A TREATISE Concerning the CAUSES OF THE Present Corruption OF CHRISTIANS, And the Remedies thereof.  
PART I.  
LONDON, Printed for Ri. Chiswell, at the Rose and Crown in St. Paul▪ s Churchyard. 1700.   

To the Right Reverend GILBERT Lord Bishop of SARUM, Chancellor of the Most Noble Order of the Garter.  
My Lord,  
THE Treatise I now Humbly offer to Your Lordship in English, has met with a very great and general Applause in French. A Second Edition of it was desired in less than two Months after the first, and it is already Translated into more Languages than one: But that which ought to weigh more than any other Commendation, is the high value Your Lordship sets upon this Book; for if the most Accomplished Writers are the best Judges of other men's Works, there lies no Appeal from Your Lordship's Judgement concerning the worth of this. I have heard Your Lordship deliver Your Opinion of this Performance in a very particular manner, and reckon it among the best Books that this Age has produced, and that in all respects, both for Piety and Learning, good Sense and true Judgement.  
Your Lordship thought fit that so valuable a Work should be put into English. You were pleased, My Lord, to commit this Translation to my care, and I could wish I had been as well qualified for that Office, as I was desirous to discharge it to Your Lordship's Satisfaction. But I am Conscious of my want of Abilities in this as well as in all other things, and I fear the Work of the Reverend and Worthy Author, who honours me with some share in his Friendship, has lost several Beauties and Graces by passing through my Hands. However, My Lord, I have rendered his Sense as faithfully as I could, and that is all I would be accountable for to the Reader; for if among that Variety of nice and Tender Subjects which are touched here, the Author mixes any thing which does not suit with every Bodies Notions▪ it is his Province and not mine to defend it. He lives in one of the remotest Countries in which the Protestant Religion is received, and in what he writes, he had his own Neighbourhood chief in View; so that his main design was to correct things within his reach, to which the State of that Church, which is now in eminent danger, led him. But I leave to your Lordship to judge, whether that which he thought proper for his own Church, may not be likewise of good use to others.  
And now my Lord, I do gladly embrace this opportunity to make a public Acknowledgement of the extraordinary Obligations your Lordship has laid upon me. A Post in the service of the Church is not the greatest Favour I have received at your Hands: I reckon myself much more beholden to your Lordship for the benefit of your Example and Instructions, which I have enjoyed several Years in your Family. But here I must make a full stop, and how much soever I am inclined to say a great deal upon the subject, yet I know your Lordship too well, to venture on it; for whatever I may think I know I must say nothing.  
The best return I can make for the large experience I have had of your Lordship's Kindness and Generosity, is to put up my most hearty Prayers for the long Continuance of your Lordship's Life and Happiness, and for the lasting Prosperity of your Family; this I do my Lord as truly as I profess myself, with all possible Respect.  
Your Lordship's most Humble, most Dutiful and most Obliged Servant, Charles Mutel.   

THE Author's PREFACE.  
WE have reason to wonder at the great Corruptions that at present are to be found among Christians. The Religion they profess, does chief tend to Sanctify Men, and to Purge the World from Corruption and Vice; and one would think it should produce that Effect, since it affords such a clear Light, such powerful Motives, and such effectual Helps to Holiness. Notwithstanding all this, Whoever inquires into the Notions and Manners of Christians, must have no great share of Sincerity or Judgement; if he does not acknowledge, that Religion has but littil influence upon their Minds, and that there is an amazing Contradiction between their Lives and the Rules of Christianity. This Corruption is so evident and so generally Confessed, that I need not stand to prove it.  
Taking it then for granted, that Christians live in a great neglect of their Duties; It is natural to inquire into the Causes of this Corruption, and to consider what Remedies should be applied to it. This is what I intent to do in this Treatise, in hopes that such an Enquiry will not be altogether unuseful.  
For First, it may Contribute to Maintain the Honour, and the Truth of the Christian Religion, and to Confute Infidels and Libertines, who are apt to despise it, because its Precepts are little practised. If Religion, say they, be true and divine, How comes it to pass, that it has so little efficacy, and that there appears so much Disorder, and Licentiousness among the Professors of it? To undeceive such Men, and to infuse into them a greater respect for Religion, it is of very great Importance to discover the Causes of the Decay of Piety; and to show that if Men are Corrupted, it is not because Christ's Religion is insufficient to introduce Virtue and Order into the World; But that this Evil flows from some other Cause, and that if Christians did what they might and ought to do, true Piety would not be so uncommon as it is amongst them.  
A Second Advantage which may be reaped from this Enquiry; is this, it will appear by it, that how great soever the Corruption may be; It is not however, as many imagine, past remedy. Which imagination, is a most dangerous Prejudice, while Men look on it as impossible to stem the Tide of Corruption, and to re-establish Order and Purity of Manners in the World, they do not so much as attempt it, they let things go on at the same rate; and so the Disorder increases and spreads farther. It cannot be denied, but that we Corruption is great, general and inveterate; but God forbidden, we should look upon it as an incurable Disease. The Fountains of it may easily be discovered; and it is not impossible to stop them. I hope this will be acknowledged by those, who shall attentively, and without prepossession consider, what is proposed in this Work.  
Thirdly, There is no means more likely to remove this Corruption, than to cut off the Occasions of it: That is the surest as well as the most compendious Method. One of the main Reasons, why so many excellent Books designed to inspire Men with a love of Religion and Piety, have not all the effect that might be expected from them; is, that the Authors do not sufficiently observe the general Causes of the Depravation of Manners. It is to little purpose to deplore the Corruption of the Age, to exhort Men, and to give them fine Lessons of Morality: The Work of Reformation cannot be much advanced, as long as the Evil is not taken in its Cause, and as long as such Principles and Abuses continue among Christians, as are, and will always be, Obstacles to the Progress of the Gospel.  
Lastly, I considered that this Matter had not yet been thoroughly handled by any Author, at least that I know of. Of those who have touched upon it in their Books; some have confined themselves to Considerations purely Moral, and others to Theological Reflections, upon the Errors which are in Vogue, or upon the Controversies which divide Christians; but they have omitted many things which seem essential; no doubt, because they did not intent to treat this Subject purposely, or because they did not take a View of the whole extent of it.  
As these Considerations have made me wish for a long while that among so many able Men who writ about Religion, some might undertake so important a Subject; so they have determined me to Publish these Essays upon the Causes of Corruption; hoping that others will apply themselves to the full Discussion of those Matters, which are here but imperfectly hinted at.  
But that the Scope of this Treatise may be the better understood; and that no body may expect that in it, which according to the Scheme I form to myself, ought not to have a place here; I shall acquaint the Reader with one thing, which he may perhaps have foreseen, from what has been already said.  
I do not propose to myself to handle this Matter in the way of the Divinity Schools. No Man therefore ought to wonder, if I say nothing of the State in which all Men are born; nor of that Inclination to Vice which is observed in them. For tho' this is the first Original of Corruption; yet certainly this Corruption would be much less, if Christians did use the means which God affords them, to overcome it; and if there were not other Sources which feed and strengthen that vicious Propensity. Besides, I do not consider Corruption in general, as it is Common to all Mankind, but I inquire into the Causes of the Corruption of Christians in particular. Neither do I design to write a Moral Treatise; so that it must not be expected, that I should discourse of Self-Love and Pride, and of all the other Passions, which are the Ordinary Occasions of men's Sins; or that I should trace out all the particular Causes of every Sin. This would carry me too far; and such things have been often examined. I therefore apply myself only to the general Causes; and I manage the the Matter thus.  
I divide this Work into Two Parts, because the Causes of Corruption may be of Two sorts. I shall call those of the first sort, Particular or Internal; because they are within us, and to be found in every particular Man that lives ill. Those of the Second sort, which are more general, I name External, because they proceed rather from certain outward Circumstances, and from the unhappiness of the Times; than from the fault of particular Persons.  
The Causes I shall treat of in the First Part, are no other, but the ill Dispositions in which most Christians are, and which hinder their applying themselves to Piety: And of these I shall observe Nine.  

I. Ignorance.  
II. Prejudices and False Notions concerning Religion.  
III. Some Opinions and and Maxims which are used to Authorise Corruption.  
iv The Abuse of Holy Scripture.  
V A false Modesty.  
VI The Delaying Repentance.  
VII. Man's Sloth and Negligence in Matters of Religion.  
VIII. Worldly Business.  
IX. Men's particular Callings.   
The Causes to be Considered in the Second Part are these Seven.  

I. The State of the Church and of Religion in General.  
II. The Want of Discipline.  
III. The Defects of the Clergy.  
iv The Defects of Christian Princes and Magistrates.  
V Education.  
VI Example and Custom.  
VII. Books.   
I declare here that in discoursing upon these Sources, I do not mean to tax all Christians without exception: So when I speak of Ignorance, and of Prejudices commonly received; Knowing and Learned Men are excepted: And when I observe certain Defects in the state of the the Church and of Religion, in Discipline, in Clergymen, or in Christian Magistrates; I suppose those Faults obtain more in some Places than in others. In short, whoever should apply what is said in this Treatise, to all sorts of Persons and Churches, would certainly mistake my Design.  
And now I must desire those who may chance to see this Book, to examine seriously what 〈◊〉 propose in it. No Lover of Truth or Religion▪ can refuse his attention to a Subject of this Nature. But I hope it will be more particularly welcome to Churchmen and Divines; who are called by their Function, to set themselves against Corruption, and to endeavour all they can, to promote Piety and the Glory of God.  
To Conclude; I hearty implore his Blessing upon this Work, who put it into my Heart to set about it, and who is my Witness with what Design and Intention I publish it.   

A TREATISE Concerning the CAUSES OF THE Present Corruption OF CRISTIANS.  

PART. I.  

CAUSE I. Ignorance.  
WHEN a Man thinks of the Causes of that Corruption which overruns the Christian World; the first which offers itself to his mind, is Ignorance, and therefore I shall begin with it.  
Our Notions and Knowledge, are the first Principles of our Actions. We can never love a Thing, or adhere to it, when it is not at all, or when it is but imperfectly known to us: Supposing then that Men are Ignorant, or very little Instructed in Religion, there is no wonder that they should be Corrupt; for they must of necessity be so. On the other hand, when they appear to be extremely Corrupt, we may conclude that they want Instruction. I do not deny, but that Corruption proceeds sometimes from the wickedness of the Heart, which resists the Light of the Understanding; and that Men frequently Act against their Knowledge. But it may safely be said, That if Christians were well Instructed, they would not be so Corrupt, and that wherever an extraordinary Corruption is visible, there is likewise a great deal of Ignorance.  
This is confirmed by the Scripture, and by God's Conduct in the Establishing the Christian Religion. When the Apostles speak of those Disorders, wherein the Heathens lived before their Conversion, they ascribe them to the darkness of their Minds. 
* Eph. IU. 18.  The Gentiles (says St. Paul) have their Understanding darkened, being alienated from the Life of God through the ignorance that is in them, because of the blindness of their Heart. The same Apostle calls the Times which preceded the Coming of of Christ, the Times of Ignorance. And the first Thing which God did to change the Face of the World, and to rescue it from Corruption; was to dispel the Clouds of their Ignorance, and to enlighten them, with the Knowledge of himself, by the Preaching of the Gospel.  
Although Christians cannot be charged with so gross an Ignorance as that of the Heathens; yet they fall very short of that Knowledge they ought to have, and it must be confessed, that for the most part, they live in shameful and deplorable Ignorance. This is the Reason why Piety is so much wanting among them, and why they are so Depraved and Vicious; which is the Thing I will endeavour to make appear.  
In order to this; As the Christian Religion may be reduced to these Two Heads, 

First, The Knowledge of the Truth.  
Secondly, The Practice of Holiness.    
It is fit to Inquire, whether with respect to these, Christians are furnished with necessary Information? I shall make it appear that they are very little Instructed.  
I. In that which concerns the Truths of Religion. And  
II. In what relates to Manners, and to the Duties, of Christianity.  
The Reflections I shall bestow upon both these Heads; will I hope, clearly prove, That among those vast multitudes of Men, who profess themselves Christians, there are very few, who are well acquainted with their Religion. From whence it will be Natural to Conclude, That they must needs be very Corrupt.  
I. To begin with the Knowledge of the Truths of Christianity; we must distinguish Two sorts of Truths in Religion: The General, and the Particular Truths. The General Truths, are those, upon which the whole of Religion is founded; such as these, That there is a God, That the Bible is a Divine Book, And that the Christian Religion is True. By Particular Truths, I mean the various Doctrines which Religion contains, and which are the Parts of it; but which at the same time, depend upon the General Truths, as upon their Principle. The Doctrine of the Sacraments, of Justification, and many others, are of this Number. Now let us consider the Ignorance of Christians in reference to these Two sorts of Truths.  
1. Every Man who makes use of his Reason, may easily apprehend, That the General Truths are the most important; that they are those of which one ought chief to be persuaded; and that without these General Truths, the Particular ones would be useless, nay, would not be so much as Truths. To Inquire, Whether there be any Sacraments, or how a Man can be Justified; one must believe first, That there is a God and a Religion: For if I am not convinced of the Existence of God, and of the Truth of Religion, it would signify little to me, whether or not there were any Sacraments, and all the time I should employ in the prosecution of this Enquiry, would be lost.  
This first Reflection does already discover to us an Essential and Capital Defect. A great many Christians want Instruction concerning the Principles and Foundations of Christianity; they do not sufficiently consider the Certainty and Importance of it. Their Knowledge of Religion, does seldom go further than the Particular Truths of it, and does not reach the General. This is so common a Fault, that it may be observed even in those whole Profession it is to Study Religion and to Teach it to others. Some have spent the best part of their Lives, in the Study of Divinity, or in Expounding the Scripture, who never seriously examined the Arguments for the Truth of Christianity, or the Divinity of the Scripture. Some are Masters of the principal Controversies which divide Christians, who would stand mute if they were called back to the first Elements of Religion, and if they were to maintain against an Infidel, that there is a Religion, or that the Christian Religion is true. The People enter yet less than the Divines into the Examination of the general Truths; and there are very few who either attend to them, or indeed believe them as they ought.  
And yet the Whole of Religion depends upon a firm Persuasion concerning the Principles of Faith; it is that which renders the particular Truth's effectual to Salvation, and which begets Piety and the Love of Virtue. When a Man is persuaded that Religion proposes nothing but what is certain, he immediately receives with Reverence whatsoever it teaches; he feels an Inclination in himself to observe its Precepts, and he believes a Judgement and another Life, as if he saw them before his Eyes. Such is the Efficacy of a true Faith, and of a steady Persuasion about fundamental Truths. But without this Persuasion it is very hard, not to say impossible, to adhere sincerely to Religion, and to perform the Duties of it. And this is the constant Source of the Corruption of Christians.  
It may perhaps be objected, that all Christians receive the general Truths of their Creeds, and that these are not questioned but by Pagans and Atheists. Upon which I shall make two Reflections,  
1. It is but too true, that in the Point of Religion, there is at this Day a great Number of Persons who entertain very lose Opinions and that do at least border upon Atheism. These pernicious Tenets are spread wider than some People think. Not only the Libertines are infected with them, but even the Common People. All the profane Men and Deists are not to be found at Courts, in Armies, or among the Learned; there are some in Towns, among the Vulgar, and even among Country Clowns. If we examine a little the Discourses and Apprehensions of Men, especially of those whose Life is irregular, if we do but begin to reason with them and press them, we may soon perceive the Principles of Incredulity and Atheism in many of them. It will be found that they are not thoroughly persuaded that there is a God, and another Life; or that if they do not proceed to that degree of Impiety which attacks directly the very Foundations of Religion, they harbour at least this Fancy, that God doth not narrowly observe men's Deportment; that he will not be so severe as to damn them for some Sins they have committed, and that there is not such great Harm in gratifying one's Passions, and living at the usual rate of the World. These and the like Sentiments are general enough, and yet they lead the strait way to Deism, and tend plainly to the Subversion of Religion. It would be therefore highly necessary, in order to root out such dangerous Errors, carefully to establish these great Truths; that there is a God, that this God speaks to us in his Word, and that whatever the Gospel tells us of another Life, is most certain. This I say would be altogether needful, if it were but for the Instruction of those I have now mentioned, and their Number is greater than is commonly imagined.  
2ly. We may take notice, that tho' Christians profess to believe the Truths of their Religion, yet that Belief is not lively and strong enough in them all. It is beyond all question, that most Christians are so only because they were engaged by their Birth in the Profession of Christianity; but that after all, they know very little of the Truth and Divinity of it. They would in like manner have been Jews or Pagans, if they had been born in Judaisme or Paganism; so that properly speaking they cannot be said to have Faith; for Faith is a Persuasion; to believe, is to be persuaded; and it is impossible to believe a thing right without Reason or Examination. That which is called Faith is commonly nothing else but a confused and general Opinion, which makes but very slight Impressions upon the Heart and Mind; but true Faith is a greater Rarity among Christians than we are ware of. Now as Faith is the only Principle of Piety, so a bad Life does chief spring from Want of Faith and from Incredulity. And there are two sorts of Infidels; some deny and reject Divine Truths; others do not quite deny them, but they doubt and believe but weakly. The Infidels who deny the Fundamentals of Religion, are not many, but the Number of those who doubt, and are not well persuaded, is very great.  
This discovers to us the Reason why Men who are acquainted with the Divine Truths and profess to believe them, do yet act quite contrary to the Dictates of Faith and Religion. There seems to be in their Proceeding a manifest Contradiction: It is a thing wondered at; that People who believe a God, and a Religion, should live as if there was neither God nor Religion; upon this we are apt to say, that Sinners are not consistent with themselves; and as if it were impossible to reconcile their Practice with their Belief, we cry out, that the depth of Man's Heart is unsearchable. But there is no such wonder in the Case, and the proceeding of bad Christians, is not always so contradictory, as it seems to be. I confess that Men Sin sometimes against the Convictions of their own Consciences, and that some who want not Knowledge, do yet Live very iii.  
This may proceed from Inconsideration, from the violence of their Passions, from too great a regard to their Temporal Interest, from the flattering hope of Pardon, or some such Principle. But for the most part, Men act consonantly and suitably to their Belief, and it is but seldom, that in the Conduct of their Lives, they behave themselves contrary to the Sentiments and Principles that possess them. We suppose that bad Christians believe the Truths of Religion, and in that we are mistaken. Many of them want Faith, and are not fully convinced of those Truths. Is it to be imagined, that so many Persons who live in Sin, who make Conscience of nothing, and who violate every minute the Rules of their Duty; should be thoroughly persuaded, that there is a God who sees them, and to whom they are to give an Account? From all this I Conclude, That the Ignorance of the General Truths of Religion, is one of the principal sources of Corruption.  
Some will say, That these Truths need not be proved, and that they are of the number of those first Principles, which are taken for granted, because they are imprinted on the Hearts of all Men. But this Objection is easily answered by what has been said just now. I own that the Ideas and Principles of Religion, carry in them a Natural Evidence, inasmuch as they are demonstrable from Reason and Conscience; and because there are Principles in Men by the help of which, they may arrive at the Knowledge of the Truths of Religion. But these Principles and Ideas have been in some measure stifled in many, either through ill Education, or worldly Business, or Vice, or some other Cause; so that they feel the force and evidence of them but imperfectly; and some have no sense at all of them. Upon this Account it is necessary to excite and enlighten those Ideas, to explain and establish those Principles. I acknowledge further, That some parts of those Proofs upon which Religion is built, lie open to all men's Eyes; but yet the Ignorant, and those who are taken up with other Objects, do not observe them: They should therefore be made to attend to them; just as we make stupid and heedless People take notice of the Beauty of a Palace, or the Skill of an Artist in some curious Workmanship, which would otherwise pass unobserved by them. However the Opinion of those who pretend that the General Truths ought not to be proved, is contrary to the Holy Scripture; which teaches us to Reason upon the Principles of Religion, and to search into the Proofs of them; where in order to Convince Men that there is an Almighty and Infinitely Good God, it proposes to them, the Beauties and Wonders which shine in his Works, and exhorts them to the Consideration of them. This may be seen in the Book of Job. In the XIX. and CIV. Psal. Rom. 1.19, 20. and in many other Places.  
3ly, It may further be said, That the Proof of General Truths, is too difficult for the Common People, and that the Learned only are capable of such a Discussion. I grant that all sorts of Persons are not able to comprehend all that has been Writ upon these Matters. And therefore I do not pretend, that it is impossible to have a true Faith▪ without entering into the Detail of all these Proofs, and without following with the utmost strictness, all the deep and abstracted Reasonings, which have been used to prove the Existence of God, or the Truth of the Christian Religion. I think rather those Matters ought to be treated with great Discretion, especially in Sermons. It would be a great piece of Imprudence, to muster up in a Public Discourse, all the Objections of Atheists, or the Subtleties of Libertines; these aught to be referred to Private Conferences. Those who speak to the People, must take heed, lest by Disputing and Speculating too much, they render the Fundamental Truth's Problematical, and raise Scruples in men's minds. They ought to build upon this Principle, That Men are carried by a Common and Natural Inclination to believe the Existence of God, to acknowledge a difference betwixt Good and Evil, and to own Providence, and the other Truths of Religion; but for all that, it may be very useful and necessary to confirm those Truths, to set them in the clearest Light, and to Convince the People of them.  
As to what is said, That the Proofs of the Principles of Religion are not suitable to the People's Capacity: I answer, That most of those Proofs are such, that there is no need of being either Learned, or a Divine, to be affected with them. We ought to suppose here, that the more important any Truth is, the clearer and the easier the Proofs of it are. I do not speak of all Truths; there are some that are most certain, whose Proofs are difficult, and above the reach of common Understandings; such are many Metaphysical Truths, and Mathematical Demonstrations; but at the same time, the knowledge of those Truths is not necessary, and a Man without danger may be ignorant of them. I speak now only of those Truths which it concerns every Person to know, and which are of general usefulness and necessity. These are always clear and easily proved. And this, by the by, aught on the one hand, to make us admire the Wisdom and Goodness of God, who has so well provided for the Necessities of Men; and on the other hand to set Bounds to our Curiosity, and to fortify our Faith against those Doubts, which might start up in our Minds, by reason of so many things which we are ignorant of.  
As therefore of all Truths, none are of greater Consequence, or of a more entire certainty than those, which Religion depends upon; so the Proof of those Truths ought to be simple, evident and suited to all men's capacity. Thus when in order to prove the Being of a God; we allege, for instance, the State and Order in which the World subsists; when we show that the World cannot be eternal, and that things had a beginning; when we establish the Inspiration of Scripture by the Prophecies it contains, which were undoubtedly written before their accomplishment: When we prove the Truth of the Christian Religion by the Truth of Matters of Fact and History, and demonstrate that if the Facts upon which Religion is founded, are not certain, there is no such thing as certainty in the World, in respect of things that are past; and that if the Testimony of the Apostles is rejected, there are no Witnesses or Historians, who may not be rejected upon better grounds: When we confirm the Sacred History, by the concurring testimony of Pagan Writers, and by the most Ancient, and the most unquestionable Monuments, which past Ages can afford: When we reflect upon the manner in which the Christian Religion was planted in the World, and upon the alteration it has made in it: When we insist upon the Characters of Truth, Sincerity and Divinity, which are observable in the Scripture: In short, when we take Religion to pieces, and make Men see and feel, that its Doctrines, its Precepts, its Promises, and its Threaten, have nothing in them that is absurd or bad, or contrary to our natural apprehensions; nothing but what perfectly agrees with sound Reason, and the Sentiments of our own Consciences; and nothing but what is advantageous to particular Persons, and to Societies: When I say, we urge these Proofs and others like them, and have the Art of proposing them in a clear and judicious Method, it is certain that they contain nothing that is very difficult. These are the clearest and the strongest Proofs that can be used, in a Subject of this Nature; and the Arguments which are made use of to establish these Proofs, are for the most part so natural, and so conform to the Ideas of our Minds, and to the Principles of Common Sense, that there are few even of the Vulgar who may not apprehend them; if not perfectly and in their whole extent, which is reserved to Men of a larger Capacity; yet so far at least as sufficiently to be sensible of their Force.  
If then Difficulties and Obscurities are to be met with in the Discussion of the Principles of Religion; it is because this Matter is neglected, and the People are little Informed. But if the same Care had been taken to Instruct Christians in the Fundamental Truths of Religion, which was bestowed upon Explaining and Clearing Particular ones; they would have another kind of persuasion than they have of the Truth of their Religion. These great and sublime Truths, have without comparison more suitableness and affinity with the Nature of Men and the Sentiments of their Hearts, than many obscure, difficult and less necessary things, which yet have been effectually taught them.  
4ly, But against this, Experience may possibly be Objected: It may be said, that there are Christians, who most certainly have Piety, and yet did never meditate much upon the Foundations of Christianity. I. Answer, That it is not conceivable, how a Man should be a pious Christian, without being persuaded of the Truth of his Religion. For at this rate, Piety would be but mere Conceit and Enthusiasm; and we must say notwithstanding all that Scripture and Reason tell us to the contrary, that Men are Christians without Knowledge or Reason. It cannot be otherwise, but that good Men must have been convinced, of the Truths of the Gospel, and have had a lively sense, that these are the most certain and the most important of all Truths. If we inquire what Principle it is, which produces Piety in the Hearts of the most simple People, we shall find it is an unmovable Persuasion, that there is a God, a Judgement, a Heaven and a Hell; which Persuasion is necessarily founded upon some of the Proofs I have hinted at.  
I grant, which no doubt will be Objected to me, that in many this Persuasion is not clear enough, and that it is not the result of a particular examination; but this does not lessen the force of my Argument. For though the Persuasion of Good Men should not be so clear and so well grounded as it might be, yet it does not follow but that it is sincere; a Man may be convinced of a Truth, tho' he does not discover all the certainty and all the Proofs of it, and tho' he is not able to answer all the Objections against it. So that still it is true that there is no Religion, without the belief of the General Truths of it. After all we must acknowledge, that there are Good Men, who are not so well instructed upon this Head as it were to be wished. And this defect of Instruction, this imperfection of their Faith, is one of the main Causes of the defects and imperfections of their Piety. Thus we may frequently observe in their Conduct, such Weaknesses and Opinions as do not agree with the pure Light of Faith, and with the exactness of the Rules of the Gospel. This is part of the Unhappiness we lament, and of that Corruption of which we seek the Causes. But no Man will dispute, but that if the same Persons had more instruction, they would carry Virtue much farther than they do. The degree of Piety, does ordinarily follow the degree of Faith: Where there is no Faith, there is no Piety; and where Faith is weak and faint, Piety is languid and defective. This is the general State and Character of Christians at this time; either downright Impiety, or 〈◊〉 Piety that is both feeble and imperfect.  
5ly, In the last place, some will perhaps Object here, that Incredulity is the effect, ●ather than the Cause of Corruption; and that Atheism does not produce Corruption, but Corruption Atheism. To this 〈◊〉 say, that these two things do mutually uphold and support each other. Many fall into Infidelity, because their Hearts are vitiated, their licentious way of living takes them off from enquiring into Religion, and hinders their believing of Divine Truths. But it is not less certain ●hat one of the great Causes, of the Disorders of Christians, is that either they do ●ot believe at all, or that they believe weakly and confusedly; and this cannot ●e reasonably contested.  
II. Here is then the first and the principal Defect, That Men are not sufficiently ●●structed in the general Truths and Principles of Christianity. I said that the Particular Truths and the Parts of Religion were better known; which does not imply but that in this respect too, Ignoran●● is very great and general.  
1. I shall not scruple to say, that the● are prodigious Numbers of People, wh●●● scarce have any Knowledge at all of th●● Doctrines of Religion. If all Christian● were obliged to render an account of thei● Faith, if they were examined upon th● Articles of their Belief, or the main Fact● related in Sacred History; there would appear in most of them, such an astonishing Ignorance, or such confused and intrica●● Ideas; that one would hardly think the● more knowing than if they lived in th●● darkness of Heathenism. And what Religion, what Piety can we look for amon● such Men?  
But besides this gross and palpable Ignorance, there are several defects of Instruction to be observed, even in thos● who have, or fancy that they have mo●● Knowledge than others. I shall particularly take notice of these two.  
1st, Those who exceed the ordinary degree of Knowledge, have yet often bu● a false kind of Light: Either they do not know those Truths which they shoul● know, or else they know them not aright They apply themselves to things which are not essential to Christianity, or which ●●e less considerable than others which ●●ey do not study. Thus in all Christian society's, Instruction is commonly placed in ●●e Knowledge of the Doctrines and Opi●●ions, particular to every one's own Sect ●nd Party. Whoever is able to debate ●ose Points, and is skilled in Controverse, is said to understand his Religion. ●hese Matters may perhaps have their ●●se; but there are other things which ●en are more concerned to know, because ●hey are more conducing to Piety; and ●et they are almost constantly neglected. The occasion of this Error, is that the various importance of the Truths of Religion, is not duly weighed, and that Religion is not studied in an orderly method. Very few Persons distinguish between the more and the less necessary Things, between the most useful Subjects and those which are of little Edification. Most Men study Religion without Rule, and to no purpose, and so run out upon many unprotable Subjects. That which is called Learning in Divinity or Knowledge of Religion; is frequently nothing else, but a heap of Notions, which have no influence upon Piety, or respect to men's Salvation. It is but a confused Medley, wherein the least necessary Things, are blended without choice and distinction, with the most important. I do not speak here of the perplexed and unaccurate Ideas, which Men often have about these Matters; I pass by the false Reasonings, which are sometimes used to establish the Truths of Christianity, as well as those Mists, which the School-Divinity has cast upon the Gospel: I do only observe, That the Knowledge which most Men have of Religion, is not very fit to make them sensible of the Beauties of it; so that when all is done, it is no wonder that it should seem to many an obscure, crabbed, unpleasant and intricate Science, and that it should have so little Effect upon men's Minds.  
2dly. The other Fault is, that Men content themselves with bare Instruction, or with the simple Knowledge of the Christian Truths, while they are ignorant of their use. If they do but know in an Historical manner, what is believed by Christians, and are able to reason about it, and to discern Truth from Error, they think themselves sufficiently instructed. But these Instructions do not reach the Heart. Among that small number of Persons who have some Knowledge, there are but few who consider that this Knowledge, is to be directed to a Holy Life, as to its proper end and intendment; and they are fewer yet who actually direct it to that end, and make it subservient to the reforming of their Lives. And so it comes to pass, that a great many of those who are best acquainted with the Truths of Religion, have yet but an imperfect and barren Knowledge of it, and that with all their Attainments, they live still in the darkness of Corruption and Vice.  
II. Hitherto we have considered Ignorance with relation to the Truths and Doctrines, which the Christian Faith embraces: Let us now view this Ignorance with respect to the Duties which Christianity prescribes. Upon this second Head we shall discover yet a greater Ignorance than upon the first. For after all something may be done, when we are only to infuse into Men some Knowledge of Truths and Doctrines. It is usual enough to see very ill Men, who in this regard are not destitute of Light. But it is much harder to instruct them in the Duties of Holiness. We may apply here these Words of our Saviour's; 
* John III. 19, 20.  Men love Darkness rather than Light, because their Deeds are evil; for every one that doth evil hateth the Light, neither cometh to the Light, lest his Deeds should be reproved. The Maxims of the Gospel and the Rules of its Morality condemn Sinners, and therefore they do not care to be informed about them. Those who love the World and their Sins, are glad if they can enjoy the Sweets of these without Disturbance and Interruption: And therefore they will not inquire much into the Moral Precepts of Jesus Christ; they are loath to come at such a Knowledge as would disclose to them the Turpitude of Vice, and breed Disquiet and Remorse in them. Ignorance begets Security: The more ignorant a Man is, the fewer Stings he feels in his Conscience, and the more Pleasure he takes in his Sin. The very shadow of Evil frights a well-instructed Christian; but Crime itself does not daunt one who is ignorant: He does not hear within himself those Alarms or Reproaches, which are either the Preservatives against Sin, or the Remedies of it.  
From this it may be judged already, that Men are generally very little instructed in what concerns Manners. But that we may ●he better understand how great the Ignorance is in this Matter, it must be observed that whoever will perform the Duties of Religion, must be persuaded of their Necessity, and acquainted with their Nature. One cannot imagine how they can be practised by a Man, who either does not know them, or does not think them necessary: This is the plain Reason why Men do so little addict themselves to Piety; they know neither its Necessity nor its Nature.  
1. As the Foundation of Faith is the Belief of the Truth and certainty of those Facts and Doctrines which Religion proposes; so the Groundwork of Piety is, to be persuaded of the Necessity of the Duties which Christianity requires: Without this Persuasion, it is impossible for Men to resign up themselves to the Practice of Virtue. Now one would think that all Christians should be fully convinced of this Necessity. For if there is any certain Truth in Christianity, it is this, That the Practice of good Works is Necessary. Good Works do so immediately belong to the Design and the Essence of Religion, that it falls to the Ground as soon as they are taken away: And in Proportion as the Necessity of a good Life is weakened, so much is the Power and Beauty of that Holy Religion which Christ brought into the World, lessened. Religion contains Doctrines, Precepts, Promises and Threaten. It does altogether depend upon the Existence of a God, and the Certainty of another Life, and a Judgement to come. But if you banish out of Religion the absolute Necessity of good Works, you attack it in all its Parts, and you undermine its very Foundations. For this makes the Knowledge of its Doctrines vain and needless; it turns its Precepts into bare Counsels; the Promises of it, which are conditional, and suppose Obedience, cease to be Promises; the Threats which God denounces against Sinners, are but empty Menaces, which God makes only to fright Men, but does not intent to execute. This destroys the chiefest and strongest Proofs of the Existence of a God, and of another Life; it ruins that great Argument for Religion, which is drawn from the Difference between Virtue and Vice, and from the Deserts of both; and it contradicts the Necessity, the Nature and Justice of the last Judgement. All this may easily be demonstrated. This Necessity of good Works might likewise be proved, from the plain Declarations of the Word of God; and it might be shown, that there is no Truth more clearly and frequently inculcated than this in Holy Writ. But not to engage in these Particulars, which do not properly belong to my Purpose; I shall take it for granted that a Holy Life is absolutely necessary; for either that is true, or there is nothing true in Religion.  
Yet how clear soever this truth may be, it is but little known, and Men are not much persuaded of it. No Man indeed does flatly and without some Preamble deny the Necessity of Holiness; every Teacher professes that to be his Doctrine; all Christians, in Show at least, are agreed about it. But when they come to explain their Meaning clearly concerning this Necessity; when it comes to the Application or to Practice, or when they establish other Doctrines, they contradict themselves, they hesitate upon the Matter, or they explain it with certain Restrictions, which sooth Men in Security, and dispose them to believe that Salvation may be obtained without good Works; which overthrows their Necessity. Nay, some frame to themselves such a Notion of Religion as even excludes Good Works; this will appear in the following Chapters.  
If it be said, that though this entire and indispensable Necessity of a good Life were not supposed, yet this would not presently open a Door to Licentiousness, since there remain other sufficient Motives to Holiness, such as those which are derived from the Justice and Reasonableness of the Divine Laws, from the Gratitude and Love we own to God, from the Edification of our Neighbour, and from our Calling and Duty. I answer, that these Motives are very just and pressing, and that they necessarily enter into that Obedience, which all true Christians pay to the Commandments of God. I acknowledge besides, that they would be sufficient to inspire all men with the Love of Virtue, if they did all govern themselves by the Principles of right Reason and Justice. But these are not the only Motives which ought to be urged; God proposes others besides; he promises, he threatens, he declares, 
* Heb. XII. 14.  that without holiness no man shall see his face, which imports an absolute necessity. And surely as Men generally are, there are many of them upon whom those Motives taken from Decency, Justice, Gratitude, Duty, or the Edification of our Neighbours, will have very little Force. The most Honourable Motives are not always the most effectual. Man being so Corrupt, is so many ways, and by so strong a Bias carried towards evil, that it is hard for him, without an absolute necessity, to abstain from it. But how much less will he refrain from sin; if he is persuaded that it is not necessary to control his inclinations, and to confine himself to a kind of Life, which appears unpleasant and melancholy to him? Now as this is the Disposition in which most People are, we need no longer wonder, why there is so little Religion and Piety among Men.  
2. If it is difficult to practise those Duties, which we do not think necessary, especially when they cross our Inclinations; it is yet harder to practise them, when we do not know them. It is not possible to do good or to avoid evil, if we do not know, the good that we should do, and the evil we ought to shun. Now in this the generality of Christians want instruction. Every body speaks of Piety and Virtue, but few Men know what they are. The Common People are little acquainted with the Duties of Religion or the Rules of Christian Morals. This must be confessed, and the Glory of God requires, that we should ingenuously own it. I cannot but enter here into some Particulars, to prove this Ignorance.  
1. There are some essential Duties unknown to a great number of Christians, and which were never thought of by an infinity of Men. I will allege for an Instance one of the plainest and of the most necessary Duties of Morality, and that is Restitution. Tho' the Scripture should not expressly enjoin it, we need but consult Reason and natural Justice, to be convinced, that he who has done an injury to another Man by taking from him any part of his Property; is bound to make up that damage, by restoring to him whatever he has wronged him of. There is every day occasion enough to make Restitution, nothing being more common, than for one Man to appropriate to himself by unlawful means, what belongs to another; and yet in many places Restitution is a thing without Precedent. But this we ought not to wonder at, considering that there are Thousands of Christians who never heard a word of this Duty. This Matter is so little known, and the People are so little instructed about it; that a Treatise concerning Restitution, written by Mr. lafoy Placette, having been published some Years since; it has been read as a very singular Book, the Subject whereof was new and curious. Nay some have gone so far as to censure this Doctrine of Restitution, pretending that it was novel and too severe; such a pitch of Ignorance are Men arrived at in Matters of Morality. And this is not the only Duty which is not understood; there are many others besides, either among those which are common to all Men, or among those which are particular to every Calling, and which it does not appear that Men were ever taught or ever made the least Reflection upon. Now a Man must needs neglect the Duties that he does not know.  
2. There are divers Sins, which are not commonly ranked among Sins, or which Men do not think to be Damning Sins. Of this number is Lying and unsincerity, either in Discourse or in Deal. Among these we may also reckon, Luxury, Sloth, a Soft and Voluptuous Life; Many indirect Practices to grow Rich, which are established and authorized by Custom; Drunkenness, which in some Countries is not esteemed a Vice, and all those Sins which are only committed by our Thoughts. Christians now a-days think themselves innocent, so they do not do things manifestly Criminal. They conceive that Murder is a Crime, but they do not think themselves guilty for passing a rash judgement upon their Neighbours, or taking up unjust suspicions of them. They believe Uncleanness to be a Sin, tho' even some are very indulgent to themselves upon this Head; but impure Thoughts or Sensuality go for nothing with them. Thus there are many Sins which Men are not instructed about, and what wonder is it then, if they commit them without scruple, and if there is so much Corruption in their Manners?  
3. There are some general Maxims in Morality without the Knowledge of which, it is impossible to have a solid Piety; and yet these are almost universally unknown; especially these Two, which describe to us the Characters of true Holiness. The first is; That a Habit of Sin is an infallible token of a Corrupt Man; and that any one habitual Sin which a Man does not forsake, especially when he is warned of it, is enough to shut him out of Heaven. This Maxim is understood but by very few People. Most Men are engaged in vicious Habits; such as Praying without Attention, Swearing, falling into a Passion, or the like: These Habits grow stronger with Age, Men live and die in them, and yet they think, they die in a State of Salvation. The other Maxim which is neither less important nor better known; is that there is a vast difference, between Sin and Sin, and between Sinners and Sinners; that the Frailties of Good Men are one thing, and the great and wilful Sins of bad Men, another thing. If Men do not apprehend this difference, they will confound Virtue with Vice, and good Men with impious Wretches; and yet this is little observed. It is commonly believed that all Men being Sinners, they are all upon the matter in the same condition, and do sin all alike, so that there is no great odds between them. Such Notions must needs make way for Libertinism.  
4ly, If Christians have some Knowledge concerning the Duties of Morality; yet that Knowledge is too general and superficial. They know perhaps in the main, that some Sins are to be avoided, and some Virtues to be practised; but that, they only know confusedly, they content themselves with some general Ideas, which for the most part prove useless and insignificant. The design of Morality, is to regulate men's Actions, in all the Circumstances they may be in, and to teach them how they ought to behave themselves, in all the different Cases and Emergencies of Life. Now as these Cases and Circumstances are infinitely various, it is necessary that Men should know their Duty with some exactness, and that they should have Rules at hand applicable to all particular Cases, by the help of which they may discern, what is lawful from what is not. For here superficial Knowledge and general Ideas, will not serve the turn; because they do not determine particular Cases.  
The Principles of Morality are clear, but it is requisite to make a just application of them, and to draw right Consequences from them. Every body acknowledges, that Wrong is not to be done to any Man, but few know what the doing of wrong is. There are innumerable ways of violating Justice in relation to our Neighbours, or of getting Money, which are sinful; and yet these are made use of every day, and People think there is no harm in them; and so they are guilty of Cheating, Extortion and Injustice, and they do not know it. Whence does this proceed but from Ignorance, or from those general and superficial Notions which I have mentioned? This is one of the Reasons why some Books and Discourses of Piety produce so little effect, they handle things only in the lump; they treat of Virtues and Vices, of Temperance, of Covetousness and Injustice; they exhort and threaten; but they usually go no further than Generalities, and they seldom descend to those Particulars, which are so necessary to inform and direct the Conscience.  
5ly, Men are no less Ignorant concerning the Degrees, than they are concerning the Parts of Holiness. Christians are not only obliged to the Practice of many Virtues; but they ought besides that to practise them in the most perfect manner. Our Saviour does not require in his Disciples a mean and ordinary degree of Holiness; but he calls them to Perfection. He demands that they should ●arry Virtue much farther, than either the Heathens or the Jews did; that they should practise Charity, even to the loving of ●heir Enemies; that they should be so pa●ient, as to think it their happiness to suffer; so humble as cheerfully to bear Contempt and Injustice; so pure, as to banish ●ll uncleanness from their very Thoughts; ●nd so of all the other Virtues. But an infinite Number of Christians, are Strangers ●o these Ideas of Perfection. They never ●new the extent of the Duties of Christia●ity; they have neither tenderness of Conscience, nor elevated Sentiments about Morality. They think they do much, if ●hey observe that which is most simple ●nd easy in every Virtue; they confine themselves to that, and aim at no other perfection; so that sublime Virtue and ●iety are not to be sought for amongst them.  
6ly, last Men's Ignorance does not ●nly appear in that they do not know their ●uty; but it does likewise discover itself 〈◊〉 this, that they do not know themselves. The Knowledge of ones self is a Capital ●oint in Religion. For it is not enough 〈◊〉 be informed of one's Duty; every one ●ust know besides, whether he observes it ●●r not, whether he really has Religion ●nd Piety; for upon this depends the judgement, he is to make of himself, and of his own Condition. Now People are as much in the Dark about this Article, as about the others I have mentioned. The greatest part of Men live without reflecting upon themselves, and in a prodigious unconcernedness about their Spiritual State They do not trouble themselves to inquire▪ whether they are of the number of Good or Bad Men, whether they are in a Stated of Grace, or of Damnation or not. Or if at any time they take this into Consideration, they most commonly flatter themselves, by pronouncing too favourable a Judgement upon their own Condition. There are many who boldly rank themselves among Good Men; and yet are not able to give a solid reason of that Opinion they have conceived of their own Probity and Virtue; Nay they are perhaps actually engaged in Vice and Impiety. If they are but free from noisy and scandalous Sins, if they feel now and then some good Motions, if they have some good Qualities, or an inclination to some Virtues, or an abhorrence of some Vices; that is enough to fill them with a good opinion of themselves. Now when Men are thus blinded by Self-love, and do not know themselves; there is but little hope of them, and they will undoubtedly fall into a state of Security.  
These Considerations plainly show, if I ●m not mistaken, that Men for the most ●art live in very great Ignorance. But I ●hink myself bound to answer an Objection, which may be offered against what has ●een said. Some will think no doubt, ●●at it is very difficult for Men, to be so ●ell instructed as I suppose they ought to ●e; and that the People are not capable ●f such an exact Kowledge of Morality.  
To satisfy those who make this Objection, and to clear this Matter fully: I observe first; that by all I have said, I do ●●y no means pretend, that all Christian's ●●an, or aught to be equally instructed. I ●now that there are degrees of Knowledge, ●nd that in Morality, as well as in Doctrines, Divines and Men of Parts, go a ●reat way beyond the bulk of Mankind. It 〈◊〉 sufficient for every one to be instructed, according to his Capacity and his Condition. ●ut after all it must be granted, that the knowledge of the Principles of Morality, ●s necssary to every Body; or else we must ●●rike several Precepts out of the Gospel; ●nless we imagine that those Precepts, are intended only for a small number of Learned and Subtle Men; which is directly opposite to our Saviour's Words, who said that his Doctrine is designed for all Mankind, for the little ones and the simple, rather than for 
* Mat. XI. 25, 1 Cor. X. John VI 45. 1 Thess. V 20. Phil. IU. 8. 2 Pet. II. 5, 6, 7, 8.  the Wise and Prudent. There is no Christian but aught to be a spiritual man and taught of God. When St. Paul says, prove all things, hold fast that which is good. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, if there be any praise think on these things. When St. Peter exhorts Christians, to add to their faith all Christian Virtues, to grow and abound in all these Virtues; such Exhortations do belong, equally to all the Professors of Christianity.  
It must not be said that there are Men in the World of very dull and shallow Capacities, and that Country People and Mechanics cannot comprehend all these Maxims of Morality. This is not so difficult as it is imagined. The Duties of Morality are clear, they presently affect a Man, because they are consonant, to the common notices and sentiments of Conscience. Choose what part of Morality you please, and you may with due endeavours, make either a Handy-crafts-man, or a Day-labourer apprehend it; so you confine yourself, to the Knowledge and Practice of those Duties, which are necessary to such People in their several Callings. Is there any thing more subtle or difficult in the Rules of Morality, than there is in a hundred dexterities and shifts, which are practised in the Affairs of this Life; and which common People can attain to, without any great pains? If therefore men's Understandings are so gross and stupid in moral Matters; is not because these Matters are above their reach; but because they were never taught them. ●or never applied themselves to them. We ought not to judge of what Men might be by what they are. The best Ground becomes barren, when it is not cultivated. If things were well ordered among Christians, in relation especially to the instruction of the People, and the Education of Children; the generality of them, would not be so stupid and ignorant as they are.  
We may therefore conclude, that Ignorance is one of the general Causes of Corruption. Christian's being ill informed of the Truths and Duties of their Religion; and wanting instruction both as to Faith and Manners, they must needs live in a great neglect of Religious Matters.  
It may be asked, whence does this Ignorance proceed? I shall observe three principal Causes of it. The first is Education; the way in which Children are bred up, does infallibly lead to Ignorance. The second is the want of Means to get good Instruction, and particularly the defect of those Instructions which are delivered to Christians, in Sermons, Catechisms, and Books. The third is the Sloth and Carelessness of Men, who will be at no pains to acquire necessary Knowledge. We might bestow very weighty Considerations upon every one of these three Heads; but since they will again come in our way, in the sequel of this Treatise, it is enough to have pointed at them in this place, as the three main Sources of Ignorance. In truth, if Men are ill Educated, if they are destitute of the necessary Means of Instruction, and take no care about it; whence should they have sufficient Knowledge? unless they were instructed by Miracles, by Revelations, and Inspirations, they cannot but be Ignorant and Corrupt.  
But now if Ignorance be the first Cause of Corruption; it is plain that the first remedy to be used against Corruption, is the removing that Ignorance. It is that we are to begin at, if we would bring back Christians, to a Life worthy of the Religion they profess. Exhortations, Censures, and all other such Methods, will signify nothing, as long as men's Minds are not prepared by proper Instructions.  
From all that has been said in this Chapter, it may be gathered; that the right way to instruct Men, is before all things to convince them of the Truth of Religion; and to make them sensible that there is nothing more certain, or of greater Consequence in the World, than the Principles of Christianity. The Belief of the General Truths, ought especially to be well fixed in their Minds, as that there is a God, a Providence, a Judgement and another Life. After this we must proceed to the particular Truths of the Gospel, and as we go on in explaining them, we ought to show, what influence those Truths have upon Holiness and Salvation.  
But the most important thing of all, when these Truths are settled; is to show that the bare Knowledge of the Christian Doctrines, is not able to make Men happy; that the scope of Religion, is to make Men truly good; and that without Piety and good Works there is no Salvation.  
It will not be sufficient to recommend Sanctification in general, but the Nature of it must besides be distinctly explained; it must be showed which are the general and particular Obligations, of a Christian life, and what Sins are contrary to these. And here those whose business it is to instruct the People, aught to be as particular, as possibly they can; showing upon each Virtue and Vice what the Nature of it is, and what are the several Characters, Kind's, and Degrees of it; and proposing likewise the Motives, which should discourage Men from those Vices, and prompt them to the practice of the opposite Virtues; as also the Directions which may facilitate the performance of all these Duties. When Teachers shall go thus to work, they will soon perceive some Amendment; God's Blessing will accompany the use of those Means which he has appointed. Christian's being rightly informed will of their own accord apply themselves Virtue to; Corruption will lessen by degrees; and Christianity recovering its ancient Lustre, will begin to appear with another Face, than it does at this day.   

