Religion may be considered under two General Heads.  The first comprehends what we are to believe, the other what we are to practise.  By those 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 practise, I mean all those Duties to which we are directed by Reason or Natural Religion.  The first of these I shall distinguish by the Name of Faith, the Second by that of Morality.

If we look into the more Serious Part of Mankind, we find many who lay so great a Stress upon Faith, that they neglect Morality; and many who build so 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 Excellencies, the first has the Pre-eminence in several Respects.

First, Because the greatest Part of Morality (as I have stated
the Notion of it,) is of a fixt 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
Excellency, 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 Heights, several
Points of Morality.

Secondly, In furnishing new and stronger Motives to enforce the
Practice of Morality.

Thirdly, In giving us more amiable Ideas of the Supreme Being,
more endearing Notions of one another, and a truer State
of our selves, both in regard to the Grandeur and
Vileness of our Natures.