in nothing certainly is the Heroick Excellency of such an entire Submiffion of our Reason to Divine Relation so eminently shewn, as in this, that a Man hereby ventures himself, and his Eternal Concerns, wholly upon God's bare Word; and questionless nothing can so powerfully engage one of a generous Spirit, even amongst Men, as an absolute Confidence in him, and an unreferved Dependence upon him. And if there be any way poffible for a Creature to oblige his Creator, it must be this.

Wherefore, let us in this State of Darkness and Mortality, rest content to see the great Things of our Religion, but in Part, to understand the Resurrection but darkly, and to view the Rising Sun (as I may so express it) but through a Crevice, still remembring, that God has in this World appointed Faith for our Great Duty, and in the next, Vifion for our Reward.

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To which may He, of his infinite Mercy, vouchsafe, in his good Time, to bring us all; to whom be render'd and ascribed, as is most due, all Praise, Might, Majesty, and Dominion, both now and for evermore. Amen.

ASERMON preached at WestminsterAbbey, on the Fifth of November,

Wherefore ye must needs be Subject, not only for Wrath, but alfo for Conscience fake.

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HIS Chapter is the great and noted Repository of the most absolute and binding Precepts of Allegiance, and seems so fitted to this Argument, that it ought to be always preached upon, as long as there is either such a thing as Obedience to be enjoined, or such a thing as Rebellion to be condemned.

In the Words that I have pitch'd upon,