CAUSE II. Prejudices and False Notions concerning Religion.  
HOW Ignorant and Corrupt soever Men may be, they cannot live absolutely without Religion; very few at least can go so far. If they are hindered by their Corruption, to know and practise pure Christianity; yet a remnant of Light and Conscience within them, does not suffer them to run themselves wholly into Irreligion, and to lay aside all thoughts of Salvation. But to reconcile these two Principles, of which one draws them off from Religion, and the other leads them to it; they form to themselves such Ideas of Religion, as are agreeable to their Inclinations, and flatter their Security; and being possessed with those Ideas, they confirm themselves more and more in their Corruption. These false Notions and Prejudices are worse than Ignorance, and prove a greater Obstacle to the reviving of Virtue and Piety. It is better to deal with Men who are simply Ignorant, than with People who have wrong Apprehensions, and are full of Prejudices. The former being not prepossessed, may more easily be reclaimed; but it is much harder to prevail upon preingaged Persons, especially in point of Religion; because while they maintain their Errors, they fancy they defend the Truth, and that they promote the Glory of God. False Notions and Prejudices in Religion, are therefore one of those Causes of Corruption, which it concerns us most to take notice of. I shall endeavour to point at the chief of them in this Chapter.  
The first I shall name, is the Opinion of those, who think that Religion is intended only to comfort Men, and to render them happy. And it is no wonder that Men should commonly resolve all Religion into this. The desire of Happiness is natural to Men; and as they are sensible upon serious Consideration, that perfect Happiness is not to be obtained in this World, if it were for no other reason but that they must die; they seek in Religion some Consolation and Remedy, against that fatal necessity, of quitting all the Pleasures and Advantages of this present Life. Indeed the sense of their Corruption should restrain them from flattering themselves with the hopes of Salvation; but they rely upon the assurances of the Divine Mercy, which Religion gives to Men; and they persuade themselves, that their Sins will not obstruct their Felicity. This is properly the Notion which Men entertain of Religion, and that which they think it is good for. But that Religion should indispensably oblige Men to fear God and to live well, and that without this, there is neither true Religion, nor Happiness; is that which is not commonly believed.  
There is no question but that the Design of Religion is to comfort Men, and to lead them to Happiness. This was God's purpose in sending his Son to redeem the World. But this is not the only end of Religion; it is intended besides for the Glory of God and the Sanctification of Men; and it does properly consist in the Service and Obedience which are paid to God. Salvation is a consequence of this Service, and a gratuitous Reward, which God is pleased to bestow upon those, who honour and fear him. Nothing therefore is more absurd than the conceit of those, who look only upon that side of Religion, which promises Comfort and Salvation; and nothing is more dangerous or more apt to make Men remiss and careless in their Duty; yet this imagination is very common, and if I was to define Religion, by the ordinary apprehensions which Men have of it, I would say; that it is nothing else, but a mean to bring Sinners to Heaven, and to make Men eternally happy, whatsoever their course and manner of Life may be.  
But Men would not so easily promise themselves Salvation, if they had not very mean and imperfect Ideas of Religion. I shall therefore observe,  
Secondly, That Men commonly place Christianity, either in bare Knowledge, or in an external Profession, or in Confidence. But Holiness does not make a part of their Notion of Religion, or at best it makes but a very inconsiderable part of it.  
It is not to be denied but that Knowledge is essential to Religion, and that as it holds the first rank in it, so it is the Foundation of it all. Nay it is impossible to engage Men to Holiness, without laying first in them the Foundation of good and sound Doctrine. This I have proved in the first Chapter of this Treatise. An outward and public Profession is likewise essential to Religion, for one cannot be a Christian without it. And further, It is beyond all doubt, that Religion inspires Confidence, Peace and Joy. The Knowledge of Christ, and of the Salvation he has procured for us, must naturally produce these effects. Knowledge, Profession, and Confidence, are therefore included in the Idea of Religion, but as necessary as they are, yet they are not sufficient.  
Knowledge is not the whole of Religion, since the Gospel as well as Experience teaches us, that it may be found in the worst of Men; it is not therefore a saving knowledge but when it produces Piety and Charity. The Definition which St. Paul gives of the Christian Religion, is that it is a knowledge of the truth according to godliness. We may read what the same Apostle tells us concerning that Knowledge which is void of Charity, 1 Cor. XIII. As for an outward Profession, it is altogether useless without Sanctity. A Hypocrite may live in the Church, and perform even with Applause, the external Duties of Piety. This we may likewise learn from Scripture and daily Experience. Lastly, All Confidence which is not supported by Piety, is vain and deceitful. The bare persuasion that one shall be saved, gives no Man a Right to Salvation. A very wicked Person may without any ground rely upon God's Mercy, and this is what Divines call Presumption and Security. 
* Tit. I. 1.   
But tho' all this is very plain, both from Scripture and good Sense, yet Men entertain Opinions contrary to it. A great many think themselves Christians, because they know the Truths and Doctrines of Christianity. I do not inquire here, whether all those who think they know Religion, do really know it. But howsoever this Knowledge true or false, makes many judge most favourably of themselves; it does so puff them up, that they look on themselves as the Stays and Supporters of Religion. Others, of whom there is an infinite number, imagine that so they profess the true Religion, they need not fear any thing concerning their Salvation; especially if this outward Profession is attended with some apparent Zeal, and some assiduity in the public Exercises of Religion. Lastly, it is believed by many that God requires nothing else of Men, but Confidence, and that if they are in that Disposition they cannot come short of Salvation. They think that in order to Salvation, it is enough to acknowledge that they are miserable Sinners, and to trust in he Divine Mercy, and in the Merits of Jesus Christ.  
This last Prejudice which reduces Religion to Acts of Confidence, is perhaps the commonest of all. And yet if we were to determine which of these Three, viz. Knowledge, Profession, and Confidence, is the least essential to Religion; we must say, that it is Confidence. It is a thing unconceivable and contradictory, that a Man should be a Christian without Knowing and without making public Profession of his Religion: But a Man may be a Christian and a good Man too, and yet want Confidence. For as it frequently happens that a bad Man, is animated with a false Confidence; so a good Man may have a timorous Conscience, and be possessed with groundless Fears. Sometimes Melancholy, or a want of Knowledge, or of force of Mind, or even Constitution, may throw good Men into a State in which they feel no comfort. But without insisting upon this; it is visibly an Error as common as it is pernicious, for Men to pretend, that Knowledge, Profession, or Confidence, are sufficient to Salvation, when they are separated from the practice of Holiness.  
It may perhaps be objected, That no Man has these Opinions, and that every Body acknowledges, that Religion obliges Men to be Holy. I grant that no Man does expressly exclude Holiness; it is Confessed by all, that the practice of it is necessary. But yet I maintain, that it is looked upon as the least necessary thing in Religion. And to prove this; I need but allege the difference which is made between Knowledge, Profession, and Confidence; and the practice of good Works. The Three first are generally pressed and recomended in another manner than the last.  
As to Knowledge, it is not without Reason represented as absolutely necessary; it is said, that a Man must know and believe all the Articles of the Christian Faith; and whoever denies any one of them, is excluded from Salvation. This necessity are extended to many Doctrines, which is not of the same importance with Fundamental Truths; many Questions are determined, and all these Decisions are made Articles of Faith. If any one raises any Doubt about them, he is treated as a Heretic, and People cry out as if Religion was upon the brink of Ruin. So that upon this Head extreme severity is used, every Fault is Capital, and no allowance is made for Humane Infirmity.  
As to outward Profession; the necessity of it is openly maintained, and not without just Cause. In this Point Man's Duty, and the Precepts of the Gospel are rigorously pressed. The least dissembling of a Man's Belief, the least Act of unlawful Worship, is called Apostasy. It is declared that Men are bound upon pain of Damnation, to forsake and suffer all; rather than do any thing against their Conscience. In relation to this nothing is remitted or softened, and the weak and timorous, are no ways indulged.  
As to Confidence, it is spoken of in such a manner, as makes People conceive, that it is the more effectual to Salvation, the firmer it is, and the more removed from doubt. The greatest Sinner relies boldly upon the Mercy of God, and does not question but that he has a Right to apply to himself all the Promises of the Gospel, provided he believe; that is to say, as it is meant, so he has but Confidence enough.  
But when the practice of good Works is Discoursed of, the Declarations of the Gospel are not pressed with the same rigour. That Zeal which upon all other Heads hearkens to no Accommodation, becomes here very tractable; and a great deal of remissness appears as to this Article. The Doctrines are pressed, Public Profession is strictly enforced, and Confidence is highly recommended: But it is said, That Moral Duties must not be so severely urged, and that something is to be allowed for Humane Frailty. And yet it seems that as the Scripture inculcates nothing so much, as the necessity of a good Life; so it were necessary to insist as much at least upon this Point, as upon any other, and that it should not be ranked as it is, in the lowest Degree, and among the least necessary Things. One would think likewise, that the pressing Sanctification, is to require nothing of Men, but what is as easy, if not more, than certain other Duties, which are absolutely imposed on them, upon pain of Damnation; such as the forsaking all that is dear to them in this World, and the suffering of Death in time of Persecution. But without enlarging upon this Subject, it is evident, that the generality of Christians, do not believe, that Holiness is so essential a part of Religion, as it really is; and that they do not well understand the nature of Christianity; from whence it necessarily follows, that they must neglect the practice of Holiness.  
But there are some Prejudices, which do yet more directly attack Piety, and they are those which People entertain concerning Piety and Morality itself. I shall instance this first in the Opinion of those, who pretend that Morality, is not of such great Moment in Religion; who speak of it with Contempt, and cry it down; and who unreasonably setting Faith in opposition to Goodworks; maintain, that it is enough to believe, and that those who insist upon Morals do not apprehend the Nature of the Gospel. Now one would think that such Absurd and Unchristian Imaginations, should be universally rejected; but because whatever gratifies Corruption is usually welcome to Men; these Opinions have their Advocates, even among Divines, as might easily be shown from the Printed Works of some Authors, who seem to have had a design to disparage Goodworks, and to oppose the necessity of Sanctification. This Prejudice overturns the Foundations of Morality, by destroying its necessity, and rendering it Contemptible. I only give here a hint of it, because I am to show in other Places, that it is the height of Extravagance, thus to set up Faith against Morality, to ascribe all to the one, and to speak but very slightly of the other.  
And yet some People do not stop here. They think it is dangerous to insist so much upon Morality; nay, some have proceeded so far, as to say, This was one of the Characters of Heresy. I confess, this Opinion is not very common. It ought not to be imputed to the People, nor even to the Libertines. None but a few Conceited Divines, have had the face to maintain it, which by the by increases the Scandal, that is occasioned by such Propositions. I am willing to believe that those who advance them, qualify them with some Restrictions, and that they are not sensible of the terrible Consequences which flow from them; but that they have been betrayed into the Speaking, or Writing of such things, either through some Prejudice, or through the heat of Dispute. But after all, if these Propositions were strictly taken, and set out in their true Colours, they could not but be looked upon, as false, rash, scandalous, and capable of producing most dismal Effects, especially, being asserted by Divines: and if we did not judge charitably of the Intentions of their Authors, we might justly say, That those who dare disparage Morality, and insinuate, that the pressing it is a Mark of Heresy; do themselves publish, a most pernicious Heresy. Can it be a Mark of Heresy to insist upon that, which our Saviour has so vehemently pressed; which is the only thing he in●●●●●●s in his Sermon upon the Mount; 
* Mat. 5.6, 7.  which the Apostles perpetually ●●ge in their Epistles, 
† 1 Tim. ●. 5. ● John 3.8.  and declare to be the end of our whole Religion, and the Character whereby the Children of God are discriminated from the Children of the Devil; and without which, both Christ and his Apostles assure us, 
* Mat. 7.21. Heb. 12.14.  that no Man shall enter into the Kingdom of Heaven.  
By this, the Truth of Religion is as much struck at and injured as Piety itself. It gives one an Indignation to see, that the Honour of defending Virtue and Piety, should be yielded up to Heretics. To say that for the most part, Heretics are strong upon the Head of Morality, is in a manner to give up the Cause; it is the ready way to confirm them in their Errors; and it does basely to ascribe that to Heresy, which belongs to True Religion, and is the Glory of it. It would be to no purpose to allege that some Heretics have writ upon Morality with good Success. For granting this to be true, it is not a Token of their Heresy; on the contrary, so far they are Orthodox. Some Orthodox Christians have recommended Morality as much and better than the Heretics, because they have established it upon the Foundations and Motives, which pure Doctrines afford. On the other hand, there have always been Heretics, who did subvert and ruin Morality; as for instance, those who are described by St. Paul in the 2d to Timothy, and by St. Peter in his 2d Epistle. It is then very unreasonable to say, That a thing which neither agrees to all Heretics, nor to Heretics alone, is a Mark of Heresy. There is much more reason to charge those who speak so injuriously of Morality; with maintaining a Heresy, which comes very near that of the Gnostics, who were opposed by the Apostles, and Condemned and Detested by the whole Church, as Corrupters of the Morals of the Gospel.  
But tho' the greatest part of Christians, reject the Opinions I have now mentioned, and acknowledge the Excellency of Morality; yet they form to themselves too easy a Notion of the Duties of it. This is another Prejudice, which does not a little contribute to that neglect of Piety they live in. The Notion of those who think, that the Practice of Piety is easy, is true in the main; 
* 1 J●hn 5.3.  God's Commandments are not grievous: 
† Mat. 11.30.  And Christ's yoke is easy, and his burden light. We should therefore always suppose, that it is not difficult to lead a good Life, and to work out one's Salvation. But the Error lies in imagining, too great an easiness in this, and in not considering aright, the Nature and the extent of the Duties of Morality. There are but few whose Notions in this Matter, come up to the Standard of the Gospel, and to that Perfection which Christians are to aim at. Few understand to what degree the practice of Virtue is to be carried: As for the purpose; what sort of Justice, Equity, Honesty, Disinterestedness, Purity, or Charity becomes a Professor of Christ's Religion? Instead of rising up to that high and sublime Pitch of Morality which the Gospel demands; and instead of being acted by Noble Views and Designs worthy of Christianity; Men commonly take up with mean and slight Apprehensions of it. According to the general Opinion, a very extraordinary and elevated Virtue is not requisite, in order to be a good Man. It is enough for a Man if he is not a notorious Villain, or a profligate Wretch; and if he observe some of those Duties which have a show of Sanctity. Thus Holiness is reduced to the lowest Degree of Virtue, or rather, to the least degree of Sin; it is brought to very little, and yet that little is often neglected; for Men never go so far in Practice as they do in Speculation; they always do less than they think themselves bound to do; so that their Actions still fall short of the Idea which they form of their Duty.  
6. What Judgement then are we to make of Christians now a-days? Tho' they should Act suitably to their Notion of Piety and Morality; yet they would discharge their Duty but very indifferently, because that Notion is but low and defective. But yet as mean and imperfect as it is, their Practice does not reach it. They frequently allow themselves in things which are against their own Conscience; and tho' they violate the clearest and the easiest Rules of Virtue, yet they fancy those to be Sins from which no Man is free, and which will however be forgiven. At this rate Corruption must needs be very great.  
But as Men often form to themselves too easy a Notion of Piety, so they have sometimes too severe an Idea of it. It may perhaps seem at first sight, that it is not very necessary to remark and confute this Prejudice. The general depravation of Manners seems to make it evident, that the Notions which prevail at this time are not the rigid ones, and that Men do not much trouble themselves about the Rules, of too austere a Devotion or Morality. But yet it is usual enough for Men to run into this other extreme; and such an excessive severity is not so inconsistent as it may be thought, with the Corruption of Manner For tho' many frame to themselves too hard and rigid a Notion 〈◊〉 Piety; yet they do not think themselves bound to live according to it, but ●●ey leave those Maxims to the Devout, ●●d they imagine that so much Piety is ●ot necessary; so that they fashion to themselves a commodious Religion, and ●●ch a Morality as has nothing that is troublesome or difficult in it.  
Howsoever there are many who look ●pon Piety as an austere thing; they con●●ive it to be an enemy to all Joy, and that 〈◊〉 debars Men of all Pleasure, so that it ●roduces nothing but Sadness, and Melancholy. And they are besides possessed ●ith this Error; that the Practice of it is sleasie and difficult, or even impossible. ●ut why do Men judge of Piety with so ●uch Prepossession and Injustice? This ●roceeds from two Causes.  
The first is their Carnal Disposition. They are incapable of relishing any other pleasures, but those of the Body or of this present Life, because they are accustomed ●o be governed only by their Senses; and ●hat is enough to represent Piety to them ●s sour and distaful; not only because it ●oes not procure to them those gross pleasures; but because it does likewise in many ●ases oblige them to renounce them.  
The Second Reason why Men entertain this Prejudice against Piety, is that it 〈◊〉 not represented to them in its true shap● And here first, there is a great deal of him done by the false Pretenders to Devotion who affect a mournful and severe outward appearance, and whose behaviour is ofte● intolerably stern and savage. In the nex● place profane Men contribute to this Mischief; for as they neither know nor lov● Religion, so they make odious Pictures o● it, and they take a delight in carrying the Notions of Devotion too far, that it may appear ridiculous.  
Thirdly, There are several well-meaning Persons, whose Zeal being not regulated and softened, by a discreet and prudent Knowledge, gives an occasion to those unfavourable Judgements, which the World passes upon Piety. Such People think that it is the Duty of a Devout Person, never to be seen but in an austere Appearance, and with a dejected look; they are continually censuring and never pleased; their Zeal is either Superstitious, Scrupulous, or Ignorant, Sharp, or Unseasonable; and so it is extremely apt to alienate men's Minds from Devotion and Piety.  
Fourthly, Some Divines and Moralists confirm this Prejudice, by their way of recommending the Practice of Piety, both in their Public Discourses and in their ●ooks. Religion and its Duties, are of●en proposed to the People from the Pulpit, in such a severe and frightful manner, ●s is not very fit to make it appear lovely ●o Men, who for the most part, have already a Prejudice against it. We find too rigid a Morality, and several strained Maxims in many Sermons and Books of Devotion. And it may perhaps be of some ●●se, to give here some Instances of this ●ind.  
When Worldly-minded Men are told, ●hat Salvation is a most difficult thing, ●nd that whoever will obtain it, aught to ●pend his Life in perpetual mourning; This is no great attractive to gain them ●o the love of Religion. Such Maxims may be true in some respect; but they are false and extravagant, when they are proposed without Distinction or Explication. By the Descriptions which are sometimes made of the Vanity of the World, and of Devotion; one would think, that a Man cannot live like a Christian; without laying aside, all secular Concerns and Business, and giving up himself to Solitude and Retirement. Now this is what few Men are capable of; and besides it is against the Order of Providence, which has placed us in the World, to live and labour in it, and to enjoy the good things which the Divine Liberality has provided for us.  
That which is asserted by some Moralists, concerning the Love of God, and their Zeal for his Glory; supposes that Men are obliged, to think actually upon God at all times, and to have a positive intention to promote his Glory in all the actions of their lives. But such Morality to say no more, is absurd, and impossible to be reduced to practice. It is not possible for a Man to have God always in his thoughts, and to make pious Reflections upon every step he takes, or every word he speaks And there are such Actions in Life, which cannot without Profanation be referred to the Glory of God by a direct intention St. Paul indeed enjoins us, 
* 1 Cor. X. 31.  to do all things to the glory of God; But this Rule is not to be taken in the utmost strictness, nor extended to all particular Actions. It is enough to have a sincere and general intention, to procure God's Glory, and to do one's duty upon all occasions. In order to which these Four Things are necessary. 1. That we should not fail to think of God actually, in all those Actions that require it. 2. That if by reason of the present State we are in, we cannot think on God at all times, and in all our Action we should at least think often upon him, and make frequent Reflections upon our own Conduct. 3. That in indifferent Actions, we should not abuse our Liberty, but demean ourselves according to the Rules which the Gospel prescribes; and that we should especially have a great regard to the Edification of our Neighbour; it being particularly in that sense that this Commandment of doing all things to the Glory of God, is to be understood. 4. That we should love God above all things, and that it should be our chief Care and Endeavour, to Obey him, and to advance his Glory to the utmost of our Power.  
How many Scruples have been infused into men's Minds, by straining the sense of this Declaration of our Saviour's, 
* Mat. XII. 36.  Men shall give an account at the Day of Judgement of every idle word that they shall speak? What Inferences have not been drawn from this Place, to fill good Men with dread and terror? It is Expounded as if all Discourses, which neither contribute to the Glory of God, nor to the Edification of our Neighbours, nor to the promoting of our own Salvation; were those idle Words, of which Men are to give an Account to God. And yet it does not appear that Words purely idle, are always sinful, or that they deserve the severe threatening, which our Saviour denounces here. We cannot forbear talking every Day, of many indifferent things, and holding several Discourses, which do neither good nor harm. Indeed if this should grow into a Habit, if we should for the most part speak only of trifling and frivolous Things; it would be a Sin. But I do not apprehend what hurt there can be, in talking now and then of News, of Rain, or of the Wether. Certainly these are not the Words which are meant in this Declaration. The Place where we find it, and the Terms in which it is conceived; do manifestly show, our Saviour's meaning to be this; That Men shall give an Account at the Day of Judgement, of all the Wicked and Impious Words which they have spoken; and that the Pharisees particularly should be answerable to God, for the Blasphemies which they uttered against his Miracles.  
These strained Maxims produce very pernicious Effects. They expose Piety to the Flouts and Contempt of Libertines; and they discourage great Numbers from it Young People especially, are by this means disgusted with Religion, and they take up an Aversion to it, which they seldom shake off afterwards. They accustom themselves in that Age which is so sensible of Pleasure, to look upon Piety under an austere and melancholy Form; whilst on the side of the World and of their Passions, they see nothing but sweetness and charms, Between these Two Objects; one of which is so enticing, and the other so disgustful; it is easy to imagine which side they will choose. They run into the embraces of the World with the full swing of their Affections. But as to Religion they must be urged and driven; and it is much if they can be brought to make some steps towards it. Even good Men being discouraged by this excessive severity; do not make that progress in Sanctification, which otherwise they might. Their Consciences are disturbed with troublesome Scruples and continual Fears. It is therefore very necessary to remove this Prejudice; by representing Virtue and Piety, under that easy and agreeable shape which is natural to them; and by proposing such Ideas of Religion, as may neither on the one hand, produce Security, and lull men's Consciences asleep, nor on the other hand, involve them in groundless Scruples.  
But if Men are averse to things austere and painful; they are wont likewise to despise those, who they think have somewhat what in them, that is mean and ridiculous. And there are many who have such an Opinion of Piety: Which proceeds first from the Ignorance and Corruption of Men; who because they are not well acquainted with Religion, or are possessed with false Notions of Honour; look with Contempt upon every thing, which does not agree with the prevailing Customs and Maxims of the World. And then we may take notice besides, that Libertines do sometimes observe either in that Religion which obtains in the Society wherein they live; or in the Deportment of those who have the reputation of being Devout, several things, which lead them into this Opinion. With relation to Doctrines, they find certain Articles which Men of good Sense cannot digest, and they perceive manifest Abuses in the Worship; they see the People amused with Childish Devotions, which savour of nothing else but Superstition, Credulity or Bigotry. Some of those who do profess Devotion seem to them to hold Opinions, contrary to sound Reason, and to have some odd and ridiculous ways with them. They perhaps, observe in the Ministers of Religion several Whimsies, Ignorances', and Weaknesses; they do not always find the best Sense in Discourses of Piety, neither do they think the Idea which is given them of Religion and its Duties, to be True, Rational, or Satisfactory. From all this they conclude, that to give themselves up to it, would be a disgrace to them; that it is calculated only for the Vulgar, and for weak Minds; and that the being neither Pious nor Devout, argues a strength and a greatness of Soul. This certainly is a most false and unjust Prejudice. There is nothing more serious, nor more worthy of Esteem and Respect than Religion, and it is the highest pitch of Injustice, to take an Estimate of it by the Errors and Weaknesses of Men. But yet this Prejudice is very common.  
Lastly, We are to rank among the Prejudices and false Notions of Men concerning Religion, the Opinions of those who are Infatuated with mystical Piety and Fanaticism. And it is the more necessary to caution Men against those Opinions, because they are grown of late Years, to be very common. Fanaticism spread very much, and there is scarce a Country in Europe, where it does not obtain under various Denominations, and where it has not occasioned some Disturbance.  
It would be difficult to give here an exa●● Account of mystical Piety and Fanaticism. It is a Subject upon which we cannot speak very clearly, because we can hardly have perspicuous and distinct Ideas of it; besides, that the Mystics are not agreed among themselves: They are a Sect which is subdivided almost to Infinity, For not to mention the Anabaptist, the Quakers, the Quietists, and all those who come up to the height of Fanatical Extravagances; there are many particular Sects which would scorn the Name, and yet are wholly, or in part, possessed with the Principles of the fanatics. But in the main here is their Character.  
They are almost all agreed in one thing; which is, that they make but very little count of Outward Means, and of those Acts which concern the Exterior of Religion; such are the Order of the Church, Government, Discipline, Preaching, Liturgies, and the public Exercises of Devotion. All these, if we believe them, are to be considered, as the first Elements of Piety, which are useful only to imperfect Christians. They have no great Esteem neither for those Labours and Studies, by which Men endeavour to acquire Knowledge. They reason little about Religion, and for the most part, they allege no other Arguments for the Articles of their Belief, but the inward Sense they have of them. They do not condemn Morality and Goodworks, but among themselves, they speak but feebly of them, and in such a strain, as lessens considerably their usefulness and necessity. They say, That our Works are nothing but Desilement and Abomination; that God does not look upon Works, and that Man ought not to judge of his Condition by them; but that all depends upon Faith, and an Union with God. Hence it is that those Books, which lay a great stress upon the Practice of Christian Virtues, do not relish best with them. They prefer Contemplations, Meditations and inward Recollections, before an active Life and the practice of Morality. Nay there are some who think, that all the care which Men use, and all the efforts that they make to advance in Piety, signify but little. According to them, the way to Perfection and solid Virtue, is for a Man to be in a State of inaction, to go out of himself, to annihilate himself; to have neither Thoughts, nor Desires, nor Will, but to be as it were dead in the sight of God; for thus they express themselves in figurative and mysterious Words. Under pretence of ascribing all to God, they assert, that Man is a mere Nothing, and an Abyss of Misery; that in order to be Happy, it is enough for us to be sensible of our Nothingness, and to wait in Silence and Tranquillity, till God is pleased to work his Will in us; and that when the Soul is thus in the State of inaction, and entirely abandons itself to God, than it is, that God speaks to, and operates in it. What they say concerning Man's Nothingness, does not hinder but that most of them pretend to be in a State of Perfection, and look upon the rest of Christians, as Carnal Men, who are yet in darkness, and who never tasted that which they call the Heavenly Gift. I might relate here their refining upon Divine Love and upon Prayer; but what I have said is sufficient, to discover the Spirit and Character of Fanaticism.  
I am far from charging all those who hold these Opinions, with Hypocrisy and Impiety; I am persuaded that there are good Men amongst them, who are not sensible of their Errors; so that I cannot but blame the severity which is used towards them in some Places, and the odious Imputations that are cast upon them in order to vilify them all, without distinction. If they err, it is for the most part, through Weakness and Prepossession, rather than through Malice.  
Nay it may be said in their behalf, that these Illusions would not have grown so Common, if there had not teen a general, and in some measure an incurable Corruption in the World. But they saw every where a prodigious decay of Piety, and little hope of amendment. For what may we not say of the present State of Christianity? There is in many Places an Ignorant and Superstitious Clergy and People; whose whole Religion consists, in Ceremonies, and in Devotions, which are merely External, and often Ridiculous; above all, there appears in those Places a Deluge of Immorality. Is it then to be wondered at, that Quietism and Fanaticism should rear up their Heads in such Places? These gross Abuses do not indeed prevail everywhere; but generally speaking, there is but little of true Piety among Christians, there is scarce any Order or Discipline left amongst them; Men live as they please; the Sacraments are profaned; the Precepts of the Gospel are trampled under foot; Charity and Honesty are almost entirely banished. No Man sets about the redressing of these Disorders; Churchmen make it their Capital Business, to maintain their Disputes and their Tenets, and they apply themselves but faintly to the reforming of Manners. Religion being upon this Foot, many who had good Intentions, could not but perceive that this was not true and genuine Christianity. But because they saw no likelihood of Things being brought to a better posture; or because they wanted Capacity to find out the Occasions and Remedies of so great an Evil; or lastly, because they were Men of weak parts; they harkened to those who proposed to them this Mystical Piety.  
This is the Cause of the progress of Fanaticism, and the Reason why some Persons of Virtue and Piety are engaged in that Party. And therefore the true way to reclaim them, would be to re-establish Order in the Church, and to labour for the Reformation of Manners. As long as these are neglected, all the Precautions and Methods used against Fanaticks by the Clergy or by the Magistrate, will either prove unsuccesful, or be found contrary to the Spirit of Christianity.  
But after all, this Spirit of Fanaticism is highly pernicious. For first it opens a Gap to all manner of Licentiousness. Not to mention the Mischiess which may redound from thence upon Civil Society; Mystical Piety is at large Fountain of Illusions; it leads Men into endless Errors, and it is apt to turn all Religion upside down; for as it is lodged only in inward Sentiments, it cannot happen otherwise, but that vast Numbers of Men who either want Knowledge or Strength of Parts, will take the wander of their own Fancies, for Divine Inspirations. I know that some of those. Contemplative Men, acknowledge the Scripture for the Rule of their Faith, and read it carefully; but the mischief is, that through their Prejudices, they fix a wrong Sense upon it, so that what they read does but confirm them in their Errors. Their Expositions are very singular; they do not affix to Words the same Ideas which other Men do; they forsake the literal Sense, to run after mystical Explications suitable to their preconceived Notions; they reject or make very light of those Helps which the Knowledge of Languages, History, and the Scope of Sacred Writers, afford; and it is one of their Principles, That Women, Mechanics, and the most simple People, are able to understand the Scripture as well, if not better, than the most Learned Doctors.  
2. Fanaticism is an Evil which is hardly to be remedied. A Heretic, or a profane Person, may sooner be undeceived, than a Man intoxicated with Mystical Devotion; for these will Reason, but the other will hearken to no Reasoning; so that he is Proof against all the Arguments which can be offered to him. It is in vain to Dispute with People, who look on all those who are not of their Mind, as Ignorant Men; who think themselves Illuminated above the rest of Mankind, and who return no other Answer to the Objections urged against them, but that they are otherwise persuaded in their Minds. There is no good to be done upon them; either by Reasoning or by Sense, of which they make but little use; or even by the Scripture, wherein they seek nothing less, than the literal meaning,  
3. Tho' Mystical Men profess a sublime Piety; yet their Principles favour Corruption more than one may be apt to imagine. How can we reconcile those Maxims concerning Contemplation, Inanition and Silence, with that Activity, Zeal, and fervour which the Scripture recommends? If Man is a mere Nothing, if he is to wait patiently till God works his Will in him, and speaks to his Soul; it is in vain to exhort Men, and it would be to no purpose for them, to use any endeavours on their part. Besides, that Contempt of outward means which the Mystics express, makes way for a total neglect of Devotion, introduces Disorder and Licentiousness, and is directly opposite to God's design, who thought fit to prescribe the use of those means. I might add that the Principles of Fanaticism, are commodious enough for Sinners, so that I do not wonder, that some of them should go over to that Party. A Devotion which consists in acknowledging a Man's own Nothingness, or in Contemplation and Silence, is much more acceptable to a Corrupt Person, than an exact Morality, which obliges a Man, to do acts of Repentance, to put his own hand to the work, and to set about the reforming of his Life, and the practising of Christian Virtues.  
Upon the whole matter, Fanaticism makes Religion contemptible; because the Men of the World confound true, with Mystical Piety. They fancy that a Man cannot be devout, without being something Visionary and Enthusiastical; and that Devotion does not well agree with Sense and Reason.  
The Prejudices I have mentioned in this Chapter, are not the only ones which foment and cherish Corruption; some others might have been added, but they may more conveniently be ranged under the Titles of some of the following Chapters. What I have said in this, does yet farther show the necessity of good Instruction; which may conquer these Prejudices, and give Men true Notions of Religion and Piety.   

CAUSE III. The Maxims and Sentiments which are made use of to Authorize Corruption.  
IT has been shown in two preceding Chapters, that Men are generally involved in Ignorance, and that they entertain such Notions concerning Religion and Piety, as must of necessity maintain Corruption in the World. But they are likewise possessed with divers particular Maxims and Sentiments, which lead directly to Libertinism. A modern Author very well observes; 
* New Moral Essays, Tom. 1. in the Preface.  That People are not only very little acquainted, with the extent of that Purity which the Gospel requires; but that they are besides full of Maxims, incomparably more pernicious, than Errors of pure Speculation. These Maxims do the more certainly produce Corruption, because they are used to Authorize and Countenance it. And in fact, men's Blindness and Licentiousness are come to that pass; that not being contented with the practice of Vice; they do besides plead Authority for an ill Life. They proceed so far as to defend the Cause of Corruption; they dispute with those that condemn them, and they vent such Maxims and Sentiments, as (if we believe them) will justify, or at least excuse all their Disorders. I could not omit here the examining of those, Maxims since their effect is so pernicious; I shall therefore observe them as the third Cause of Corruption.  
The Maxims and. Sentiments which favour Corruption are of two sorts. Some are visibly Profane and Impious; such are a great many Maxims of the Libertines, which go for Currant in the World: But there are others which Men pretend to draw from Religion. I shall insist particularly upon the latter, because as they are taken from Religion itself, they are by much the more dangerous. When Profane People, undertake to defend Vice with Maxims which are manifestly impious, we stand upon our guard against them, and we may confute them by the Maxims of Religion. But when they employ Religion and the Truths of it, in the defence of Vice; the danger of being feduced is infinitely greater.  
I shall reduce the Maxims which are made use of to Authorize Corruption to these Four Orders.  
I rank those in the First Order, by which Men endeavour to prove, that Holiness is not absolutely necessary.  
The Second Order contains those which tend to show, that the practice of Holiness is impossible.  
The Third Comprehends those which insinuate, that it is dangerous for a Man to apply himself to good Works.  
The Fourth and the Last includes those which are alleged to excuse Corruption.  
But as it is not less necessary, to know the Remedies against Corruption, than to discover the Causes of it; I shall not only mention, but as I go on Confute, those Maxims.  
Although nothing is more clearly asserted in the Gospel, than the necessity of Good Works; yet Christians entertain many Opinions which destroy this necessity, and which consequently open a Door to Licentiousness. The necessity of Goodworks cannot be overthrown but one of these two ways; either by saying that God does not require them; or else by maintaining, that tho' God requires them, yet a Man may be Saved without the Practice of them.  
1. In order to prove that God does not require Sanctity and Goodworks, as a Condition absolutely necessary to Salvation, these two Maxims are abused. 1. That we are not saved by our Works. And 2. That Faith is sufficient to Salvation. The first of these Maxims is intended to exclude Goodworks; and by the second Men would substitute another Mean for obtaining Salvation. I refer the Discussing of these Two Maxims to the next Chapter, because they are drawn from the Holy Scripture.  
II. Men endeavour to persuade themselves, that tho' they neglect Holiness, yet for all that, they shall not be excluded from Salvation. And that which contributes most to flatter them in this Imagination, is first, The Notion they have form to themselves of the Mercy of God. God, say they, is Good, and will not judge us with the utmost rigour. This is said every Day, and it makes every Body hope for Salvation. The Divine Mercy indeed is without question, the only ground we have to hope for Salvation. But the vilest Affront we can offer to that Mercy, is to make it an occasion of Security. Because God is Good and Merciful, must not we therefore endeavour to please him? May we freely offend him, because he is Good, and we hope he will forgive us?  
Those who Reason at this rate, understand very little what the Divine Mercy is. They must suppose that it extends indifferently to all Men without any regard to their Obedience or Disobedience. But this Supposition, is evidently false, and contrary to the Holy Scripture. The Effects of God's Mercy, are promised only to those who fear him and departed from evil, and by consequence, it is a false and pernicious Maxim, to say, So much Holiness is not necessary; God is Good, and he will not mark severely what is done amiss. This is to ascribe to God an easiness and a connivance, utterly unbecoming the Sovereign Judge of the World.  
It is said besides, That God will not judge us rigorously. That indeed, is true; God is indulgent towards us, and the Gospel is a Covenant of Grace, in which God has a great regard to our present Condition, and Weakness. But it is likewise certain, that God will judge us according to the rigour of the Covenant of Grace; and that no Salvation is to be had for those, who do not fulfil the Condition of the Gospel; now this Condition, is a true Faith, inciting us to Holiness. This must be granted, and we must acknowledge the necessity of performing this Condition, and of leading a Holy Life; or else the Gospel is but a Jest; and we must say, That God does not speak seriously in it; that indeed, he prescribes certain Conditions, that he Commands and Threatens; but that nothing of all this is to be strictly understood; so that tho' a Man does not comply with the Conditions which God require, yet he shall feel the Effects of his Clemency. If this is true, there is an end of Christian Religion.  
2. It will no doubt be replied, That provided vided a Man Reputes, and asks God's forgiveness, he shall be Saved. This is an unquestionable Truth; so by Repentance we mean that, which the Gospel requires, and which consists in a sincere detestation of Sin, in true Conversion and Amendment of Life. But this is false, if by Repentance, we mean only a general Confession of Sins, accompanied with some sense of grief and fear, whereby Sinners hope at the Hour of Death, to atone for all the disorder of a Vicious Life. I would show here that this is no saving Repentance, but that I am to handle this Matter purposely in another Chapter.  
If Men commonly neglect those things, which are not very necessary; they apply themselves much less, to those which they think to be impossible. Now this is the Notion which Men commonly have of Piety. It is said first, That it is impossible for a Man to be so Holy, and to do that whi● God Commands. A great many like the Precepts of the Gospel very well, and acknowledge their Justice and Excellency; Would to God, say they, we might live thus, but we are not able to do it: And being possessed with this Opinion, they use no endeavour to practise those Duties which they own to be Just; or to attain to that Holiness, to which God calls them. And indeed, what Man would attempt that, which he looks upon as impossible.  
Now what is said of Man's Incapacity to do good, is very true, when we speak of Man considered barely as Man, in the corrupt State of Nature. But the Question is, Whether those whom God has rescued out of that State, and called to the Communion of the Gospel; are incapable to arrive at that degree of Holiness, which he requires of them? The Apostles give us another Notion of those who know and believe in Jesus Christ. They represent to us indeed the miserable Condition in which Men naturally are, and the greatness of their Corruption; but they tell us at the same time, that Christ is come to deliver them from that State; 
* Phillip 4.13.  that a Christian can do all things through Christ, that strengtheneth him: 
* 2 Tim. 11.21.  That he is perfect and throughly furnished to all good works: 
† 1 John ver. 34.  That he who loves God keeps his Commandments, and overcomes the World. This plainly imports, that we are no longer in that State of Corruption and Death, wherein Man being left to himself, is a slave to Sin; or at least that we ought to be no longer in that State, after all that which the Grace of God has done for us. It is the greatest Injury, that can be done to Christ and his Grace, to say, That his Coming, his Death, his Gospel, and his Spirit, are not able to Sanctify Men; and that after they are Redeemed and Adopted by God, it is impossible for them to be good, and to do what he Commands.  
If this was true, where would be the Power of the Christian Religion, and what could we think of God's proceeding when he addresses his Commandments to us? At this rate, he gives us a Law, not that we should keep it; but rather to convince us that we cannot observe it. In this Case, what will become of our Saviour's Precepts, and what are We to think of those pure and exalted Morals which he has left us? Evangelical Holiness will be nothing else but an imaginary and unpracticable Sanctity. Those Ideas of Perfection will be but mere Ideas, without any reality; like those of that Philosopher, who formed a fine Scheme of the best Government of a Commonwealth; but it was a Project which could never be executed. It were to be wished, we might remember, that, Thanks be to God, we are no longer Heathens; and that Men should be encouraged, and not disheartened by extravagant Maxims and Discourses. Which is the imitating those Cowardly Spies, who after they had viewed the Land of Canaan, went about to dispirit the Israelites, and to persuade them, that the Conquest of that Land was impossible.  
2. It is not only said, That we are not able to be so Holy as the Gospel requires; but it is added besides, that God would not have us be so; that he makes use of Sin to keep us humble, and to make us feel the constant need we have of his Grace, as well as to kindle in us, the desire of a better and more perfect Life. This Maxim represents Corruption as a thing unavoidable, agreeable to the Will of God, and in some measure useful. But what can be more false than to pretend, that God would not have us be Holy? Why then does he Command us to be so? Why does St. Paul say, 
* 1 Thess. 4.3.  This is the Will of God, to wit, your Sanctification? What can be meant by these Words of St. Peter, 
† 1 Pet. 1.15, 16.  As he who has called you is Holy, be ye also holy in all manner of Conversation; for it is written, be ye holy, for I am Holy? If it be said, that God would have us be Holy, but not perfectly Holy, as we shall be in Heaven: I ask no more, Who did ever pretend that we ought to be as Holy in this World, as we are to be in the Life to come? Nothing else is required of Men, but that they should be as Holy, as God would have them to be, and as Holy as his Grace enables them to be in this Life. To allege against this, That God would not have us be so Holy; is a ridiculous Evasion, which implies a Contradiction.  
Besides, this Maxim taken in that Sense, which it first offers to the Mind, seems to make God the Author of Sin. For it supposes, not only that God would not have us to be so Holy, but which is more strange, that he wills the contrary, that lie has his Views, Designs, and Reasons, why he should not permit us, to attain that degree of Holiness, to which the Gospel calls us. That is the meaning of these Words, That God makes use of Sin, to keep us humble, to make us feel the need we have of his Grace, and to make us long for another Life. If it was said only, That God had some Reasons to permit Sin: such an Assertion would be true; but those who allege this Maxim, to excuse themselves from obeying the Gospel, ascribe to God a positive Design; and a direct Intention, which renders that Obedience impossible; which derogates from his Holiness and Justice, and which is manifestly contrary to those Declarations which he himself has made in Scripture. If it were further said, That our Sins ought to humble us, and that they should serve to make us wiser, and more circumspect for the time to come, and to raise in us a longing after a happier State; this would be very Reasonable. But it does not follow from thence, that we are to ascribe to God, those Views and Intentions which this Maxim ascribes to him. There is a vast difference between the Design which God proposes to himself, and the Event of Things. These Two should never be confounded. Neither ought the natural Effect of Sin, to be confounded with the Consequences of it. The natural Effect of Sin can be no other but Evil; if the Consequences of it are not always fatal, and if Men reap some Advantage from it, that is, as we say, by accident. However God has no need of Vice to form us to Humility; he has other Means enough to humble us, and to make us feel the need we stand in of his Grace; without being necessitated to let us live under the Dominion of Sin, to produce those Dispositions in us. And there remains still even in the very holiest Men, matter enough for them to have recourse to the Divine Mercy, and to aspire to a better Life, notwithstanding all the progress they can make in Holiness. This will be fully cleared in the sequel of this Chapter.  
3. Here is another Maxim which is pretty common; it is said, That this World is the place of Corruption, that this Life is the time of Sin, and that Holiness is reserved for Heaven. men's Minds are so infected with this Imagination; that we hear it said every Day, even by those who have some Piety; That we live in this World only to offend God, and that we do nothing but sin. But certainly, nothing is more contrary to the Doctrine of the Gospel. Than this, for tho' it is true, in a sound sense, that this World is the Place of Corruption, and that Sin will never be entirely abolished but in Heaven; yet that does by no means excuse us from serving and fearing God, as long as we live here. The first thing a Christian ought to know; is that God has placed him in this World, not to offend, but to glorify and serve him. The Gospel tells us, every where, that this Life is the time which God gives us to sanctify ourselves in. That this Earth is the Place where Christian Virtues are to be pracised; that now is the time to labour, to walk, to fight, and to sow, if we intent to obtain Salvation; and that whoever neglects these Duties shall be shut out of Heaven. In the Life to come these Opportunities will be over, the Door will be shut, and the Sentence which God shall pronounce at the Day of Judgement, will be founded upon that which Men do in this Life.  
Nay, we may draw an Argument from the nature of Holiness itself, to demonstrate, that the practice of it is not referred to another Life. The greatest part of the Duties which God prescribes; such as Repentance, Patience, Chastity, Sobriety, Almsgiving, and Hope, cannot be practised in Heaven. Here then, is the Time, the Place, and the Opportunity, to perform these Duties. Let us reflect upon what St. Paul says, in his Epistle to Titus, Chap. 11. There he declares, That the Grace of God which brings Salvation, teaches Men to live soberly, righteously, and godly in this present World. That is, In this Life, and upon Earth; and then he adds, looking for that blessed hope, and the glorious appearing of the Great God and our Saviour Jesus Christ. He makes a distinction between the Duty, and the Hope of a Christian; between this World and that which is to come. This Life is the time, and this World the place, wherein we ought to practise Temperance, Justice and Godliness. It must not be asked, Where the difference than lies, between this Life and the other, between Grace and Glory? For the difference is great and sensible enough in other Respects. In the next Life we shall be perfectly Holy; our Holiness will be of another Nature than it is here; we shall be like the Angels, and as we shall practise no longer a great many Duties, which we practise here on Earth, so we shall exercise many Virtues, which cannot be exercised in this Life.  
4. I ought not to omit here another Maxim, which is not only very common, but is likewise most pernicious, by reason of the use that is made of it. Some say. That there was always, and that there will always be Corruption; that this is the way of the World, that Men will always be men, and that the World will not change. It is necessary to dwell a little upon this Maxim, because it is specious, and tends as well as the former, to make Men believe that Corruption is necessary and unavoidable. It has besides a general Influence upon the Subject Matter and Design of this Book; for it is to little purpose to descant upon the Sources of Corruption, if there is no amendment to be hoped for. I have four Things to say upon this Maxim.  
1. The Inference which is made from it is absurd. For tho' an Evil is general, it does not follow, that it is to no purpose to endeavour to keep ourselves free from it; unless it were an Evil from which Men could not possibly preserve themselves There have been always and there will always be Diseases in the World; and yet no Man hitherto has been so weak as to maintain, that the Precautions and Remedies which are used against Diseases, are altogether useless. Thus though Corruption reigns in the World; yet that does not hinder, but that Men ought to use their best endeavours to escape it; and it does not prove but that they may actually avoid it, if they use those means which God affords them to that end.  
2. This Maxim is founded upon a false Supposition. For tho' it is true that there has been always, and that there will always be Corruption in the World; yet it ought not to be supposed, that this Corruption is alike at all times, or that things are always to be in the same state they now are in. This were a false Supposition and contrary to Experience, as may easily be proved with respect to the Time past, the present and the future. First, when we reflect upon past Ages, we cannot say that all Times have been alike, in reference to Religion. It is not to be denied, but that before Christ's coming, the World was plunged in a general Corruption, and that the State of it has been considerably altered by the Preaching of the Gospel. Can any one deny but that the Primitive Church was purer, than the Church which we find in the Ninth or Tenth Century? At this day, tho' there is a general Dissoluteness, yet there is more or less Corruption in some places than in others. It is true in Fact, that where the Gospel is duly Preached, and where there is some Order and Discipline left, there appears more Piety and Religion than in other Places. As for the time to come we must not think it impossible to restore Things to a better State, or imagine, that the World will always continue as it is, tho' the Means were used which God has appointed to Reform it. For this will no sooner be done, but Corruption will abate; as I hope to make it appear, in the Second Part of this Book.  
3. This Maxim is directly contrary to the Word of God. The Scripture often speaks of the Corruption of the World, but does it always in such a manner, as gives us to understand that Christians may, and aught to renounce it. St. Paul speaks of the sinful Courses which the World lies in, Eph. 11. But he supposes, that the Ephesians did no longer follow those Courses after they were Converted to the Christian Religion. The same Apostle Commands us, 
* Rom. 12.2.  not to be conformed to this present World. And St. James when he describes the Spirit and Character of that 
† Jam 1.2, 7.  pure and undefiled Religion, which is acceptable to God, he tells us, among other things, that it consists in man's keeping himself unspotted from the World.  
4. In the Last place, this Maxim is extremely dangerous. In that Sense and Design in which it is proposed, it leads to Impiety, it robs Religion of all its Power, and it furnishes Libertines with a Plea, which does entirely justify them. For in short, either Corruption may be remedied, and Men may be reduced to a more Christian Life; or it may not. If it cannot be remedied, this Maxim is true, and profane Men are in the right. But in that Case, I say it again, Religion is but a Name; for if no stop can be given to Corruption, if things must still go on at the same rate; why do we talk of Religion, or why do we Preach the Gospel? We may teach and exhort as long as we please, but for all that, there will be neither more nor less Sin; Men will always be what they are, and the World will not alter. What Notion must this give us of the Efficacy of Christianity, or of the sincerity of its Precepts, Promises and Threaten? I grant then, that Corruption is great, that the Course of the World is very bad, and that in all probability, there will always be Wickedness upon Earth. But that this Corruption should be always the same, so that no Reformation can be hoped; is what cannot be maintained without affronting Religion, without introducing Fatality and extinguishing all Zeal among Christians.  
By the Maxims we have hitherto Examined, Men endeavour to prove, that the practice of Holiness, is either of no great necessity, or that it is impossible. But there are some others, which represent the Study of Virtue, as dangerous; so that here vicious Men do not stand barely upon the defensive part, but they attack their Adversaries, who recommend the Duties of Holiness.  
1. They pretend that we cannot insist so much upon Works, without obscuring the Glory of the Divine Mercy. We must ascribe all, say they, to Mercy, and nothing to our own Righteousness. There is no true Christian, but acknowledges, That our Salvation, is entirely owing to the Divine Mercy; and rejects the Opinion which attributes any Merit to Goodworks. It is that Mercy which gave us Christ for our Redeemer, and our Salvation is founded upon that Redemption. It is that Mercy which pardons the Sins of those who Believe and Repent, and which bears with the Infirmities of Regenerate Christians. And it is from the same Mercy, that we expect that Glorious and un-merited Reward, which is laid up in Heaven for Good Men. All these are as many Acts of the pure Mercy of God. But as we have showed that the Mercy which Saves us, does not excuse us from Goodworks, so the necessity of Goodworks, does not lessen in the least the Riches of God's Mercy. Unless we admit that there are Contradictions in Scripture; we must acknowledge, that the Doctrine of Sanctification, does perfectly agree with the Doctrine of Grace.  
And in Truth, to say, That God gave up his Son to Death, in order to Save Men, and that he will grant Remission of Sins, and Eternal Happiness, to every believing and repenting Sinner; is as much as can be said to magnify the Divine Mercy: Except we should pretend, that God would be more merciful, if he did indifferently Save all Mankind, and Reward Vice and Virtue alike; but this would be a horrid Thought, and no less than downright Blasphemy. Then Sinners might say, indeed, Let us continue in Sin, that Grace may abound.  
Let us suppose that a Prince pardons a Rebellious Subject, and that he is ready to confer the greatest Honours and Benefits upon him, on condition that this Subject, shall accept of the Pardon that is offered him, and shall relapse no more into the same Crime; Would any Man be so unreasonable as to say; that the Clemency of that Prince would be much greater, if he did grant his Favours to this Rebel, tho' he should persist in his Crime? And yet this is the same thing which some Men would have God do. It is very strange, that any one should think to Honour God, by such Conceits, as do not only injure his Mercy, but his other Perfections too. Because God is Merciful, must we forget, that he is Holy, Just and Good? It is said, that we must ascribe all to the mercy of God; what then, must we have no regard to his Holiness, his Justice and his Truth? Mu what the Scripture tells of these last Perfections, be faintly and tenderly expounded, whilst we press and screw up to the highest pitch, what it says of Mercy?  
As to what is added, that we ought to ascribe nothing to our own Righteousness; it is unquestionably true. But do we ascribe any thing to Man, when we say that he is bound to do his Duty, and to accept the favour which God is pleased to bestow upon him? Can any Man say that the Rebel I Mentioned just now, is the Author of his own Happiness, and that he deserves the Pardon granted him by his Prince; because he accepts of it, and fulfils the condition, upon which it is offered? What reason then has a Man to value himself upon his own Righteousness, or to arrogate any Merit to himself, since he is indebted to the Grace of God; both for the beginnings and the progress of his Sanctification? In short, we should take heed, that for fear of ascribing any thing to Man, we may not rob the Divine Grace of what belongs to it, by not acknowledging its Gifts and Power in a Regenerate Man.  
2. Here is another Maxim, which is alleged in Confirmation of the preceding, and which aims at the same Mark; It is this, That we must not speak so much of Goodworks, lest we inspire Men with Pride and Presumption. And to support this Maxim it is usual, to run out upon men's inclination to Pride; and upon the heinousness of that Sin. But this Maxim proceeds only from the false and confused Notions which Men have about Religious Matters.  
Either this Maxim has no Sense at all, or else it mounts to this; That whosoever applies himself to Holiness and Goodworks, is in danger of falling into Pride; and that a neglect of Virtue contains a Man within the Bounds of Humility. Which is as much as to say, that a Man may be Holy without Humility, and humble without Holiness. Two Things which are the most ridiculous and contradictory, that can be asserted. At this rate it would be a dangerous thing to be a Good Man, and more safe to be otherwise. By pursuing Virtue and Holiness a Man draws near to Sin, and to the greatest of Sins, I mean Pride; and by neglecting Holiness, he attains Humility, which is one of the chief Christian Virtues. If this is true, all that we call Vice or Virtue, is but an empty sound. It is much that Men should not see, that there can be no Holiness without Humility, nor Humility without Holiness; that where there is Holiness, there is Humility, and Pride is excluded; and that where Pride is there is no true Sanctification. The holier a Man grows, he becomes the more humble; and he is so far from coming the nearer to Pride by proceeding in holiness, that on the contrary he removes the farther from it. The instance of our Blessed Saviour, who was both perfectly Holy, and perfectly Humble; is a proof, that Humility is not incompatible with Holiness.  
But the Nature of Humility is not well understood. There are many who conceive no other Humility, but that which arises from the Disorders of a vicious and irregular Life. So that when they would humble good Men, they rank them among the vilest Sinners; they make them say, that there is nothing but Wickedness and Abomination in them; and that they have deserved Eternal Damnation by innumerable Sins which they have committed, every Moment of their Lives, and even by the best Actions they have done. The strongest Expressions and the most excessive▪ Hyperboles; are scarce sufficient to exaggerate the number and greatness of their Sins. But there is enough of other Inducements and Motives to Humility, without thus confounding Vice with Virtue. It would be a pretty sort of Humility, for a Man to live in Sin, to be at defiance with God, to do nothing for his sake, and then with all this to confess himself a miserable Sinner.  
Pride and Presumption should not be encouraged; but yet under the pretence of humbling Men, we ought not to turn them into Blocks, or to confound a good Man, with a profligate Sinner. When we inveigh against the Pride of Man, we ought not to sink his Courage; for that would immediately make him incapable of any thing that is good. Under colour of Honouring God, we must not dishonour his Workmanship, speak slightingly of his Gifts, and overlook his Image, in those who bear it in a double Capacity; as they are Men, and as they are Christians. It is a piece of Pride, to arrogate any thing to ourselves, which we have not, or which does not come from us; but it is a false Humility, it is Hypocrisy, not to acknowledge the Graces of God in us,  
It is objected; that some presume much upon themselves, that Man is very apt to flatter himself, and to this purpose, the Pharisees are mentioned; who trusted in their own Righteousness. To this I reply, That those Presumptuous Persons are Hypocrite, who have no solid Piety. I say, that the Grace of God, beats down that Pride, and that the Pharisees had nothing but an external Righteousness, a deceitful and Hypocritical Sanctity. It is therefore without Reason, that Men cry down Holiness, and pretend that the Study of Goodworks, begets Presumption, because there have been, and there still are Hypocrites. If we may say where Pride is to be found; it is in those wild and extravagant Moralists, who make all these Objections. Those Men ascribe very little to Goodworks, and yet what Opinion do they not entertain of themselves? They fancy themselves God's Favourites, and the truly Humble Men; and all this by virtue of their stock of Confidence: And which is yet worse, they judge rashly of those, who endeavour to live better than themselves, and they make bold to call them Pharisees and Hypocrites. Is not this a most intolerable Presumption and Boldness?  
3. The Abettors of Corruption insist mightily upon this Maxim, That Excess in all things is to be condemned; and that Piety, when carried too far, degenerates into Superstition and Hypocrisy. It is not only the Libertines speak after this manner; many who would be thought Wise and Rational Men, use the same Language. They pretend to Virtue, they condemn Atheism and Impiety; but they likewise condemn those who would tie Men to the strict Practice of the Duties of Holiness. In all things, say they, a just Medium is to be observed. The worst of it is, that some Moralists give an occasion to these Opinions, by the Pictures they make of Hypocritical and Superstitious Men. They represent them as Men, who carry all the appearances of Devout Persons; they tell us that Hypocrisy goes beyond true Devotion; and they are not ware that by this, they turn Religion into ridicule, and render it odious.  
This Maxim as well as the former, is founded upon the un-accurate Notions, which most People have concerning Morals; for it will appear to every Man who examines this Matter with some care; 1. That Piety can never be carried too far, and that we can never do too much in obedience to God, and in compliance with our Duty. And, 2. That Piety, and Superstition or Hypocrisy, are things opposite to one another: So that to imagine, that a diligent and earnest application to Piety, leads Men to Superstition, or Hypocrisy, is amonstrous Absurdity, and the highest Contradiction that can be maintained. It is just as if one should say, that Gold or Silver by being very much refined, might at last degenerate into Lead, or Earth How or which way can Piety turn to Superstition, or Hypocrisy? This is a thing that cannot be conceived. As long as Me● Reason upon true Principles, they may pursue them with assurance, and without fear of running themselves into false or dangerous Consequences. Men will never fall into Superstition, or Hypocrisy, by the Practice of Virtue. So far from it, that the more true Piety a Man has, he will find himself at the greater distance from Superstition and Hypocrisy: And a Superstitious Person is so far from outstripping a good Man, that on the contrary he comes infinitely behind him. Solid Virtue is always attended with these two Characters First it is sincere and from the Heart, and by that it destroys Hypocrisy, instead of producing it: And then Secondly, it is well-informed and Rational, it fills the Mind and Heart with true Notions, with great and elevated Views; and so it sets Men at an infinite distance, from those mean, ignorant, and trifling Things which the Superstitious are taken up withal. Let us conclude then, that Hypocritical and Superstitious Men, are so far from having too much Piety, that they have none at all. If it happens sometimes, as it certainly does; that Men who have a sound and honest Heart, are somewhat given to an odd kind of Devotion, which in some respects savours of Superstition; this does not proceed from Piety itself, but from a defect in those that profess it, who may either want Knowledge, or force of Mind.  
Tho' Men endeavour to defend Corruption, with those Maxims I have related; yet as, these Maxims may easily be Confuted, so they are sometimes forced to acknowledge, That the depravation of the Agnostus is great, and that the Life of Christians is not agreeable to the Rules of their Religion. But for all this, they do not give up the Cause. They betake themselves to various Excuses, by which they think to exempt themselves from their Duty, or at least, to lessen and extenuate the Sin of not observing it. These Excuses must needs maintain them in Security; they are besides very common, and even pass frequently for good and just. Therefore I think it may be proper to Refute them too, in this Chapter. It would be a difficult Task, to reckon up all the Excuses which are alleged in the behalf of Corruption, and to trace out all the doublings and artifices of Man's Heart, upon this Matter. It will be sufficient to mention those which are most general and ordinary.  
1. It is customary to excuse Corruption, by saying, That we are Men, and not Angels. This Excuse might be destroyed by what has been already said, but yet it may be useful to dwell a little upon it. It is said then, That we are Men, and not Angels; and that is a most certain Truth; but there is no ground to justify or excuse by that the ill Lives of Christians. For first, that very thing that we are Men, obliges us to the Practice of Virtue, instead of exempting us from it. We are Men, and as such, we have a Reason which distinguishes us from Brutes, and a Conscience which discerns between Good and Evil; we ought then to live according to Reason, and the Principles of Conscience; and to do that which becomes the Nature of Man. We are Men, and by consequence Mortal, we know we are not to live always in this World; and knowing this, we must either think of another Life, or propose to ourselves no other End, than that of Beasts; which follow their Instinct while they live, and then die never to live again. We are Men, but we are not Independent, we have a Creator and a Master; and as we are endued besides with Understanding, we are to give an account of our Actions before his Tribunal; it is therefore agreeable to the Nature of Man, to live like a Creature that depends upon God, and that must be Judged. So that this Consideration, that we are Men, is so far from excusing, that it condemns Corruption.  
But it may be said that we are weak Men. This is very true, our Nature is frail, and has besides a strong bias to evil. But God speaks to us as to weak Men; he commands us nothing but what is proportioned, to that state of Imperfection we are in. Besides, this Excuse does not at all become Christians. To say we are weak Men, is to show we have but little sense of God's kindness towards us. We are not only Men, but we are Christians too, and this quality raises us above the natural condition of Men; it makes us New Men and New Creatures. Why do we then forget the Glory to which God has exalted our Nature through Jesus Christ? Why would we still lie down under the burden of frail and corrupt Nature?  
It is further said, that we are not Angels. But neither is it necessary that we should be so, to do that which God Commands us. When God gives us his Laws, he knows he gives them to Men; and therefore they are admirably suited to our present Condition in this World. If we were Angels, God would give us quite other Laws, the Gospel would be abolished, and the World should continue no longer in the state it is in. It is therefore an absurd Imagination, to think that one cannot perform the Duties of Religion without being of an Angelical Nature.  
Let us then no longer pretend, that because we are Men we are too weak to observe the Duties which Religion prescribes; th●● excuse charges God with injustice, as if he did require from us such things, as are not agreeable with our Nature and Condition; it is injurious to the Gospel and to the Christian Religion, as well as to the Grace of Christ, and the power of his Spirit; i● is false, since the Scripture declares, that Grace regenerates and strengthens us, and that it makes us able to overcome the vicious inclinations of our Nature, and to free ourselves from the dominion of Sin: And Lastly, it is contrary to Experience; for those many Saints and good Men, who Practised the most 
* Jam. 5.17.  sublime and difficult Duties of Piety, were Men as we are, and as the 
† Heb. 12.1.  Sacred Writers observe, they were subject to the same infirmittes with us, and many of them perhaps, had not those Advantages which we have.  
2. It is often alleged as an excuse, That no Man is perfect, and that every one has his Faults. This is said every Day, and some pretend with that saying, to excuse every thing. Excuses for the most part, have something of truth in them. This Proposition, That no Man perfect, is very true in one sense, and altogether false in another.  
No Man certainly is Perfect, in the strict sense of that Word, or as it imports a full and accomplished Perfection, free from all defect; such a Perfection is to be had no where else but in Heaven. But there is a Perfection commenced, or begun, of which a Man Redeemed and Sanctified by Jesus Christ, is capable. If it was not so, why should Christ and his Apostles exhort us 
* Mat. 5.48. Phil. 1.10. 1 Thess. 5.23.  to be perfect? Why should they tell us, 
† 1 John 5.9.  that he who is born of God does not sin? And that a Christian is 
‖ 1 Cor. 1.8. 2 Tim. 11.21.  thoroughly furnished to every Good Work? If you ask, Who those Perfect Men are? I answer, That they are those who aspire to Perfection, in whom Sin does not reign, who do not allow themselves in any vicious Habit, who sincerely and honestly apply themselves to Holiness, and have accustomed themselves to practise 〈…〉 the Duties of it with delight Whoever is arrived at such a State, has attained tha● Perfection which is attainable in this Life and to which Christians are called by the Gospel; tho' there remain still in him some infirmities inseparable from Humane Nature, and never totally to be rooted out before he gets to Heaven. We cannot be Perfect in that first and strict Sense I have mentioned; but we may be Perfect, and God will have us be so, in the second and Evangelical Sense of that Word.  
It is therefore a frivolous Excuse in the Mouth of Corrupt Men, to say, That no Man is Perfect, and that we cannot attain to the Perfection, or to the State of the Blessed in Heaven; for this is to shift the Question, because that is not the Perfection which God requires. We ought not to fix a false and absurd Sense upon God's Commandments, that we may have a pretence not to obey them. The Question is, Whether Christians are not bound to do that which God would have them do, and which they are able to do in this World; this is the Perfection to which he calls us.  
We may apply very near, the same Answer to that other Excuse, That every body has his Faults: There are Faults which do not destroy Piety; and God is graciously pleased not to impute such Faults to those that Fear him; and in this Sense, no Man ●s free from Faults; but there is another ●ort of Faults, which should not be called bare Faults or Defects; those are the Vices and Passions which cannot consist with Piety, the great, the reigning, the habitual or deliberate Sins. True Christians are free from such Faults, and those who are not free from them, are not true Christians. If this Maxim, That every one has his Faults, is not thus explained; we must speak no longer of Virtue and Vice; for this Excuse will serve for all Sins, and acquit every Body. If a Man is given to Swearing, if he is Revengeful, Passionate, or False, if he commits Adultery, it is but saying, Every one has his Faults, and no Man is Perfect. Such Language from a Man full of vicious Habits is unsufferable. What dismal Consequences, would not Libertines draw from such a Principle? We must therefore understand this Proposition, in the sense, and with those restrictions I have observed, and then it may be useful to comfort Good Men, but it will never excuse those who are Vicious.  
3. Men endeavour to excuse themselves, by laying the Sins they commit, upon the great Number and the Force of Temptations. It is very hard, say they, to avoid Sin, we are so many ways drawn into it, Temptations are so strong and so frequent, that we must go out of the World, if we would preserve our Innocence. Sometimes they impute to the Devil the Sins which they fall into, and at other times so great is their Audaciousness, that they throw them upon God and his Providence.  
All these Excuses are trifling, and some of them are impious. For, to begin with that which is borrowed from the Multitude and Strength of Temptations; it is unreasonable to imagine, that the number of Temptations is so great, that their force is irresistible. Temptations are frequent, I Confess; but it is an Error to think, that there is nothing but Snares and Solicitations to Sin in the World. This would give us a strange notion of God and of his Works, and in that Case Man's Condition would be very Miserable. It is certain on the other hand, that the Opportunities and Solicitations to Good, are very common, especially in relation to Christians, whom an infinite Number of Objects and Motives call back to God, and to their Duty. Even Temptations themselves give them occasions of doing Good. God supplies them abundantly with all things necessary to Life and Godliness; as we are told, 2 Pet. 1. Certainly we are to presume, that if God permits that Men should here meet with Temptations and Opportunities of undoing themselves, he offers them on the other hand, many Occasions and Inducements to take care of their Salvation. So that the great Number of Solicitations to Good, does already destroy the Excuse which is taken from the great Number of Temptations.  
Neither is it more reasonable to complain of the Strength of those Temptations. Such a Complaint is very unseemly from Christians, who are appointed to overcome the World, the Flesh, and all other Temptations. When all things, are well considered, it will appear; that it is within ourselves, in our own Negligence, and in the perverseness of our Wills; that we ought to look for that, which makes Temptations so strong and too hard for us. They have no more strength than we give them. St. James has decided this Question in such a manner as should stop the Mouth of those, who seek the cause of Evil any where else but in their own Hearts. 
* 1 Jam. 1.14.  Every Man says he, is tempted when he is drawn away of his own lust, and enticed.  
The Devil has no more Power over us, than Temptations have; For he can but tempt us. But yet we are apt to ascribe to him a kind of Omnipotence, According to the Vulgar Opinion, one would think that the Devil, is the Author of all the Sins that are Committed; that he is every where, and that Men are but his Instruments, which he uses at pleasure. If this was true, Men were indeed to be pitied, and it would be some Excuse to those who live ill. The Scripture teaches us no such thing.  
But the highest pitch of Temerity, is to charge God and Providence with our Sins. Thus some Men are wont to, say, such a thing comes to pass because God would have it so; and such another thing did not happen because it did not please God that it should. When this Excuse is made with relation to Sin, it amounts to the most horrid of Blasphemies; it lays upon God all the Evil that happens, and makes him the Author of it. For either this Excuse signifies nothing; or else it imports, that God is the Cause of what happens, and not we. This must needs be the meaning of it, because Men pretend to excuse themselves with saying, God would have it so. In a word, here is no middle way; either the Cause of Sin is in Man, or it is not. If it is in Man, he can accuse no body else but himself; he cannot clear himself by saying, God would or would not have it so. If the Cause of Sin be not in Man, he is discharged, and all the Evil lights upon God. It is an astonishing thing; that Men who believe God to be infinitely Holy and Just, can entertain such thoughts.  
4. Another Excuse is often alleged, and it is fetched, from Common Practice, Custom and Example. That which is generally done is thought to be Innocent or at least Pardonable. But the Greatness and the Universality of Corruption excuse no body: Custom and Example cannot make any thing lawful which is bad. Where there is an express Law, it is to no purpose to plead Practice to the Contrary. Custom or Numbers exempt no Man from doing that which God Commands, and will never Protect him at the Day of Judgement. Custom and Example are so far from excusing Vice, that on the Contrary, this very thing that the Custom is bad, aught to make Men sensible how necessary it is, to set about a good Reformation.  
5. But if Men think that Example and Custom excuse them, they fancy themselves yet much more excusable, when they can allege the Examples and the Sins of Good Men. The Libertines triumph here. To what purpose is it, say they, to recommend Holiness so strictly and to enforce it with such severe penalties, when he see many Good Men follow a course, give opposite to those Maxims, and to that exact Morality? But they ought to consider that it is extreme hard, or rather impossible, to know certainly whether a Man is truly a good Man or not. We cannot be assured of this, unless we knew men's Hearts, which belongs only to God. This Reflection does already defeat the Excuse, which is borrowed from the Sins of Good Men. We frequently imagine the Person who sins, to be a good Man, when he is but an Hypocrite, or an, Atheist. Indeed Piety and Charity require, that we should think the best of our Neighbours, especially of those in whom the Marks of solid Piety and Virtue appear; but neither Charity nor Piety obliges us to confound Vice with Godliness, or to call Evil Good. Sin is Sin, and aught to be condemned wherever we meet with it, and more particularly in those, who pass for better Men than others. When Men who seem to be Pious fall into such Sins as are inconsistent with. Regeneration; we ought to think, that those Men either give the Lie to their Character, and are not what we took them for, and then we may apply to them the Words of Ezekiel, Chap. xxxiii, ver. 18. When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby; or else we must think, that tho' they have some Piety, it is but weak as yet, so that they are not what they appear. To be but however we ought to be positive in this, That the Examples and the Sins of others, will excuse no Man in the sight of God.  
6. Another very Common Evasion, by which Men endeavour to excuse the neglect and omission of their Duty, is that they do not profess Devotion and Piety. This is the ordinary Plea of Men of Business, of Worldlings, of Young People, of Courtiers, of Military Men, and of a great many besides in all Conditions. We do not pretend to Devotion, they cry, we are engaged in the World. And with this shift, they not only think themselves excusable for neglecting Piety; but they fancy they have a Right to neglect it, and that they do a great deal, if they observe some of the External Duties of it. One can hardly believe, that these Persons are in carnest, when they make such an Excuse. It astonishes a Man to find Christians, who have the confidence to say, That Piety is not their Business, that they are of another Profession, and that they are not at leisure to be Devout.  
I fancy, there are Two Things which deceive those who who allege this Excuse. 1. That they do not well understand what Devotion is; they look upon it as a very austere and singular way of living; from whence they conclude, that but few People are able to apply themselves to it, and so they turn it over to the Clergy, to Women, or to those who have much leisure. I have observed already the Falseness of this Prejudice, and shown that Piety is neither singular nor austere. 2. The other cause of their Error seems to be this; that they do not consider that Piety is every Body's Business, and that such is the nature of it, that it may be practised by all Men. Not but that secular Occupations and Callings, do frequently obstruct Piety and engage Men in Vice; and therefore a Christian should never be so taken up with the Affairs of this Life, as thereby to disable himself from performing the Duties of Christianity. But after all, a Man may live like a good Christian, in any lawful Calling; and in that sense properly we are to understand the Words of St. Paul, That the Grace of God which brings Salvation, has appeared unto all Men, teaching them to live soberly, righteously and godly, in this present World. 
* Tit. II. 11.   
Do those who plead it for an Excuse that they do not profess Devotion, imagine, that there are two ways to go to Heaven, the one for Devour, and the other for Worldly Men; the one narrow, and the other broad? Do they think that the Commandments of God do not concern all Men, that there is respect of Persons with God, or that he dispenses with his own Laws? How can they prove these Distinctions? Are not we all Christians? Have not we all been Baptise? Does not God give us all the same Laws? Or have some more reason to love God than others? And ought not the great Concern of our Salvation, to be equally dear to us all?  
I grant that those who have greater opportunities, and more Leisure than others; aught to make use of these Advantages: But I maintain at the same time: that none stand in greater need of Piety, than those who say, we are engaged in the World, we do not pretend to Devotion. It is because they are not Devout, that their Condition is very sad; and the more they are engaged in the World, the greater are the Temptations and Distraction, to which they are liable: Now he that is exposed to a Storm, had need take more care, than he who enjoys a Calm.  
These are the principal Maxims and Sentiments, which are made use of, to Authorise Corruption. Whoever takes notice of what is said and done in the World, must needs acknowledge that these and the like Maxims are vented abroad every day; so that in order to obstruct the Progress of Corruption, it is absolutely, necessary to undeceive Men, in reference to these Sentiments, and to oppose that Criminal Boldness, which shamefully Corrups the Truths, of Reilgion and turns Impieties into Religious Maxims and Articles of Faith.   

CAUSE IU. The Abuse of Holy Scripture.  
IT is a daring piece of Confidence to Authorise Corruption with Maxims borrowed from Religion; but it is the last degree of Audaciousness and Impiety, to turn the Holy Scripture to such a scandalous use, and to seek in that Divine Book Pretences and Apologies for Vice; and yet the Extravagance and Temerity of many bad Christians come up to this pitch. Several declarations of the Word of God, are made by them as many Maxims, under which they think to shelter themselves; and if we believe them, there is nothing either in their Practice or Opinions, but what is agreeable to the Will and Intentions of God himself. This Abuse of the Scripture, I design to show in this Chapter, to be one of the Causes of Corruption; and it cannot he too seriously considered.  
The Passages of Scripture which are abused to this purpose, may be reduced to these Four Heads. The first comprehends the places which are, brought against the necessity of Good Works. Under the second, we will examine those declarations of Scripture, by which some endeavour to prove, That all Men without exception, are in a state of Corruption which subjects them to Sin. In the third place, we shall answer the Arguments drawn from the Examples of those Saints, whose Sins are Recorded in Scripture. And lastly, we shall make some Reflections upon those Scripptures, in which the Divine Mercy is promised to the greatest Sinners  
There are divers Passages in Scriptures, which being ill understood, lead many into this persuasion, That Good Works are not of absolute Necessity. And First, nothing is more confidently alleged to this purpose, than what we read in many places; 
* Rom. III. etc.  That we are justified by Faith, and not by our Works. No Doctrine is more clearly and expressly delivered in the Gospel, than that of Justification by Faith. But it is a Perverting of this Doctrine to conclude from it, that Salvation may be obtained without Good Works. This Conclusion must needs be false, since the Gospel enjoins Good Works as a necessary Condition in order to Salvation. St Paul tells us, that 
† Heb. XX. 14.  without Holiness no man shall see God. And does not that import, that none shall be saved without Holiness and Good Works? The same Apostle teaches us, that at the Day of Judgement, when Men shall be admitted into, or excluded from Heaven; God will have a regard to their Works, to the good or evil which they shall have done 
| Rom. 11. 6.  God will render to every man according to his Works. 
* 2 Cor. V 10.  We must all appear before the Judgement seat of Christ, that we may receive according to what we have done, whether good or bad. This is very positive, and therefore since there can be no Contradiction in Scripture, here is enough already, to Convince us that the Doctrine of Justification by Faith, has nothing in it which destroys the necessity of Good Works.  
But it will appear yet less difficult to reconcile these two Doctrines; if we suppose that which no Man can reasonably Contest, namely, that when the Scripture says, that Faith is sufficient to Salvation, we are to understand by the word Faith in this Proposition; that true Faith which the Gospel requires. Now if we ask what that Faith is, and by what Marks it may be known? All the Apostles will unanimously tell us, that true Faith produces a Holy Life, and that it discovers itself by all manner of Good Works. They assign Good Works as the essential Mark and Character, that distinguishes a saving from an Hypocritical Faith. By that very thing therefore that the Gospel requires Faith, it does likewise require Good Works, since Faith cannot be without Works. And by consequence the Opinion of those, who fancy that Faith is sufficient without Works, is evidently absurd, and contrary to the Gospel, and to the Nature of Faith itself.  
But to set this matter still in a clearer light; it is necessary to take notice here of two Mistakes, which Men are apt to run into when they speak of Faith and Good Works. The first is, that they separate Faith from Works; they look upon Faith as a thing quite different from Works, and which supplies the want of them; or rather they oppose Faith to Works, as if these two things were contrary to each other A Corrupt Man will say, I confess that I have not Good Works, but however I have Faith.  
Those who speak thus, suppose that they may have Faith tho' they have not Works; but St. James has directly confuted this Imagination; 
† Jam. II.  What does it profit, my Brethren, though a man say he has Faith and have not Works? can Faith save him? If Faith have not Works, it is dead, being alone.  
Who can after this separate saving Faith from Good Works? Can we separate that from Faith, which God has declared to be inseparable from it? It shows that Men are strangely blinded With Ignorance and Prejudice, when at this time of day we are fain to prove things so plain and questionable.  
The Second Illusion is, that Men place Faith in Confidence alone, and many define it by that. They fancy that to have Faith, is nothing else but to believe that God is merciful, and to rely upon the Merits of Christ, because Faith embraces the Promises of the Gospel, the natural effect of which Promise is to fill the Heart with assurance and tranquillity. It is beyond all doubt that for the most part true Faith is attended with Confidence. But Confidence is not the Whole of Faith; and I cannot Imagine what part of God's Word countenances that Notion, which places the Essence of Faith in Confidence alone. The Faith which the Gospel speaks of, consists in believing that Jesus is the Christ, the Son of God, and the Saviour of the World; in embracing his Doctrine as true, and in making Profession of it, in doing his Commandments, and hoping for Salvation from him. But the resolving all Faith and Religion into Acts of Confidence, is the most extravagant Conceit that can enter into a Man's Head. If this Notion was true, it would follow from it, that in order to be saved, it is enough fore Man to believe that he shall be saved. Which is the same thing as to say, that whoever would have a right to confide in God needs do no more in order to that, than actually to trust in him; and that is a most ridiculous Thought, which turns all Religion into a strong Fancy. Before we believe a thing we ought to know why we should believe it, and have good reason and solid Grounds for our Belief. Before we trust in God, we ought to satisfy ourselves that we have a Right to confide in him; for can a Man be saved only because without any ground or reason he fancies that he shall? We ought not to rely upon God but according to his Promise. Now God has promised nothing to those who live and are hardened in Sin; far from promising any thing to them, he threatens them with inevitable ruin. What claim or title than can an obdurate Sinner have to the Mercy of God? What Confidence can he repose in God's Promises, as long as he continues impenitent? None at all, except we suppose in God a general Decree, to save indifferently all sorts of Persons.  
It must not be said that these Considerations are apt to Alarm and Disturb the Peace of Men's Consciences; for they will Alarm none of those who are animated with true Faith and sincere Piety. And as to others; we do them a great piece of service, when we awaken and terrify them, out of that false Quiet, into which a groundless Confidence has betrayed them▪ On the other hand, it is a dangerous thing to teach, that Confidence is the most essential thing to Faith; for by this we may alarm some good Men, who either through Melancholy or want of Instruction, are destitute of Confidence and inward Peace, And it has certainly happened, that several Pious Persons are fallen into black Thoughts and sad Scruples concerning their Salvation, and that they have in some measure desponded, because they did not find Confidence, and a sense of the love of God, in themselves.  
From all these Reflections it does evidently appear, that Faith never ought, nor can be separated from Good Works; and that Christians are as much obliged to aply themselves to Good Works, as they are to believe, and to have Faith.  
But now if it be asked; why St. Paul ●hen opposes Faith to Works, and why he excludes Works, when he treats of Justification; I answer, that the Apostle ●ins at two things by this. His design, ●s to show, 1. That Works are not the Cause and Foundation of Men's Salvation; ●ut that it flows from the pure Mercy of God through Jesus Christ. This he proves with respect both to the Heathens and the Jews, in the first Chapters of his Epistle ●o the Romans. But he did not mean to say, ●hat Good Works are not necessary under ●he Covenant of Grace. His expressions are too clear to leave the least Room for any doubt about this matter: To re●eject the meritoriousness of Good Works ●s one thing, and to deny their necessity is ●nother. But 2ly. because it may be ob●ected, that St. Paul does entirely exclude Works, and that he uses expression which imply, that Christians are no longer obliged to the practice of them, and that they have no influence on Men's Salvation, either as Causes or Conditions; but on the contrary, are opposed to Faith: Therefore I add, that he speaks thus with relation to the Works of the ceremonial Law, and especially to Circumcision. There were many in St. Paul's time, who asserted that Christians were bound to observe those Legal Ordinances. It was about the Question that the Apostles met a Jerusalem, and determined, 
* Acts. XV.  that Christians 〈◊〉 justified by Faith only, and that the yoke of Mosaical Ordinances, ought not to be laid up on them. The same Conroverly is handled by St. Paul, in his Epistle to the Galatians, where giving an account of his Dispute with St. Peter, and of his reproving him for his too great Compliance with the Jews; he affirms, that we are justified by the Faith of Christ, and not by the Work of the Law.  
Why has not than difference been observed which St Paul makes about Works? When he speaks of the Works of the Mosaical Law, he calls them the Works of the Law, or barely Works; but when he treat of the Works which the Gospel prescribes, he call them Good Works; because they are really good, holy and profitable in their own Nature; but this Title of Good Works; is never bestowed upon the Works of the Ceremonial Law, which considered in themselves had nothing of Goodness or Holiness in them. In a word, Good Works in St. Paul's stile, are quite another thing than barely Works, or the Works of the Law.  
If this had been considered, such great ●ains needed not to have been taken, to make 
* Rom. 3.27.  St. Paul agree with St. James. 
† Galat. 11.16.  St. Paul says, that Man is justified by Faith without the Works of the Law; 
| Jam. 11.24.  and St. James, ●hat Man is justified by works, and not by Faith ●nly. There is no contradiction between these two Apostles. Both follow one Hypothesis, and argue upon the same Principles. St. Paul disputing against the Jews, who would tie Christians to the Observance of the Works of the Mosaical Law, ●●ffrms, that Faith in Christ is sufficient, provided it brings forth Good Work's; ●nd that it is not necessary to observe the Mosaical rites. St. James disputing against heretics, who pretended that Faith did ●ave without Good Works, and so did ●ntirely ruin our Saviour's Morals; de●lares that Faith which does not produce Good Works, is not sufficient to salvation. Is not this the same Doctrine with St. Paul's? But instead of reconciling these two Apostles, some People find here great difficulties. They do not reconcile St. James with St. Paul, but they rather refute St. James by St. Paul. St. James is expounded with great Caution; as if he had gone too far by saying, that Man is justified by works, and not by Faith only. This Proposition is softened as much as possible, it is excused rather than explained; but as for what St. Paul says, that Faith alone justfiies without Works, it is taken in the utmost strictness; so that all is ascribed to Faith, and nothing to Good Works. Nay Faith is set in Opposition to Good Works, and God to God himself; the Passages of Scripture which speak of Faith being brought out against those which relate to Works. It is true, say some, the Scripture says that without Holiness no manshall see God, but it is likewise written, that we are not justified by our Works, but only by Faith. And by this way of reasoning, Men raise themselves above the reproaches and accusations of their own Consciences. I say it once more; this is to attack and confute the Word of God by itself, and to charge the Holy Ghost with self-contradiction. For in short, if a Man can be justified without Good Works, he can be saved without them too; since the being, justified is the same thing with the being saved: Now if a Man can be saved without Good Works, he may see the Face of God without Holiness; which is directly contrary to what St. Paul tells us, 
* Heb. 21.14.  that without Holiness no man shall see the Lord.  
2. A great many People imagine, that it is one of the Privileges of Christians, not to be tied to the Observation of God's Law as the Jews were; some mistaken places give occasion to that Error, and particularly this; 
† Rom. 6.  We are no more under the Law but under Grace. These words are thus interpreted. The Law did prescribe Works, but the Gospel requires only Faith; the Law did threaten, but the Gospel speaks only of Grace and Pardon. So that to require Works, at this time of day, is to bring back the Dispensation of the Law. There is something of Truth in this reasoning; but those who make use of it, to free themselves from the Observation of God's Commandments, do very little understand either what the Law or the Gospel is, and wherein these two Dispensations differ. It is certain, that the Law was a Dispensation of Severity; it did not propose to Men remission of sins and salvation as the Gospel does. The Law had not that power and efficacy to sanctify Men, which Grace has. The Law laid upon the Jews, great many Obligation which were not only burdensome and painful; but which besides had no intrinsical Holiness in them; and those Duties were enjoined under a Curse. The Law itself was a time of Severity and Malediction, in respect to all the Nations of the Earth, since all the while that Oeconomy did subsist, they were excluded from the Covenant, which God had made with the Jews. In these several regards, we are not under the Law, but under Grace.  
But if from this, that we are not under the Law, we should infer that we are no longer bound to do what is just, this Inference would overturn the whole Gospel▪ and transform Religion into Libertinism. I● because we are under Grace we ought to speak no more of Works; why should the Gospel prescribe Works, and the same Works which the Law enjoined, excepting only the Ceremonies? Why should this Gospel call us to a Holiness, which exceeds that of the Jews, and enforce this Obligation, with more terrible Threaten, than those of the Law? Why did our Saviour, John the Baptist and the Apostles, preach up Repentance, and enter upon their Ministry with these Words, 
| Mat. 3.2. and 4.4.  repent ye? According to the Hypothesis of these Men they should have spoken to them after this manner; 
* Acts 11.17.  This is the time of Grace, the Law is past, and the Covenant of Works is abolished; therefore fear nothing, let not your sins trouble you, for Salvation is promised to all Mankind. Whence comes it to pass that our 
† Mat. 5.6.7.  Saviour speaks only of Works, in his Sermon upon the Mount; or that St. Paul declares, that the natural intention and the proper effect of Grace, is to teach Men to live, according to the rules of Temperance, Justice, and Godliness? Must we say that God is altered, that he does not love Holiness so much now, as he did heretofore; of that Sin is become less odious to him, since it was expiated by the death of his Son? But (it is said, we are no more under the Law,) What, are Christians then a Lawless People? On the contrary we are under the Law, I mean under the Law of Christ, under 
| Rom. 8.2.  the Law of the Spirit of life, which makes us free from the Law of Sin and Death.  
But let us hear St. Paul himself, in what sense and respect does he say, that we are no more under the Law but under Grace? He says this, precisely to show, that we ought to live no longer in Sin. These are his own words; 
* Rom. 7.14, 15, 16, 17.18.  What then? Shall we Sin because we are not under the Law but under Grace? God forbidden. On the contrary, Sin shall not have dominon over you, for ye are not under the Law but under Grace; you were formerly the servants of Sin, but now being made free from Sin, and become the servants of God. Ye have your fruit unto holiness We need but read the sequel of his Discourse to see how he inveighs against those, who turned the Grace of the Gospel into a pretence to live in Sin.  
Before I leave this matter, I shall ta●● notice of two Errors, which are pretty common. The First is, the applying to Christians at this day, all those things which were spoken of old by the Apostles, to the Converted Jews. It is said, that we are no more under the Law, and Christians are often exhorted to bless God for being no longer, under the Curse of the Law, and the Yoke of Moses. And upon this a great many Oppositions are observed betwixt the Law and the Gospel. For my part, I do not think those Exhortations and Oppositions, so very proper to be insisted on, when we are speaking to Men, who never were Jews; unless we do it with a design to show the Excellency of the Gospel-Covenant, above that of the Law, and the advantages of Christians above Jews. For after all, the Law was given only to the Jews, and the Gentiles were never subjected to the Ceremonies or the Curse of it, as the Jews were. Why should we then say to People who never were under the Law, You are no more under the Law? The Apostles indeed spoke in that manner to the Converted Jews; but as to those who were formerly Pagans, it would be more fitting to tell them; 
* Thess. 1.9. Ephes. 11.12. & 4.17.  You have been converted from Idols to the living God. Remember that ye were in times past Gentiles without hope, and without God in the World; and therefore live no longer like Heathens. It is a great fault not to expound the Scripture according to the true scope of it, and to apply all that it contains, to all sorts of Persons without distinction.  
The other Error is of greater consequence. People fancy that because we are not under the Law, which was a Covenant of Rigour, we are now to speak of nothing else to Men, but of Grace and Promises, and that it is contrary to the Spirit of the Gospel, to threaten and to denounce Curses against Sinners. It has been said already, in what sense the Law was a Covenant of Rigour, in opposition to the Covenant of Grace; but the Gospel has also its Curses, and they are much more terrible than those of the Law. The Gospel speaks of the future Punishments of another Life, in much clearer and stronger Expressions, than the Law does. To be convinced of this, we need but reflect upon that opposition, which St. Paul makes between the Law and the Gospel, in the Tenth Chapter of the Epistle to the Hebrews, He that despised Moses Law died without mercy, under two or three Witnesses; of how much sorer punishment, suppose ye shall he be thought worthy, who has trodden under foot the Son of God, and has counted the Blood of the Covenant wherewith he was sanctified an unholy thing, and has done despite unto the Spirit of Grace? We know him that has said, Vengeance belongeth unto me, I will recompense, faith the Lord. It is a fearful thing to fall into the hand of the living God.  
3. The Libertines do likewise abuse what St. Paul says in the Epistle to the 
* Gal. 5.  Galatians concerning Christian Liberty; when he declares that Christians are freed from the bondage of the Law, when he exhorts them, to stand fast in that Liberty, and protests, that Christ profiteth nothing to those, who would be justified by the Law. But a Man may see with half an Eye, that the Apostle means only, that Christians are no longer bound to observe Circumcision, and the other Ceremonies of the Law of Moses. That St. Paul has no other view or design but this, will plainly appear to every one who will read the whole Epistle, and particularly the second Chapter of it.  
In the V Chapter we find two things which are decisive in this Matter. 1. St. Paul speaks there expressly of Circumcision. 
* Gal. V.  Behold, I Paul say unto you, that if you be circumcised, Christ shall profit you nothing; for I testify again to every Man that is circumcised, that he is a debtor to do the whole Law. 
† ver. 13.  Christ is become of none effect unto yond, whosoever of you are justified by the Law, ye are fallen from Grace. 2. It is very observable, with what circumspection the Apostle delivers himself, left his Doctrine should be wrested to favour Licentiousness; after he had said, You are called to liberty, he adds, immediately only use not liberty for an occasion to the flesh. He explains what he means by living after the Flesh, by making an enumeration, of those Sins which the Flesh produces, and which exclude Men from the Kingdom of Heaven. He exhorts Men to live after the Spirit, and to practise the Christian Virtues. In the Fourth Chapter he pursues the same Exhortations, and he ends the Epistle with these remarkable Words, which contain the sum of his Doctrine; 
* Chap. VI 15.  For in Christ Jesus neither Circumcision availeth any thing, nor Uncircumcision, but a new Creature; that is to say, Whether a Man be a Jew or a Heathen, it matters not so he believes in Jesus Christ, and observes God's Commandments: 
† ver. 16.  Peace and Mercy be on them all who walk after this Rule. Is there anything plainer than this Doctrine? And yet how clear soever it may be, Christian Liberty is alleged to set Men free from the Obligation to keep God s Commandments. All that St. Paul says against Circumcision and the Ceremonies of the Law, is by an Enormous Blasphemy, turned against the Holy Commandments of the Son of God. Can any thing more Odious or Profane be imagined, than the perverting of the Holy Scripture at this rate?  
4. Those who plead on the side of Corruption, are wont to object against what is said in behalf of Holiness, this Sentence of Solomon's, 
| Ephes, VII. 16.  be not righteous overmuch, neither make thyself over-wise. And what Inferences do they riot draw from thence? They conclude from this Place, That a Man ought not to pretend so much to Holiness, or to set up for a good Man, and that in all things Mediocrity is best. One may easily apprehend that such Sentiments must needs introduce Licentiousness, especially, when they are thought to be supported by a Divine Authority.  
But let us see whether or no, such Conceits can be founded upon this Sentence of Solomon's. I shall ask in the first place, Whether it is possible for a Man to be too Just or too Wise, and whether there can be a vicious excess in Righteousness or Wisdom? If a Man may be over-righteous, he may likewise love God too much; for to be righteous, and to love God is the same thing. Now God requires that we should love him with all our Heart, and consequently that we should be as righteous, as it is possible for us to be. But far from being over-righteous, we can never be righteous enough. And if we can never be righteous enough, is there any occasion to exhort us, that we should not be over-righteous? I wish Men had at least that reverence for the Scripture, as not to make it speak Absurdities.  
I know the ordinary Evasion: Vicious Men will say, that when Piety runs to excess, it leads to Superstition or Pride, and becomes troublesome and ridiculous. Every body says that, but without Reason. I have refuted that Opinion, and shown that true Piety never degenerates into Superstition, or Pride, and that Devout Men who are Superstitious, or troublesome, have but a false Devotion, or a misguided Zeal.  
This may direct us to the true meaning of the Sentence in Question; Solomon does not speak here of true Justice and Wisdom. For whether he may have an eye here upon Superstitious or Hypocritical Persons whose Righteousness is but imaginary, which Sense is adopted by many Interpreters, or whether he speaks of those who exercise Justice with too much severity, as some think; or whether as it is conceived by others, he gives this advice to busy and presumptuous People, who meddle in things which do not concern them, and fancy themselves able to determine all Matters; however, it is plain, that Solomon does not speak here of good Men, who exactly follow the Rules of true Justice and Wisdom. If we stick to the last of these Three Expositions, which seems to agree best with Solomon's design; then the meaning of this place is clear and rational, and has nothing in it contrary to Piety; whereas the sense which is put upon these Words by the Libertines, is both Absurd and Impious.  
Those who would either justify or excuse Corruption; use to object in the second place; That since the Scripture teaches, that all Men, and even good Men are deeply engaged in Corruption; it must follow from thence, that Holiness and Goodworks are not so very necessary, and that the practice of these is impossible. Now to prove this universal Corruption of all Men, they bring several Declarations of Scripture, and this among the rest. There is not one that doth good, no not one, etc. Psal. 14. Rom. 3.  
If their meaning in citing these Words, was only to show, that there is no Man altogether free from Sin; and if it was granted on the otherhand, that good Men do not sin in the same manner that the wicked do; I would not quarrel much about this Interpretation, tho' not altogether exact or agreeable to the scope of David in the 19th Psalm. But there is another design in it, which is to infer from these Words, that Men differ very little from one another, that they are all guilty of many great Sins, and that none do, or can practise the Duties of Holiness. In a word, this is intended for the Apology of Corruption, and to silence those who oppose it.  
If what David says in this place is to be strictly understood, it will follow, that there is not one good Man upon Earth; that all Men are perverted, that they are all become abominable by their Sins, and that there is not one single Person that is just or that fears God. But this Consequence raises Horror, it is contrary to Truth and Experience, and to what the Scripture declares in a Thousand places, where it speaks of Good Men, and distinguishes them from the Wicked. Nay this Consequence may be destroyed from what we read in that very Psalm, which mentions the Just who are protected by God, and the Wicked who persecute them. This complaint of David, must therefore be understood with some restrictions.  
By reading the XIV Psalms, we may perceive that David intends to describe in it, the extreme Corruption of Men in his time. There he draws the Picture of Impiety and Atheism, and speaks of those Fools who say in their hearts that there is no God, and whose life is a continued chain of Sins. It must be observed in the next place, that when St. Paul citys these words out of the XIV Psalms in the Epistle to the Romans Chap. III. he does it with a design to show, that the Jews were not much better than the Heathens, and that they had as much need of a Saviour. 
* V 9  What then, are we better than they? No in no wise, for we have before proved both Jews and Gentiles that they are all under sin. This is the Assertion which St. Paul maintains, and which he proves from that complaint which David made of Old, 
† V 19  There is not one that does good, etc. From whence he concludes, that all mouths must be stopped, and that all the World is become guilty before God; so that the Law of Moses could neither justify nor sanctify the Jews. But he teaches at the same time, that Christ was come to rescue Men out of that miserable Condition. And it were a strange thing if we must dill say of Christians, that there is none that does good, no not one.  
2. This answer is to be applied to that place in the Ephesians, where it is said, 
* Ephes. II. 1. i.  that we are dead in trespasses and sins, for to the same end these words are quoted. I do not deny but all Men abstracting from the Divine Grace, are to be considered as dead in their Sins. That is St. Paul's meaning in that place; he speaks here of the Natural state of Men, and particularly of Heathens; which was a State of Corruption and Death, in which they had perished had not God taken pity upon them. But the Apostle intends to make the Ephesians sensible, of that unparallelled Mercy of God by which they were converted to Christianity, being but poor Heathens before, who were dead in their sins and obnoxious to the Wrath of God. He does not say to them, you are dead in your sins; it is falsifying the Text to cite it so, and to say, we are dead in our sins; but, you were dead; he speaks of the time past when they were Heathens; 
* and 5. &c,  Among whom, says he, speaking of the Jews, we had our Conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; but now he adds, God has quickened us together with Christ; both you that were Heathens, and we that were Jews, are raised again from this spiritual death by virtue of God's great Mercy. This is the true meaning of that place, which gives us a lively Idea of men's Natural Corruption, and of that happy State to which Christ has exalted them. I do not deny but that many Christians, are still in the same condition with Heathens, or very near it, being dead in their Sins, and following the course of this World; but this can be said only of bad Christians and not of those who have felt the Divine and Sanctifying virtue of the Christian Religion.  
3. It will be further said, that we must needs acknowledge, that all Men without exception are Sinners, because that is St. John's Doctrine, 
* John. 1.8.  If we say that we have no sin we deceive ourselves. This is a truth which no Man denies, because it is too evident both from Scripture and Experience. But we must take care to understand this Proposition aright, that all men are sinners, and that we explain it so, as that it may Comport, with that just difference we are to make between good and bad Men; else under a pretence that all Men are Sinners, the distinction between Virtue and Vice will be taken away. It is fit to remark upon this occasion, that the Scripture does not give the name of Sinners to all Men, but only to the wicked and impious, this may be seen in the whole Book of Psalms. When we say then, that we are all poor Sinners, we must know in what sense we say it.  
As to these words; If we say that we have no sin we deceive ourselves. It is visible that St. John says this upon two accounts, which relate to two sorts of Sins, into which Men may fall. First there are great Sins, there is that Corruption in which Men lived before their Conversion. In this regard St. John might say to those he writes to, who were new converted Christians, that they were all Sinners, meaning that they had all been so; for indeed both Gentiles and Jews had been extremely Corrupt. Secondly, there are Sins, into which those whose Regeneration is not yet perfect, may fall; as Fhere are Infirmities from which the most regenerate Men, are not free. In this sense all Men are Sinners, and the Christians to whom St. John directs his Epistle, were all Sinners also, tho' already converted. But the question is, whether a true Christian sins like other Men, and whether he who is a Sinner, taking that word according to the ordinary use of Scripture, that is to say, one in whom Sin reigns, is a true Christian: That can never be said. To this purpose we may hear St. John himself in the III Chapter of the same Epistle; where he expressly tells us, that he who is born of God does not commit Sin, that whoever sinneth is of the Devil, and that by this we may know the Children of God and the Children of the Devil. Are not these words very plain? Who can have the confidence after this; to excuse Corruption by saying we are all Sinners? But yet it is not only said that we are all Sinners by these Men, but besides, that we are all Great wretched and abominable Sinners, It is no wonder that Men who have such Sentiments, should be so Corrupt.  
4. But to this, there is a reply at hand, to show that the justest Men are guilty of very frequent Sins, and it is taken from these words; The just man sins seven times a day. I might let this alone, because I am engaged only to answer those Places of Scripture which are wrested into an ill sense about this matter. And this, that the just man sins seven times a day, is not where to be found in the Bible. Those who quote these words as if they were Scripture; will pretend no doubt, that they are contained. in Prov. xxiv. 16. But there is nothing like this in the Sacred Text. These are the words of Solomon, a just man falleth seven times, and riseth up again: But the wielded shall fall into Mischief. Solomon speaks of the frequent Afflictions of good Men, and particularly of the ill usage they meet with, from wicked Men. In the 15 Verse he addresses himself to the wicked, and tells them, that it is in vain for them, to lay wait for, and to persecute the Just, for, adds he, a just man falleth seven times, and riseth up again, but the wicked shall fall into Mischief and perish. The meaning is, that God takes care of the Just, and that if he permits that they should fall into many Calamities, he does likewise deliver them. This is asserted almost in the same words Psal. xxxvii. 24. Though the just fall he shall not be utterly cast down, for the Lord upholdeth him with his hand. To the same purpose we are told, Job V. 19 He shall deliver thee in six troubles, yea in seven there shall no evil touch thee: This admits of no difficulty, and all Interpreters are agreed about it. And yet for all that, as men are apt to entertain every thing, which excuses Corruption; this Proverb, That the just man sins seven times a day, prevails, and passes for an Article of Faith. Is it not a lamentable thing, that Men should be thus obstinately bend to wrest the Scripture, into a sense favourable to Corruption, and that they should dare to falsify it at this rate?  
There are many falsifyings in the way of citing this Passage. 1. Whereas Solomon says only the just, he is made to say the justest man, to give the greater force and extent to this Sentence, to debase Piety the more, and to insinuate, that the best and holiest Men, are great Sinners. 2. Solomon is made to say, that the just Sins, but he does not say that, he says only that the just falls. I know that to fall, signifies sometimes to sin, but falling denotes likewise very frequently, to be afflicted, and a Man is blind who does hot see, that in this Text, the word fall is used in this second sense. The 17 Verse which comes immediately after that, which we are now examining, proves it beyond exception, rejoice not when thine enemy falleth, etc. Besides, those who are acquainted with the Sacred style, know, that it does not usually express the Sins of infirmity, to which the Just are subject, by the word fall, that word importing commonly, the fall of wicked Men. 3. Solomon is made to say, That the justest Man sins seven times a day. This is another falsifying, an addition to the Text, which is of no small consequence. Seven times a day, is not in the Text, there is only seven times. Every body knows that Seven times, signifies many times. And so the meaning would be, that the Just do nothing else but transgress; that many times a Day he falls into Sin. But who does not see, that this would be the description of a Man in whom Sin reigns, and who is habitually engaged in it, and not the Character of a good Man? I do not say, but that just Men have their weak sides, and fall sometimes into Sin; this happens more or less according to the degree of their Regeneration; but it is Impious, to say, that their Life is spent in continual Sins, and that they offend God at every foot; and yet this is what Men would establish from this Maxim, That the justest Man sins Seven times a day. Those who have a mind to Quote the Scripture; should neither add to, nor diminish from it, they should not alter the Words, nor divide Sentences from what goes before and what follows; for otherwise there is no Absurdity or Impiety, which may not be proved from the Word of God.  
5. But our Adversaries will say, Whether that Place is alleged right or wrong, it does not matter much, since there are others which say the same thing, in stronger Expressions. Does not St. Paul say, Rom. VII. 
* Rom. VII.  I am carnal sold under sin, for in me dwelleth no good thing; for that which I do I allow not: and what I would, that do I not; but what I hate that do I. I see a Law in my Members, warring against the Law of my Mind, and bringing me into captivity to the Law of Sin, which is in my Members. O wretched man that I am, who shall deliver me from the body of this Death! If St. Paul himself speaks after this manner, who can deny, that the greatest Saints fall into very heinous Sins, and have still a large stock of Corruption in them?  
Those who draw this Inference from the Words of St. Paul, make him speak that which is quite contrary to his thoughts. He is so far from saying any thing that favours the cause of Sinners; that on the contrary his design is to prove, the necessity of a good Life, and to make Men sensible of the Efficacy of the Gospel in reference to Sanctification. He has this in his view, in the VII Chapter to the Romans, where he represents the difference between a Corrupt and a Regenerated Man, and between the Condition of Man under the Law, and his State under the Gospel. So that all he says of the Carnal Man sold under Sin, etc. is to be understood of a corrupt Man, living under the Law.  
I am not ignorant that Divines, otherwise Able and Pious Men, have thought that St. Paul speaks of himself in this Chapter, and that he represents there, what passes within a Regenerate Man; but I know likewise that a great many Orthodox Divines, have rejected that Exposition, as contrary to the scope of the Apostle, to the constant Doctrine of the New Testament, and to the Spirit of the Christian Religion. It h a sad thing that when a place is capable of two Senses, Men should pitch upon that, which comes nearer to the Pretensions of Sinners. I do not intent here to enter into a Dispute, nor to offend those of a contrary Opinion; I am persuaded that they have no design to countenance Corruption; but as in all things we ought to seek the Truth, and as the Truth here, is of great Consequence for the promoting of Piety, so I entreat those who might have Scruples concerning those Words, to make these following Reflections.  
1. Let them seriously and impartially consider, whether it may be said, that St. Paul was a Carnal Man fold under Sin, a Man who did no Good but Evil, and a Man involved in Death; these are the strongest Expressions which can be used, and which the Scripture uses to give as the Character of Wicked and Impious Men: To believe this of St. Paul, is so very hard, that a Man must be able to digest any thing, who is not startled at it.  
2. I desire them to attend to the Drift of St. Paul, he had undertaken to show, that the Doctrine of Justification by faith, did not introduce Licentiousness; this he had proved in the whole VI Chapter, as may appear by the reading it. Is it likely that in the VII Chapter, he should overturn all that he had established in the preceding, \ and say, that the holiest Men are captivated to the Law of Sin? If this be St. Paul's Doctrine, what becomes of the Efficacy of Faith to produce Holiness, and how could he have answered that Objection which he proposes to himself, Chap. VI 1. and 15. Shall we continue in sin, shall we sin, we that are under Grace? St. Paul ought to have granted the Objection, if it be true, that the most Regenerate, are sold to Sin. But it is plain, that in the VII Chapter he goes on to prove what he had laid down already, to wit, that the Gospel sanctifies Men, and not only this, but that the Gospel alone can sanctify Men, and that the Law could not. This is the Scope of the whole Chapter.  
In the very first Four Verses, he shows that Christians are no longer under the Law, nor consequently under Sin, and that they are dead to the Law, that they may bring forth fruits unto God. He expresses himself more clearly yet in the 5th Verse, where he says, that there is a considerable difference, between those who are under the Law, and those who are in Jesus Christ. He plainly distinguishes these two States, and the time passed from the present. When we were in the flesh, says he, the motions of sin which were by the Law, did work in our Members to bring forth unto death, but now we are delivered from the Law, that we should. serve in newness of Spirit. These are the two States; The Sat passed was a state of Corruption, the presect State is a State of Holiness. But as it might have been inferred from thence, that the Law was the cause of Sin, the Apostle refutes that imagination, from the 7th to the 14th Verse.  
After this he describes the miserable Condition of a Man, who is not Regenerated by Grace, and who still is under the Law. He gins to do this from the 14th Verse, by saying, the Law is spiritual, but I am carnal sold under sin, etc. And here no doubt it will be said, that St Paul speaks of himself, and not of those who were under the Law; for says he, I am carnal, etc. But one may easily see that the Apostle, uses here a way of speaking which is very ordidinary in discourse, and by which he that speaks puts himself in the room of those he speaks of. And St. Paul had the more reason to express himself in this manner, because he had been himself under the Law, before he was converted to Christianity. There are many instances in Scripture of this way of speaking, and we find one in this very Chapter which is beyond exception St Paul says in the 9th Verse; I was alive without the Law once, etc. If we do not admit here a figurative expression, or if these words are strictly taken; then we must say that there was a time when this Apostle was without Law, which is both false and ridiculous. As therefore it is plain that when he says Ver. 9th. I was without Law, he speaks of the State of those Men to wliom the Law was not given; so it is unquestionalbe, that when he says, I am carnal, etc. he describes the State of a Corrupt Man living under the Law, and not his own. This is the Key which lets us into the meaning of his Discourse, in which the Law is mentioned, almost in every Verse.  
3. Lastly, That which makes it as clear as the Sun, that this is his true sense, is, that when the Apostle considers and speaks of himself as a Christian, he uses quite another Language. To be satisfied of this we need but run over, this Chapter, and compare it with other places in his Epistles.  
If he says here ver. 7, 8. That concupiscence is felt and reigns within a man who is under the Law; he declares Gal. V. 24. That Christians have crucified the flesh with the lusts of it. If he says ver. 9, 10. That sin lives within him, and that he is dead; he had said, Chap. VI 2, 11. That he was dead unto sin and living unto God through Jesus Christ. If he says ver. 14. That he is carnal and sold under sin, it is apparent that he does not there speak of himself, since Chap. VIII. 1, and 8. he tells us, That those who are in Christ Jesus are not in the flest, and that those who are in the flesh cannot please God, and have not his spirit. If he says here v. 18. I know that in me dwelleth no good thing; he declares Eph. III. 17. that Christ dwells in our hearts by Faith. If he says, ver. 19 The good that I would, I do not, and the evil which I hate that I do; he testifies in many places; That the faithful do that which is good, and abstain from evil. If he complains, ver. 21, 22, 23. of his being captivated to the Law of Sin; he teaches Chap. VI 17, 22. That Christians are no longer the servants of Sin, that they an freed front it, and become the servants of Righteousness. If he cries out ver. 24.0 wretched man that I am who shall deliver me from the body of this Death! It is manifest that these are not the Expressions of a Man Regenerated by Jesus Christ; for he add● immediately, I thank God through Jesus Christ our Lord. There is therefore now as Condemnation to them which are in Christ Jesus, who walk not after the Flesh, but after the Spirit. For the Law oft he Spirit of Life which is in Christ Jesus, has made me free from the Law of Sin and Death, Chap. VIII. 12.  
Now let any Body judge, whether what is said in this Chapter, can be applied to St. Paul, considered as a Regenerated Christian? Can it be said, that Concupiscence reigns in him who has crucified it? That Sin lives in him who is dead to Sin? That he who is not in the Flesh; is a carnal Man? That he who is freed from Sin, is sold to Sin? That no good thing dwells in those in whom Christ dwells? That a Man is at the same time miserable and happy, a Slave and yet delivered by Jesus Christ, dead and alive? To say this, is it not to call Good Evil, and Evil Good; to put Darkness for Light. and Light for Darkness? Is it not to admit downright Contradictions in Scripture? But especially, is it not to open a door to Licentiousness, and to give us a strange Notion of a Regenerate Man?  
By all that has been said; I do not mean that there are no remnants of Corruption, in those who are Regenerated. Neither do 〈◊〉 deny, but that in those whose Regeneration is but begun, there is some such struggle as that which is described in this Chapter. This is Musculus' Notion, in his Commentary upon the Romans 
* Page 118.  But that this Chapter should be the Picture of a Regenerate Man, and of a true Member of Christ, is a thing so contrary to the Gospel, and to all he Ideas of Religion, that one can hardly ●imagine, how there could ever be Men, who believed it.  
But that which Corrupt Christians endeavour to prove by those Passages I have mentioned, they think to put out of all question, by the Examples of those Saints Whose Sins are recorded in Holy Writ. To this purpose they allege Noah, Lot, Abraham, Samson, David, Solomon, St Paul, St. Peter, &c and from these Instances they conclude, that since those great Saints, fell into such heavy Sins; Sin is no Obstacle to Salvation, and that it is not inconsistent with Piety.  
If We did make a right use of the Word of God, we would draw a quite contrary influence from these Instances; and consider that it is absurd to plead Precedents, against an express Law. If we must needs be governed by Examples; we ought certain●● to choose the good, and not the bad one to imitate what is praise worthy in the Saints, and not what deserves blame; the● Faults being like so many Beacons, set 〈◊〉 to keep us from striking upon the sam● Rocks.  
But to answer directly; I say first, Tha● we are a little too apt to rank among Sain● some Illustrious Persons mentioned in the Sacred History; who perhaps were nothing less than Holy Men, and who it may be di●perish in their Sins, tho' God thought i● to make use of them, to carry on the Designs of his Providence, and to deliver hi● People. It would be a rash thing to pronounce upon any Man's Salvation, or 〈◊〉 speak irreverently of those great Men; b● the instance of Solomon, whose Salvation has been at all times questioned by Divines should teach us, not to be so hasty, in placing those among Saints of whom the Scripture speaks with some honour, and is sheltering ourselves under their Examples.  
As to those who by the Testimony of Scripture itself, did truly fear God; 〈◊〉 might observe that they fell but once into those Sins related in the Sacred History which would by no means favour impenitent and habitual Sinners. But this answer does not fully satisfy; for besides that it apposes a thing which in respect of several person's cannot certainly be known; there are ●ome Sins which are so black, such as Adultery and Apostasy, that a Man can hardly com●it them more than once, except he is al●gether sold to Sin, and further, any one of ●ose Sins is incompatible with a State of ●egeneration.  
We must therefore frankly own; that ●hen those great Men sinned in that man●er, they did not act like Saints, that they ●ut themselves into a State, which considered in itself, was a State of Damnation, and ●hat they had perished, if they had continued in it; for as Ezekiel says, Chap. XXXIII. ●8. When the righteous turneth from his ●ighteousness, and committeth iniquity, he shall ●ven die thereby. We may judge of the heinousness and danger of those sins, by the de●ree of Repentance, which some of these Men ●ave expressed for them, and by the public acknowledgements they made of them. What ●arms was David in, when he composed he LI Psalm, which is the Psalm of his Repentance? What a deep sense had St. Peter of his fault, in denying his Master? What do then such Examples signify to ●hose who live in Sin and Impenitency? Who can be sure that God will give him ●he Grace, to recover himself as those Ho●y Men did? Those who presume to sin as they did, in hopes that they shall in like manner wipe off their Sins by Repentance and Amendment, reason just like a Man, who should swallow down Poison, and conclude, it would not kill him, because some who have been Poisoned, have Escaped Death.  
But that which deserves here our greatest Consideration, is the time which those Saine● lived in. There is great difference between 〈◊〉 Christians, and the good Men under the Old Testament. Men before Christ, ha● not by a great deal, that Light which we have; and did not know as we do, the Duties of Holiness. Our Saviour teache● us that distinction, when he says, 
* Mat. XII. 1.  The John the Baptist was the greatest among they who were born of a Woman, but that the le●● in the Kingdom of Heaven was greater the● John the Baptist; that is to say, that Christians have a much greater Light, than either John Baptist, or all the ancient Prephets had. Now the measure of Knowledge ought to be the measure of Piety; and therefore Christians ought to excel the Jews in Holiness. What God did bear with as that time, would be in us altogether intoleable; and how can it be lawful for us to imitate the Ancients in their Vices, when we are bound to surpass their Virtues?  
This Principle is of great moment, and without it we can hardly silence Profane Persons. a Libertine insisting upon Precedents, will say, That Polygamy, he keeping of Concubines, Murder, Divorce upon the slightest pretences, and such like Disorders; are not so criminal as they are imagined to be; he will produce the Instances of Abraham and Jacob, of the Judges of Israel, of David and the Jews. Far be it from us to detract from the honour and praise due to those Ancient Worthies; they have done much for the Time they live in. But God forbidden too, that we should lessen the Glory and the Advantages of the Christian Religion. If we speak like Christians, we will say, That God in his Goodness did pass over many things, by reason of the Time, and of the natural Temper of the Jews, who were a gross and carnal People. Our Saviour's Answer to the Pharisees coneerning Divorce, is very much to our purpose. 
* Mat. XIX.  Moses suffered you to put away your Wives, but from the beginning it was not so; And then he adds, that whosoever should imitate the Jews, and do that which had been done and tolerated till then, should be guilty of Adultery.  
We may easily apply this Answer to the instance of St. Peter, since before our Saviour's Ascension, the Apostles were weak as yet, and possessed with various Prejudices. But I think myself bound to add a Word or two concerning the Example of St. Paul, because it is commonly mistaken. That Apostle says, 
† 1 Tim. I. 13, 15.  that he was a Blasphemer, a Persecutor, who was not worthy to be called an Apostle, and that he was the chief of Sinners. At the first hearing of these Words many imagine, that St. Paul had been a profligate Man, a Swearer, and a Godless Wretch; and yet he means nothing else, but that he had once persecuted the Church. For otherwise, St. Paul before his Conversion to Christianity, was a good Man, and his Life was blameless and exemplary; for this he appeals to God, and the Jews, Acts XXIII. 1. and XXVI. 4. If he did persecute the Church then, it was through a blind Zeal and Ignorance; and for that reason, as he tells us himself, ver. 13. he obtained mercy from God. Is not this quite another Case, than that of those Christians, who knowingly and wilfully allow themselves in Sin.  
It is another mistake to make St. Paul say, as some do, that he is the greatest of Sinners; he does not say that, he says only, that he is the chief or the first of those Sinners whom Jesus Christ did save. His meaning is, that he holds the first rank among converted Sinners, that he is a remarkable Instance of the Divine Mercy, and that Jesus had begun by him, to show his Clemency and Goodness, Thus he explains himself Verse 16. For this cause, says he. I obtained Mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him. This is exactly what he meant; for as to what some imagine, that St. Paul out of Humility, acknowledges himself the greatest of all Sinners; I think that explication is wrong, and that it neither agrees with Truth nor Piety, nor good Sense. A good Man is not bound to think himself worse than the greatest sinners; on the contrary, he ought to bless God, for that Good which the Divine Grace has wrought if him.  
But as the last Refuge of Sinners is the Mercy of God, so they commonly abuse those Places, which set forth the greatness of that Mercy. They found this principally upon these Words, Where Sin does abound, Grace does much more abound. Under the Covert of this short Sentence, the most flagitious Sinners think themselves safe. But the bare reading of St. Paul's Discourse, will soon convince us, that this is to wrest the Scripture into a false and pernicious Sense. The Apostle's Design is to show, that all Men being rendered Sinners in Adam, and by the Law; the Goodness of God was so great, that he was willing to Save them through Jesus Christ. In order to establish this Truth, he had prove th● before Christ, Sin and Death reigned erery where; not only among the Heathen but also among the Jews; upon this ●●adds, that where Sin did abound, Grace ●●mercy more abound; to signify God's hav●●● mercy on them, when they were involved in Sin and Death. In a Word, St. P●● sets the happy Condition to which M●● were advanced by Jesus Christ, in opposition to that which they were in before. This is the sense of that place, and the drift of the whole Epistle. Can any one infer from thence, that now we may freely sin, and that Grace will exert in self rewards us, whatever sins we may commit?  
It is fit to observe besides, that whi●● St. Paul speaks of Grace, he does not only mean the pardoning, but likewise the sanctifying Grace; which destroys the pretention of the Libertines. The Apo●● himself confutes it with a great deal of vehemence He foresaw that some would ague like those we now contend with; a●● he makes this Objection to himself, 
* Rom. 6.1, 2, 3, 11, 12.  Wh●● then? shall we continue in sin, that Grace may bond? And this is his Answer, God forbidden how shall we that are dead to sin, live 〈◊〉 longer therein? We who have been baptised into Christ's death, that we should walk in newness of Life. Reckon ye also yourselves dead unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your Mortal Body, that ye should obey it in the lusts hereof. The Apostle pursues these Exhortations to the end of the Chapter.  
2. The Promises and Instances of God's Mercy, are frequently also taken in a sense which favours Corruption and Security. All that the Gospel says upon this head, is interpreted by vicious Men, as if the Son of God was come into the World, to give Men a licence to sin. To this purpose the Instances of that Woman who was a sinner, of Zacheus and the converted Thief, are often alleged; as likewise the Parable of the Prodigal Son, of the Publican, and of the Labourers: And from these Instances as well, as from our Saviour's Declarations, 
† Mat. 11.13.  that he is not come to call the righteous, but Sinners to Repentance; it is concluded, that the greatest Sinners may obtain Salvation, as well as the Just. But if those who quote these Instances, did narrowly examine them, they would read in them, their own Condemnation. For first, all these Sinners mentioned in the Gospel, did repent and were Converted. That Woman who had been a Notorious Sinner expresses the most lively Sorrow; the Publican. smites his Breast, the Prodigal comes to himself again, and detests his former excesses; Zacheus if he was an unjust man, restores fourfold. From these Instance we may very well infer, that God never rejects returning sinners. But even this, is an invincible Argument, that there is no mercy for those, who persist in their Sins and that too in hopes of Pardon.  
Besides, we must know that our Saviour's design in all these Parables and Instances, was to inform Men that he was come to invite the greatest Sinners to Repentance and especially to let the Jews understand that for all the high opinion they had of their own Dignity and Merit, the Heathens who lived in the greatest Corruption were to be admitted into God's Covena● and to have a Share in his favour. Which actually happened to all those Heathens who did believe in Jesus Christ. These Instances and Parables then represent the Stare Men were in at that time, and not the State of those, who are entered already into the Christian Church. It can never be said too much, nor remembered too often in the reading of the Gospel; that there is a vast difference, between those Heathens, who never heard a word of God or Jesus Christ● and Christians who are born in the Church and live in the Covenant with God.  
Thus I think I have examined those Places of Scripture, which are most commonly abused by the Libertines. If I have omitted any, I hope what has been said in this Chapter, may serve to suggest pertinent and satisfactory Answers to them.   

CAUSE V A false Modesty.  
COrruption is not wholly to be imputed to that Ignorance, or to those Prejudices and lose Opinions which prevail among Christians. For men do not always sin through want of Knowledge, or out of mere Wantonness and Libertinism. There are many who acknowledge the viciousness of the Age, and the necessity of a good life; and yet they neglect their Dury entirely, or at least they are very remiss in the doing of it; acting for the most part, against their own persuasions.  
There must be then other Springs of Corruption in Men, besides those which we have hitherto discovered. It is necessary to search into these, and to find out, if possible, why many persons, who want no Instruction, and are solicited by the Motion of their own Consciences, to embrace the side of Virtue and Piety, do not withstanding continue in Vice and Corruption.  
This seems to proceed chief from two Dispositions, which Men are commonly i●.  
On the one hand they are restrained by an ill Shame, from acting suitably to the sentiments of their own Consciences; and on the other hand, they put off their Conversion, hoping that they shall one Day make up all the Irregularities of their Conduct, by Repentance. I look upon these two Disposition, as two of the principal Causes of Corruption, and therefore I thought in might be proper, to consider them both distinctly. I design to treat of false Modesty in this Chapter, and to show, 1. The Nature, and 2. the Effects of it.  
1. By false Modesty, I mean that Shame, which hinders Men to do that which they know to be their Duty. I call this Shame vicious or illl, to distinguish it from another kind of Shame, which is good and commendable, which consists, in being ashamed to do ill things. If false Shame is a source of Corruption; that other Shame which restrains from Evil, is a Principle of Virtue, and a Preservative against Sin; And therefore it ought to be as carefully cherished and maintained, as vicious Shame should be avoided or shaken off. For as soon as the sense of this commendable Shame is gone, Innocency is irrecoverably lost. It is a part of the Character of Sinners in Scripture, that their Wickedness raises no blushing or confusion in them.  
I say then, that this false Shame, keeps Men from doing at the same time what they know and approve to be their Duty; and it is under that Notion particularly, that I am to consider it here. It is not my design to speak of that Shame, which arises from Ignorance, or Contempt, and which is to be met with in those profane and worldly Men, who because they do not know Religion, or judge it unworthy of their Application, think it a disgrace to follow its Maxims. I refer such Men to the first Chapter of this Book, and to some further Considerations, which I am to insist upon elsewhere. The Shame I speak of at present, supposes some Knowledge in the Mind, and some value for, and inclination to Piety. From whence it appears, how dangerous the Effects of that Shame, are, and how important it is to know and observe them; since it seduces and corrupts even those who are none of the worst Men, and of whom otherwise, we might reasonably hope well  
Now to apprehend the Nature of this vicious Shame; it must be observed, that Shame commonly springs from two Causes; Sometimes it proceeds from the Nature of the thing we are ashamed of, or from the Opinion we have of it: Thus Men are ashamed of things, which either are, or appear dishonest in their Nature. But sometimes also Shame is an effect of the regard we bear to other men's Judgement, and then we are ashamed to do things which may bring Contempt upon us, and Disgrace us in the World. One may soon perceive that the Shame that is vicious does not arise from the first of these Causes. Religion has nothing in it, that is shameful arid dishonest; for far from that; it is of all things the most Comely and Honourable, and the most worthy of a Man; and it appears such, even to those, who by reason of a groundless Shame, dare not practise the Rules of it. The true Cause then of this false Modesty, is a feeble regard to men's Judgement, and a fear of falling under their Contempt or Hatred. Piety is little Practised in the World, it is despised, and, it is hated; and these are the three principal Causes of vicious Shame.  
1. Piety is little Practised in the World; few People love or practise it. Now a Man is very inclined to do that which is commonly done; he thinks it is safest and most honourable, to side with the multitude; he is afraid of making himself Ridiculous, by being singular. It is a Maxim generally received, That we ought to comply with Custom, and to do as others do. The Reason then why many have not the Courage to be on the Side of Religion, is because that Side is deserted and abandoned.  
2. Piety is often despised in the World. It is looked upon as a mean and disgraceful thing. The strictness of a Man, who Acts upon Principles of Religion and Conscience, is imputed to weakness of Mind, singularity of Humour, or Caprice, and sometimes to Hypocrisy and Pride. Those who profess Devotion and Piety, are turned into Ridicule: And on the contrary, it is thought honourable to comply in every thing, with the Ways and Fashions of the Age. Tho' these Sentiments are very unjust, yet they make a great Impression, because few People have Firmness enough to slight the Judgement and Contempt of Men. We have naturally a quick sense of Honour, and nothing is so unsupportable to Self-love, as Contempt; so that this Temptation is dangerous, and it easily produces in a Man a false Shame, which diverts him from Religion.  
3. Piety does likewise procure the Hatred of the World; because a good Life accuses, condemns, and reproaches those who live ill. Besides, Religion obliges us sometimes to do things, which displease and offend Men. How cautious soever it may be, it is much, if upon many occasions, it does not stir up their Jealousy, their Hatred, or their Spleen. A good Man is often bound to refuse what is desired of him. He is unacquainted with the Maxims of that mean and fawning Complaisance, which is necessary to get every bodies Love. Many for this Reason neglect Piety. They dare not let shine a Light, which discovers the Weaknesses and Errors of others; and Fear and Shame together make them think, that it would be Ill-breeding, as well as a piece of Imprudence, to follow a Course of Life which might render them odious.  
From these Considerations it appears already, that this Shame is one of the general Fountains of Corruption, and that it can produce none but very ill effects; first upon those in whom it is, and next upon other Men.  
1. The natural Effect of vicious Shame, is to dissuade a Man from his Duty, and to draw him into Sin. It makes his Knowledge useless, it frustrates the warnings which his Conscience gives him; and so it extinguishes in him the Principles of Virtue. Those who are possessed with this Shame, dare neither Speak nor Act as they ought, they dissemble their true Sentiments they offer violence to their Consciences, they have not the Courage to speak the Truth, or to reprove their Neighbours, when occasion requires; they are loath to confess, or to amend their Faults; in a Word, they frequently neglect the most indispensable Duties of Piety and Charity: And all this because they are checked by a false Shame.  
But if this Shame hinders us to do Good, it does as forcibly prompt us to Evil: As soon as a Man thinks it a disgrace to do Good, and to distinguish himself by a Christian Deportment; he presently conceives likewise, that it would be a Shame to him, not to imitate the Irregularities of others. Hence it is that we applaud Sin, that we are carried away by the Solicitations, or Examples of Persons of Authority; that we cannot withstand the Entreaties of Friends; that we engage in unjust Erterprises, or criminal Diversions, and that we fall into many other wicked Practices. A very little Reflection upon ourselves, will easily convince us, that Shame produces all these Effects. A Heathen Author 
* Plutarch  has proved long ago, in an Excellent Tract, That false Modesty is one of the greatest obstacles to Virtue; and that Men commit many Faults and bring a great deal of Mischief upon themselves, only because they dare not refuse to comply with others.  
The effects of this Shame are not less fatal in respect of other Men. As it proceeds from the regard we bear to their Judgements, so it usually shows itself in their company; so that we cannot but scandalise and corrupt them, when we govern ourselves by the suggestions of this false Shame. For not to mention here the Scandal which this gives to good Men; those very Persons, for whose sake we use such sinful Compliances, and who despise Religion; conceive yet a greater Contempt of it, when they see, that those who ought to support its interest, are ashamed of it, and dare not openly profess it. They judge that Piety must be indeed, a very mean and contemptible thing; and when they observe that Men are afraid to displease them, they take such an Ascendent over them, that Virtue dares no more appear in their presence. Besides that such an Indulgence towards Vice, gives a new force to it. If vicious Men are not reproved, it confirms them in their ill Habits; if they are imitated, they are Authorized; if we are ashamed to confess our Faults before them, we do not heal the Scandal which we have given them, and that is the greater for having been occasioned by Men who are thought Pious, and not by Libertines. But that we may be the more sensible of the pernicious effects of this kind of Shame, we ought to take notice of three things, which are very remarkable in this matter.  
1. Shame is a thing which has an absolute power over a Man. Other Passions may more easily be resisted; but when Shame has gained an Ascendent over the Mind, it is extreme hard to be conquered, especially if it proceeds from the regard we have for Men; for when it arises from a natural disposition, it may sooner be overcome. The greatest Threats and Promises will not sometimes shame a Man, who will presently yield if Shame can be excited within him. How often do we find the most vigorous efforts we can make upon ourselves, and our best Resolutions quite dashed, by a  bashfulness? A Jest, a bare Look, or a slight Apprehension of being thought ridiculous, or a Bigot, is sometimes enough to Confound us, and to make all our good purposes vanish.  
2. It ought to be considered; that the Shame we speak of here, restrains those Persons, who in their Hearts are inclined to Virtue; those who live in a profound Ignorance, or in a total Obduration, being not susceptible of this Shame. It supposes, as has been said, some remainder of Conscience and Knowledge soliciting Man to his Duty; but it overcomes that Knowledge and those good Sentiments. We are to impute to this vicious Shame, a great part of the Sins of good Men; and this is one of the Articles upon which they have most reason to reproach themselves; as is well known to those who make any reflection upon their Conduct. And if this Shame is able to spoil those who other wise are Virtuous, and to extinguish their Zeal and Piety; we ought to reckon it among the Principal Causes of Corruption.  
3. Shame may lead men to the highest Degrees of Wickedness. For besides that a man sins against his Conscience, when for fear of Men he dares not do his Duty; besides that he offends God in a very provoking manner, when he is ashamed to obey him, and fears Men more than Him; I say that this shame is apt to betray him into the great est Enormities. A man is capable of every thing when he becomes a Slave to other men's Judgement, and when Complaisance or Humane Consideration, have a greater force upon him, than the Laws of Religion, and his Duty. Whenever a man dares not appear good, he dares appear in some measure wicked. And when he ties to Virtue an Idea of Honour to Vice, and from complying in every thing with the Opinions of lose and profane Persons.  
1. Men do not arrive of a sudden at this degree of Corruption; false Shame carries them to it by little and little. It makes one sin at first through Complaisance, tho' with some Reluctancy. By this, Conscience grows weaker; a man contracts the Habit of slighting its Suggestions, and Vice becomes more familiar to him. Then he gins to sin more boldly; the shame of doing good increases, and the shame of sinning grows less. In a little time he comes to do out of Custom and Inclination, what he did before but seldom, and with some inward Conflict. From thence he proceeds to an open contempt of Piety, and so he forsakes an Interest to which he was well affected at first, but which this shame has made him dislike. Thus many Persons, who had good dispositions in their youth; being let lose into the World, have lost their Innocence, and are turned Libertines and Atheists.  
Now this false Modesty being so pernicious we can never labour too much to prevent its ill effects. And this we shall succeed in, if we seriously consider, that there is a great deal both of Error and Cowardice, in the sentiments and conduct of those, who are hindered by shame, from discharging the Duties of Religion and Conscience. First, there is a great deal of Error in their proceeding. This Shame is founded upon nothing else, but the Judgement which the World makes of Piety. But if those who despise Religion are in the wrong, as they most certainly are; if it is Extravagance and Folly in them, to pass a false Judgement upon Piety; it is a much greater Madness in those who understand better Things, to subscribe to a Judgement which they know to be False and Erroneous, and to make that the Principle of their Actions. If Virtue is a Thing that is Good, Just, Necessary, Acceptable to God, and Useful to those who Practise it; if with it we cannot fail of Happiness, and if without it there is nothing but Dread and Terror; why should we be ashamed to give up ourselves to it? A Wise Man ought to esteem that, which deserves Esteem, and if Ignorant and Corrupt People are of another Mind he ought to set himself above their Judgement, and to despise the Contempt of the senseless Multitude. The Judgement of Men cannot make that Just which is Unjust, nor supersede the Necessity of what is Necessary; so that it should be of no weight in so important a Concernment, as that of our Salvation. Our Happiness is not to be Decided by Man's Esteem, or Contempt and the Approbation of God and our Conscience, is infinitely to be preferred before their groundless Opinions.  
But if there is so much of Error in vicious Shame, there is likewise a great deal of Cowardice in it. Nothing is more base and unworthy, than for a Man to desert the Interest of Virtue, when he is solicited by his own Conscience to adhere to it. Not to have Resolution enough to do his Duty in such a Case, is on the one hand to submit his Reason and Conscience to the Caprice of others, and to depress himself be●ow the vilest Things in die World; and ●on the other it is to have greater Regard for Men than for God. And is there any thing more abject than this Proceeding. Is not this shameful Cowardice in a Christian, who is called to profess openly his Religion and Faith, and who ought to think it his Glory, to maintain the Cause of Virtue and Justice, in spite of all the Contradiction and Contempt of the Age? That Threatening which our Saviour has denounced against those, who should not have the Courage to embrace the Christian Profession, or should abandon it, belongs also to those mean-spirited Christians we are now speaking of. 
* Mat. VIII. 38.  Whosoever shall be ashamed of me and of my words in this adulterous and sinful Generation, of him also shall the Son of Man be ashamed, when he cometh in the Glory of his Father with the Holy Angels.  
The first and chief Remedy, against this false Shame, is then to be possessed with the following Reflections. Before all things to have a right Apprehension of the Certainty and Importance of Religion; to consider that it proposes to us infinite Rewards, but that those Rewards are reserved only for those, who have the Courage to observe its Precepts; to think what Pleasure and Glory it is, to be approved of God and of one own Conscience; To fix deeply this great Truth in our minds; that men's Judgement is very inconsiderable; that our Felicity depends neither upon their esteem nor contempt; and to remember that the Scripture calls the Men of the World Fools, and that a time will come, when Shame, Confusion and Misery, shall fall to the Lot of those Despisers of Religion, while 
* Rom. II.  Glory, Honour and Peace shall be to every one that does good.  
2. We shall easily conquer this Shame if we consider, that the Danger of incurring men's Contempt or Hatred by doing our Duty, is not always so great as we may imagine. I confess Piety is often despised; but yet it frequently commands Respect Even those who think it strange that their Example should not be followed, cannot help having a secret esteem and veneration for good Men. When Zeal is accompanied with Meekness and Discretion, there is no fear that a Man should make himself odious or ridiculous by practising Virtue. A Christian Deportment, is so far from exposing Men always to the Contempt of the World; that on the contrary it frequently happens, that those who would avoid this Contempt, by neglecting their Duty, do thereby bring it upon themselves.  
3. There might be yet another Remedy against this Vicious Shame; and that is the Example of Men of Authority. Whatever they approve or do, is reputed Honourable in the World; and on the other side, what they despise or neglect, is thought mean and disgraceful. It would therefore be an easy thing to them, to correct the Notions which Men commonly have of Religion. As soon as they shall love and honour it; other Men will no longer be ashamed of it, but will place their Glory in practising it. This I am to enlarge upon in the second Part of this Treatise.   

CAUSE VI The delaying of Repentance.  
I Do not know whether any Illusion is more Ordinary, or contributes more to the support of Vice in the World, than that which I design to attack in this Chapter, and that is the Delaying Repentance. We must not believe that Men are so blind and so hardened, as never to think of their Salvation. There are few who have not a general Intention to obtain it. Even ●mong those who live ill, many are convinced, that Conversion is necessary, and that they are not yet in a state of Grace. If it be asked why then they do notrepent? I answer, That so unreasonable a Proceeding, which seems so contradictory to itself; aught to be imputed to the hope they entertain, of clearing all scores one day by Repentance; and of obtaining the Pardon of all their Sins, through the Divine Mercy. This is the true Cause of the greatest part of those Sins which are committed in the World. It is that deceitful Hope which frustrates all the endeavours that are used, to make Men for sake their Vicious Habits. The delay of Conversion ought therefore to be placed among the Causes of the bad lives of Christians; and the importance of this Subject, has made me resolve to bestow a particular Chapter upon it.  
Now to handle this matter right, we are to observe two different ways of putting off Conversion; for all Men do not delay it in the same manner, and the same Sentiments and Dispositions ought not to be supposed in them all. Some put it off to a remote time, and to the very end of their Lives. Others do not adjourn it so long; they design to go about it a good while before Death; at least they hope so; and they put it off to an undetermined time. The first, sin properly in hopes of Pardon, but the others sin, in hopes of Repentance. The former deceive themselves more grossly, they think that in order to be saved, it is enough to beg for Mercy, and to repent tho' never so late; the Illusion of the others is more subtle, they conceive it is necessary to reform and to forsake sin; but for all that they do not Convert themselves. Tho' these two ways of delaying have an affinity with one another, and might in a great measure be encountered with the same Arguments, yet I shall consider them here separately.  
Men commonly entertain this Opinion, That if they do but Repent at the end of their Lives, their Sins will be no hindrance to their Salvation. They allot for this Repentance, the Approaches of Death, Old-Age, or the time of Sickness; and they suppose that then, they shall fit themselves for a Christian Death, by Confessing their Sins, and having recourse to the Divine Mercy. It is not, I think, needful to prove, that this Opinion is very common, for who can deny it? Neither will I go about to show that it feeds Corruption and encourages Security, by proposing to Men such a method of Salvation, as leaves them at liberty to live still in Sin; for that is self-evident. It is more important to let Men see how false and dangerous an Imagination that is, which makes them believe, that so they Repent before Death, they shall avoid Damnation and be Saved. In order to this, we must endeavour to discover the Principle they Act upon, and to unfold the true Sentiments of their Hearts.  
The delay of Repentance includes Two different Motions; the one carries a Man towards Salvation, and the other towards Sin. On the one had Man is neither such an Enemy to himself, as to be altogether unconcerned about his Salvation, nor so as blind not to perceive that Repentance is necessary. On the other hand, he is so addicted to his Lusts, that he cannot resolve to renounce them. In perplexity, Self-love finds him out an Expedient by which he things to reconcile with his Appetites, the care of his Salvation. And that is, that if he sins yet he intends to Repent.  
But here it is manifest, that this Man puts a Cheat upon himself, and that such Sentiments proceed only from self-love, and from a strong affection to Sin. Nothing else but the absolute necessity of Dying, and, of giving an Account to God obliges him to destin the end of his Life to Acts of Repentance. For it cannot be said, that the Love of God and of Virtue has any share in this Conduct. Is it any love or regard to God, that makes a Man desire him in his last Extremity, and when he can enjoy the World no longer? This shows that a Man thinks of God only because he expects Salvation at his Hands; which is to deal with him as with an Enemy, to whom we surrender ourselves as late, and upon as good Terms as we can, and only that we may not perish. Such a Delay includes a positive Resolution to offend God, and to gratify one's Passions, at least for the present. He that thinks to Repent hereafter, is not willing to Repent now. He allots the present time for the satisfying of his Lusts, and for the committing of those Sins, which are to be the matter of his future Repentance. This is all that is fixed and certain in his Resolution; for as to what he promises for the future it is most uncertain; and if we consider the thing right, he promises nothing at all, for he does not know, whether he shall not die very soon, nor what he shall do, in case he lives sometime longer.  
The Hazard to which a Man exposes himself by this Delay, is evident. In order to a complete Repentance, Two Things are requisite. The first is to have Time and Opportunity to Repent; the second is, to make use of that Time and Opportunity. Those who put off their Conversion to the last, Must suppose that they shall have these two Advantages. But these things are extremely uncertain, and no Man in the World can be sure of them.  
1. No Man can promise himself, that he shall have Time and Opportunity to Repent at the end of his Life. It is true in fact, that more than one Half of Mankind, die without having time to prepare for Death. If we reckon up all those who are snatched away in an Instant by unforeseen Accidents, or a sudden Death, all those who perish in War, all those who are seized with Distempers which take away their Senses, all those whom the Approaches of Death do not move to Repentance, because they do not apprehend themselves in any danger of dying; And if we add to these, those whose only Preparation is to have a Minister to pray by their Bedside, when they can hardly hear a few Words of what he says. It is certain that all these together, make up above the Half of Mankind. Upon this I ask, even supposing that it were time enough for a Man, to Repent when he sees Death coming, whether it would not be Folly and Madness, for him to venture his Salvation upon the hope of repenting then.  
It seems to many, that it is the way to drive Sinners into despair, to tell them they ought not to build the hope of Salvation, upon what they shall do in the Extremity of Life. But what I have said just now proves evidently, that if Salvation did depend upon the manner of dying, Men must live in continual Fears, and in a kind of ' Desperation; since their Salvation would depend upon a thing, which the Half of Mankind cannot reckon upon. On the contrary nothing is more comfortable to Men, than to know that God grants them their whole Lives to work out their Salvation in; and that if they improve to that purpose the Leisure and Conveniences they have, their Death will be happy, which way soever it may happen. But tho' what I have said were not true, and tho' all might assure themselves that they shall perceive the Approaches of Death, and have time to prepare for that last Passage; yet what certainty have they, that they shall make use of that Opportunity, and that their Conversion will not be most difficult, if not impossible? Conversion is not wrought, without God interposing, by those Means which Grace uses for that end. And can any Man flatter himself with the Hope, that these Means shall be offered him to the last, and that God in his just Anger will not withdraw them from him? There is neither particular Revelation, nor General Promise, to give such Assurances to any Man living. So far from it, that God tells us many things in Scripture, which leave no ground for Hope, to those who abuse his Mercy.  
But further, What can we imagine that God will do in favour of a hardened Sinner, at the time of Death? When God has made use of the Preaching of his Word; of Exhortations, Promises, Threaten, inward Suggestions and Motions of his Grace; when God, I say, has used all these Means, for Twenty, Thirty, or Forty Years, without any success: I cannot Apprehend, what Men expect that he should do more, at the Hour of Death. If it be said, that he can by a particular Dispensation, by sudden Inspirations, by a kind of Miracle, Convert a Sinner in his last Minutes; I will not dispute what God can do; but I will not scruple to say, that in the ordinary course of Grace, Conversion is not wrought by sudden and miraculous Inspirations: The Gospel speaks of nothing like that, and those who look for such Miracles, had best see, what they found their hope upon.  
It is certain besides, that Repentance is most difficult on Man's part, when he is at the point of Death. If a Man has lived in Ignorance and Vice, is he not in great danger of dying Ignorant and Hardened? How will he perform Duties then, of which he has not so much as a Notion? Can a Man at that time change his ill Inclinations and shake of his vicious Habits of a sudden? All those who have applied themselves to the Work of Conversion, know by experience; that the Conquest, I will not say of many, but of one single Vice, has required both Time, and assiduous and constant care. Vicious Habits are not to be destroyed but by degrees, and good ones are acquired only by reiterated Acts. It is repugnant to Man's Nature, that this should be done in an Instant. How can any one then reckon, that so considerable a Change, as that which true Conversion requires, will be effected in the short time of a Sickness? And if this was possible, and through great endeavours might be done, yet can any Man assure himself, that he shall have then all that Freedom and all that Strength of Mind and Body, which are necessary to set about this general Reformation? Is the time of Sickness wherein a Man is so much sunk, and has the least either of Leisure or Strength, so very sit for a Business of this Importance? All that a Man can do then, is to betake himself to some confused and abrupt Devotions, the ordinary Refuge of those Sinners, who have lived in a state of Obduration. But will that serve the turn? Are some hasty Reflections upon a Man's past Life, some Acts of Contrition, some Prayers proceeding from trouble and agony and extorted only by the fear of Death, some Sobs and Groans indistinctly breathed up to Heaven; are these, I say, sufficient to make amends for all that is past, to extirpate many inveterate Habits, and to secure to a Sinner an Eternity of Bliss?  
I shall add Two Consideration which are Convincing, and cannot be contested.  
1. By growing in Years, Men lose the sense and remembrance of their Sins. Age and Custom produce this Effect. Excepting some extraordinary Sins which cannot be forgot, most Men do not remember their Faults. And how should they remember them, since for the most part they do not perceive when they commit them? We daily see Men, who will Lie, and Swear, and fly out into Passion almost every Minute; and yet do not reflect upon it; nay, they think themselves free from those Faults. This Error proceeds so far, that some very great Sinners, who are living in Criminal Practices, fancy themselves Pious, and make no doubt, but that they are in the Favour of God. Now since the Custom of Sinning, does blind Men to such a Degree; is it likely that after they have spent their Lives in this Security, they will effectually Repent at their Death? Can a Man Repent who does not know the. Reasons why he should, who docs not feel, or has forgot his Sins, and who thinks besides, that he is in a good State, and that he needs no Repentance.  
2. If Repentance supposes the Knowledge, of Sin it supposes besides a Hatred of it. But hue ho has loved Sin to the last, is less able than to hate, than he is to know his Sins. I cannot comprehend, how a Man who has loved the World all his Life, who has made it his only delight and study, to gratify his Lusts, and who has always been cold and indifferent towards Religion; should when Death appears; suddenly change his Inclinations, hate what he loved, and love what till then he looked upon with indifference. So quick a passage from the Love, to the Hatred of Sin, is very rare. The sorrow for Sin, and the Hatred of it, are always faint and weak in the beginnings of Repentance, even in those who repent sincerely. Conversion proceeds by degrees; a Man must have discontinued sinning, and be already settled in the Habits of Virtue; before he can have a strong aversion to sin. And what kind of Repentance then can that be, which gins in the extremity of Life?  
1. But here it is Objected first, that God is always ready to restore the greatest Sinners to his Favour, when they have recourse to his Mercy, and that there are express Promises in the Gospel, which assure us of this. I grant it: God never rejects a repenting Sinner. But before a Man can build upon this, the hope of being received into God's Favour at the Hour of Death, he must be sure that he shall then sincerely repent. Now I think I have demonstrated, that this is what no Man can depend upon. As to the Promises which are made to Repentance in the Gospel; I do not deny but that they may be applied in a good sense to all Sinners; but yet it is certain, that they are made in favour of those, whom God was to call to the Christian Religion, and chief in favour of the Heathens. Christ and his Apostles were to assure all Men, that the sins they had committed, should not exclude them from the Covenant of Grace, provided they did sincerely mourn for them, and part with them. When the Heathens came to Baptism, nothing else was required of them, but that they should Repent, and make a solemn Vow of being Holy for the time to come. But as to Christians it cannot be said, that God demands nothing of them but Repentance and Sorrow for Sins; for he calls them to Holiness upon pain of Damnation.  
In this sense it was that the Apostles preached Repentance, and by this we may know, how much Christianity is decayed. That Repentance which consists in the Confession of Sins, and in a Resolution to forsake them, is the Duty at which the Heathens began. This was the first thing which the Apostles required of them, it was preparatory to the Christian Religion. St. Paul 
* Heb. VI.  places the Doctrine of Repentance, among the Fundamental Points, and the first Duties in which the Catechumen were instructed before Baptism. But now Christians look upon Repentance, as the Duty with which they are to end their Lives, that is to say; they design to end, where the Heathens begun, and to enter Heaven at the same Gate, which admitted Pagans into the Church.  
2. It will be said further, that sometimes Men, who have lived in Sin; die to all appearance, in very good Dispositions. To this I reply; That we see a great many more of those Persons, who die in a state of Insensibility; and that by Consequence, a Sinner who puts off his Repentance, has more reason to fear, than to hope. For who has told him, that the Fate of these last, will not be his; and what surer Presage can there be, of so Tragical a Death, than the present hardness of his Heart? Besides I do not know, whether it happens frequently, as the Objection seems to suppose; that Persons who have lived ill, are well disposed when they die. If Repentance can be saving and effectual when it gins only upon a Deathbed, every body must own, that it ought to be very lively and deep, attended with demonstrations of the most bitter Sorrow, and with all the Proofs that a dying Man can give of the Sincerity of his Conversion. But we do not see many Instances of this Nature. There are but few great Sinners, who express a lively Compunction at their Death, or a sincere Detestation of their Sins, who have a due sense of their Wickedness, and endeavour as much as they can to make Reparation for it, who practice Restitution, and edify all about them, by discharging the other obligations of Conscience. It is but seldom that we see such Penitents.  
Besides, the Expressions of Devotion and Repentance, which are used by dying Men, are not always sincere. It is much to be feared that their. Repentance is nothing else but a certain Emotion, which the necessity of Dying, and the approaches of God's Judgement, must needs raise in the Mind of every Man, who has his Wits about him, and has some Ideas of Religion. Nothing is more deceitful, than the judging of a Man by what he either says, or does, when he is under the effects of Fear or Trouble. It is commonly said of those, who have given some signs of Piety upon their Deathbeds, that they have made a very Christian End: But there is often a great Mistake in that Judgement. And to be satisfied of it, we need but observe what happens to some who have escaped Death, or some eminent Danger. While the Peril lasted, who could be more humble and holy than they? They shown so much Devotion; and uttered such Discourses. that all the Standards by were edisyed by them; their Tears, their Prayers, their Protestations of Amendment, in a Word, their whole Deportment, had in all appearance, so much of Christian Zeal in it, that the Beholders were struck with Admiration. But are there many of these, who when the Danger is over, continue in the same Dispositions, remember their Promises, or alter any thing in their former Course of Life? Almost all of them return to their old Habits as soon as the Calamity is past. These are generally the fruits of that Repentance which is excited by the fear of Death, in those who Recover; And what Effects then can it have in respect of those that Dye?  
I confess, we ought not to condemn any Body; but I think we should not pronounce a definitive Sentence, in favour of those who have led an ill Life. For tho' men's Judgement makes no alteration in the State of the Dead; yet it may have a very pernicious Effect upon the Living, who conclude from it, that a Man may die well, tho' he has lived ill. And while I am upon this Subject, I must say, that nothing contributes more to the keeping up of these dangerous Opinions, than when the Ministers of Religion commend without Discretion, the Piety of the Dead. And yet this is frequently done, especially in great Towns, and in the Courts of Princes. There are to be found in those Places, mean-spirited and unworthy Preachers, who prostitute their Tongues and their Pens to the Praise of some Persons, who had nothing of Christianity in their Lives, and whose Condition should rather make a Man tremble. But if some remnant of Shame restrains them from carrying their Flattery so far, as to commend the Lives of those, whose Panegyric they have undertaken; then they seek the Matter of their Praises, in some signs of Piety, which those Persons gave, before they left the World Now I dare say, that the most Atheistical Discourses, and the Corruptest Maxims of Libertines, are not by much so subtle a Poison as such kind of Eulogies, delivered before Men who are engaged in all the Disorders of the Age, and then dispersed through the World.  
3. The Instance of the Converted Thief, who prayed to our Saviour upon the Cross, and was received into Paradise, is seldom forgotten. But this Instance is generally very ill understood. First, it is supposed, without any ground for it; that this Thief repent only upon the Cross, and that his Conversion was the effect of a sudden Inspiration. But who can tell whether his Conversion was not begun, either before he was taken, or in the Prison, where it is probable that he was kept for some time, before the Feast of Passover? over? But if his Conversion, must needs be sudden, and wrought only a few Minutes before his Death; if we must of necessity ascribe it to a Miraculous Inspiration and to those singular Circumstances, which he then happened to be in; yet I do not see what can be inferred from this Instance; since no Man living can assure himself that any such thing will befall him.  
But be that as it will, we should, I think, observe a vast difference between the state of this Thief, and that of a Christian This poor Wretch had not been called before, as Christians are; he had never known our Saviour; or at least he had not professed his Religion; he had not had that Ilumination and those Opportunities, which Grace offers every day, to those to whom the Gospel is Preached. And so his Repentance tho' it came late, yet it might be as effectual to Salvation, as that of the Heathens, who embraced Christianity in their riper Years, and who happened to die immediately after Baptism.  
I shall say a word or two upon the Parable of the Labourers, where we read 
* Mat. XX. , that those who went to work in the Vineyard only an hour before Sunset, received the same Wages, with those who had been at work ever since the Morning. From this Sinners imagine it may be proved by an invincible Argument, that those who Repent but a little before Death, will obtain the same Reward with those whole Life has been Regular. But this is not our Saviour's meaning in that Parable. It signifies only, that those whom God should call last, and who should answer his Call, were to be received into the Covenant, in the same manner as those, who had been called to it before, and that the Heathens should share in the same Privileges with the Jews, tho' the Jews had been in Covenant with God, a great while before the Heathens. This our Saviour declares in these Words, which conclude the Parable; so the last shall be first, and the first last. Here is nothing that can be applied to those Christians, who delay their Conversion. They are not in the same Case with the Labourers, who were sent but late into the Vineyard. Those Labourers went no sooner, because no Man had hired them; but they went as soon as they were sent. I say, Christians are not in this Case, since they have been called in the Morning, and at all the Hours of the Day, being Born and having always lived in the Church.  
I have been somewhat large in showing how unreasonable and dangerous the Proceeding of those Men is, who pretend to Repent only at the end of their Lives. But all those who put off their Conversion, do not put it off so far. There are many who acknowledge, that it is dangerous to stay till the extremity, and that it is necessary to Repent betimes; they propose to go about it in a little time, and they hope that they shall Repent soon enough, not to be surprised by Death under a total hardening; but in the mean while they do nothing toward their Conversion.  
This way of Delaying, is an Illusion, which does not appear so gross and dangerous as the former, because it supposes some Inclination to Good. But yet it is no better than an Artifice of the Heart, a Trick of Self-love, by which a Man deceives and blinds himself. Nay, in some respects, the State of these last, is more criminal and dangerous, than that of the first. It is more criminal, because they do not what they approve of, and because they sin against the constant Admonitions of their Consciences, and do not perform their Resolutions and their Promises. But it is likewise more dangerous; for with this Intention to Repent in a little time, they think themselves much better than those who are resolved to Repent only upon their Deathbed; they, applaud themselves for such a sense of Piety as they have; and they judge, that if they are not quite in a state of Salvation; at least they are not far from it. Now one may easily see that such an Opinion of themselves, can only lay their Consciences asleep, and inspire them with Presumption and Security.  
But all things considered, they go no farther with these good Dispositions, than those, who without shuffling, refer the whole matter to the end of their Lives. All the difference is, that the latter do all at once, what the others do successively. And therefore all that has been said in this Chapter, may almost wholly be applied to these last. They run the same Risk with those who design to Repent only upon extremity, since Death may surprise them before they have executed their good Resolutions. They have as little love for God, and are as much addicted to their Lusts: That which deceives them, is, that they fancy, that there is in them a sincere Purpose of Conversion. But if this Intention is sincere, how comes it to pass that they do not Repent? When a Man is resolved upon a thing, when his Heart is in it, when he desires it in good earnest, he goes about it without losing time.  
But when a Man uses Delays, it is a sign that he is not well resolved yet: A Resolution which no Effect follows, is not a fixed and settled Resolution. This purpose of Conversion, is therefore but one of those wavering Designs and Projects, which are form every Day, but never accomplished. It is no more than a general and unactive Intention, which may perhaps be found in all Men. But other sorts of purposes are necessary for a Man who hopes to be saved. Salvation is not obtained by bare Designs and Projects, but by the actual Practice of Holiness.  
Now Men might easily be undeceived, and Convince themselves of the un-sincerity of all those Resolutions they make in relation to Repentance; if they did but reflect upon the time past, and ask themselves whether they have not been very near in the same Sentiments and Resolutions, for some years together? And yet these Sentiments have produced nothing, and those Resolutions have made no Change in them; they are still in the same state, and perhaps farther from Conversion than ever. Must not Men blindfold themselves, when they do not see, that it will still be the same thing for the future, and that Life will slip away in perpetual delays? For what can they promise to themselves from the time to come, and what ground have they to hope that it will not be like the time past? Are they more firmly resolved than they were before? When will this Resolution be put in Practice? Will it be in a Month, or in a Year? They must confess they do not know when it will be. So that when they promise to repent, they do not know what they promise; nay, they cannot tell whether they promise any thing. They will say perhaps, that they hope to confirm themselves in a good Purpose; but what do they found this Hope upon? What do they wait for, and what new thing do the imagine will happen to them? Have they any assurance that God will use for their Conversion, other Means and Motives than those, which he has used already? Nay, how do they know but that they shall be deprived of those Means and Helps which hitherto have been tendered them? How can they tell whether there is a time to come for them, and whether their Life is not just ready to end? All this is very uncertain. But what is certainly true is this, that through so many Procrastinations, their Hearts grow harder, and their return to Virtue becomes more difficult. The Love of Sin increases by the Habit of sinning, and the Means appointed to work Repentance, lose something of their force every day.  
These Considerations do evidently show, that the deferring of Conversion, is an Error as gross, as it is dangerous.  
I think it will not be useless, to conclude this Chapter, with observing that the Reason why so many put off their Conversion, is, because they look upon Repentance as an austere and melancholy Duty. And this Notion must needs put them upon deferring the Practice of it. It is therefore of the greatest moment, to destroy that Prejudice; and to show on the contrary, that if there is any sad and deplorable Condition, it is that of a Man who lives in Sin. For that is either a State of Fear and Uncertainty, or of Security and Insensibility Such a Man can have no solid Peace of Conscience during his Life, and what Agitations must he fall into, when the thoughts of Death and of a Judgement to come happens to make some lively Impression upon his Mind? For granting that then he may use some endeavours to dispose himself to Repentance; yet besides the danger of a late Repentance, it is a sad thing to end one's Life in those Struggles and Terrors, which must needs accompany such a Repentance. A Man who delays his Conversion, prolongs his Misery, and makes it greater and more incurable. But Joy and Tranquillity are the portion of a pure Conscience. There is no Felicity or Contentment, like that of a Soul which is freed from the bondage of Sin. Repentance is the beginning of that Happiness, which grows sweeter and more perfect, according to the progress we make in Virtue. Then it is that a Man is happy in all the Circumstances of Life, besides that he has the Comfort of being supported at the approaches of Death, with that Peace and Joy, which flow from a well grounded Confidence in the Divine Mercy from the Testimony of a good Conscience, and from a steady hope of Immortality.   

CAUSE VII. men's Sloth and Negligence in Matters of Religion.  
IT is natural and ordinary to Men, to be unconcerned about those things, which they do not know, or of which they do not apprehend the Use and Necessity. And so we may easily conceive that Men living in Ignorance, and being possessed with those Notions I have now Confuted, must needs be very negligent and slothful, in what relates to Religion. But as this Sloth considered in itself, is a visible Cause of Corruption, so it will be fitting to take particular notice of it in this Chapter.  
I suppose, in the first place, that it is impossible for a Man to attain the End which Religion proposes to him, without using the proper Means which lead to that End. In religious as well as in worldly Concerns, nothing is to be had without Labour and Care. As there are Means appointed for preserving the Life of the Body, so there are some ordained for maintaining the Life of the Soul; and th' last means, is of the two the more necessary, because there is more care and forecast requisite in order to Salvation, about preserving the Life of die Soul, than for supporting that of the Body. It is certain that the more excellent any thing is, the more it requires our Care; but besides that we see the Life of the Body is easily preserved; a Natural Inclination prompts us to those things which are necessary for our Subsistence, and the means of supplying our bodily Wants, offer themselves to us, as it were of their own accord. But it is not so with the spiritual Life. Considering our proneness to Evil, and the present State we are in, we cannot avoid being undone, if we neglect the necessary Care of our Souls, and if we follow all the Bends and Propensions of our Nature. Religion obliges us upon many occasions, to resist our Inclinations and to offer violence to ourselves, it requires Self-denial, Watchfulness and Labour; it lays many Duties upon us and it prescribes divers Means, without the use of which, we cannot but continue still in Corruption and Death: I shall then but just name the Chiefest of those Duties and Means.  
Before all things, a Christian ought to be Instructed, he ought to know with some exactness, both the Truths, and the Duties of Christianity: Now this Knowledge cannot be acquired, without Hearing, Reading, Meditation, or some other Care of this Nature. In the next place, as Religion does not consist in bare Knowledge, but chief in Practice; none of those Means should be neglected, which are proper to divert Men from Vice, and to spur them on Virtue. These Means are very many, but they are all comprehended under these two principal Heads; The Exercises of Devotion, and the Circumspections which every Person ought to use.  
The Exercises of Devotion are mighty Helps to Piety and Salvation; I mean such as Meditation, Reading, and Particularly Prayer, which is one of the most essential Acts of Religion, as well as one of the most efficacious Means to advance Holiness. There are on the other hand several methods of Circumspection and Care, which are of absolute Necessity: As for instance; the foreseeing & shunning the occasions which may draw us into sin; the seeking those Opportunities and Aids which promote Piety, the not being overmuch concerned about the Body, the cherishing good Thoughts, and the resisting evil ones: But above all, it is a thing of the greatest Importance, that every one should endeavour thoroughly to know himself, which he cannot do, but by examining his present state, and by reflecting seriously and frequently upon his Actions and Words, and upon the Thoughts and Motions of his Heart. All these Cares are essential and necessary. For without the use of those Means, it is as impossible to be religious and pious, as it would be to live and subsist with out Nourishment. A Man who will neither eat nor drink, must needs die in a little time, And so the Spiritual Life will soon be extinct, if the only means which can support it, are not used.  
Let us see now whether, these Cares and Means which I have shown to be necessary, are made use of. It is so visible that they are almost totally neglected, that I need not be very large upon the Proof of it.  
Men take little care of being instructed, and of getting Information and Knowledge about Religion. The far greater Part either cannot read, or never apply themselves to any useful instructive Reading. Few harken to the Instructions that are given them, and fewer yet examine or reflect upon them. Carnal Lusts and Secular Business, do so engross them, that they seldom or never give themselves to searching the Truth. They generally have an Aversion to spiritual Things. Hence it is that in matters of Religion; they will rather believe implicitly what is told them, than be at the pains of enquiring, whether it is true or not. And they are every whit as careless about Exercises of Devotion. Many would think it a Punishment if they were made to read or to Meditate. They never do those things, but with reluctancy and as seldom as they can. They go about Prayer especially, with a strange Indifference, and a criminal Indevotion. In short, very few take the necessary care to preserve themselves from Vice, and to behave themselves with Regularity and Caution; Very few seek the Opportunities of doing good, and avoid the Temptations, to which the common Condition of Men, or their own particular Circumstances expose them; And the greatest Numbers are slaves to their Bodies, and wholly taken up with earthly things. One of the most sensible and fatal effects of this Negligence, is that those Persons use no manner of endeavours to know themselves. It is very seldom if ever, that they reflect upon what passes within them; upon their Thoughts, their Inclinations, the Motions of their Hearts, and the Principles they Act upon; or that they take a review of their Words and Actions. They do not consider whether they have within them the Characters, of good Men or of wicked and hypocritical Persons. In a word almost all of them live without Reflection.  
men's carelessness about Religion is there fore extremely great. But they proceed otherwise in the things of the World, about which they are as Active and Laborious as they are Lazy and cold in reference to true Piety. They will do every thing for their Bodies, and nothing for their Souls. They spare no Industry or Diligence, they omit nothing to promote their Temporal Concerns. If we were to judge by their Conduct, we would think that the Supreme Good is to be found, in Earthly Advantages, and that Salvation is the least important of all things.  
I need not say what Effects such a Negligence must produce. The greater part of Christians, being Ignorant in their Duty, having no Knowledge of themselves, declining the use of those Means which God has appointed, and without which he declares that no Man can be saved; and wearing out their Lives in this Ignorance and Sloth, it is not to be imagined, that they can have any Religion or Piety; and so there must be a general Corruption amongst them. I say it must be so, unless God should work Miracles, or rather change the Nature of Man, and invert the Order and the Laws which he has established.  
But because it might be said that Christians do not live like Atheists, and that their Negligence is not so great as I represent it; Let us consider a little, what sort of Care they bestow, upon the concerns of their Souls. Certainly there are some Persons who are not guilty of this Negligence: But excepting these; what is it which the rest of Mankind do, in order to their Salvation? Very little or Nothing. They pray, they assist sometimes at Divine Service, and at the public Exercises of Religion; they hear Sermons, they receive the Sacrament, and they perform some other Duties of this Nature. This is all which the Religion of the greatest part amounts to. But first, these are not only the Duties which ought to be practised; there are others which are not less essential, and which yet are generally neglected; such as Meditation, Reading, Self-examination; to say nothing here of the Duties of Sanctificatification. So that if some Acts of Religion are performed, others are quite omitted. The reason of this Proceeding may easily be discovered. There is a Law and a Custom, which oblige all Persons to some Acts of Religion; to pray, to receive the Sacrament, and to go now and then to Church: If a Man should entirely neglect these external Duties he would be thought an Atheist: But there is neither Custom, nor Law, nor Worldly Decency, which obliges a Man to Meditate, to examine his own Conscience, or to watch over his Conduct, and therefore these Duties being left to every one's Direction are very little observed.  
As to the other Duties which Christian's form in some measure, the want of sincerity in them, does most commonly turn them into so many Acts of Hypocrisy. They perhaps say some Prayers in the Morning; but this is done without Devotion, hastily, with distraction, and weariness, and only to get rid of it; after they think no more of God, all the Day, but are altogether busied about the World and their Passions; and in the Evening they Pray with greater wand'ring of Thoughts than in the Morning. If it so fall out, that they go to Church, or hear a Sermon, they do not give a quarter of an Hours close Attention, to any thing that is said, or done in the Public Assemblies. In many Places the whole Devotion of the People, consists in being present at some Sermons, which are as little Insructive, as they are minded or harkened to. The use which is made of the Sacraments, especially of the Eucharist, converts them into vain Ceremonies, and makes them rather Obstacles, than Helps to Salvation. As to the mortifying of the Body by reasonable Abstinence, Fasting and Retirement, it is an unknown Duty. The Indifference of Christians is therefore but too palpable. What they do upon the account of Religion is very little; and yet they do that little so ill, that it is not much more beneficial to them, than if they did nothing at all.  
And now what might not be said, if after having thus shown, that what Men do for their Salvation is next to nothing; I should undertake to prove, that they do almost every thing that is necessary for their Damnation; and that they are as zealous and industrious for their Ruin, as they are slothful and negligent in what is requisite to preserve them. There are means to Corrupt as well as to Sanctify ourselves. The means of Corruption and Perdition, are, Ignorance, want of Attention, neglect of Devotion, the love of the World, and of the Flesh, unruly Passions, Temptations, and ill Examples. Now supposing, that a Man was so monstrously Frantic, as to form the design of Damning himself; what would such a Man do? He would neglect the Exercises of Devotion, he would not Pray at all, or he would Pray only with his Lips, he would profane the Sacraments by an unsanctifyed use of them, he would only mind his Body and this present Life, he would give lose Reins to his Passions, as much as he might with Decency and without danger; if he had an opportunity to gratify his Sensuality, his Covetousness, his Pride, or any other wicked Affection, he would gladly embrace it. This is what a Man would do to Damn himself: And is it not what a great many actually do? I confess, no Man is capable of so wild a Resolution, as to design to Damn himself; but a Man sufficiently Damns himself, when he takes no care of his Salvation, and when he does those things, which will infallibly bring his Perdition after them.  
The Sloth and Negligence of Men in the Concerns of their Souls, being one of the Causes of their Corruption, it would be highly necessary to remedy that Negligence, and to inspire them with Zeal for Religion; but it is hard to succeed in this. Laziness is attended with a certain sweetness to which Men give up themselves with Pleasure. The slothful do love and delight in Rest; they cannot endure to be egged on to Labour. This is one of those Habits which are most difficult to be conquered; and to say the Truth, there is but little hope of those, in whom it is grown inveterate: It is a great Task to rouse them out of that slulggish and lethargic Temper. God must interpose by a particular Grace, by great Afflictions, or by some other extraordinary Method.  
But yet, I do not think it altogether impossible to overcome this sinful and dangerous Sloth, or to preserve those from it, whom it has not seized as yet. Serious Reflections upon the importance of Salvation, and upon the Necessity of working at it, may produce that Effect. Men would not live in this Carelessness, but that either they do not apprehend of what Consequence it is to be Saved, or that they imagine, there is not much to be done for the obtaining of Salvation. These two Prejudices maintain their Laziness, Nothing can therefore be more useful, than to convince them on the one hand, that nothing in the World is of greater Moment than Religion, and that Eternal Happiness is the highest of all Concernments: And to let them see on the other hand, that this Felicity is not to be attained, but by assiduous Care, and an exact observation of the Duties of Christianity.  
I know it is difficult to make Men seriously enter upon these Reflections; but yet they ought still to be laid before them, and we should not give over. If they have no Effect at one time, there are Circumstances in which they will prove successful. I think, few would continue in this sluggish Disposition, if they did represent to themselves what Notions and Thoughts they shall have at the end of their Lives. Every Man is satisfied that he must die one Day, and that his Condition will then be the Happiest that can be conceived, if he has made use of the Time and Opportunities he had to secure his Salvation; but that if he has neglected these Means, he shall find himself in strange Agonies, and be reduced to dismal Extremities. When Death appears, when the World vanishes, a Man is then wholly taken up with Religion, he would give then all the World, if it was in his Possession, to secure to himself a better Life. Now since we all know that this must one Day be our Case, Wisdom requires, that we should overcome betimes that Negligence, of which the Consequences will be so fatal; and that we should apply ourselves with earnestness and pleasure to that Work, upon which our sovereign Felicity depends.   

CAUSE VIII. Worldly Business.  
NEgligence commonly proceeds, either from Indifference, or from Distraction. We neglect those things, which we look upon with indifference, but we frequently also neglect things of Moment, because we are distracted by other Cares. These are the two Causes of men's Carelessness in Matters of Religion. On the one hand, Piety is Indifferent to them, they neither know the Nature nor the Excellency of it; the Duties which it proscribes, do not appear very pleasant or necessary to them; they love and esteem only the things of the World; all this I have Proved, in the foregoing Chapters. On the other hand, they are distracted by Temporal Cares, which rob them of the leisure and freedom, that are necessary for the Study and Practice of Religion. Worldly Business therefore is another Source of Corruption, as I hope to prove it by the following Considerations.  
I reckon among Worldly Employments, all those Cares which relate to the World, or this present Life, whether they take up the Body or the Mind. There are Temporal Cares which properly take up the Body; such are the Cares of Mechanics, or Husbandmen; and there are other S●●ular Cares, which chief employ the Mind, such is the Study of Humane Learning, of Politics, or Philosophy. These last as well as the first, aught to be counted Worldly Business. Nay, we may observe that difference between these two sorts of Temporal Employments; that the Cares which take up the Mind are sometimes the more dangerous. While the Body is at Work the Mind may be at liberty; but when the Mind is Employed, when the Heart is distracted and possessed with Temporal Cares, it is much harder for the Thoughts of Religion to enter, or to make any Impression upon a Man.  
But whether these Employments relate to the Mind or to the Body, we ought not to think that they are of themselves hindrances to Piety. For this Imagination, would be a very gross Error. Worldly Business is Lawful and Necessary, and it were a Sin to neglect it, since that would be contrary to the Order which God has established in the World. Nay it may be useful to our Salvation, it may divert ill Thoughts, it may take off Men from trifling and vicious Employments, and it may serve to mortify the Body, and to banish Idleness which is the Spring of all manner of Vice.  
I make this Remark because some People fancy, that in Order to be saved, it must be necessary to live in an absolute Retirement, to lay aside all Temporal Cares, and to give up ourselves wholly to spiritual Exercises, to Reading, Contemplation, Meditation, and Prayer. But those who do thus stretch the Obligation of renouncing the World, and insist so much upon a Retired and Contemplative Life, do not I doubt, very well understand the nature of Piety, nor do any great Service to it. Sometimes by endeavouring-to spiritualise Men too much, we spoil all, and we make Piety appear ridiculous or impracticable. We should always remember that Piety is made for Man. Now it is not One in Fifty that can thus embrace Retirement, and absolutely renounce the World. I am far from condemning Retirement; it is sometimes very seasonable, and I think it in some sense necessary to all Men, There are some Persons who for the sake of their Salvation, or the Edification of the Church, aught to choose a retired Life, disengaged from Temporal Cares. Others are called to that kind of Life by the Circumstances which Providence has placed them in. And besides, there is no Christian, but aught to allow himself some times of Retirement; nay, there are some Temporal Employments which do not hinder a Man to live in a Retired manner. But after all, it would be the Ruin of Society, and of most Christian Virtues, if every one should live apart, and busy himself only in Spiritual Exercises. God does not require this; he has Created Man to labour in the World, and those who follow an honest Employment in it, act suitably to his Will, and sink their Business may prove a Help to their Salvation.  
I need not I think advertise the Reader; that I speak here only of lawful Employments, and not of those which are bad and contrary to the Laws of Nature or Religion. And yet these last are very common; but because every body may easily see that such Occupations must unavoidably engage Men in to sin, I will make it my chief business to show, that lawful and innocent Employments, prove to many Persons, a hindrance to Piety and Salvation.  
Temporal Employments then being not bad in themselves, they cannot occasion Corruption but by the Abuse that is made of them. Now there are four Faults which Men commit in this matter.  
1. The first is when they are entirely taken up with Worldly Things. We have showed already, that Men live in a prodigious Sloth and Carelessness about Religion, and that they do almost nothing for their Souls and their Salvation. From this it follows, that they must be employed only about their Bodies and the Concerns of this Life, And in fact, if we inquire into their Cares, we shall find that they terminate in the World, and in their Temporal Interest; and this I think needs not be proved.  
2. Their Hearts sink too deep into the things of the World. The Business of Life is innocent when it is followed with Moderation; but it diverts Men from Piety, when it is pursued more, and with greater eagerness than it deserves. That excessive love of the World, makes the unhappiness of Men. Instead of esteeming Temporal Goods in proportion to their Worth, and as remembering that they are not able to procure them true Felicity; in's of considering that they are not made for this life only, and that they cannot long enjoy those advantages which they court; they give up themselves wholly to the World, they set their Hearts and Affections upon it, and they act as if this life was the ultimate end of all their Actions. They labour only for their Bodies, and for the gratifying of their Appetites. This is the Mark aimed at in all their Thoughts and Projects: This is what inflames their Desires, and what excites in them the most violent Passions of Grief or Joy, of Anxiety or Impatience. They are far from having such a hearty concern for Religion and Piety. In relation to this, their Affections are faint and languid, and they do nothing but with Indifference, or by constraint.  
3. The Third Fault is when Men are too much employed, and when they overload themselves with Business. It is a great piece of Wisdom, both in respect of the Tranquillity of this Life, and the concerns of another; to avoid the excess and the hurry of Business, as much as possibly we may, without being wanting to the Duties of our Calling; to confine ourselves to necessary Cares, and to wave all superfluous ones. Men would live happy if they did but know, what their Profession requires of them, and limit themselves to it, without meddling in that which does not concern them. But here they observe no bounds. They will fly at all, they will busy themselves about many things, which do not belong to their Province. This without doubt is a dangerous Disease, and the occasion of several Disorders.  
4. In the last place, there is one thing more to blame, and that is when worldly Business, becomes an occasion of Sin, by the abuse that is made of it. For besides that it is a very ill Disposition in a Christian to be fond of the World; most Men are so unhappy as to direct all the business of Life to a bad end, which is to satisfy and to inflame the more their irregular Appetites. And by this means, many Erterprises and particular Actions of theirs, which in themselves are innocent, become evil and unlawful, and engage them in all manner of Sins.  
These Considerations is prove already, that the greatest part of men's Vices proceeds from their Temporal Affairs; but this will appear yet more clearly by the following Reflections.  
1. This excessive Application to Temporal Concerns, engrosses almost our whole Time, so that it does not leave us a sufficient share of it, to be spent in cares of another nature. Men confess this themselves, and plead it for an Excuse. They allege their Business. A Man who is engaged in the World will say; I have no time to read, or to perform the Exercises of Religion; I have too much Business, my Employ or my Calling does not leave me a minute of leisure. And the Truth is, they are too busy for the most part. If they have any spare time, some hours or some days of rest, wherein the course of their ordinary Employments is interrupted; they are not in a condition, to improve to the best Advantage those short Intervals of Relaxation.  
2. And truly, Secular Business does not only take away the best part of men's Time, but it does besides distract their Minds and invade their Hearts and Affections. When for a whole Day or Week the Mind and Body have been in agitation, a Man is weary and spent, the activity of his Thoughts is exhausted, his Head is too full to be clear, he is not able to drive away in an instant so many Worldly Ideas, to calm his Passions, and to turn himself of the sudden, to Spiritual Exercises. So that he must either absolutely neglect the Duties of Piety, or perform them very ill When a Man has brought himself to a Habit, of being employed only in Worldly Affairs, he is no longer Master of his own Thoughts and Motions. It is with great difficulty, if he can at all apply himself to Objects that are foreign to him. Those Objects affect him but weakly; he must make great Efforts, before he can fasten upon them; and if he fixes there for a few moments, it is a violent state in which he cannot continue long. Those Thoughts, of which he is constantly full, crowd in upon him, and he returns immediately to these Things which he loves, and which commonly take him up.  
This is the true reason, why Men love andrelish Spiritual Things so little, and why they think it so hard to subdue their Minds with Reading, Attention, and Meditation. This is particularly the main Source of Indevotion in the Exercises of Piety. Why is the Mind so apt to wander in Prayer? The too great Application to Temporal Affairs is the Cause of it. As soon as a Man is awake in the Morning, a throng of Thoughts and a Multiplicity of Designs and Business break in upon his Mind, and take possession of his Heart; he is filled with these Things all the day, he follows and plods upon them without Distraction or Interaction. And how is it to be imagined that amidst all this hurry and turmoil, he should find that Recollection, that Tranquillity, and that Elevation, without which the Exercises of Piety are but mere Hypocrisy? Whence comes it to pass that Men bring so little Attention and Sincerity with them, to the public Worship of God? Why do Sermons produce so little fruit? Why do the most certain and important Truths of Religion, the clearest and the most solid Reasonings, make either no Impression at all, or at least not lasting one upon the Hearers? What is the reason why in the most solemn Devotions, and particularly in the Holy Communion, it is so difficult for Men to lift up their Hearts to God, and to shake off a thousand idle or sinful Thoughts, which come then to amuse and distract them? And lastly, why do those Vows and Promises which are made even with some sincerity, prove so ineffectual? why do the best Resolutions vanish so easily and so soon? All this comes from men's being too much taken up with Temporal Cares.  
3. These excessive Cares do not only distract the Mind, but they do besides directly obstruct Sanctification, and lead Men into Sin. For first it is impossible to love Religion and Virtue, when the Heart is set upon the World. Our Saviour tells us, 
* Mat. VI 22.  that no man can serve two masters; and St. John declares, 
† John II. 15.  that the Love of God is not in those who love the world. There is such an Opposition between Bodily and Spiritual Exercises, that those who give themselves up to the first, are incapable of the others. Worldly Occupations render Men Carnal, Sensual and Dull; they keep up Ignorance and foment Sloth, and they weigh down all their Inclinations and Thoughts, to the Earth, so that they must be Careless and Indifferent, about Spiritual Objects and Heavenly Concerns. And indeed they are very ill disposed to value those Good thnigs as they deserve; or to seek them with that Eagerness and Sincerity which they ought. Can we think that Men, who propose nothing else to themselves, but the amassing of Wealth, the making their Court, or the Canvasing for Places; and who live and toil only for such things, should have a due sense of the Concerns of their Salvation? It is hard to imagine it.  
But further, Religion does not allow Christians to love the World, or to cleave to it. 
| 1 Cor. VII.  It requires that they should possess Temporal Goods as not possessing them, and that, they should use the World, as not abusing it; because on the one hand, the Figure of the World passes away, and it would be a Folly to fix their Hearts upon vain and transitory Enjoyments: And on the other hand, they ought to aspire chief to the possession of solid and eternal happiness. To be therefore taken up only with earthly Things, and to let them enter too deep into one's Heart, is a Disposition quite contrary to that, which a Christian ought to be in.  
4. Lastly, An excessive Application to Temporal affairs hurries a Man into many Disorders. We need but reflect a little, to be satisfied that a Man who is filled only, with the Thoughts and Solicitudes of this Life, must be a Slave to his Senses and Passions; and that he lays himself open every Moment to a Thousand Temptations, which he is not able to withstand. Tho' his Employments are lawful in themselves, yet he makes them Criminal, because to him they are only Means of gratifying his Appetites. And the greatest Mischief, is that when a Man is once entered upon that Course, he still confirms himself in it, so that at last he cannot leave it off. On the one hand, his Passions are still mounting higher, on the other, Business and Toil grow upon him. He first proposoes an End to himself, and then he will bring it about at any rate, as being engaged in Honour and by Interest not do desist. If he meets with Obstacles he will do any thing to surmount them. If he succeeds, Success animates him with new Ardour; he is for going further: In a word, it is an endless labour, a continual succession of Cares, which are still growing greater, and which end only with his Life.  
From all this we may conclude, that the abuse of worldly Business is most dangerous, and that if we would not have it obstruct our Salvation, we ought to observe these three Rules.  
The First is, that we should pursue the Things of this World with Moderation. One of the most useful Directions for a happy Life, is this; to lay nothing too much to Heart. The way to preserve our Innocence and Tranquillity, is to crave nothing too eagerly; not to rejoice excessively at any Prosperity, not to be dejected above measure for any Disasters which may happen, and not to be too hot and peremptory upon any Design. The Second Caution to be used, is the avoiding Multiplicity of Business, and Excess of Employments, as much as is consistent with the Duties of our Calling. Every one should consider what he is fit for, and what he is called to, and go no farther. In the Last Place, Wisdom requires, that among all the Affairs of this Life we should reserve the necessary Time and Care; to pay what we own to God and to mind our Salvation, the most important of all Concerns. To this end, it is very useful, to have certain Times of Retirement and Leisure, and to accustom ourselves to make now and then even in the midst of temporal Employments, such Reflections as may call us back to our Duty, and be like a Counterpoise to that Bias which carries us toward sensible Objects. Let us often think that we are mortal, that we have a Soul, and that there is another Life after this. Let us consider what all our worldly Cares terminate in, and what Judgement we shall make of them upon our Deathbeds. These Reflections will put us upon wise and moderate Courses, and so we shall avoid innumerable Disorders and Miseries which Men fall into, by their too great application to Temporal Business.   

CAUSE IX. men's Particular Callings.  
THo' we have seen already that Corruption has its Source in the Abuse of Worldly Business, yet it may be proper to insist a little more upon this Matter, and to Consider it with relation to the different States and Callings, which Men are engaged in. When we speak of Worldly Business, we mean chief those things, about which the greatest part of Life is spent. Now those Occupations must needs be suitable to the particular kind of Life which a Man follows. And so every Man's kind of Life, may be a Source, or at least an accidental Cause of Corruption.  
As the World is Constituted, it is necessary that there should be different Professions among Men, that some should Cultivate the Earth, that others should apply themselves to Arts and Trades, and that others should exercise Magistracy or Traffic. The difference of Sex, Age, Condition, and other Circumstances, creates a great variety in relation to particular Callings. Now this diversity of Employs and Conditions, is innocent in itself; the World subsists, and Society is preserved by it. But yet it cannot be denied, but that a great part of the Disorders, which happen in the World, proceeds from the kind of Life which Men choose, and from the particular State they are in; and that because they abuse it, and do not demean themselves in it, with Caution and Prudence. The Proof of this shall conclude the First Part of this Treatise.  
But here we are to use some distinction. There are Callings which are bad in themselves, and others which are Lawful and Innocent; they are not all therefore equally dangerous, and some produce Corruption, more necessarily than others.  
All Professions, or Callings are not Lawful, some are Unlawful and Criminal. The World is full of People, who make Sin itself their Ordinary Calling and Profession. There are infinite Numbers, who instead of following an honest Employment, subsist only by the Sins which they commit themselves, or which they make others commit. This might easily be proved by abundance of Instances. How many are there, whose Trade is a constant Practice of Obscenity, Lewdness and Debauchery, of Artifice and Intrigue, Lying and Knavery? How many are there, who are professed Usurers and Cheats, who are always employed in Acts of Injustice, Cruelty and Violence? nay, there are Societies Formed for that purpose; the Trade of Robing▪ of Punishing the Innocent, and that by committing Rapine by Sea and Land, is erected into an honourable and lawful Employment. Many Persons are suffered at this Day among Christians, whose Profession was formerly counted Infamous: Many are tolerated, who are only Ministers of Voluptuousness, and whose only Business it is to introduce Licentiousness of Manners, to corrupt the Youth by training them up to the love of Pleasure, and to a Luxurious and Effeminate Life; and to furnish those who are inclined to Debauchery, Sensuality, Idleness, or Gaming; with the Means to gratify their Inclinations. Now all these Professions are not only inseparable from Sin, but they likewise make way for all kinds of Vice among Christians.  
We ought to pass almost the same Judgement, upon the way of Living of those, who without making a public Profession of Vice, propose no other end to themselves in this World, but the pleasing of their Appetites. Some have no other view, than to enjoy the Pleasures of Life, and they levelly their whole Conduct at that Mark. Others desiring to grow Rich, or to raise themselves to Honours, make no scruple of using all the Means, which Interest, Ambition and Injustice, have established in the World. They make use of Fraud, Violence and Extortion; it is their Maxim and their Study to dissemble their Sentiments, and to do mischief to those who stand in their way. In a Word, they betake themselves to every thing that may further the success of their Designs. Such a method of Life, is manifestly contrary to the Spirit of Christianity, and it must needs be highly sinful, since both the End of it, and the Means used to obtain that End, are so.  
There are other Kind's of Life, which do not seem altogether so bad, and yet are not much better. This may particularly be said of Idleness. The Profession of many, is to have none at all, and to be as little Employed as they can. They think it the happiest of all Conditions, to have nothing to do, and to live at Rest and free from Action. But yet it is unworthy of a Man, and much more of a Christian, to be useless in the World. And if this Idleness is shameful and culpable in itself, it is much more so in its Effects and Consequences. It betrays Men into frivolous or dangerous Pastimes. For a Man cannot be perfectly Idle. The want of useful Business must be supplied with Amusements; and those Amusements are generally sinful. Thus we see Multitudes of People, who excepting the time which they must needs bestow upon the Necessities of Nature, and upon some external and indispensable Acts of Religion, consume the best part of their Lives at Play, or in Diversions, in unprofitable Reading and Conversations, in meeting Companies, in receiving or returning Visits, or in other such things, which tho' they are thought innocent, yet they enervate the Mind, they devour Time, they enslave a Man to the Opinions and Modes of the World, and they make him most frequently transgress the Laws of Religion. It would not be difficult to apply this to professed Gamesters, to those who spend their time in trifling Discourses and impertinent Visits, and to many other Persons. I might easily show, if it was necessary, that such a Life has little of Christianity in it, and that it is a great deal more to blame, than is commonly believed.  
Thus Men follow divers kinds of Life, which are essentially Bad, and wherein by Consequence, Purity of Heart, and Innocency of Life, cannot be preserved.  
As to those kinds of Life and Occupations which are Lawful, I might observe in the first place, that for the most part Men are too much wedded to them, and that they commonly abuse them. But I will not press this Consideration, having shown already in the foregoing Chapter, that too great application to Temporal Affairs, robs Men both of the Time, and of that Inclination and Freedom which are necessary to mind Spiritual Things, and that it makes them Dull, Earthly-minded, Sensual, and Slaves to their Passions. To speak then only of what concerns particular Callings, I shall observe these Two general Faults.  
1. It is a great Mischief that Men embrace Professions which are not fit for them. Every Profession requires some particular Qualifications and Talents; and since all Men have not those Qualifications, it follows that all Men are not fit for all Employments, and that Distinction and Choice are to be used in pitching upon a Profession. The Welfare of Societies and of particular Persons, does in a great measure depend upon that Choice. If no Care is taken of this, Employments must be ill discharged, and from thence a great many Disorders will arise both in Church and State.  
Now if we take a Survey of the different Callings which Men are engaged in, we will find that they are often destitute of those Qualifications which are necessary for the right discharging of them. And the worst of it is, that this happens in the most considerable Employments, and in those which might contribute most to the preserving of Order, and the encouraging of Virtue in the World. As to Professions of lesser Importance, the Choice is much easier; every body almost is capable of them, and the Faults which may be committed there are not of great Consequence. If a Husbandman does not well understand his Business, or a Mechanic his Trade, no great inconveniency will ensue from thence in relation to Society. But when public Employments are in the Hands of Men who are not Qualified for them, it is hard to tell how much Mischief is occasioned by it. Is it not for instance a lamentable thing, that so many Persons should dedicate themselves to the Church, who want the Talents requisite for so high a Function; and that so many who might do great Service in that Profession do not embrace it? By this it happens that some of those who are placed at the Helm in several Churches, want both Learning and Probity, and that Religion is very ill administered, so that the People being without Instruction or Conduct, live in Ignorance and Disorder. The same may be said of the Office of Magistrates, when it is entrusted to those who are not proper for it.  
2. Lawful Callings may prove great Occasions of Corruption and Disorder, both in respect of those who embrace them, and of the Public, when they are ill exercised, when the Duties annexed to them, are neglected; when Men do not watch against the Temptations which are particular to them, and when they look upon them only as means to gratify their Inclinations, to get Money, to have a Rank, to gain Credit, or to humour some other Passion. I might enter here upon many Particulars, but because this would lead me too far, I shall confine myself to a few Instances.  
It would be very proper to speak here of the Profession of Churchmen, and of the Office of Princes, Magistrates and Judges, and to show how pernicious both these Kind's of Life prove often, not only to those who are raised to them, but likewise to Church and State. But these Two Articles are of too great Moment, to be touched upon only by the by. They are Two General Springs of Corruption, which deserve to be purposely handled, and which are to have a Place in the Second Part of this Book.  
The Profession of Military Men, is a kind of Life which corrupts vast Multitudes. I do not condemn the Profession in general. It is Lawful, a Man may live in it like a Christian and there are Persons in Military Employments, of a solid Virtue and an exemplary Piety. But it must be confessed, that the Number of those Persons is not great; and that for the generality, the Maxims and Deportment of the Men of that Profession, agree very little with the Rules of Christianity. Those who follow the Employments of War, are for the most part Men of lose and vicious Principles. Every body knows, that if on the one hand some good Men are found to embrace this Profession, on the other hand it is the Ordinary Receptacle, and the last Shift, of Idle and Debauched People; and of those who are overwhelmed, with Poverty and Misery. Besides, how do Men live in that Profession? saving some few Disorders which Military Discipline does not allow of, every thing is lawful there; I speak of what is commonly observed. To spend their Life in Idleness and Gaming, is the least Fault of Soldiers. Lewdness is a thing about which no great Scruple is made among them. The same might almost be said of Injustice; it is well known that commonly Officers do not thrive but the Soldiers pay for it. I say nothing of unjust Wars, nor of the Cruelty and Inhumanity which often attend that kind of Life, because I will not enlarge upon this Subject. But it is most certain, and every considering Person will own, that after the rate that Military men live almost every where; War is the School of Vice, and that the prodigious Number of those, who follow that Employment, is one of the principal Causes of Corruption and Debauchery.  
Commerce is one of the most Lawful and Necessary Professions of Life. Not only Society, but Religion itself may reap great Advantages from it. But yet this Calling has its Dangers and Temptations, and it is exercised by many in a way which is contrary to good Conscience. As the only End of Traffic is Gain, and as the Opportunities of getting by unlawful Methods, which may be practised with impunity, offer themselves every Day; so it is evident, that if a Merchant has not a strict and well-informed Conscience, and Virtue enough to resist the perpetual Temptations to which his Calling exposes him, he will forfeit his Innocence, and violate every Minute the Rules of Justice and Equity, of Charity, Truth and Honesty.  
There are few Callings more innocent and more suitable to the Order which God did establish at first, than the Employments of those who Exercise Mechanic Trades, and get their Livelihood by bodily Labour. And yet this kind of Life proves to a great many an Occasion to Vice, because they do not arm themselves against the Temptations and Sins which are ordinary in those Callings. It is almost the general Character of this Order of Men, to mind nothing but the World, to labour only for their Bodies, and to do nothing for their Souls. Hence it is, that they are Ignorant, that they know their Religion very little, that they are gross, sensual, given to Intemperance, and several other Excesses. They are apt besides, to be unjust and false. They make no Conscience of doing their Work ill, of Lying, and detaining what is not theirs. There is a Thousand petty Frauds and little knavish Tricks, used in every Trade, which are thought Innocent and Lawful ways of Gain. Now it is plain, that all this does not contribute a little towards Corruption.  
What I have said of the Employments of Life, may be applied to the different States Men are in, with relation to Age, Condition and their way of Living. All these are so many occasions and circumstances, which may divert them from their Duty.  
Thus Youth has its particular Temptations. Young People are Vain, Presumptuous, Sensual, given to Pleasure, violent and bold in their Passions. They are likewise Imprudent and Fickle, because they want Knowledge and Experience. Being thus disposed at that Age, they will almost infallibly, unless prevented by a good Education, Corrupt themselves, and contract ill Habits, which will stick by them, as long as they live. Daily Experience shows us, that Youth ill spent is the Source of the Corruption of a great many for the rest of their whole Life.  
Old People are commonly Covetous, Morose, Suspicious, wedded to the Opinions they have once embraced, and most deeply engaged in their vicious Customs. Their Passions are not so boisterous, but they are more lasting and harder to be cured, than those of Young People. And from this we may judge, that if Reason and Religion do not correct those Faults of Old People; that Age, which ought chief to be employed in preparing for Death, will prove an Obstacle to Piety and Salvation.  
The Rich as St. Paul observes *, 
1 Tim. V 17.  are proud and highminded; they are apt besides to be slothful, they love to satisfy their Passions, are full of self-love, minding themselves in every thing, and being little affected with the Miseries of others. So that Riches may easily spoil those who possess them, and do actually spoil many.  
The Poor are almost all of them Vicious, because they are ignorant, forsaken from their Infancy, and grown up in Want and Idleness, and among bad Company. They have little Religion, they will live without Working, they are given to Stealing and Dishonesty. Envy fills their Hearts, and they only keep within the bounds of Duty, when they can do no mischief.  
Those who live un-confined and much in the World, have for the most part little of a Christian Character. They lie open to abundance of Temptations, and what is most dangerous in that kind of life, is, that a Man has no sooner embraced it, but he thinks it honourable, lawful and necessary; he harkens no longer to the rules of Religion, he is ashamed of them, and governs himself only by the Maxims of the World. Others lead a retired Life, they avoid great Companies, and they seldom appear in Public. That State may have its advantages, but it has its dangers too. Those who live thus retired, are apt to think themselves much better than other Men, because their Conduct seems regular and free from Scandal; and this inspires them with a secret Pride, a great Opinion of themselves, an austere and imperious Humour, which makes them apt to speak ill and to judge rashly of other People, and this drives Charity, Gentleness and Humility out of their Hearts.  
I think I have said enough to show, that men's various kinds of Life, have a general influence upon the Irregularities of their Deportment. But no make this Truth yet more evident, I shall add two Reflections to all that has been said.  
The first is, That of all the Temptations which are apt to seduce Men, none are more dangerous than those, which are, 1. Necessary and unavoidable. 2. Ordinary and frequent. 3. Hidden and imperceptible. Now the Temptations arising from men's particular Callings have these Three Characters. 1. They are necessary and unavoidable, we may withstand them, but we cannot avoid altogether being exposed to them. 2. They are frequent and constant, those Employments in which the greatest part of our Lives is spent, offering them to us perpetually. 3. They are hidden and imperceptible; for besides that Men reflect little upon what is ordinary and happens every day; those Temptations are varnished with the specious Pretences of Example and Custom, and even of the lawfulness of the Calling and of Necessity. Thus a Tradesman, is necessarily exposed to the danger of wronging his Neighbour, and of transgressing the Rules of Justice, Equity or Sincerity: The opportunity of doing this returns every minute, and as often as he buys or sells; this Temptation is imperceptible, and except he has a niceness of Conscience, he will not be sensible of it, by reason that his Profession is innocent, that he is allowed to get, and that most of the unlawful ways of gain, are Authorized by Custom.  
2. The Second Reflection is, that the greatest and the most insuperable Obstacles to Piety, proceed, for the most part, from a Man's Calling. It is that which obstructs more than any thing else, the effect of the Gospel, and Men's Conversion. We Preach, we Exhort to Repentance, But to whom do we speak? We speak to Men engaged in Professions, which, considering how they behave themselves in them, divert them from Piety, and furnish them with a thousand Opportunities of sinning. We speak to People who have chosen already the Course of their whole Life; who are resolved to continue in the state they are in, and to alter nothing in it; and who have form to themselves, that Scheme of Employments, which they intent to follow at any rate. We Preach to People who are no sooner out of the Church, but they meet at home and in their ordinary Business, with perpetual hindrances to Holiness, and with Temptations, which it is certain they will not withstand. Such Hearers may be Preached to long enough, before they reap any fuit from what they hear. Sermons are presently gone; but the Temptations arising from the Professions which Men choose, are continual, and last as long as their Lives. They accompany a Man every where, he is not jealous of them, he seeks them, he gives up himself to them, and he fancies he may lawfully do so. This is the visible occasion of the Gospel's having so little Efficacy upon men's Minds.  
I shall conclude this Chapter with two Remarks which may serve for a Remedy against this Source of Corruption. 1. Every one ought to examine the state and kind of life he is in; that if this State has something in it that is evil, or contrary to the Duty of a Christian, he must alter and correct it. If the Profession is bad in itself, nothing else can be done, but to quit it. If it is lawful, we must take care not to render it dangerous or sinful, either by neglecting the Duties to which it obliges us, or by not avoiding the snares and Temptations that attend it, or by making it an Occasion and Pretence, to satisfy our inordinate Affections. I confess we may meet here with difficulties. It is hard for a Man to leave off a Profession, to go out of his ordinary road of Life, and to renounce some Engagements when they are once form. And yet this aught and may be done, if those Engagements are not lawful. It is better we should offer some violence to ourselves, by breaking them off, or by correcting what is amiss in them, than to run ourselves into infinite Miseries. But the benway is to obviate the Evil in its beginning.  
Therefore, I say, 2ly. That since People use to resolve upon a Profession while they are young; that Choice requires a great deal of Prudence and Caution; for no less than Temporal and Eternal Happiness or Misery depends upon it. But it is a sad thing to see, how rashly and inconsiderately this matter is gone about. Interest, Chance, Passion, the Humour of Parents or of young People, are the things which determine so important a choice. It is not much considered whether a Calling is lawful, or proper for him that embraces it; little or no care is taken to form the Inclinations of Young Persons; they are given up to their own Conduct, and to all the Temptations of that Profession to which they are destined. And thus we need no longer wonder, why Employments are ill discharged, why most People lose their Innocence in them, and why there is a general Corruption to be observed, in all States and Conditions. This is the Ordinary Effect and Consequence of men's particular Callings.   
The End of the First Part.   

A TREATISE Concerning the CAUSES Of the Present Corruption of CHRISTIANS, And the Remedies of it. PART II.  

CAUSE I. The Present State of the Church, and of Religion in General.  
PIety is always necessary, and the Practice of it is never impossible, to those who art well inclined. But yet we must confess, that the various Circumstances of Time, Plate, and of the State of Religion, contribute much to the progress of Piety or of Corruption in the World. There are some happy Circumstances, and some Times very favourable to Piety; as on the other hand there are unhappy Circumstances and Times in which it is like a Stranger upon Earth, the Means to promote it being then neither so effectual nor so frequent. The design of this Work, obliges me to consider, what may be thought in this respect of the time we live in, and whether this Corruption which dishonours Christianity, does not proceed from the unhappiness of the Times, and from the present state of the Church and Religion.  
But we cannot succeed in this Enquiry, nor pass a sound judgement upon; the present state of Religion, without running back to its first Origin and Nature, and without taking a view of those Ages which are elapsed, since its first Establishment. The Knowledge of the Scripture and of History are here of great use. The Scripture informs us what the state of Religion should be, and History shows us the different states through which it has passed. When we examine Religion by these two Rules, we perceive that it neither has been, nor will be, always in the state it is now in.  
It is fit in the sirs place to seek the true Notion of the Christian Church and Religion in Scripture. There it is that Chistianity still subsists in all its Beauty, for neither the Ages which are past, nor the Changes which have happened, have been able to tarnish in the least, the Brightness of those Native and Lively Colours, in which our Saviour's Religion is set forth in Holy Writings. We may take notice of four Principal Characters in the ●dea which the Scripture gives us of the Christian Church and Religion; And these are, Truth, Holiness, Union and Order.  
1. The first and the chief Character of this Church and Religion, is the Knowledge and the Profession of the Truth; this is what distinguishes Christianity from false Religions.  
The Church is the Church of Christ no longer, than while she retains the Purity of Faith and of Evangelical Doctrine. It would be needless to prove this.  
2. The Sacred Writers represent the Church as a Society altogether Holy. They name her 
* Eph. V 27. Pet II.  The Spouse of Christ, a glorious Spouse, having neither spot nor wrinkle nor any such thing, but being holy and without blemish. They call her 
† Heb. XII.  The house of the living God, a holy Nation, and the assembly of the first born which are written in heaven. They give to Christians, the glorious Titles of Kings, Priests, Saints, Elect, Children of God, and New Men; They speak of them, as of a People separated from the World and its Vices, dedicated to God and to good Works, and living in the practice of Piety, Temperance, Justice, Charity and all other Virtues.  
3. Union and Love is the third Character of the Church and of the true Disciples of Christ. The Scripture does not speak to us of many Churches but of one, of which all the Faithful are Members, in what place soever they may be. St. Paul says that there is bu● one Faith, one Baptism, and one God; the Apostles enjoin above all things, Union and Charity, and they give many Precepts to maintain these, and to make them flourish among Christians.  
4. As Holiness and Union cannot be preserved, where there is no Order; so the Church was to be a well regulated Society, in which every thing might be done in a convenient and orderly manner. And in fact, there are in the Sacred Writings many Laws to this purpose. We find there several regulations, concerning the way in which the Church ought to be governed, and concerning the calling of Bishops and Pastors, and the Principal Functions of their Office. The Scripture does besides appoint the exercise of Discipline, the manner of proceeding in relation to scandalous Sinners, and the Administration of Public Alms. It prescribes the chief acts of Religion and Divine Worship, Prayers, Fasting, Sacraments, Preaching, and some other Heads. All these Laws are designed to establish Order and Piety in the Church, and to banish Confusion and Scandals out of it. And this order cannot be a thing indifferent, since the Apostles have given us Laws about it.  
It is not difficult to show that most Christian Societies are hardly to be known by these Marks. But before we come to that, it is necessary to observe the different States through which the Church has passed from her infancy to this time.  
II. If we consider the Church in her infancy, we must acknowledge, that the first Ages of Christianity were very pure, in Comparison of the following. But yet must take heed, when we speak of the purity of the Primitive Church, that we do not form to ourselves too advantageous an Idea of it, as if Christianity had been then in its utmost Purity and Perfection. The Church in her beginnings did consist of Jews and Heathens. These Men embracing Christianity; did not so entirely strip themselves of their Prejudices and Customs, but that they brought with them into the Church, some of the Notions of Judaisme, and even of Gentilism. It is well known that this was the first occasion of those Heresies which did slain the Purity of the Christian Doctrines, and Morals; and the cause of several disorders, which happened in the very Times of the Apostles. Besides, the Apostles and the first Ministers of the Christian Religion, were not able, by reason of the Persecution and of the obstacles they met with, to regulate all things as they would have done, if the Church had been in peace. We need not therefore wonder if we find Imperfections and Defects apparent enough, in the state of the Primitive Church. And it is of some importance, to observe this, not only that we may have true apprehensions concerning this matter, but that we may besides obviate an unhappy Consequence, which might be drawn in favour of the present Corruption, from what has been known in the first Ages of Christianity. No doubt but there were Disorders and Scandals at that time; but we are to remember, that the Church was then made up of Men, who for the most part were born, and had lived in Paganism, and whose life had been spent in the thickest darkness of Ignorance and Vice.  
Yet for all that the Church was then more holy and pure than she has been since, or is at this day in most places. This is matter of fact which cannot reasonably be contested; for besides that it may be verified, from the Testimony which the Sacred, and some of the Heathen Authors bear to the Innocency of the Primitive Christians, and that it is probable, that Men were kept in awe while the Apostles were alive in the time of Miracles, besidesall this I say, there are two Considereations which prove, that Corrupton could not be then so great or so general, as it is now.  
These Considerations are founded upon two undeniable Facts. 1. That the Church was then persecuted; And 2. That Discipline was then exercised in it. These were two powerful Means to remove Vices and Scandals from the Church. We may easily imagine, that Men who loved the World and their sins, would not have embraced Christiany at a time, when whosoever became a Christian, did by that very thing expose himself to Persecution, Torments and Death. This did fright away the greatest numbers of Wicked and Impious Persons. But if any of these entered into the Church, Discipline for the most part drove them out, when they made themselves notorious by a Scandalous life. It is easy to judge, that in such Circumstances there was more Piety at that time, than we observe now in the Church. The first Christians were sincere in their Profession. Being instructed by the Apostles, and apostolical Men, they placed the Christian Religion chief in a good Life, to which they did solemnly engage themselves by Baptism. They were united among themselves; they governed themselves in matters of Order and Discipline by the Prescripts of the Apostles, as much as the Persecution gave them leave; and they did with Courage lay down their lives for the Truth. Such was the Christianity of the first Ages.  
But the Church did not continue long in that State before this Zeal of those Primitive Christians began to cool. On the one hand Persecution ceased, and on the other, the Ancient Discipline was slackened. These two Fences being plucked up, and the Emperors turning Christian, the Corruption of the World broke in upon the Church. Divers abuses crept into Doctrine, Discipline, Worship and Manners, till the Church fell at last, into such a Dismal Darkness of Ignorance, Superstition and Vice, that Christianity seemed almost quite extinct and destroyed. All those who had any true sense of Religiion did lament this; they complained openly of it, and they longed for a good Reformation. This was the State which the Church and Religion were in, for some Centuries.  
It did not please God that those Times of Ignorance should last for ever; that Darkness began to be dispersed in the last Century. Then it was that Learning and Languages revived, and that the Holy Scripture, which had been for a great while, a Book unknown to the People, was rescued out of that obscurity, in which the Barbarism of former Ages had buried it. Men did perceive that divers Errors had been introduced into Religion; they discovered several Abuses, they went about to redress them, and they succeeded so far, that in this respect, Christianity was restored to its Purity. But that great Work could not be finished; so that at this Day they Church and Religion, are not yet brought to that State of Perfection which they might be in.  
III. For to come now to the present State of Religion, it is certain, First that many Christian Churches are still very near in the same Darkness, Men were in some Ages ago. I shall say nothing of the sinking of Christianity in Asia and Africa; there is more Knowledge in Europe; but yet in many Places we may observe almost all those Disorders, which prevailed in the Times of the grossest Ignorance. Nay, our Age is more unhappy than the precedent, in that those Abuses have been confirmed and authorized by Laws, and are now supported by Force. How many Countries and Churches are there, where the People know almost nothing of the Gospel, where Religion is reduced to Childish and Superstitious Devotions and Practices, where the most Ridiculous things are believed, and the most shameful Errors received; where the looseness of Manners may almost be paralleled with Heathenism, where the most execrable Crimes are committed? In a Word, where the Ignorance both of the People and Clergy are general, excepting only some few understanding Men who are sensible of these Disorders, but are restrained by Fear from discovering their Sentiments. From those Places Corruption spreads to others, and it would not be difficult to show by several Instances, that the Cause of Impiety, Ignorance and Vice, is to be found in those Places which should be the Fountains of Piety and Religion.  
What I have now said, is not to be applied to all Churches; for some there are, where Religion is not so corrupted, and where a purer Christianity is professed. But yet let us inquire in the second place, whether there are any Christian Societies, where nothing is Wanting or to be desired in the State of the Church and Religion, and where it would not be necessary to make some Alterations and Constitutions, in order to come nearer to Perfection. This deserves to be examined with Care, and without Prepossession. We ought here to lay aside the Spirit of a Party, and ingenuously to acknowledge Defects where they are. For else if every one is wedded to the Society of which he is a Member, nothing can ever be remedied. For supposing that there are Defects, what Remedy can be used, if we are all possessed with This Prejudice, that all is Perfect in our Society? Is not this the way to Canonize Abuses, and to prevent the restoring of Order?  
And First, we ought not to wonder, if there should still be Imperfections in the purest Societies. It would be a kind of Miracle, if there were none remaining. God does not always think fit to finish his Work all at once; unless he had made use of Inspired Men, such as the Prophets or the Apostles were. It was impossible so to attain Perfection and to provide for every thing at first dash, that nothing more should be desired. Besides, Circumstances are so much altered, that it seem● necessary, to change several things that were left in the last Age. It is further to be considered, that tho' Christians did long for a good Reformation, yet great Difficulties were to be overcome to bring it about. men's Minds were not much enlightened, they were just creeping out of Darkness, and a long Custom had almost obliterated the true Ideas of Religion. Almost all those who were in Civil, or Ecclesiastical Authority, did obstinately defend the Abuses which all Good Men thought it necessary to Redress. Extreme Severity was used towards those who desired this Reformation of the Church. All this did terrify a great many well-meaning Persons, and was the cause, that in several Places, those who had Courage enough to Condemn the Abuses openly, were not able for want of Means, to do all that the Interest of Religion required. They were fain in those Places to yield something to the Iniquity of the Times, and to settle Things as well as they could till a more favourable Oppotunity. Some Churches came nearer to Perfection than others. But howsoever, if we would pass a right Judgement upon the present State of the Church and Religion, we ought to Examine the Thing in itself, and without Partiality. Upon this I shall offer here some general Considerations, and refer to the following Chapter some Heads, which will requirean exact and particular Discussion. I will first resume the Four Characters, which the Scripture gives us of the Christian Church and Religion; which are, Truth, Holiness, Union and Order.  
1. All Christian Societies boast that they profess the Truth; and that very thing is enough to show that many of them are in Error, since they do not agree among themselves about the Articles to be believed. I will not enlarge on this Head, because it would lead me into many Particulars, and in some respect, into Controversy. I shall only say, that if we did judge of what is to be Believed in Religion, by that which ought to be the Principle and Rule of Faith among Christians, I mean, the Holy Scripture, we would soon perceive on which side the Truth lies. We might observe in that Society which vaunts itself to be the purest of all and which even pretends to be Infallible, and the only True Church exclusive of all other, absurd Tenets and monstrous Doctrines, equally repugnant to Scripture and Reason, and we should be convinced, that the Doctrine of those Churches which did separate from that Society, is much more consonant to the Gospel.  
2. We must have a very mean Notion of Christianity, if we can believe that Holiness, which is the second Character of the Church, is to be found among Christians at this time. The complaint of the last Ages was, That Religion wanted to be Reform, in Doctrine, Worship, Discipline and Manners. It was reform in part by the rejecting of those Errors and Abuses, which were crept into Doctrine, Worship and Discipline; but the Reformation of Manners is still behind. The People have not as yet been Reform in this regard, except perhaps in those Times and Places where they have been Persecuted. As for the rest, they have scarce changed any thing besides their Belief and Worship; this alone proves that the State of the Church is yet imperfect. Holiness is the Scope of Religion, it is the chief Character of Christianity; so that where Holiness and purity of Manners is not, Religion must be very defective.  
III. Union Peace and Charity, as was said before, are one of the essential Marks of the Disciples and Church of Christ. But where is this Character to be found? The Church at this Day is Rend into Factions and Parties. We cannot say, that there is but one Church; we must say, that there are many Religions and Churches. Christians divide not only upon Lawful Grounds, which make Separation necessary, but about things of small Consequence. Upon the least diversity of Opinions, they pronounce Anathema against one another, form different Sects and Communions. Even those Churches which might have a common Belief and Interest are not united. Those Men who by their Office should be the Ministers of Peace, are but too often the Firebrands of Division. I desire no other Proof of this, but that Zeal which most Divines express about the Disputes of Religion, and that little Disposition which is found among them, to sacrifice some Opinions, or Expressions, to the Peace of the Church.  
I do not condemn all Disputes without distinction, for some are necessary. The Apostles command the Rulers of the Church, to establish with Care, Pure Doctrine, and to Confute those who endeavour to corrupt it. They did themselves on many Occasions Dispute against false Teachers. To desert the Truth when attacked, were to make but little account of it: This would be a betraying the Interest of Piety, since Piety is always founded upon Truth. Disputes become necessary, when Essential Truths are to be defended. Neither would I reduce all profitable or lawful Disputes, to those only which concern Fundamentals. There are Errors, which tho' not Mortal, yet are dangerous, and so it is needful to oppose them: And there are Truths, which tho' not Fundamental, are yet of great use in Religion, and may serve to confirm the Principles of Christianity. It is fit that such Truths should be Discussed, provided this be done with Moderation and Honesty.  
I only blame useless Disputes, or these, which tho' they may have their use, yet are accompanied with those Passions and Disorders, which blind Zeal inspires. Such Controversies which are but too common, are extremely fatal to Religion. We are not able to express what Mischiefs they occasion in the Church, and how prejudicial they are to the progress of Christianity in general, and of Piety in particular. It may seem at first, that because the People do not take cognizance of these Contests, they should prove hurtful only to those Learned Men by whom alone they are managed; but yet the whole Church feels the ill Effects of them.  
1. By reason of these Disputes, the People are destitute of Edification, or at least they do not receive all the Edification which is necessary. Churchmen being only full of these, Study and Meditate upon nothing else; in their Sermons they speak only of these Matters, which take them up, and which seem capital to them They have neither Leisure nor Inclination to mind things of another Nature, and to set about Reforming the Manners of Christians; or they do it but faintly and carelessly. Whilst a Minister is very busy in his Study or Pulpit, about Confuting an Adversary whom he never saw, or an Error which is unknown to his whole Flock, his Sheep are lost, his Hearers remain possessed with mortal Errors concerning Morality, and engaged in the most vicious Habits. This is the Fruit of most Disputes, they occasion the Ruin, rather than the Edification of the Hearers.  
2. Disputes keep up among Christians false Zeal, Hypocrisy and Licentiousness. The People learn by the Example of their Teachers, to place their Zeal, not in opposing Vice, but in understanding Controversy, in adhering to certain Opinions, and in bearing a strong Hatred to those who descent from them. They judge that what makes the ordinary Employment of Divines, what they insist most upon, what kindles their Zeal, and excites in them the most violent Passions, must needs be the most important thing in Religion.  
3. Sometimes the People take part in the Quarrels of their Teachers, from whence proceed unavoidable Animosities and Divisions, which extinguish Love, and the Spirit of Christianity, and which create insuperable Obstacles to the Peace of the Church, and the Reunion of Christians. Of this we have but too many Instances.  
4. Lastly, the little Union which is in the Church, is one of the great Causes of the small Progress of Christianity. Christians instead of making their Religion appear Lovely and Venerable, to Jews and Infidels, expose it to their Contempt. Instead of endeavouring to Propagate the Christian Faith, and to destroy Idolatry, they turn their own Weapons against themselves; they mind nothing but the promoting the Interest of their particular Sects, and they neglect that of Christianity ingeneral. On the other hand, Unbelievers, seeing that Christians are not agreed among themselves, take occasion from thence to Question every thing, and they judge that there can be nothing but uncertainty and obscurity in a Religion, where there is nothing but Controversy and different Opinions.  
The want of Union is then, a most considerable Imperfection in the present State of the Church. It were to be wished, that some Remedy might be applied to so great an Evil, and that those Controversies which produce and cherish it, might be turned out of Doors. The way to compass this, would be to endeavour in good earnest, the Reforming of Manners, and the restoring of Order. This great and noble Design will no sooner be pursued, but Men will be ashamed of all these Contentions, they will look upon them as trifling Amusements, and find no relish in those Disputes, which to say the truth, do only employ such Persons as are conceited with vain Learning, and narrow-spirited Men, who are not capable of larger and higher Views.  
iv If we examine the present State of the Church with relation to Order, there we must ingenuously confess, that great Defects are to be found. In Matters of Order and Discipline, Christians ought to Regulate themselves, First by the Laws which Christ and his Apostles have set them; and then by the Example of the Primitive Church and of the Purest Antiquity, it being evident, that what has been practised in the First Ages of Christianity, and does besides agree with the Rules and the Spirit of the Gospel, should have a great regard paid to it, by all Christians. Now it cannot be denied, but that most Churches, have considerably departed from that Ancient Order.  
To prove this by some Instances, it is certain in fact, that the Ecclesiastical Order and Government, which obtains in many Places, is not such as it ought to be. None ca●n be ignorant of this, but those who are altogether unacquainted with Antiquity, or who being full of Prejudices find what they please in Scripture, and Church-History. Can it be said, that the Elections of Bishops or Pastors, are Canonical, as they are managed in many Places, arid that the Practice and Order, established by the Apostles and the Primitive Christians, are observed every where? It is certain likewise, that all Churches are not furnished with a sufficient Number of Persons, to perform Divine-Service and to Instruct and Edify the People. When we look back upon the Primitive Church, we find, that tho' it was poor and persecuted, yet it had its Bishops, its Priests, its Catechists and its Widows. At this time we see yet in several Places, that one single Town maintains a great Number of Churchmen, who indeed, for the most part, are very insignificant; but elsewhere it is quite otherwise, one single Man does often perform all the Ecclesiastical Functions; nay, sometimes many Churches have but one Pastor. This Disorder as well as many others, proceeds partly from the want of necessary Means and Funds, to supply the occasions of all Churches. Here it might be proper to speak of the Pastoral Functions, and of the Administration of Discipline; but these Two Heads being important, I reserve what I have to say about them, for the Two next Chapters.  
We ought here not to omit the want, of Union and Correspondence among Churches. If they had more Communication and Intercourse one with another, great Advantages would follow from thence. Right Measures might be taken for the Edification of the People, and for the Redressing of Abuses and Scandals; that Uniformity which is so necessary, both in Worship, and in Church-Government and Discipline, might be established: And that would contribute much to the Honour and Safety of Religion in general. The Church would appear then like a well-ordered Society, and like One Body, of which all the Parts should maintain a relation to and a strict dependence upon one another. On the other hand, it is a great unhappiness, when Churches have little or no Intercourse or Communication one with another, so that every one orders its Matters and Customs, the Form of its Worship and Government, within itself.  
Thus in many respects, it would be easy to show, that Things are not altogether Regulated in the Church, as they ought to be, with relation to Order. Men are not sensible of these Defects, because they are apt to judge of Religious Matters, by the Practice of the present Time, and by the Customs of their respective Countries; besides, that Antiquity is but little known. And yet these Defects contribute more than is commonly imagined, to the decay of Piety and Zeal. The want of Order in any Society, does most certainly bring Confusion and Licentiousness into it.  
V The Worship of God being the end and the essence of Religion, we cannot but inquire whether all things are well regulated with relation to that. To speak here only of the public Worship, it would be very necessary, that it should be performed every where in such a manner, that the People might understand, the most essential parts of Religion and Divine Worship to be Adoration, Praise, and the invocation of God; and that the discharging of these Duties is the end of Public Assemblies. I remark this particularly, because in many places, Devotion is placed only in the hearing of Sermons. Churches are properly nothing else but Auditories. People fancy that Sermons are the chief thing they meet for, and that preaching is the principle Function to be exercised by Ministers in the Church. The Prayers and the Psalms, are looked upon only as Preliminaries or Circumstances to a Sermon. This is a dangerous Notion, because on the one hand it makes Christian's neglect Divine Service, and on the other it renders Religion contemptible, when Sermons are not so edifying as they should be, which happens but too often. And therefore it would not perhaps be amiss, if as it is practised in several Churches, Divine Service was distinguished from Sermons by some circumstances of times or persons; so that it might be one thing to celebrate Divine Service, and another, to hear Sermons.  
Several Reflections might be offered here concerning the principal things relating to Public Worship, such as Forms of Prayers, Liturgies, the Manner of praising God, and Sacred Hymns. It would be a question worth the examining, whether we ought in Christian Churches, to use only Psalms and Canticles, out of the Old Testament, among which tho' some are most edifying and full of excellent expressions of Piety; yet there are many which relate altogether to some particular passages of those times; or if they speak of Christ, it is only in a Prophetical style, very obscure to the People. One would think that Christian Hymns, which should be sung to the honour of God and Jesus Christ, chief to celebrate the Wonders of our Redemption, might be extraordinary useful, to nourish Piety and to stir up Devotion, as well as more agreeable to that, which the Apostles prescribe, and which the Primitve Christians practised in their Assemblies. Would it not likewise be necessary to agree about giving the Holy Sacrament to sick and dying Persons; and to restore the more frequent use of the Eucharist, acpording to the practice of the Apostles and of the Primitive Church? Fasting being enjoined by our Saviour, and established by the example of the Apostles, and by the universal practice of the first Christians, and of all the Churches in the World for several Ages; there is reason to wonder that in some places this Duty should be almost out of date. For as to solemn Fasts, which are celebrated from time to time, and seldom enough; those are not properly the Fasts of which the Gospel speaks, and which were observed by the Ancients: They are Acts of public Humiliation, designed for times of Calamity, or of extraordinary Devotion, and the use of these ought not to be too frequent, because Custom is apt to lessen their effect. But I mean those Fasts which are helps to Devotition and Holiness, and Means to mortify the Body, and to dispose Men to Humiliation and Repentance.  
Uniformity in Divine Worship would be another very necessary Establishment. It would show the unity of Faith, it would render Religion venerable, and prevent those Disorders and Confusions, which are inevitable, when Rites and Practices quite different, nay sometime contrary to one another, are observed in several Churches.  
Lastly, Care should be taken, that divine Service might be performed every where, in an orderly grave and decent manner. The exterior of Religion, has a greater influence than we imagine, upon the essence of it; besides that we save an express Law, 
* 1 Cor. XIV. 40.  Which says, that all things should be done decently and in order. Indeed, Pageantry and Pomp, the great number of Ceremonies, and whatever savours of Superstition, aught to be avoided, as well as every thing which is contrary to the essence of Evangelical Worship: And it were better to fall into an excess of Simplicity, than to Clog Religion with too many Ceremonies. But yet under pretence of Simplicity, we are not to run into Confusion, and to neglect the externals of Religion and Divine Service. If we should examine by this Rule what is done in some Churches, with relation for instance, to the Laws and Forms of Public Assemblies, to the celebration of Divine Worship and the Sacraments, and to the Persons who receive the Communion, and who officiate; we might find there several things to be rectified. And it would be very useful to take this into Consideration, for the want of Gravity and Decency, and a dry and careless performing of Public Worship, render Religion despicable, and make the People, who commonly judge of things by their Outsides, to entertain a mean notion of divine Service; which produces the contempt of Religion, and by consequence ill Manners.  
VI This contempt of Religion is another Fault, which ought not to be passed over in silence. It has been always the general sense of Mankind, that Religion is to be honoured and respected. The Heathen Religions, as false as they were, did attract the Veneration of the People; and the same may be seen at this day, among the several Nations of Infidels. Certainly then the Christian Religion deserves all the veneration and respect, which Men are capable of. But it must be confessed that in many places, it is falling of late, into a very great outward meanness. Men are accustoming themselves, to look with indifference, and with haughtiness and scorn upon every thing, which has some relation to the Church or to Religion. This appears especially in the contempt, which is expressed towards the Clergy. Tho' the Scripture represents their Office, as a most Excellent and Honourable Employment; tho' it enjoins Christians, to 
* Heb. XIII. 27. 1 Thess. V 13.  Honour, Love and Reverence those, who have the rule over them; yet the Ecclesiastical Order is generally but little honoured: And what is more surprising, it is most depressed and abased, in those Churches which otherwise, profess a purer Doctrine and Worship, than other Christian Societies. I do not speak of all Churches in general; but whoever sees what is practised in many places, would be apt to think, that it was a part of the Reformation of the Church, to strip the Clergy of all Ecclesiastical Authority, and of every thing that might render them venerable to the People, and to set them upon a low and contemptible Foot. Their Character is become Abject, if not Odious, and it becomes so more and more every day. That which makes it more despicable, is the Poverty which many of them are forced to live in.  
It is not difficult to find out the Grounds of this Contempt. It may be justly charged upon the Clergy themselves, their Character is become vile, because they support; it but it does not follow that Men have a Right to despise them; all that is to be done, is to endeavour the reclaiming of them. If under pretence of Persons being unworthy, or of some abuse in Offices, it was lawful to despise the Professions themselves, would not even Magistracy be often the vilest of all employments? May we not say besides, that Churchmen do not well maintain their Character, because they are despised? An Office which is slighted will never be well discharged; it is seldom that great worth is to be found in a Post which is little honoured, or rather much despised.  
The chief Cause of this Contempt was the manner in which things were ordered in the last Century. Persecution, Poverty and the Opposition of the higher Powers, were at first great Obstacles to the establishing of good Order. Princes and great. Men did possess themselves of the Revenues and Authority of the Church. Nothing was left to Churchmen, but the care of making Sermons, and of Administering the Sacraments. They were turned into bare Preachers; a Character which for the most part, is not very fit to create Respect. I say nothing here of the Discipline and Government of the Church, because I am to speak of these more largely by and by.  
This Abasement of Religion and of the Ministry, is a visible Cause of Corruption. As soon as Sacred things are disregarded, Impiety must needs prevail; especially if the Ministers of Religion are despised, than Religion can have no great force upon Men's Minds. The Master cannot be honoured, when his Servants are slighted. Men, who are without Authority, cannot contain the People in their Duty, Whatsoever comes from an abject Person, who is neither beloved nor esteemed, can never be received with submission. The contempt of Pastors, draws of necessity after it the contempt of Divine Service, of Preaching, and of other Sacred Functions.  
The Poverty of Churchmen, is not much less fatal to the Church, than the immense and excessive Riches which did formerly corrupt the Clergy. For besides, that in those times and places in which the Christian Religion is predominant, and professed by Persons of Quality, Poverty makes the Ministers of Religion Contemptible to the People, and even to Great Men, it being certain that in those Circumstances, it is necessary that Ministers should live with some credit; besides this I say, that Poverty disables them from exercising Hospitality, from minding their Function as they ought, and from discharging the Duties of it with Authority and Zeal. It forces them to have recourse to several mean or unlawful Methods to supply their Necessities, and those of their Families, and to do many things which do not comport with their Employment. From thence proceeds likewise the want of able Ministers. A great many Persons who might have the necessary Talents, Qualifications and Means, to be very useful in the Church, take a disgust at that Profession, by the fear of Contempt or Poverty. As long as things are in this state, Religion will be despised, and Corruption will still be in vogue.  
It is not so easy to remove this Cause of Corruption as it is to detest it. The re-establishing of Order, seems to be a thing extremely difficult. To this end it would be requisite, that Princes arid Churchmen should act in Conjunction. But there are few Christian Princes who lay this to heart, and Divines have quite other things in their thoughts; Their great business is to maintain what is established, and to dispute with those who find fault with it. On the other hand, Knowledge or Resolution is wanting, and there is not enough of honesty or greatness of Soul, to confess the Truth. Few Writers have the Courage to speak so impartially, as the Famous Author of the History of the Reformation in England has done, in the Preface to his Second Volume. It is thought by many Persons, that all would be ruined if the least alteration was made. Some of those Defects which have been mentioned in this Chapter, are now become inviolable Customs and Laws. Every body fancies true and pure Christianity to be that which obtains in his Country, or in the Society he lives in; and it is not so much as put to the question, whether or not some things should be altered. As long as Christians are possessed with these Prejudices, we must not expect to see Christianity restored to an entire Purity.  
But yet it is to be hoped from the Grace of God, and the force of Truth, that Christians will open their Eyes at last, and that Divines will grow sensible of the necessity of minding these Things. The main Point here is to shake off all Prejudice, and to consider things in their Nature and Original. Our Saviour has left us an Excellent Rule, when speaking of the Abuses which had been so long received among the Jews, in reference to Marriage, he tell us, 
PLACE =" foot" n =" *" Mat. XIX.  That from the beginning it was not so. This Maxim is of great use, and a lover of Truth and Virtue, should always have it before his Eyes. It were to be wished, that we should still appeal to it, and that instead of Governing ourselves by the Custom of the present Time, we should run up to the Ancient Constitution, and compare what is done at this Day, with that which has been, and aught to be done. This would be the true Way to Reform Abuses, and to draw near to Perfection, and to bring things back into the Natural and Primitive Channel.   

CAUSE II. The want of Discipline.  
IT is not my Design in this Chapter to speak of Church Discipline in general. I shall only insist upon that Part of it, the End of which is to Regulate the Manners of Christians. And this is an important Matter. The want of Discipline is one of the greatest Imperfections which have been observed in the present State of the Church, and one of the most evident and general Causes of the Corruption of Christians. But because some Men have pretended, that Discipline, such as I suppose it in this Chapter, was a Humane and Arbitrary Institution, the observation of which was not absolutely necessary, and might be dangerous; I think it proper to say something here, concerning the Original and the Necessity of the Discipline of the Church.  
It is certain in the first place, that all Societies and Bodies, have a Right to establish an Order to Regulate themselves by, and to provide for their Security and Preservation. When several Men or People, unite to Form a Body, they have Power to make Laws and Regulations, to which all the Members of that Body, may be tied; and to exclude those from their Communion, who will not submit to them. But these Laws ought not to clash with other Laws already established, nor with just and acknowledged Rights. I think, this Power which is granted to the meanest of Societies, cannot be denied to the Church; and this proves already that the Church had a Right to Appoint a Discipline to which, all her Members should he subject, provided, that Discipline did not on the one hand prejudice Public Tranquillity, and the Authority of the Magistrates; nor any ways contradict on the other hand, the Laws of the Gospel. Now as Discipline is not liable to either of these Inconveniencies, but does rather perfectly agree with the welfare of Civil Society, and the Spirit of the Christian Religion, as will be proved hereafter; so the establishing of it, seems to be equally lawful and necessary.  
II. But further, Discipline is an Order, which has God for its Author. We find the Institution of it in Holy Scripture, and in the Laws of Christ, and of his Apostles; I shall recite the Chief of these.  
1. In St. Matthews Gospel. Chap. XVIII. 15, 16, 17. We read these Words; If thy Brother shall trespass against thee, go and tell him of his fault between thee and him alone: If he shall hear thee thou hast gained thy Brother; but if he will not hear thee, then take with thee one or two more, that in the Mouth of two or three Witnesses every word may be established. And if he shall neglect to hear them, tell it to the Church; but if he neglect to hear the Church, let him be unto thee as a Heathen Man and a Publican. For the right understanding of these Words, We must know, that our Saviour does not enact here a new Law, and that an Order like that which is here prescribed, was already observed among the Jews. But here, as upon many Occasions, Our Saviour did comply with the Customs and Practice of that Nation, because he judged that those Customs were good, and fit for his views and purposes. The first Christians did the same in matter of Order and Government, they did form the Christian Church, upon the Model of the Jewish Assemblies, and upon the Method which was there observed.  
This is the Key of the Place I have now quoted. Our Saviour approves the Jewish Practice and enjoins his Disciples to observe the same Order amongst them. It cannot be doubted but that this was his Meaning. For he speaks to his Disciples, and it appears by all the circumstances of this Passage, and by the sequel of his Discourse, that he is giving here a Law, which concerns the Christian Church. It is true indeed, that he properly speaks of private differences, but what he says aught to applied to all those disorders, which may happen in the Church, and particularly to Scandals. And surely it is evident, that if we may proceed in the Methods here enjoined, when the Case is only concerning some differences between private Men, we have much more right to do so relation to with public Sins, since they are Cases which Concern the whole Church, and that directly, and which do yet more properly belong to her Cognisance, than the quarrels of private Men. The Meaning of Christ is then, that there must be an Order in his Church for the removing of Scandals. He supposes that the Church has a right to interpose upon those Occasions, and he commands that those who shall refuse to hear the Church, be looked upon as if they were her Members no longer, and that Communication with them should be avoided: This is the import of these words, Let him be unto thee as an Heathen Man and Publican.  
2. The V Chapter of the first Epistle to the Corinthians, ver. 2, 3, 4. decides this matter. St. Paul having been informed, that there was a Man among the Corinthians, who lived in Incest, he writes about it to that Church; and first he reproves them, for not having cut off from their Communion, the person who had committed so Infamous an Action. In the next place he does himself Excommunicate that Man and deliver him up to Satan. I know that perhaps this Power of delivering up to Satan belonged only to the Apostles, and it is likely, that this was one of those extraordinary Punishments, which they had a Power to inflict upon Profane and Rebellious Persons. But as for Excommunication, it is the common and ordinary Right of the Church. This Right, or rather this Duty of the Church, is clearly asserted by the Censure which the Apostle addresses to the Corinthians, because they had not taken that Incestuous Person from among them, and because they had not observed the Order he had given them before, not to suffer Fornicators; 
* Ver. 4.  I wrote unto you already not to company Fornicators. He repeats this Order in these Words, which contain an express and general Law against all Scandalous Sinners. 
† Ver. 12.  I writ it unto you again, not to keep company; if any man that is called a Brother, be a Fornicator, or Covetous, or an Idolater, or a Railer, or a Drunkard, or an Extortioner, with such a one, no not to eat. This is positive: And what the Apostle adds, Do not ye judge them that are within; is a confirmation that the Church has a Right to do so, with relation to her Members. Lastly he concludes with these Words, 
* Ver. 13.  Therefore put away from among yourselves that wicked Person; for thus this Verse is to be rendered, as the Drift of the whole Chapter, of which this is the Conclusion, shows it evidently. I desire the force of this Proof may be considered. It is not one single Passage which I here produce, it is a whole Chapter, it is a Thread of Arguments, and of express and reiterated Injunctions. St. Paul describes those whom the Church ought not to suffer in her Bosom, he appoints what is to be done in reference to them; which is, that they ought to be cut off from the Body of Christians, and that their Company is to be avoided. There cannot be a clear and express Law, if this is not so.  
3. There are some other Places which have no ambiguity in them, 2 Thess. III. 6. We command you in the Name of our Lord Jesus Christ, this Preface is Remarkable; here is a Law in due Form, which the Apostle is going to deliver, he proposes it by way of Command, and he interposes the Auhority of our Lord Jesus Christ, We command you in the Name of our Lord Jesus Christ, that ye withdraw yourselves from every Brother that walketh disorderly, and not after the Tradition which he received, of us. This Law is repeated ver. 14. If any man obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed.  
4. The 1st Epistle to Timothy affords us Proofs unanswerable. The design of St. Paul in this Epistle is to establish Order and Discipline in the Church. To this purpose he gives several Precepts to Timothy; he Instructs him exactly how Pastors ought to proceed about Information, Censures, and the Principal Offices of Church-Government. 
* Chap. V.  Rebuke not an Elder but instruct him as a father, and the younger men as brethren; the elder women as mothers, the younger as sisters, with all purity. 
† 1 Tim. I. 20. 2 Tim. III. 5.  Against an Elder or a Priest receive not an accusation but before two or three witnesses: Them that sin rebuke before all, that others also may fear. I charge thee before God and the Lord Jesus Christ, and the Elect Angels, that thou observe these things, without preferring one before another, doing nothing by partiality. I might add other Places out of this Epistle and the following, and out of that to Titus 
| Tit. III. 10.  Here is then again, a whole Thread of Discourse, prescribing the Order according to which the Church is to be Governed. Here are particular Rules; and St. Paul uses an Adjuration to oblige Timothy to observe them. These Laws do not concern Timothy in particular, but St. Paul speaks here of the Episcopal Function, and of the Duty of the Pastors of the Church in general. We need but read the Epistles to Timothy, and the beginning of that which he writes to Titus, to be satisfied that he intends this Order should be settled in all the Churches.  
Either there is nothing plain in Scripture, or it appears from all these Places, That Discipline is Instituted of God; that the exercise of it is committed to Pastors; that scandalous Sinners are not to be tolerated in the Church; that private Men ought to avoid their Company; and that the Governors of the Church are bound to proceed against them, by private and public Censures, and even by Excommunication. If the Passages I have cited do not prove all this, we may wrangle about every thing, and all Arguments from the Sacred Writings may be eluded. The Institution of the Sacraments is not more express or positive.  
III. But tho' these Places were not so positive and so clear as they are, yet we may be asssured that this is their true meaning, because this is the sense in which the whole Primitive Church understood them. The Practice of the First Ages, in conjunction with the Laws of Christ and of his Apostles amounts to a Demonstration, which cannot be withstood; besides that we are to presume, that what has been practised from the Foundation of the Church, and in the time of Her Purity, was settled by the Apostles themselves, or by Apostolical Men, so that we ought as much as possible to conform ourselves to it. Now we know that Discipline was observed in the Primitive Church, notwithstanding the unhappiness of the Times and the Perfecution. This is unquestionable matter of fact, and therefore I shall take it for granted; and only say in short, that then all those who embraced Christianity were engaged by a solemn Vow to renounce the Vices of the Age, and to lead a holy Life; that those who were Baptised were not suffered to live disorderly; that vicious Persons were debarred the Holy Mysteries; that those who fell into great Sins were Excommunicated, as well as those who were Contumacious and Incorrigible; that such were not restored to the Peace of the Church, but after various degrees of Penance, and a public acknowledgement of their Faults; and that as to those who relapsed, they were received only at the Hour of Death. Very clear Monuments of this Practice are still extant, in the Writings of the Ancient Doctors of the Church, as well as in the Old Canons and Decrees of Councils. This Discipline must needs have been very severely observed, since St. Ambrose was not afraid to put it in Practice against the Emperor Theodosius.  
I am not ignorant, that the Primitive Church has varied about certain Circumstances, that the Penitents were treated sometimes with more and sometimes with less severity, and that the time of their Penance was longer or shorter: But as to the main or the essence of Discipline, it did always obtain in the Primitive Church. And it was as little questioned then Whether Discipline ought to be observed, as whether Christians should be Baptised. This usage among the first Christians is at least a strong presumption in favour of Discipline; but it being consonant besides to what we read in the New Testament, I do not see how there can remain any doubt about this Matter.  
iv In the last place, the Nature of Discipline itself, proves the usefulness and necessity of it. All those who are not blinded with Prejudice, must own, that Discipline considered in itself, is altogether agreeable to the Spirit of Christianity. 1. The honour of Religion, and the promoting of Christ's Kingdom, require Order in the Church. Who does not see but that if the Church did tolerate Scandalous Persons and take them into her Bosom, and make no difference between them and the Faithful; She might justly be charged with all the Disorders and Scandals, which are observed in the Lives of bad Christians, and be looked upon by Infidels, as a Profane Society, where Vice is permitted. But the Exercise of Discipline is an authentic disowning of Vice, whereby the Church declares publicly that She does not allow of it.  
2. Discipline is a most efficacious means, to procure the Conversion of Sinners. A Man must be very much hardened, when the being removed from the Communion of Christians, does not reclaim him. But when a Scandalous Person is suffered to live in the Society of the Faithful, when he is admitted to the same Privileges with other Members of the Church, this gives him an occasion to harden himself in Sin, and to think that he is as good a Christian, and that he has as much Right to Salvation as others, which is a most dangerous, but withal a most common Imagination.  
3. Discipline is useful to the Church in general. Many who may otherwise have ill Inclinations, are restrained by Example, or Shame, or Fear, or ever by Conscience: Good Men are thereby doubly Edified; since on the one hand this Rigour confirms them in their Duty, and that on the other hand, it makes reparation for the Scandal which other men's Sins give them.  
From all this, I conclude, that Discipline is a Sacred, Necessary and Inviolable Order. It cannot be said, that it is a Humane, or Arbitrary Establishment, which may be altered, or which was only to continue for a time. An Order which has its Original in the express Laws of Christ and his Apostles, and which is appointed in Scripture as a general Law; an Order which has been observed in the Primitive and Apostolical Church; an Order which is founded upon the very Nature of the Church and Religion, and which perfectly agrees with the Spirit of the Gospel; such an Order certainly aught to be followed, as being of a necessary and indispensable obligation. I say it again, there is nothing more positive than this in the Institution of the Sacraments, Discipline as well as the Sacraments, is founded upon Dvine Institution, and confirmed by the practice of the Primitive Church; but in Discipline there is one thing more than in the Sacraments; for whereas the Sacraments considered in themselves, and without respect to the divine Institution, are things indifferent and of no use; Discipline in itself is just and useful, agreeable to the Principles of Christianity as well as to plain reason and sense.  
I have perhaps been too large upon this Subject, but it was to be proved in the first place that Discipline is necessary and instituted by God, since that is the ground I go upon in this whole Chapter.  
This Sacred Order which had been fettled in the beginnings of Christianity was altered in process of time; And in this as in many other things Christians grew remiss. This was done by degrees; for good Laws are not commonly abolished all at once, but through insensible changes. We learn from Ecclesiastical History, that the slackening of Discipline, is chief to be imputed to the taking away some public Penances. Those Penances were converted into private Confessions and Penances. At first this alteration was only concerning some Sins, which were not thought to deserve the utmost rigour of Discipline; for as to great Sins, such as Murder and Adultery, the Ancient Order was still in force. But at last about the end of the iv Century Public Penances were Abolished, first in the Eastern and sometime after; in the Western Churches. Instead of Penances, private Satisfactions were appointed, and then Men unhappily began to be more concerned, about the exterior of Penance, than about what is Spiritual in it, and fit to reclaim Sinners. This was done at first by a kind of Relaxation or Indulgence; but that which at the beginning was no more than an exception to the Law, succeeded in the room of the Law itself; and from thence sprang Indulgences, Satisfactions, Penance, Auricular Confession, and many other Practices, which are but Corruptions of the Ancient Discipline. The Bishops on the other hand being distracted by temporal Cares, after the Conversion of the Emperors to the Christian Religion began to neglect the essential parts of their Function, and the Conduct of their Flocks. They were for humouring great Men, who thought it hard to submit to the public Order. This is a short account, how the purity of the Christian Religion was considerably adulterated in the point of Discipline.  
We are now to examine what the present state of the Church and Religion is, with relation to Discipline. All the abuses which came up in the room of the Ancient Discipline, do still subsist in most places, both in the Greek and in the Latin Church. The Canons and Laws of the Church in the first Centuries have been abrogated by contrary Laws and Canons. This is acknowledged by all Men of Learning and Sincerity.  
Let us see then whether this Discipline is to be found any where else. There are many Churches in the last Age, which did redress those Abuses I now mentioned. But they ought to have gone further; as these Abuses had succeeded in the room of Apostolical Discipline, so that should too have been restored, when these were taken away. But this was not done as it might have been wished. The Disorder was removed, but order was not reestablished; and it is not hard to apprehend how this came to pass.  
It is no wonder that those Abuses should be taken away; they were grown too intolerable; and they could not hold out against the Learning of an Age more knowing than the former were. Things were gone so far, that a Turn and a Revolution were necessary. It is very probable besides, that Interest, Pride, or Ambition, did move great numbers of Persons, who after all had hot much Piety, to set themselves against those many and great Disorders, and to shake off a Yoke under which the Christian World then groaned. But the same Principles hindered them to submit to the Yoke of Christ, and to bind themselves to the observation of Evangelical Discipline. We are to consider further, that the Rules of Discipline and Penance had been disused for several hundred Years, so that it was not easy to bring the World to submit to an Order, of which the Notion was lost. Policy had perhaps a large share likewise in this Revolution. Princes and great Men were easily determined, to pull down the excessive and usurped Authority of the Clergy, but they did not all express the same Zeal to restore to the Church, her lawful Authority. In fine, among Divines themselves, there were many who could not endure that Discipline should be named, and who disputed and writ against those, who were for excluding scandalous Persons from the Holy Sacrament, and for making use of Excommuication and Public Penances. In such Circumstances the restoring of Discipline was a hard Task. It will not be improper to relate here concerning this matter, the Opinions and the very Words of those who were then employed about the Reformation of the Church.  
They looked upon Discipline as a Capital Point, to restore Religion to its Purity. They wrote 
(a) Calvini Epist. & Responsa. Pag. 337. Disciplinam jure vocare possumus, optimum, atque adeò unicum retinendae obedientiae vinculum. Et paulò post. Itaque Ecclesias nostras tum demum ritè suffultas arbitrabor, ubi isto nervo colligatae fuerint. Et pag. 336. Caeterùm non aliter consister Ecclesiae incolumitas, quam si ad eam purgandam, fraenandas libidines, tollenda flagitia, Corrigendos perversos mores, vigeat Excommunicatio, cujus moderatum usum quisquis recusat, praesertim admonitus, se ex Christi ovibus non esse prodit.  That Discipline was the Best, nay the ONLY MEAN to keep the People in Obedience. That the Church would never stand upon a firm and solid foundation, till Discipline and Excommunication were used to purge it, to give a stop to licentiousness, to banish Vice, and to mend Manners; and that whosoever did reject the lawful and moderate use of Excommunication, shown himself, by that to be none of Christ's Sheep.  
But we do likewise observe in their Writings, that they had the ill fortune, of not being able to succeed in their design, they say openly, own that they met on all hands with insuperable Obstacles. 
(b) Capito in Calv. Epist. p. 7. Periciores rerum Ecclesiasticarum, cernunt in Causâ (ejectionis vestrae) fuisse totam Cohortem Ministrorum, Evangelium docentium sine Disciplinâ, imò ne scientium an Disciplina sit in Ecclesiam revocanda. Otiosam enim functionem quidam tueri malunt, quam fructuosam: Quidam licentiam pro Christi libertate induxerunt, quasi ab Evangelio stint, qui jugum Pontificium abjecerint. Aliqui verò, id est, plerique omnes, animadvertentes rem Christi indies abire in pejus optarent quidem restirutam auctoritatem Ministrorum, sed aut veram ejus reparandae rationem ignorant, aut eam videntes desperant prorsus. Et paulo post: Auditis enim Tyranni esse voluistis in liberam Ecclesiam, voluistis novum Pontifica●um revocare, atque id genus Contumeliarum, etc. Et paulo post: Nam fraenum prorsus excussit Multitudo, quae assuera est & educata propemodum ad Licentiam, quasi authoritatem Pontificiorum frangendo, vim verbi, Sacramentorum, & totius Evangelii evacuaremus, etc.  That there was a company of Ministers, who preached a Gospel without Discipline, and who even questioned, whether the use of Discipline was to be brought back into the Church: That some introduced Licentiousness instead of Christian Liberty, and thought that to reject the Pope was enough in order to be truly Evangelical: That others observing the daily decay of Christianity, wished that the Authority of the Ministry might be restored, but that either they did not see the true way of bringing this about, or that if they saw it they despaired of success: That those who endeavoured to revive Discipline were called Tyrants, who would have usurped the Liberty of the Church: That the People had shaken off all restraint, and were accustomed to Licentiousness; as if by taking away the Pope's Authority, the Ministry had been destroyed, and the word of God and the Sacraments had lost their efficacy. They have said, that the want of Discipline did produce Corruption. 
(c) Bucerus de animarum cura, p. 171. Et quis negare potest, cùm omnium peccatorum, quàm atrocia etiam illa sint, adeò nulla increpatio, castigatio aut poenitentia est in Ecclesiâ, hinc fieri ut juventus & plebs eò leviores reddantur ad omne malum. Pudor & dedecus abeunt, homines efferuntur, redduntur (ut Paulus conqueritur) Omnino impenitents; dedunt se libidini, omnique vanitati; denique vitâ istâ petulanti atque perdita satiari nullo modo possunt. 
Idem. p. 189. Si crassiora delicta severiore poenitentia compensarentur, ut sanctus docet Apostolus, utque in sancto atque salutari usu fuit in Ecclesiis veteribus bene constitutis: Major inde apud omnes Dei Filios peccatorum fuga & detestatio, majorque vitae Christian Zelus existeret, quam proh dolour! hodie apud nos deprehendimus. Vide & Buceri Epistolam ad Calvinum, in Epistola Calvini. pag. 370 & 371.   That because there were neither Censures, nor Corrections, nor Penances, nor Excommunications in the Church, even for the greatest Crimes, the People and Youth, did commit all manner of Sins: That no Person was restrained by shame, and that Men became proud and altogether impenitent: That if the more odious Sins, were expiated by Penance and a reasonable severity, as St. Paul enjoins, and as it was anciently practised, there would be less Corruption and more Zeal in the Church.  
These were the Sentiments of many Doctors in the last Age; they saw that the want of Order and Discipline, was going to bring Libertinism into the Church. But yet their endeavours were not altogether useless. Some Churches drew considerably nearer to the Apostolical Institution, and there are some where Discipline is not yet quite Abolished: They still make use of some part of those means prescribed by the Gospel for the Correction of Manners: They do not admit all Persons indifferently to the Sacrament: They retain the use of Public Penances, and even, in some places, of Excommunication. But yet there are still many things wanting in the Order and Government of those Churches, as will appear by comparing their present practice with that of the Primitive Church, and with the Canons of the Ancient Discipline. I do not pretend that in this matter the practice of the first Christians ought to be copied in every thing, but certainly in many points we ought to conform to it.  
If we examine in what manner Discipline is administered now a days, we may observe several Defects in it which are pretty considerable. For instance we shall find, Churches where Excommunication is used about Matters of no great importance; where that which is called Excommunication, is rather a civil Sentence or Punishment, than an Ecclesiastical Censure, and where, not the Pastors of the Church, but civil Judges Excommunicate. Another common Fault is, that Discipline is exercised only upon two or three sorts of Sinners; Fornicators and Notorious Blasphemers are indeed severely proceeded against, but a great many persons are suffered in the Church, who have nothing of Christianity in their Deportment; such as Drunkards, idle People and several other Sinners; whom the divine Laws subject as much to the rigour of Discipline, as Adulterers. It would be altogether Necessary to use Discipline against those who enter into Marriage only to conceal their shame, and yet in most Churches no satisfaction is demandded of such People: This is a matter of very great moment. There is no sufficient care taken, to be satisfied about the Sincerity of Sinners Repentance, when they are to be restored to the peace of the Church. The Apostolical Precept about avoiding all familiar intercourse with Scandalous Sinners, is out of use. By all this we may see, that few Churches can boast a pure Discipline. But supposing that true Discipline might be found in some places, yet how many defects do creep into the best constituted Churches, either through the stubborness of Sinners, the opposition of corrupt Magistrates, or through the fault and carelessness of Pastors? The best Laws are good for nothing when they are not observed, so that whether those, who ought to exercise Discipline for the giving a stop to Scandals, do it not; or whether they have not the power to do it▪ it is still true that Corruption proceeds from the want of Discipline.  
What must we say then of those Churches, where Discipline is wholly unknown? where neither Church nor Pastors have any Authority to govern or inspect, where Ministers dare not exclude any one from the Sacrament, but admit all Persons indifferently to the Holy Communion; which Abuse would have been thought an unheard of Profanation in the Primitive Church; and where all public Penances are out of Doors? I say nothing of Excommunication; if any Man should propose the restoring of it, his design would be looked upon in many places as an unpardonable Crime: And the strangest thing of all, is, that this want of Discipline, is to be found in Churches, which acknowledge the Scripture for the rule of Religion; and that there are Divines, who instead of promoting the re-establishment of Discipline, oppose it, and maintain that none are to be debarred from the Sacrament; who cannot endure the very Name of Excommunication, and who pretend that where the Magistrate punishes Vice, there is no need of any other Discipline. Those Divines have not the greater number on their side, but their Opinion prevails, because it favours Policy and Licentiousness.  
We are to impute to this fatal remissness, the looseness and irregularity of the Manners Christians. I need not insist more upon this, for every one is sensible of it. Good Order keeps Men in Duty, but where there is no Order, Vice must of necessity bear sway. What should restrain People? Excepting some general Admonitions which are delivered in Sermons every Person is left to himself, and lives as he thinks fit. Private Men are not bound to give an account of their Conduct to any Body. Those who lead the most Un-christian Life, Sweaters, Covetous, Profane, Lewd and Intemperate Persons, all sorts of People, live peaceably in the Church, they are reputed Members of it, they are mingled among true Christians, they enjoy with them the same Spiritual Privileges, at least in all outward appearance, and they are admitted to the same Sacraments. As long as things are in this state; we must not hope to see any abatement of Corruption.  
But that nothing may be omitted which may contribute to the clearing of this matter, it is necessary to answer some Objections, and that which is alleged to excuse, or even to justify the taking away of the Ancient Discipline.  
1. Against the restoring of Discipline, some say, (which was objected in the last Age) that it is sufficient for the Edification of the Church; that the Gospel should be Preached in it, since that is the ordinary mean which God has appointed to procure the Conversion and the Salvation of Men. The Gospel no doubt is sufficient, to teach us all that is necessary to be known in Religion; but it is not true, that God makes use only of the Preaching of the Gospel, for the Salvation of Men: For he uses other Means besides, as for instance the Sacraments; and those means, among which Discipline is to be reckoned, are prescribed by the Gospel itself, so that whosoever submits to the Gospel, must likewise submit to that Order we speak of. But further, the Gospel barely Preached and known is not sufficient to Salvation; nothing but the practice of the Gospel can save a Man, and it is to little purpose to Preach it, if the Manners of Christians are not regulated, and if Discipline is not used to that end, as a Mean appointed of God. As to Preaching it will be shown in the next Chapter, that Men ascribe more efficacy to it than it has, and that there is a mistake in the Opinion which they commonly entertain of it.  
2. Those who are for Mystical Devotion and Piety will certainly say, That Discipline is not essential to Religion, that it is a matter of external Order, and that external things are useful only to carnal and imperfect Christians. But I desire those who have such Opinions, to speak more reverently of an Order of which God is the Author, and which the Apostles have so expressly recommended. It cannot be thought that the Apostles, who did abolish the Mosaical Ceremonies, would at the same time have burdened the Church with needless Laws, or that they would have interposed Christ's Authority, for the observation of an Order, which had not been necessary. They are desired to consider besides, that Men have Bodies as well as Souls, that among a great multi●●le there are many Persons of a gross Understanding, who cannot be restrained but by external Laws, and that it is absurd to pretend, that Men can be so Spiritualised, as to need no longer outward Aids to Piety. But it is a gross Error to look upon Discipline, as an Order purely external: For properly speaking it is an Order altogether Spiritual. Discipline does not touch either Men's Bodies or their Estates, it uses only Spiritual means, and it is efficacious no farther, than as it operates upon the Heart and Conscience.  
3. But others will cast the Objection I have now Confuted into this form, they will say, That in external things, among which Discipline is to be ranked, Churches are at liberty to Regulate themselves as they think good. I grant that Churches have that Liberty in indifferent things, which are not appointed by a Divine Authority, but this cannot be applied to the Matter in hand. An Establishment of Divine Institution cannot be reckoned among things indifferent. Do we look upon the Sacraments as indifferent Ceremonies, which we are not bound to observe, under pretence that they are but External Rites and Ordinances? Church's indeed have a Liberty where there is no Law, tho' still that Liberty is to be wisely and discreetly used, for fear of Confusion; but when God has settled an Order, Churches are not at liberty to choose another, to make new Laws and to set up a new Form of Government. Such a Liberty would be mere Unruliness, and a criminal and sac●●egious Presumption. This would be the way to multiply Sects and Religions infinitely.  
4. The same Answer may serve to Refute those, who to justify the Practice of those Churches, which do not observe the form of Discipline used in the Primitive. Church, make a distinction between Discipline and the manner of exercising it. They own that Discipline is necessary, and that there ought to be Order in the Church; but they think that the way of exercising Discipline may vary, according to Time, Place, and other Circumstances. This Distinction may be received, when the Case is only about some indifferent Circumstances, but it is alleged without Reason when the question is concerning the substance or the Essence of the thing itself. The Disorder we complain of, is, that what is essential in Discipline has been taken away, to substitute in lieu of it, another Order, and to set up a new Discipline of which the Apostles did not speak a word. Now that which is most essential in Discipline, and which is not observed in most Churches, is this, That Scandalous Sinners are not to be suffered in the Church; and yet they are suffered: That they are to be warned and reproved in private, and even in public; this is seldom done, and in some Places it is never done: That Christians ought to separate themselves from those who live disorderly; and this is not observed: That upon certain occasions, they are to be cut off from the Body of the Faithful; but Pastors dare not so much as mention this: That the Administration of Discipline belongs to Pastors, that they ought to preside, proceed and judge in all emergent Cases; the Scripture gives them that Right, and ascribes to them those Offices; but they have been devested of them, new Political Bodies have been Erected, in which there is but one Churchman, or two for form's sake, who often have neithe Vote nor Authority in them. It is of Divine Right that Sinners should give real Proofs of their Repentance, as for Instance, by making Restitution, by Reconciliations, by acknowledging their Fault; but this is not now required of them; nay, in some Churches it is not so much as enquired into. It is against all the Laws of Discipline, that none should be excluded from the Holy Communion, and yet in most Places this is not regarded. Lastly, it is an Apostolical Order and Practice, That Sinners should not be received to the Peace of the Church, but after they have fitted themselves for it, by a sincere, and if the Case requires, by a public Repentance; but now a-days those ancient Rules of Discipline are abolished.  
After all this, can it be said that no alteration has happened in the essence of Discipline, but only in the manner of it? Censures, Suspensions, Excommunication, and the Authority of Pastors are taken away, the Government appointed by the Scripture is overturned, another and quite different Form is brought into the room of it; and yet People will say, that the Question is not about the thing itself, but the manner▪ It is not sufficient to have any kind of Order; the Order which God has prescribed, and no other, aught to be observed. Some Circumstances may be varied according to the necessities of Churches, but the substance of the thing itself is unalterable.  
5. Many are of Opinion, that the Authority of the Magistrate supplies that want of Discipline, and that this way is by much preferable to the other. I confess, that the Punishments inflicted by the Magistrate upon Scandalous Livers are of great use; that Magistrates who use their Authority to suppress Vice are very commendable, and that Discipline is of much greater force, when it is supported by the Authority of Civil Powers. But still the Divine Institution is to be preserved entire; it does neither belong to the Magistrate, nor to any Power to alter that which God has Commanded, and to deprive the Church of her Right. After all, the Discipline of the Magistrate is not the Discipline of the Church; these are two distinct things and of a quite different Nature. The Magistrate uses external and corporal Punishments; Fines, Imprisonments, Banishments, Force, etc. These Methods are certainly useful, they may terrify Sinners, and in some respects keep them in Awe and Duty: But besides this, it is necessary to work upon the Heart, and to bind the Conscience by those Methods which Discipline uses, or else it is to be feared, that we shall only make Hypocrites, and that Men will abstain from Evil more out of the fear of Punishment, and upon temporal Considerations than from motives of Conscience.  
Nay there are People, who if they had nothing to fear but a Fine, or some Days Imprisonment, would gladly purchase at that rate the liberty of sinning, and fancy that, provided, satisfaction be made to the Magistrate, there is no more to be done for the clearing of their Conscience. Besides, what an disorderly thing is it, that an Offender who is prosecuted, fined, and imprisoned by the Magistrate, should still be treated like a Member of the Church, and admitted to the Holy Sacrament? The Magistrate's Authority is therefore a very efficacious Mean to promote the Glory of God, when it is joined with Ecclesiastical Discipline; but to think that Civil Laws are sufficient to Regulate Manners and to reclaim Sinners, is a Conceit almost as unreasonable, as it would be ridiculous, to proceed against Robbers, or the other Disturbers of the public Peace, only by Spiritual Punishments. Let no Man then confound those things which God has set asunder.  
6. It is farther said, That these Rules of Discipline were only for a time, and that the times are altered. But how can it be proved, that the Laws of Discipline were made only for a time? Is there any ground for this either in the Scripture, or in the Nature of those Laws? Are the Laws of Discipline like those of Moses, which do no longer bind us? Did the Apostles make this distinction? Did St. Paul say upon this Subject as he did in another Case, 
* 1 Cor.  I only give my judgement; I have no Commandment of the Lord? Does he not speak positively of the Order according to which the Church is to be Governed? Does he not Command in the Name of Jesus Christ? Does he not establish general Laws and Maxims for all the Churches? The Apostles indeed appointed some Rules, the observation of which is not necessary at this Day, because those Regulations were visibly founded upon particular Reasons, which do no longer subsist, and therefore they are not proposed as general Laws. But the Reasons upon which Discipline is founded, and which are taken from Order and Edification, from the Honour of the Church, from the Conversion of Sinners, and from the Nature of the Christian Religion, those Reasons do still subsist, and consequently the Rules of Discipline are Sacred and Inviolable, especially being delivered by way of Command, and repeated in so many Places. The Christian Church is to be Diffused all the World over, sometimes She is Persecuted, and sometimes She enjoys a Calm, but whatever State She may be in, her Nature does not alter. As there is but one God, one Church, one Faith, one Baptism; so there is to be but One Order, at least as to Essential. Things, and that Order ought to be conformable to the Laws of the Apostles. Or else there will be, as in fact we see there are as many different Customs and Disciplines, as there are Kingdoms, States, Provinces, nay, Towns and Churches.  
7. It is commonly objected; That the Zeal of the Primitive Christians is extinct, that Men are now very Corrupt, and that it would be impossible to bring them to a submission to the Discipline of the Church. But that very thing that Men are corrupt proves the Necessity of Discipline. Order is never more necessary, than when all is in Confusion, 
* 1 Tim. I. 9  St. Paul says, that the Law is not made for a righteous Man, but for the Lawless and Disobedient. Discipline seems more necessary now, than it was in the first Centuries, because then Persecution kept Corruption out of the Church, but when the Church is in peace, Vices and Scandals do infallibly multiply; and than it is, that good Discipline is of excellent use.  
But than it is said, that it would be impossible to restore it, considering the Disposition Men are now in. I confess this design would meet with opposition. Those who go about to restore Order and suppress Licentiousness, must still encounter difficulties; but yet this might be compassed if Princes and Magistrates did not oppose it. If all the Pastors did set about it with a Zeal accompanied with Prudence and Gentleness, if they did carefully instruct the People concerning the necessity of Discipline, and if they did apply themselves to the civil Powers with equal Vigour and Respect, they would carry the point at Last. After all, the People are not in a worse disposition than the Heathens were in, before the Apostles preached the Gospel to them; and there are Christian Princes and Magistrates who have Piety and Zeal. If then the Heathens of old could be brought under the Discipline of Christ, in the sight of Heathen Magistrates, should we despair of subjecting Christians to it? The instance of those Churches where Discipline is observed, at least in part, and where Excommunication and public Penances are in use, shows that there is no impossibility to succeed in this design. If the thing was impossible, God would never have commanded it.  
8. In the last place here is an Objection which is commonly urged with great force, and which seems to have much weight in it. It is said, that we have reason to fear that Discipline would bring Tyranny into the Church, and that those who govern it, would then assume too much Authority. Let us see whether this Fear is well grounded.  
And First, if we suppose this Principle, that Discipline is instituted of God, and that the Apostles did commit it to the Church and her Governors, which I think has been fully demonstrated, will it not be a kind of Blasphemy, to say; that Discipline is not to be suffered, lest Pastors should become Tyrants? Would not this reflect upon our Saviour and his Apostles, as if they had established a dangerous Order, which is apt to introduce Tyranny? At this rate the Apostles and the Primitive Christians, did encroach upon the Liberty of the People, and the Authority of Princes. Every Christian will abhor this Consequence, and yet it results naturally from the opinion of those who reject Discipline for fear of Tyranny. Besides, supposing that Christ has instituted the Order we speak of, can we thus argue against it, without shaking off his Yoke? But Men do not consider this. They fancy that every thing that is granted to the Church is granted to her Governors, whereas they should remember that it is paid or yielded to Christ, whose Right it is, and who cannot be despoiled of it, without Sacrilege. Here we might retort the Charge upon those who bring it. They talk of Tyranny, and is it not an intolerable piece of Tyranny, to oppose a Divine Law, and to debar the Church and her Governors of the enjoyment of those Rights, which God had given them?  
But to come closer to the Objection. Nothing can be feared but one of these two Inconveniences; either an Empire over Consciences, or some Prejudice to the Public Tranquillity, and to the Authority of civil Powers.  
As to the first of these two Inconveniences, there is no great reason to fear it; since the Apostles, who so expressly recommend Discipline to Pastors, forbidden them at the same time to assume a Dominion over Consciences. Provided Discipline is used only in those cases, and in that Manner which the Scripture appoints, and as it was practised by the first Christians 
* 1 Pet. V 2. 2 Cor I. 14.  nothing like this is to be feared from it. The Discipline we speak of, does not meddle with Points of Faith and so Fear in this respect is groundless. As to those Cases which concern Manners, Injustice can hardly be committed about them. The Church does not Judge of secret and unknown Facts. She only proceeds against Notoriously Scandalous and Impenitent Sinners, and she receives them, as soon as they express their Repentance; And is there any thing of Tyranny or danger in this? It is proper to observe here especially with reference to Excommunication, which is thought the severest part of Discipline, that when the Church proceeds to that extremity, she does not, properly speaking, act by way of Authority, as if she had an absolute power to punish a Sinner and to cut him off from her Body: But that Sinner has already by his Life cut himself off from the Communion of Christ, he is no longer a Member of the Church, so that the Church only declar●s that, which is done and determined already, tho' she should not declare it.  
Neither is there any Cause to fear that the Public Peace should be disturbed by the exercise of Discipline. On the contrary, Society will be the better Regulated for it. For Discipline does not touch Civil Matters. Excommunication itself, does not hinder a Man from being still a Member of the Commonwealth, nor that all the Duties of Justice and Humanity should be discharged towards him.  
As for the Authority of Civil Powers, it is no ways injured by this, as evidently appears from the first Christians exercising Discipline openly in the fight of the Heathen Magistrates, without any opposition from them. Christ did not come into the World to Erect a Temporal Kingdom, nor to draw Men off from their Submission to the Authority of Kings and Magistrates. It is the Principle of a true Christian, 
* Mat XXII.  To render unto Caesar the things which are Caesar's, and to God the things which are God's. This Principle will not deceive a Man, and as long as we adhere to it, all things will be in order. Religion is so far from giving any just umbrage to Princes, that on the contrary it strengthens their Authority. Submission to the higher Powers is recommended by the Apostle in the most earnest manner. The Christians of the first Ages, who were very strict observers of Discipline, distinguished themselves by their Loyalty to Princes. Nay, it is observable, that their Discipline which was so severe against Sinners, was as strict against those who were wanting in the Fidelity and Respect due to Superiors, witness that Cannon, 
* Can. Apost. 84.  which enjoins the Deposition of those Bishops and Clergymen, who should offer an Affront to the Prince or his Officers.  
Whosoever will take the pains to weigh this Matter, will acknowledge that Discipline is a distinct thing from the Civil Power. Each of these has its bounds and limits. The Church does not touch the Body nor Civil Matters, and it is not the Magistrate's business, to regulate things relating to Conscience and Salvation. Indeed if Magistrates imagine, that they have a right to Govern the Church as they think fit, and that they hold the same Rank in it, which they hold in the Civil Society, so that the Ministers of Religion are but their Officers; Discipline may seem to them to lessen their Authority: But let those who entertain such thoughts, see how they can reconcile them with the Gospel, and with the Nature of the Christian Religion.  
Notwithstanding all this it will be said, that Churchmen have been known to usurp a Dominion over Consciences and over Kings. It is true, Churchmen have abused their Authority, but because a thing has been abused, is it therefore to be abolished? Wise Men will rather say, that things ought to be restored to their natural State and to their lawful Use. Else the whole Authority of Kings and Magistrates might be pulled down, and we might argue thus. Monarchical Governments liable to great Inconveniences, Kings have been Tyrants and Usurpers, therefore there must be no more Kings. Magistrates and Judges have been unjust, Covetous, Cruel, and therefore no Magistrates are to be endured. Would not this Argument be extravagant and impious? And yet the like Argument is used against Discipline. In Church as well as in State Government, there will be always some inconveniency to be feared; this Evil is almost unavoidable, there being no Form of Government which the Malice of Men may not abuse: But those Abuses are without comparison, a less Evil than Anarchy, which is the most dangerous State of all.  
But let us clear the Matter of Fact, upon which the Objection I am now Confuting, is founded: It is supposed, that Discipline did introduce Tyranny; but on the contrary, it was upon the Ruins of Discipline, that Tyranny was erected. This is known to all those, who have any knowledge of Antiquity. When did Bishop and Clergymen usurp that excessive Authority, over men's Estates, Persons & Consciences? It was when the Observation of the Ancient Discipline was slackened, when Discipline began to wear out of use, when Sinners, and especially great Men, were exempted for Money, when that which should have been transacted by the whole Church, was referred only to the Clergy, and when public Confession was changed into a private one. It was by these means, and not by the due Exercise of Discipline, that Churchmen made themselves Masters of all.  
What we ought to do then is this, First, to inquire what is of Divine Institution in Discipline, and to restore that; in the next place to consider what the Salvation of Sinners and the Honour of the Church require, and what was good and edifying in the practice of the Primitive Church, in order to conform to it; and lastly, to provide by good Laws, that no Man may exceed the bounds of his Calling; particularly, that in restoring to the Clergy their lawful Authority, all just measure may be taken, to prevent their abusing it. If Christian Princes are bound to preserve the Rights of the Church, they ought likewise to take care that nothing be done against their own Authority, and to punish those who oppose it, or who disturb the Civil Society, whether ecclesiastics or Laymen. This we are to treat of in another place.  
Besides, when we speak for the re-establishment of Discipline, we mean that Pastors, should be subjected to it as well as their Flocks, and that if there is an Order in the Church to regulate the Manners of Christians, there should be one also to regulate the Clergy, and to lay strict Obligations on them to discharge their Duty in all its parts; And that according to the Ancient Practice, Discipline ought to be more severe, against the ecclesiastics who fail in their Office, than against the People. But as we have complained in this Chapter of the want of Discipline, with Relation to the Church in general, so we are going to show in the next, that this want is neither less observable, nor less fatal, in those things, which concern the Governors of the Church.  
I conclude with saying that in Order to remedy the Corruption of Manners among Christians, it is absolutely Necessary to restore the use of Discipline. This is what has been and is still hearty wished for, by many Persons of eminent Learning and Piety, and it is that which I desire all those who have a Zeal for the Glory of God, to take into their serious Consideration.   

CAUSE III. The Defects of the Clergy.  
IN searching after the Causes of the Decay of Piety, we cannot but inquire, whether Corruption does not proceed from the Pastors and Governors of the Church. Pastors are appointed to oppose the Progress of Vice, and to be public Fountains of Instruction, Edification and good Example; so that in truth their Ministry is of most excellent use, when duly exercised. But when Vice reigns, when Scandals multiply; that general Corruption is, if not a certain Proof, at least a strong Presumption, that there is some fault in Pastors.  
If we would be satisfied about this matter, we need but reflect upon the Nature of their Office, and upon their way of discharging it. This is what I design to inquire into in this Chapter: In order to which, I shall consider. 1. What Functions and Duties are annexed to the Office of Pastors, And 2. What Qualifications are requisite in them to discharge it worthily.  
There are two principal Functions incumbent on Pastors: Instruction and the Government of the Church.  
1. It would be needless to prove that the Office of Pastors obliges them to instruct the People and to preach the Gospel, for this is beyond all Question. It will be fit to observe, that the fruit of public Instructions delivered in Sermons, depends upon two things; the Matters treated of, and the Way of proposing them; so that the Faults committed in Sermons are either in the Things themselves, or in the Manner of handling them  
1. The Matters handled in Sermons, are either of Doctrine or Morality. What has been said in the first Chapter of this Treatise, may serve to discover to us the Defects in Preaching, with relation to these two Heads. Those who preach the Gospel do not sufficiently instruct the People, neither in the Fundamental Doctrines, nor in the Duties of Religion: And as Catechising is properly designed for the explication of these Truths and Duties; I think Ignorance and Corruption chief proceed from this, that in most Churches, things are not well ordered, with reference to Catechising. They are neither frequent enough, nor so proper for Instruction as they should be. Besides, Catechising is almost every where neglected, if not despised. The common Notion is, that Catechisms are only for Children and for the meaner sort of People. The Function of a Catechist, which was anciently so considerable in the Church, is looked upon now as a Function of no great importance, and it is usually committed to Persons of the least Knowledge and Experience.  
These Faults might easily be remedied. One of the most useful Establishments in Churches, would be to increase the Number of Catechisms, and to appoint them instead of the Sermon. But to render them more useful and more frequented, it would be necessary to establish two sorts of them. In those of the first sorts the Elements of Religion should be explained in an easy and familiar manner, for the benefit of Children and of the less-knowing part of Christians. The other should be for those who have attained a higher degree of Knowledge, and in these, Matters that had been proposed but generally before, should be more fully and exactly handled. But if it be thought that an Establishment of this Nature, and that the multiplying of Catechise, might meet with Difficulty and Obstructions, it would be necessary at least, for the instruction of great numbers of Persons, who never assist at those Exercises, that Ministers should he obliged to preach upon the same Subjects, which are commonly treated in Catechisms.  
As for Sermons, the Church would reap more benefit from them, if Preachers did always show true Judgement in the choice of the Matters they handle. We must not think that all sorts of Subjects are instructive alike, and that in order to Preach the Gospel, it is enough to speak of God in a Sermon, and to take a Text out of Scripture. Every Subject aught to be proposed and pressed according to its importance. To insist upon Matters of lesser Moment, whilst those which it most concerns Christians to be Informed about are neglected, is to swerve from the true intendment of Preaching. But because all Preachers have not the Capacity to make this Choice, it would be fitting, that part of the Matter of their Discourses, should be appointed and prescribed to them by a Law. For when they are tied to no Rule, when they are at liberty to Preach upon any Subject, which they think fit to choose, it happens that many instead of handling the most important things in Religion, and of consulting the present State and Necessities of their Flocks, apply themselves to various Subjects which are of no great Edification.  
Preachers for the most part, consult only their own Inclination in the choice of their Matter; and when they pitch upon a Subject, it is rather because it pleases them, and because they apprehend a facility in treating it, than out of a regard to the necessities of their Congregations. Those who are fond of Mysteries and Allegories, apply their time and studies to the Expounding of the Prophecies, and to the unfolding of the Types of the Old Testament. Those who are given to Disputing, fill their Sermons with nothing else but Controversy. And the same may be said of Speculative Divines, who are conversant in the Fathers and History, they entertain the People with those things which are the ordinary Subject of their Meditations and Studies. I do not mean, that such things ought never to be spoken of; they may sometimes be touched upon, provided, this be done judiciously: But they have a sorry Notion of Religion and Preaching, who make those Matters their main Business, and fancy they have entirely fulfilled all the parts of the Gospel Ministry, when they have Preached upon Types, or Controversy.  
What I have now said, may be applied to the choice of Texts. 
* 2 Tim. III. 16.  All Scripture indeed, as St. Paul says, is profitable for Instruction; that Divine Book contains nothing but what is useful; but yet the various usefulness of the several parts of Scripture, is to be distinguished, and it must be owned that some Places are more useful and instructive than others. Some difference is to be made between those Books and Chapters, which explain the Doctrine of Redemption, the Design of Christ's coming into the World, or the Duties of a Christian Life; and those which serve only to acquaint us with the Order of Times, and to confirm the certainty of History. These last have their use, since the Truth of History is one of the main Proofs of the Truth of Religion; but those Places are more useful which Treat of what we are to believe or to do in order to Salvation. It is of another sort of importance, to Explain the Gospel, than to Preach upon the Book of Joshua or Ruth, or upon some Places of the Prophets. I am not ignorant that some have thought, that the Scripture is equally Rich every where; that all Doctrines may be drawn from all Texts; that those Chapters and Verses which seem the most barren, and where there appears nothing extraordinary, contain Mysteries and Treasures which might exhaust even the Meditations of Angels; but this Conceit is so absurd and repugnant to Sense, that I do not think it worth my while to Confute it.  
Morals being so Essential a part of Religion, should be very particularly insisted upon by Preachers, and yet few do it; so that Morality of all things is that which is the most superficially handled in the greatest part of Sermons. This Fault in Preachers proceeds from several Causes. Some have a Prejudice against Morality, and think it ought not to be insisted on.  
Others who are conceited with vain Learning, imagine that to Preach Morals, argues but an ordinary measure of Parts, and little skill in Divinity, and that it becomes them better to soar after high Speculations, and to dive into the Mysteries of Faith and of the most sublime Theology. This Custom of insisting more upon Doctrine than Morals, proceeds also from another Cause, which is, that in this last Age Divines were fain to be continually Explaining and Disputing; and so the same Method has been followed ever since.  
I am apt to think besides, that many Divines neglect Morality, because the treating of it is more difficult, than the explaining Doctrinal Matters. Let those supercilious and speculative Divines say what they will, the right handling of Morality is the hardest thing in Preaching. It is easy to explain a Text, or a point of Doctrine; and a Man must be very meanly gifted, if with the help of a Commentary or a Commons-Place, he is not able to do the feat, and to furnish out his hour. But to Preach Morals is quite another thing. I confess that there is a way of Preaching Morality which requires no great pains. If Men content themselves with delivering Moral Sayings concerning Vice and Virtue, this may be done without much labour. But when a Preacher pursues true Morality, when he is to master the Hearts of Men, to reform the Manners of a whole Congregation, to encounter the Inclinations of his Hearers, and to make them renounce their Passions and Prejudices; then it is that he meets with many and great difficulties; this is an inexhaustible Spring of Labour and Mediation, and a task which few Preachers care 〈◊〉 take upon them.  
In Religion, Doctrine should never be separated from Morality, nor one of these preferred before the other. But yet it is necessary to insist more upon Morality than upon Doctrine, not only because the design of our whole Religion is to make us good Men, but also because Morality cannot effectually be taught, without being much dwelled upon. It is only by enlarging on matters, and entering into many Particulars, that the two ends of Morality are to be attained, which are instructing Men in their Duty, and persuading them to the practice of it.  
Morality is of a vast extent, as may appear by considering how many Duties are comprised under these three Heads of Christian Morals, Piety, Justice, and Temperance. Besides these Duties which are common to all Men, there are some Particular ones relating to the different Conditions, Callings, Ages, and States which Men are in. And how many things are there to be considered upon all these Heads? This is not all, for these Duties vary infinitely, by reason of the diversity of Circumstances. There are almost as many different Dispositions as there are Persons among a great Multitude of Men who are addicted to the same Vice; there are hardly two who are vicious in the same degree and manner. It is therefore requisite that Preachers should descend into particulars, and that they should so  Duties, Virtues and Vices, that every one may know himself in the Description.  
And yet this relates only to bare Instruction. Now if in the next place we intent to engage Men to the Practice of these Duties, there new Difficulties will arise, and no good Success can be expected but from assiduous Care and constant Labour. There are in Man's Heart, so many different Dispositions and Motions, so many Illusions and Prejudices, so many Wind and Artifices, that a very particular application is required for us to insinuate ourselves into it. When the Truths and Doctrines of Religion are to be Taught, things need not be so minutely handled, and there is no occasion to use such mighty Endeavours; nay, the being very particular may be a fault. He that would Instruct, so he is clear, should rather be short than prolix. The Hearers do easily apprehend the Truths which are proposed to them, and the most Corrupt Men are able to discern Truth from Error; a Libertine will find who is in the right or in the wrong, in a Dispute. But it is not so easy a thing to touch the Heart, or to conquer inveterate Habits. What Tully says in his Dialogue of the Orator, deserves to be inserted here, it is this, 
(a) Cicero de Orat. Lib. 2. Non enim sicut Argumentum, simul atque positum est, arripitur, alterumque & tertium poscitur; ita misericordiam aut invidiam, aut iracundiam simulatque intuleris, possis Commovere. Argumentam enim ipsa ratione Confirmat; quae simul atque emissa est adhaerescit. Illud autem genus Orationis, non cognitionem judicis, sed perturbationem requirit, quam consequi nisi multa, & varia, & copiosa, & simili Contentione orationis nemo potest. Quare qui aut breviter, aut summisse dicunt, docere judicem possunt, commovere non possunt.  Passions are not to be excited in a moment, as a Proof does presently persuade so soon as it is proposed. A Proof is confirmed by Reasons, and Reasons clearly set out, make an impression immediately; but when we intent to raise the Passions, the success does not so much depend upon the Conviction, as upon the Perturbation of the Mind; Oratory cannot have its effect then, without Prolixity, Variety, Copiousness and Vehemence of Discourse. Those therefore who speak briefly and calmly; are fit to Instruct, but not to move.  
From these Reflections it appears, that the Method of those Preachers, who are large upon the Explication of Doctrines, and succinct upon Morals, is directly contrary to the true way of Preaching, and that those do very ill understand what Morality is, who either despise it, or look upon it, as the easiest thing in Preaching.  
We may likewise apprehend from what has been said, what are the most ordinary Faults of Preachers when they Treat of Morals. I shall observe Three of them. Their Morality is too general, it is defective, and it is sometimes false.  
1. Many Preachers are too general in handling Morality. This is the Head which is the most slightly touched upon. They spend the greater part of their Sermons in explaining the Sense of a Text, they sift all the words, and examine all the Circumstances of it, with the utmost Nicety. In a word, they drain the Subject. But when they come to the Application, they content themselves with two or three general Uses; they address to their Auditory some lose Exhortations to a good Life; even when they are to speak upon a Moral Subject, they confine themselves for the most part to general Considerations: Nothing is Particularised, or treated with the necessary exactness Now Generalities are of no great use in Matters of Morality. To say in general Terms, that Men ought to be good, and to declaim against Sensuality, or Covetousness, is that which will convince no Man. It is not bawling or sending Sinners to Hell, that is likely to win upon them. If should be distinctly shown, what it is to be a good Man; Virtues and Vices should be Characterised, and their various Kind's and Degrees observed; particular Rules ought to be given to the Hearers, they ought to be furnished with necessary Motives and Directions; we are to Confute their Mistakes, and to obviate their Objections and Excuses. Till we come to this, Preaching will be attended with little Success.  
2. The Moral Discourses of Preachers are often defective; for besides that they handle Morality in a superficial Manner, there are some essential Articles which they seldom or never speak of, among which we may reckon Restitution. The Moralities of Preachers turn almost altogether upon Four or Five Heads, they attach only some of the grosser Sins, such as Blasphemies, Uncleanness, and such other Vices. But this is to confine themselves, to the first Elements of Piety and Morality. True Morality goes a great deal further. Piety does not only banish the more heinous Sins; it does besides fill the Heart with a sincere love of Virtue; it softens and rectifies the Inclinations, it produces in a Man, Gentleness, Humility, Patience, Resignation to the Will of God, Divine Love, Tranquillity under all Events, Charity towards other Men, and a Zeal for Justice and Goodness. This is the main of Piety, this is what should be incessantly laid before Christians, to make them apprehend the Extent and Perfection of the Morals of the Gospel.  
3. The Moral Discourses of Preachers are False. 1. When they are too remiss; 2. When they are too severe, And 3. When they are Contradictory. Their Morality is too remiss, when it does not propose all the Duties of Holiness in their full latitude, when it flatters Sinners, or does not sufficiently awaken their Consciences. It is over-severe, when it raises groundless Scruples in Men's minds; when it represents as a Sin, that which is not really so; or when it makes a necessary Duty of any thing, which may be omitted without danger. Preachers likewise  things, in the Pictures they draw for Virtues and Vices. If they are to speak of Covetousness or forbidden Pleasure, they strive to make of these the most hideous Pictures they can; they paint out a Covetous or a Voluptuous Man as a Monster, they affect the most lively Descriptions and Figures, and their Sermons are loaded with every thing that their Collections afford upon the subject. But all this is only noise, and so much Breath spent in vain. Such Morality does not hinder the Voluptuous or Covetous Man, from pursuing his ordinary course, it is rather apt to harden him in it; because as he does not see himself in the dismal Picture which is made of these Vices, so he thinks himself free from them, or at least not very guilty of them. Lastly, Preachers do sometimes deliver Contradictory Morals. Having not sufficiently meditated upon the Principles of Religion and Morality, they run themselves into Contradictions; they say one thing in one place, and the contrary in another; they lay down Principles which destroy the Consequences they will draw from them, or they draw Consequences which over-turn the Principles they have laid down.  
II. The Faults I have hitherto observed, relate to the Matter of Preaching; those which are committed in the manner are not indeed so essential, but yet they are important enough to deserve some notice here.  
It is to no purpose to preach pure Doctrine and good Morality, if this is not done in a proper way to instruct and to persuade. The most important Truths lose their force in the Mouth of a Man, who either cannot speak of them in a suitable manner, or expresses them obscurely. And so likewise the way of exhorting and censuring, is often the reason why Exhortations and Censures prove ineffectual. Either they are not accurate or convincing enough, or they are Gold and Languid, or they are not seasoned with Prudence and Mildness; but are a kind of Fire, which has more of Anger and Indiscretion, than of true Zeal in it, and which offends more, than it affects or persuades the Hearers.  
Divers Considerations might be here insisted upon concerning the way of Preaching; but I think what is most Material to be said on this Subject, may be reduced to this one thing; that the manner of Preaching is not Simple and Natural enough. The way of Preaching should correspond with the Design of Religion and Sermons, which is to inform the Understanding, and to move the Heart. This End is attained by those, who think and speak clearly and naturally, when every thing, in Reasoning, Method, Style, and Exterior, is regulated by Nature and true Sense. But it has been observed long ago, to Preachers are particularly apt to fail in this respect. False and confused Ideas, un-accurate Reasonings, strained or impertinent Reflections, forced and unnatural Expressions, are almost become the Property of that Order of Men. One would think that most Preachers take pains not to follow Nature; as if a Man was too sooner in the Pulpit, but he must speak no longer like the rest of Mankind, as if the part of a Preacher was something like that of a Prophet among the Jews. Nay this is passed into a Proverb; so that odd Ways and injudicious Reflections, are called Ways and Reflections of Preachers.  
1. If Nature was consulted, and it men did consider the end of Preaching, they would see in the first place, that the Method which is followed by many, in the explaining of Scripture and the composing of Sermons, had need be reform in some respects, and that it does not agree so well as it should, with the simplicity of the Gospel. For instance, why should Time be wasted in Exordiums and Preliminaries? Why should a Preacher dwell upon the explaining of Words and Phrases which every Body understands, or upon pressing the least Circumstances of a Text? What signify those needless Digressions, those Objections which no body thinks of, those citations and stories, which in some Countries fill up Sermons, and so many other small Niceties, which clog these kind of Discourses. All this might be let alone, without prejudice to public edification.  
2. It is for want of Consulting Nature, that Preachers are obscure. Sometimes the Obscurity of their Sermons arises from the things they speak of, when they are obscure in themselves. But at other times this Obscurity proceeds, from their not having distinct Ideas of the Subjects they treat. Their Style and Language do also contribute much to make them dark. Some use Scholastical Words and Terms of Art, which are Arabic to the People; others delight in figurative and improper Expressions, which present false Ideas to the Mind. Now they might avoid all these Faults, if they did not forsake Nature and Simplicity. But some Preachers affect the saying new and singular things, and they would be sorry if they had made use of simple and common Ideas, Reasonings and Expressions, which yet are the clearest and the best.  
3. False Eloquence proceeds from the same Source. Preachers commonly aim at Eloquence; and it is to compass this End, that they take such pains in the composing and delivery of their Sermons, and that they affect a Style, a Pronunciation and Gestures, which become a Stage-player or a Profane Orator, much better than a Minister of Jesus Christ. I might remark here, that this affection of Eloquence, is not very suitable to the Spirit of Piety, which should animate a Clergyman. but not to moralise upon this, I shall observe that these Preachers miss their Mark, by making so much work, and by using such mighty endeavours to hit it. True Eloquence, the force of a Discourse, an elevated and sublime Style, consists in following Nature. Nothing admits of greater vehemence and loftiness than the Subjects which Religion affords. Let a Preacher be well acquainted with these, let him go about them in an easy and natural way, but especially let him feel and be thoroughly affected with them; and he needs not trouble himself about any other Helps; he will despise all the false sparkling, and the vain ornaments of insipid and boyish Eloquence, and he will not be capable of speaking like a Gramar Scholar, or a Declaimer. All that which costs Preachers so much Labour, flights of Wit, refined Thoughts, ingenuous Descriptions, polite Language, all that I say, is very mean. By such things they may raise at most a vain Admiration, but they will never Instruct nor Convert a Sinner. One Dram of good Sense is worth more than all that.  
4. Some Preachers run into another Extreme, their way of Preaching is neglected and course; they think to justify themselves, by saying, that they are simple and popular, that they speak naturally and without Art. But they swerve as much from Nature as the others, and as it is a Fault to be affected, it is another to be flat, homely and barbarous: It is as much against Nature, to use ridiculous and offensive Gestures, Tones and Ways, or to stand without Motion or Action in the Pulpit, as it is to play the Declaimer there.  
I might add other Considerations about the manner in which the Gospel ought to be Preached, but I should engage too far in this Subject. We may judge now whether Ignorance and Corruption, do not proceed from the Defects of those who Preach the Gospel. The People have scarce any Notion of Religion, but what they gather from Sermons. If Sermons then are not Instructive and Edifying, either because all the Truths and Duties of Christianity not are proposed in them, or because they are ill proposed, the People must of necessity be very much in the dark.  
I shall say one Word more concerning the Instruction which Pastors own their Flocks. Public Instructions, how useful soever they may be, are not sufficient. The Edification of the Church requires, that upon certain occasions, Pastors should likewise Instruct in Private. This necessity of Private Instructions, may be proved by the following Arguments. 1. If there be none but Public Instructions and Exhortations, what Instruction can a great many Persons receive, who either do not frequent, or do not hearken to Sermons? What will become of those who hear, but do not understand what they hear, or who understand it, but forget it presently, and so do not practise it? 2. All things cannot be said in Sermons, how particular soever they may be; yet still many things remain untouched. Nay, there are Matters which a Preacher cannot bring into the Pulpit. Can he enumerate all the Cases in which Injustice may be committed, or Restitution is to be made? Can he specify those infinite Frauds which are practised in men's several Callings and Trades? Can all Cases of Conscience, about which the Hearers want Instruction, be Decided in a Sermon? Dare we insist in the Pulpit upon the Head of Impurity? And may not this be one of the Reasons why that Sin is so common? If Christians then have no opportunity to be Instructed in Private about these Articles, they will be ignorant with relation to them as long as they live. 3. In order to good Instruction it is necessary, that the Teacher, and those who are Taught, should communicate their Thoughts to one another. For the Hearers may have their Doubts; they may sometimes be at a stand, by reason of something which they do not know, or of some Difficulty which starts up in their Minds. Some have been hearing Sermons for these Twenty or thirty Years, who yet entertain Scruples and Doubts concerning the Fundamentals of Religiom. If such Persons receive no other Information, they will not be moved by any thing, that is said in Public, but they will retain their Scruples to their dying Day.  
All this shows that private Instruction is a part of the Pastoral Care: And the practice of it would certainly be very useful, not only for the Edification of the People, but also to keep the Clergy from growing remiss, and to make them more diligent in the discharge of their Office. For when they have nothing to do but to Preach Sermons, it is much to be feared; considering Men's Propension to Laziness, that they will become Negligent. It is therefore an unhappiness, that private Instructions should be almost out of use, and that there should be so little Communication about Religious Matters, between the People and their Ministers. We have no Instruction remaining, but what is delivered from the Pulpit; and that would not be sufficient, even tho' Sermons were such as they ought to be. But when private Instructions are wanting, and when Sermons are defective besides, it is impossible but that the greatest part of Christians, being destitute of necessary Informations and Aids, must live in Corruption.  
II. The Second Function of Pastors, which should perhaps be named in the first place, is the Conduct and Government of the Church. Upon this I observe. First, That those do not understand the Nature of the Pastoral Office, who confine it to Preaching. There was a time when Preaching was quite laid aside, and when Churchmen did only perform Divine Service. But now a-days in many Churches, the whole Ministry is placed in the Business of Sermons, and the ecclesiastics are looked upon, not as Pastors, but Preachers; as Men whose Office it is upon certain Days and Hours, to speak in the Church. Preaching is is without dispute, a part of the Office of Pastors. But it is a great mistake to think, that God has appointed them only to Preach; for they are entrusted besides with the Government of the Church, and this part of their Employment is at least, as essential as Preaching. It is remarkable, that the Scripture speaks of Pastors in divers Places, and that the Titles it gives them, and the Functions it ascribes to them, relate chief to the Government of the Church. This is employed in the Name of Bishops, Priests or Elders, Guides and Pastors: St. Paul has writ concerning the Duties of the Ministry, if we examine what he says of the Functions of that Charge, and of the Qualifications of those who are to be admitted into it; we shall find that he is much larger upon the Government of the Church, than upon Preaching. To this purpose, the Epistles to Timothy and Titus may be consulted.  
But further, all Churchmen are not called to Preaching. The Apostles distinguish their Functions; they tell us, 
* See 1 Cor. XII. 4, 5, 6. 28, 29, 30. Act. VI 2, etc. Rom. XII. 6, 7, 8. 1 Tim. V 17.  That all are not Doctors, that all do not Interpret, that all do not administer the Word, that all do not Teach and Exhort; that some are appointed to Instruct, to Exhort, and to Expound the Scriptures, others to Govern, and others to do works of Charity. Tho' we should suppose that there is nothing in this, which relates to the extraordinary Gifts conferred upon the first Ministers of the Gospel, and to the Order which was then observed; yet it is plain, that these Places are to be understood, of the Gifts and Functions of ordinary Pastors.  
This is confirmed by the Practice of the Primitive Church. The principal and the most general Function of Pastors then, was the Inspection and Governing of the Church. Preaching was not neglected, but all Churchmen were not Preachers, this Province was committed to those who were fit for it. Would to God this Distinction was still observed! The Church would be better governed, and the Gospel better Preached than it is. There are Talents requisite to Preach the Gospel, which every Body has not, and others are necessary for the Conduct of the Church; and all these Gifts seldom meet in one Person. If then no regard is had to different Gifts and Functions if without distinction ever thing is committed to one Person, it is visible that the Church will be ill Edified. Besides that I have showed in the First Chapter of this Second Part, that it is a dangerous Notion, which restrains the Ministry to Preaching But to remove this Inconveniency it would be necessary, that a competent Number of ecclesiastics should be had in every Church.  
1. To express my Thoughts more particularly concerning the Office of Pastors, with relation to the Government of the Church; I observe, First, that Discipline is worn out of use, as I have shown at large in a Chapter upon that Subject. It is true, that this Defect is not wholly to be imputed to Pastors. If they do not Govern the Church by a good Discipline, it is because they have been deprived of their Authority. Many of them are sensible of this Disorder and lament it: But what can they do when they Exercise their Ministry in Places where their Hands are tied up, where they dare not refuse the Sacrament to an Adulterer, and where they should bring themselves into great troubles, and perhaps be Deposed, if they took upon them, to observe the Apostolical Discipline? They are forced to confine themselves to Preaching, which when it is not backed with Discipline, can never have that Effect which it would produce in conjunction with it. There was nothing left to Pastors but what could not be taken from them without abolishing the whole Ministry: All that remains is only Preaching and Administering the Sacraments. And yet for all that, a great part of the Clergy, may justly be charged with that Fault we complain of, and with that Corruption of the People which is a consequence of it; since there are those among them, who oppose the restoration of Discipline, and look upon it as an indifferent Order; and others who are placed in Churches, where some Form of Discipline is left, render the Exercise of it ineffectual, either through Imprudence and excessive Severity, or through a shameful Remissness, and a cowardly Indulgence.  
2. Beside the Public, there is a Private Discipline, which consists in Inspecting the Lives of Private Persons, in Visiting Families, in Exhortations, Warnings, Reconciliations, and in all those other Cares, which a Pastor ought to take of those over whom he is Constituted. For neither general Exhortations, nor public Discipline can answer all the Occasions of the Church. There are certain Disorders, which Pastors neither can, nor aught to repress openly, and which yet ought to be remedied by them. In such Cases Private Admonitions are to be used. The Concern of men's Salvation requires this, and it becomes the Pastoral Carefulness, to seek the the straying Sheep, and not to let the Wicked perish for want of Warning. But these are Cares to which some Pastors do not so much as think themselves obliged; they content themselves with Admonishing Sinners from the Pulpit. There is very little Intercourse between Pastors and those who are committed to their Charge. Private Persons live without being accountable for their Conduct to any Body; and except they commit the greatest Enormities, they fancy no Man has a Right to inquire into their Actions. Nothing reaches them but Sermons, and these they mind as much, and as little as they please; this must needs produce Licentiousness.  
The visiting of sick and dying Persons, is one of the most important Functions of the Office of Pastors; but when it is not performed with exactness and zeal, it contributes as much as can be imagined to the keeping up of Security. Every one must needs see, of what Consequence this part of the Ministry is, if he considers that it is at the end of Life that we are to be judged, and that our eternal state depends upon the condition we die in: And if we reflect at the same time upon what the Scripture tells us, 
* 2 Cor. V 10.  that we shall receive in the World to come, according to the good or evil we have done in this; we will easily apprehend, what Ministers ought to do, when they visit sick and dying Persons. Their chief business should be, to discover what state those Persons are in, that they may suit their Exhortations to it. Then is it that they ought to speak to the Conscience of Sinners, and to persuade them by all possible Means, to examine their Lives, and the disposition they are in, in reference to their Salvation. And when a Minister meets, as it happens too frequently, with sick Persons, who are engaged and hardened in vicious Habits, or whose Repentance may justly be questioned; it is then that he had need use all his Skill and Prudence all his Zeal and Endeavours, to save Souls which are in so great danger. Upon such occasions both the Minister and the sick Person, have need of Time, Leisure and Freedom, and a hasty discourse or Prayer signifies nothing.  
And now we may judge whether a Man discharges the Office of a Pastor, who only in general exhorts dying Persons to acknowledge themselves miserable Sinners, and backs those Exhortations with Assurances of the Divine Mercy through Jesus Christ, or who only reads some Forms of Exhortations and Prayers, as the Custom is in some places. This method is fit to lay asleep than to awaken a guilty Conscience; and this way of ex-exercising the Ministry, overturns the Doctrine of a future Judgement, and most of the Principles of Religion. A Minister speaks to a sick Person of the pardon of his Sins, he exhorts him to leave the World with joy, he discourses to him of the Happiness of another Life, and fills him with the most comfortable Hopes; And perhaps this sick Person is a Man loaded with Gild, a wretch who has lived like an Atheist, who has committed divers Sins for which he has made no Satisfaction who has not practised Restitution, who never knew his Religion, and who is actually impenitent. Such a Man ought to tremble, and yet such Consolations from the mouth of his Pastor, make him think that he dies in a state of Grace.  
But if this way of visiting and comforting the sick, betrays them into security, it has the same effect upon the standers by, who when they hear the Consolations which are administered to Persons, whom every body knows not to have led very Christian lives; make a tacit Inference, that the same things will be said to them, and that their Death will be happy, whatsoever their past Life may have been.  
Besides the want of Ability and Zeal, there are two things which hinder Pastors from discharging towards dying People, the important Duties to which their Office obliges them: The one is, that commonly Pastors visit the Sick only in cases of extremity; and the other is, that they have too little communication with their Flocks, and no sufficient Knowledge of the Lives and Conduct of private Persons; so that being ignorant of the State and Occasions of the Sick, they cannot at the approach of Death, administer to them wholesome Counsels and Exhortations.  
These I think are the most essential Defects of Pastors, both in the Instruction, and in the Government of the Church.  
Having thus far treated of the Duties of the Pastoral Charge; I come now to consider those Qualifications, with which Pastors ought to be endued. And these are of two sorts: First, The Endowments of the Mind, by which I mean those Abilities and Talents, which are necessary for the Instruction and Conduct of the Church; and Secondly, the Qualifications of the Heart, by which I mean Probity and Integrity of Life.  
1. No Man questions but that Abilities and Talents are requisite in those who exercise the Office of Ministers in the Church. First, Some are necessary for Preaching the Gospel, and for the right expounding of Scripture. Preaching requires a greater extent of Knowledge, than is commonly imagined. To Preach well, a Man should be well skilled in Languages, History, Divinity and Morality. He should be acquainted with Man's Heart, he should be of a Sagacious and discerning Spirit, and above all things he should have a true and exact Judgement; to say nothing of some other Qualifications, which are necessary to every Man who speaks in Public.  
Neither are these Endowments sufficient▪ particular Talents are requisite for the Conduct of the Church. To guide a Flock and to be accountable for the Salvation of a great number of Souls, is no small Charge, nor an Employment which every body is fit for. A Man to whom the Government of a Church is committed, in whose Hands the Exercise of Discipline is lodged, whose Duty it is both to Exhort and Reprove both in public and in private, and who ought to supply all the occasions of a Flock, and to be provided for all Emergencies; such a Man has need of a great deal of Knowledge, Zeal and Firmness, as well as of much Wisdom and Prudence, Moderation and Charity. That all these Qualifications are requisite in a Pastor, is evident from the Nature of his Office; and St. Paul teaches it, when he appoints that none shall be admitted to this Employment, but those in whom they are to be found.  
What Effect then can the Ministry have, when it is Exercised by Men who want these Qualifications, or perhaps have the quite contrary; who are ignorant, who know nothing in Matters of Discipline and Morality, who can give no account of a great many things contained in Scripture, and whose whole Learning is confined to a Commentary; who can neither reason true, nor speak clearly; who are either Indiscreet, Negligent or Remiss in the Exercise of their Office? But I do not wonder, that these Qualifications are wanting in most Clergymen. Vast Numbers who were not cut out for this Employment, aspire to it. And besides these Abilities are not to be acquired without Labour and Application. Now many Churchmen are shamefully idle; they look upon their Profession as a mean to live easy, so that declining the Duties of their Place, they content themselves with the Incomes of it. Those who are to Preach are more employed; but their Sermons are almost their whole Business: Their Work consists for the most part in copying some Commentaries, and as soon as they have acquired a little Habit and facility of Speaking in Public, almost all of them give over Study and Labour. We may almost make the same Judgement of those ecclesiastics, who tho' they Study hard, yet do not direct their Studies to the Edification of the Church. The Learning and the Studies of Divines, I speak of those chief who have Cure of Souls is often vain, and of no use for the edifying of their Flocks. They apply themselves to things suitable to their Inclinations, and their Studies are but their Amusement, or their Diversion. Now he who neglects the Duties of his Calling, and pursues other Employments, differs very little from him who does nothing at all.  
II. Probity is, not less necessary to Pastors, than Knowledge and Ability; and this Probity ought to have three degrees.  
1. The first is that Pastors give no ill Example, and that their Life be blameless. This is the first Qualification which St. Paul requires in those who aspire to this holy Office. 
* 1 Tim. III.  Let a Bishop, says he, be blameless; that is, his Manners ought to be such that he may not justly be charged with any Vice, or give any Scandal. Then the Apostle specifies the faults from which a Pastor ought to be free; 
† Tit. I.  Not given to wine, no striker, not greedy of filthy lucre, but patiented; not a brawler, not covetous, one that ruleth well his own house, having his children in subjection with all gravity, and who is not lifted up with pride and self-conceit.  
Every body knows how much might be said, if the Conduct of Clergymen was to be examined upon all these Heads. Are not many of them scandalous by the irregularity of their Manners? How gross and shameful soever the Sin of Drunkenness may be, yet do they never commit it, and is not this Vice very common among them in some Countries? Are not some of them furious and passionate in their Actions and Words? Do we never observe in them a sordid Covetousness, and an excessive study of Self-Interest? Are their Families always well ordered? Are not Positiveness and Pride very remarkable in some Persons of that Profession? Is there not often just Cause to complain, that they are implacable in their Hatred, that they have little Charity; and that there is less Prepossession, and more of Gentleness and true Zeal to be found among Lay-Men, than among Divines? I say nothing of some other Faults which are not less scandalous in Churchmen; as when they are given to swearing, when they are dissolute and undecently free in their Words, when they are wedded to Divertisements and Pleasures, Worldly-minded, Lazy, Crafty, Unjust and Censorious.  
When such Vices appear in the Lives of Clergymen it is the greatest of Scandals; from that minute the Gospel becomes of no effect in their Mouths, the Laws of God are trampled upon, the most sacred things are no longer respected, Divine Worship and the Sacraments are profaned, the Ministry grows vile, Religion in general falls under Contempt, and the People being no longer kerbed by the Reverence due to it, give up themselves, to an entire Licentiousness. I confess that Christians ought to follow the Doctrine rather than the Example of their Guides, and that it is possible to profit by the Instructions of a Man, who does not practise what he teaches. But every body has not discretion and firmness enough, to separate thus the Doctrine from the Example, and not to be shaken by the Scandal occasioned by Churchmen, when their Life and their Preaching contradict each other. Men are very much taken with Outsides, and govern themselves more by Imitation than Reason. A great many Persons want nothing but Pretexts and Excuses, to justify them in ill things; and there is no pretence more specious, than that which the ill Lives of the Ministers of Religion affords. When the People see Men who are incessantly speaking of God and recommending Piety, and yet do not practise themselves what they preach, they reject all that comes from them, they fancy that the Gospel is preached only for Forms-sake, and that the Maxims of Religion may be safely violated.  
2. But St. Paul requires somewhat more in Pastors, than not to be scandalous; this is but the first and the lowest degree of Probity. He would have them besides to be adorned with all manner of Virtues; 
* 2 Tim. III. etc. Tit. I. and II.  To be vigilant, prudent, grave, modest and given to hospitality, gentle, charitable, lovers of good men, wise just, holy and chaste, showing themselves in all things patterns of good works, of purity, gravity, and integrity. And indeed Pastors are not only appointed to instruct and govern their Flocks, but they are obliged besides to set them a good Example, and to be their Patterns; and they do not edify less by their good Examples, than by their Exhortations. The Purity of their Manners, and the regularity of their Conduct, give a great Weight, to all the Functions of their Ministry, these make their Persons venerable, and engage a great many to imitate them. Now whether these Qualifications are to be found in Pastors, every body may judge. I except those who ought to be excepted, but for the generality, Wherein do Churchmen differ from other Men? Do they distinguish themselves by a regular and exemplary Life? Their Exterior indeed is something different, they live more retired, they preserve a little Decorum, tho' ever this is not done by all; but as for the rest, are they not as much addicted to the World, and taken up with earthly things, have they not as many humane and secular Views, are they not as much wedded to Interest and other Passions as the bulk of Christians are?  
3. This second degree of Probity is not sufficient. The Life of an Hypocrite may be blameless and even edifying; by composing his Exterior he may pass for a Saint. There is therefore a third Degree, and that is the Rectitude of the Heart, a good Conscience, a great measure of true Piety, Devotion, Humility and Zeal. Pastor ought to be in private, inwardly and in the sight of God, what they appear to other Men. And certainly none can have greater Inducements to Piety, than a Man whose ordinary Business it is to meditate upon Religion, to speak of it to others, to reprove Hypocrisy and Vice; to perform Divine Service, to administer the Sacraments, to visit afflicted and dying People; and to give an account to God of a great number of Souls. I do not know whether there is a higher Degree of Impiety and Hypocrisy, than when a Man who is in these Circumstances is not a good Man. Such a Man makes but Sport with the most sacred things in Religion, he does properly play the part of a Comedian, and of an Hypocrite all his Life. No Profession damns more certainly, than that of a Churchman, when it is thus exercised.  
It may perhaps be said that all these Moralities are nothing to my purpose; that this third degree of Probity, is necessary only for the Salvation of Pastors in particular, and that as the People are unacquainted with the inward Dispositions of their Teachers, and are not able to distinguish true from counterfeit Piety, it is enough for their Edification, that the Exterior should be well regulated. But those who think this, are very much mistaken. This want of Piety and Devotion is capital, and here we find the main Cause of the remissness of Pastors, and of the Corruption of the People. From whence do those Faults proceed which we have observed in Clergymen? How comes it to pass that some of them are ignorant and lazy▪ that others apply themselves to unprofitable Subjects and Studies, that others preach only out of Vanity, and that their Discourses are languid and jejune? All this, is because their Hearts are void of Devotion and Piety.  
There are some preaching Matters, and those too the most edifying which can never be well managed, but by a Man animated with sincere Piety. Those Preachers who describe the Beauty of Virtue, or the happy State of a good Conscience, the hopes of another Life, or the necessity of working out one's Salvation, and who are not affected and pierced thorough with what they say, do but stammer about these things, and they will hardly excite those Motions in other Men's hearts, which they never felt in their own. We cannot preach with Success without knowing the heart of Man, and this Knowledge ought to be the chief Study of those who preach the Gospel. But the surest and the most compendious way to know Man's heart aright, is to consult our own, to reflect upon ourselves, and to have a spotless Conscience: Without this a Man is still a Novice and a Bungler in Preaching. And so in the Exercise of Discipline; in private Exhortations, in the visiting of the Sick, in Prayers, and in all other Pastoral Functions, there is still something defective, when a Man does not perform them, out of a Principle of Charity, but only to discharge the outward Obligations, which his Office lays upon him.  
Pious and good Churchmen, who are not on the other hand destitute of Gifts, fulfil much better the Duties of their Ministry. A Pastor who loves his Profession, who lays the Functions of it to heart, who is thoroughly convinced of the Truths of Religion, and who practices the Rules of it; who in private humbles himself before God, and ardently implores his Blessing; ●ho is ever intent upon seeking Means to Edify the Church; who turns all his Meditation that way; who thinks Day and Night of the Necessities of his Flock; must needs be successful, he has in himself the Principle of all Benedictions and happy Success. When he is Speaking or Exhorting, it is his Heart that speaks, and the Language of the Heart, has a kind of Eloquence and Perswasiveness in it, which is soon discerned by the Hearers, and which always raises a Pious and a Zealous Preacher, above a Mercenary and Hypocritical one. The want of Piety in Pastors, is therefore the principal Source of the Faults they commit, and of the Mischiefs which proceed from their Remissness.  
Whosoever will seriously and without Prejudice Consider all that I have now said, must own, That the Cause of the Corruption of Christians is chief to b● found in the Clergy. I do not mean to speak here of all Churchmen indifferently. We must do right to some, who distinguish themselves by their Talents, their Zeal, and the holiness of their Lives. But the Number of these is not considerable enough to stop the Course of those Disorders which are occasioned in the Church by the vast Multitudes of remiss and corrupt Pastors. These pull down, what the others endeavour to build up. Some perhaps, will ask, Whence do all these Faults of the Clergy proceed? In answer to this Question, I have Three Things to say.  
1. It ought not to be thought strange, that Pastors should not fulfil all the Obligations of their Office. As things are constituted almost every where with relation to Discipline, to the Inspection and Authority over Private Persons, to the Visiting of the Sick, and to some other parts of their Employment, they cannot if they would discharge their Duties. Neither the Magistrates nor the People would suffer it. On the other hand, the Defects of Pastors, are the consequences of the Contempt and Abasement which their Office is brought under, as well as of the Poverty they live in. This Contempt and Poverty discourage a great many; who might otherwise considerably Edify the Church; and they are the Cause why Multitudes, who have neither Education, nor Talents, nor Estates, dedicate themselves to the Ministry of the Gospel. It is commonly imagined, that all sorts of Persons are good enough for the Church; and whereas the Jews did offer their most Excellent Things to God, among Christians, what is least valued is Consecrated to God and the Church. Some are devoted to the Holiest and the most exalted of all Professions, who would not be thought capable of an Employment of any Consideration in the Commonwealth. If then we intent to remedy the Faults of the Clergy, we should begin with Redressing what is defective in the State of the Church and Religion in general.  
2. Many ecclesiastics fail in the Duties of their Calling, because they do not know what it obliges them to; and this they do not know, because it was never Taught them. There are indeed Schools, Academies and Universities, which are designed to Instruct those Young Men, who aspire to this Profession; but I cannot tell whether Schools and Academies, as they are ordered almost every where, do not do more hurt than good. For first, as to Manners, Young People live there Licentiously, and are left to their own Conduct. The Care of Masters and Professors, does not extend to the Regulating of the Manners of their Disciples. And this Disorder is so great, that in several Universities of Europe, the Scholars and Students make public Profession of Dissoluteness. They not only live there Irregularly, but they have Privileges, which gives them a Right to commit with impunity, all manner of Insolences, Brutalities and Scandals, and which exempt them from the Magistrates Jurisdiction. It is a shame to Christianity, that Princes and Churchmen should not have yet abolished those Customs and Establishments, which smell so rank of the Ignorance and Barbarism of the Heathens. And yet these Universities are the Nurseries out of which Pastors, Doctors and Professors are taken. Those Scholars who neither have Birth, nor sense of Virtue or Honour, and who have spent their Youth in Licentiousness and Debauchery, spread themselves into all Churches, and become the Depositaries, and in some measure the Arbitrators of Religion.  
As to the Studies which are pursued at Universities. I observe in them these Two Faults. The first relates to the method of Teaching. Divinity is treated there and the Holy Scripture explained in a Scholastical and altogether Speculative Manner. Common Places are read, which are full of School-Terms, and of Questions not very material. There Young Men learn to Dispute upon every thing, and to resolve all Religion into Controversies▪ Now this Method ruins them, it gives them intricate and false Notions of Divinity, and it begets in them Dispositions directly opposite to those which are necessary to find out Truth.  
The other Fault is more Essential: Little or no Care is taken in Academies, to Teach those who Dedicate themselves to the Service of the Church, several Things, the knowledge of which would be very necessary to them The Study of History and of Church Antiquity, is neglected there.  
Hence it is that most Divines, may be compared with People, who having never traveled, know no other Customs or ways of living but those which obtain in their Countries. As soon as you take these Divines out of their Common-Places, they are in a Ma●●, and every thing seems new and singular to them. Morality is not taught in Divinity-Schools, but in a superficial and Scholastic● manner; And in many Academies it is no● taught at all. They seldom speak there of Discipline, they give few or no Instructions concerning the manner of exercising the Pastoral Care, or of Governing the Church. So that the greater part of those who are admitted into this Office, enter into it without knowing wherein it consists▪ all the Notion they have of it, is that it is a Profession, which obliges them to preach, and to explain Texts. It were therefore to be wished, that for the Glory of God, and the good of the Church▪ Schools and Universities should be reform, and that the Manners and Studies of Young People, should be better regulated in those places. This Reformation would not be impossible, if Divines and Professors would use their Endeavours about it. But those kind of Establishments are not easily altered. The Ordinary Method is continued, and things are done as they were of Old, because Men are willing to keep their Places, and the Stipends which are annexed to them.  
3. The Third and principal Remedy would be to use greater Caution, than is commonly done, when Men are to be admitted into Ecclesiastical Offices. The first Qualification to which, according to St. Paul, regard is to be had, is Probity and Integrity of Life. The Persons therefore who offer themselves, should in the first place be examined in relation to Manners, and to all those Moral Dispositions, which St. Paul requires in them, and those should be excluded in whom they are not found. But this Article is commonly slubbered over, and a Young Man must have been very dissolute, if he is refused upon the account of Immorality. So that the most Sacred of all Characters, is conferred upon many Persons, who according to the Divine Laws, aught to be rejected.  
The other Part of the Examination of Canditates, relates to their Ability and Talents. Now in order to judge of their Capacity, it is not enough to inquire whether they know their common-Place-Book, or whether they can make a Sermon; it would be necessary besides, to examine them about the Fundamentals of Religion, about History, Discipline, the holy Scripture and Morality. All these are important matters, the knowledge of which is of daily use with reference to Practice, and in the exercise of the Sacred Ministry. But they are not insisted upon. The examination turns upon some Trials about Preaching, and upon some Heads of Divinity, which are Scholastically handled, by Arguments and Distinctions: After which if the Canditate has satified in some Measure, Ordination follows.  
Now when such Insufficient Persons are once admitted, the Mischief is done, and there is no Remedy. These Men are afterwards appointed Pastors in Churches, where for 30 or 40 Years, they destroy more than they edify. How many Churches are there thus ill provided, where the People live in gross Ignorance, where the Youth are lost for want of Instruction, and where a Thousand Crimes are committed? The Cause of all this Evil, is in the Ordination of Pastors.  
It will no doubt be Objected, That if none were to be admitted but those, who have all the necessary Qualifications, there would not be a sufficient number of Pastors, for all the Churches. To which I Answer, that tho' this should happen, yet it were better to run into this Inconvenience than to break the express Laws of God. A small number of Select Pastors, is to be preferred before a Multitude of unworthy Labourers. We are still to do what God Commands, and to leave the the Event to Providence. But after all, this Scarcity of Pastors is not so much to be feared. Such a strictness will only discourage those, who would never have been useful in the Church, and it is a thing highly Commendable to dishearten such Persons: But this exactness will encourage those, who are able to do well, and the Ministry will be so much the more esteemed and sought after.   

CAUSE IU. The Defects of Christian Princes and Magistrates.  
IF it had been possible without an essential Omission, not to have detected this Cause of Corruption, I would have passed it over in silence. We ought not to speak of the Higher Powers, but with great Discretion and Respect: And therefore it is not without some kind of Reluctancy, that I suppose in the Title of this Chapter, that one of the Causes of Corruption is to be found in Christian Princes and Magistrates. But if I had suppressed this, I should have dissembled a most important Truth, and omitted one of the Heads, which are the most necessary to be insisted upon in a work of this Nature. By reason of the Rank which Princes and Magistrates hold, they have always a great share in the good or ill Manners of the People. And so I cannot excuse myself from showing, that the Corruption of Christians, may partly be imputed to those, who are ordained for the Government of Civil Society. In order to this I shall offer some Reflections upon the Duty of Princes and Magistrates, Considered 1. As Civil, and 2. As Christian Magistrates.  
Although the Institution of Princes and Magistrates does properly relate to civil Matters; yet the Manner of governing their People, has a great Influence upon the Things of Religion. This cannot be questioned, if we suppose this Principle; That God who is the Author of Religion, is also the Author of civil Society and Magistracy. It is St. Paul's Doctrine, 
* Rom. XIII.  That there is no power but of God, and that the Powers that be are ordained of God. If God is the Author of Religion, and of civil Society, he is also the Author of those Laws, upon which both Religion, and Civil Society are founded. Now God being always consistent with himself, the Laws which are derived from him, cannot contradict one another; and this shows already, not only that there is no opposition between Religion and Civil Society, but that these two things have besides, a necessary relation to one another. This will yet more clearly appear, if we consider, that Religion does not cut off Christians from the Society of other Men, and that the Church does not constitute a State by itself, to have nothing to do with Civil Society; but that those who are Members of the Church, are likewise Members of civil Society, so that the same Man is at the same time, both a Christian and a Citizen.  
But it is chief necessary to consider the Nature of the Christian Religion. 1. It was to be preached to all Men, and to be received by all the World, without distinction of Nations Kingdoms or States. In order to this, two things were necessary. First, that there should be nothing in Religion, contrary to the Natural Constitution of States and of civil Society. For else, God by ordering the Gospel to be preached, would have destroyed his own work, Christianity could not have taken footing in the World, and the first Christians would have been justly looked upon, as seditious Persons. But it is not less necessary on the other hand, that there should be nothing repugnant to the Christian Religion, in the natural Constitution of States and civil Society; otherwise God by establishing Society, would have put an insuperable Obstacle to the planting of the Gospel, unless the civil Order and Government had been altered. But our Saviour has assured us that there was to be no such thing, by declaring 
* John XVIII.  that his kingdom was not of this world, and by commanding his Followers, 
† Mat. XXII.  to render to Caesar the things which are Caesar's.  
2. One of the Chief Precepts of the Christian Religion is, 
‖ Rom. XIII.  That all Men should obey and be subject to the Higher Powers. Now this Precept could not possibly be observed, if in the Natural Establishment of Civil Society, there was something incompatible, with the Profession of Christianity. 
* Mat. VI  No man can serve two Masters, when they command contrary things. But St. Paul goes further, he tells us that the preservation of Kings, and the submitting to their Authory is a mean for Christians * to lead a quiet and peaceable life in all godliness and honesty.  
3. It is remarkable, that whatever is good and just in the Civil, is so likewise in the Religious Society; and that whatever is prescribed by Religion is just, and even beneficial to Civil Society. The Law of Nature, which is the Foundation of Civil Laws, is confirmed by the Christian Religion, and does perfectly agree with the Principles and Morals of the Gospel. An evident proof of this, is, that when Christian Emperors and Lawgivers did set about the making of Laws and Constitutions, they retained the essential parts of the Laws and Constitutions received among the Romans and the Greeks in the time of Heathenism. And to this Day the Old Roman Law is followed among Christians, excepting some Laws which have been altered or abrogated, either because they were contrary to natural Justice and Equity, or because they were not of a general and necessary Use.  
4. It is certain, that Religion and Civil Society, do mutually support one another, when both are well Regulated. Religion contributes to the happiness of Society, by rendering the Authority of Princes more Sacred and Inviolable; and the good Order of Society, contributes to the welfare and the progress of Religion. Let us suppose a Magistrate who loves Piety and Justice; it is plain, that at the same me that he promotes the Interest of Religion, 
* 1 Tim. II.  he strengthens the welfare of Society, and that he cannot procure the good of Society, without advancing the interest of Religion. If we suppose on the other hand, a Magistrate who does not Act by the Principles of Religion and Justice; it is visible, that by suffering Religion to be violated or despised, he shakes the surest Foundation of his own Authority, and of public Tranquillity, and that by failing in the Duties of his Office and in the Exercise of Justice, he makes the People grow Vicious and neglect the Duties of Piety.  
From these Considerations it does manifestly appear, that Princes and Magistrates may either procure great Advantages to Religion, or do it a considerable prejudice, and that they are in part the Authors of the Corruption which reigns in the World.  
When Civil-Society is well Governed, Men are disposed by that very thing to practise the Duties of Christianity. In proportion as the People are well Ordered, they are more tractable and susceptible of the impressions of Piety. As they are used to be Governed by the Laws of the Magistrate, they do the more easily submit to the Holy Discipline of Christ; yea, and by Obeying Civil-Laws, they do already discharge some part of the Duties of Religion. But when Princes and Magistrates, either through Ignorance, or want of Probity and Virtue, give way to the violation of Justice and good Order, it is impossible but that Religion must suffer by it. For besides, that the People cannot break the Civil-Laws, without violating the Principles of Religion; How can they perform the Duties of Christianity, when they do not discharge those of Nature? It is very hard to persuade People to the observation of the Precepts of the Gospel, who do not submit to the Laws of natural Reason and Justice. It is not to be expected that Men who do not order their outward Actions aright, should regulate their Thoughts and resist their Passions; or that being strangers to the first Elements of Virtue, they should come up to the practice of the most sublime Precepts of Christian Morals.  
Besides, the want of Order in the Administration of Justice and Government, draws after it all kinds of Disorders with relation to Manners, such as Dishonesty, and what is most dangerous, a Spirit of Libertinism and Independence, which makes Men untoward and refractory to good Discipline. We are to observe here that the greatest part of men's Lives are taken up with Civil Matters. All Persons are bound to Obey the Magistrate, and few are altogether free from Law-Suits and Business; so that when the People are not well Governed with relation to Civil Things, they do so accustom themselves to live without Rule of Restraint, that Religion can no longer have any Power over them. The neglect and remissness of Princes and Magistrates do occasion all this Mischief.  
But if the bare Carelessness of Magistrates is so fatal to Society; how must it be when they themselves are Vicious and Unjust, either in their own particular Conduct, or in the Exercise of their Office? The greatest Unhappiness that can befall any People, is, when those who are invested with the Supreme Authority, favour Injustice and Vice. It may be said then, That the public Fountains are poisoned. The whole State is ordered by the Sovereigns; they are those from whom the Laws receive their Force, who appoint Judges and Magistrates, and who regulate the Administration of Justice. When inferior Magistrates prevaricate, this may be remedied by the Sovereign, but when the Sovereign himself fails in his Duty, no redress can be expected.  
Not but that subordinate Officers and Magistrates, may likewise occasion a great deal of Mischief. If we suppose in a Province, or a Town, Magistrates and Judges who want Integrity, who consult only their Profit and Interest in the Exercise of their Office, who are not proof against Bribes, who Administer Justice from a principle of Covetousness or Passion, who Act by Recommendation or Favour, and who are full of Artifice and Dissimulation. This is enough to introduce and authorise Wickedness throughout their whole Jurisdiction, to pervert Right, to banish Justice and Honesty from all Courts, to make way for Knavery and Litigiousness, for the protracting of Suits, the abuse and violation of Oaths, and many other Disorders. Then it is that Vice is in fashion and repute, that Virtue and Innocency are oppressed, and that the People grow Corrupt. Now all this being a direct undermining of Religion and Piety, let any Body judge, whether I have not Reason to say, that the Corruption of the Age may be imputed to Princes and Magistrates.  
But all these Evils are yet more unavoidable, when the Princes or Magistrates who are the Authors of them, profess the Christian Religion. A Heathen Magistrate has not by much that influence upon Religion and Manners, that a Christian has. The Church was purer and more separated from the World, when the Superior Powers were contrary to it; but as soon as the Emperors had embraced Christianity, Piety and Zeal did visibly decay. Not but that Religion may receive, and has actually received great Helps from Christian Magistrates; they have sometimes contributed very effectually to the promoting of Piety, and those who do so, deserve immortal Honour. But it must likewise be granted, that the Vices and ill Examples of Christian Magistrates, Corrupt the Church more, than if it were under Heathen Governors.  
The Duty of Christian Princes and Magistrates, as well as of all the Members of the Church, is double. They are bound, First, to serve God and to discharge the Obligations which Religion lays upon all Men; and Secondly to take care, that God may be served and honoured by all those, who are subject to their Authority.  
1. Every Christian ought to serve God and to live according to the Precepts of the Gospel. That very thing then that a Magistrate is Christian, obliges him to be a lover of Piety and Virtue. It is a Common Notion especially among great Men, that Piety and Devotion do not become those who are exalted to Dignities, and that public Persons ●re not to be ruled by the Maxims of Religion. But whosoever maintains this Opinion, must deny the Principles of Religion, and be either an Atheist or a Deist. For supposing the Truth of Christianity, it is beyond all doubt, that a Christian Prince or Magistrate, has as much need of Piety as other Men have. He is bound to be a good Man by the same duty and interest, which engage private Men to be so; he has a Soul to be saved as well as they; and as he is a public Person, he is to give an account of his conduct to that Judge, with whom there is no acception of Persons, and before whom the greatest of Monarches, is no more than the Meanest of Slaves.  
If the eminent Station of a Magistrate makes some difference between him and Christians of a lower Order, that difference obliges him to a higher degree of Piety. The Character he bears requires a great stock of Virtue. No small measure of Probity is requisite to acquit himself worthily in that Calling; to do no Injustice, not to seek in his Dignities the means to gratify his Interest, his Vanity, his Pride, or his other Passions. Without a firm and solid Virtue, he cannot withstand those Temptations which offer themselves every minute, and which are the more dangerous and subtle, because in those exalted Posts, ill things, for the most part, may be done with safety. If we add to all this, that an ill Magistrate is answerable for the greatest part of the Disorders which happen, and of the Crimes which are committed in Society, it must be confessed that Magistracy is a kind of Life, wherein Piety is extremely necessary, and in which, great Circumspection and a sublime Virtue, are the only Preservatives against a thousand opportunities, of transgressing the Duties of Conscience, and violating the most Sacred Laws of Religion and Justice.  
II. It is the duty of Christian Princes and Magistrates, to labour for the promoting of Virtue and the suppressing of Vice among Men. We have shown already that it is their interest to do so, since Religion is the surest Foundation of their Authority, and of the Fidelity of their People; but their Duty does besides indispensably oblige them to this. It cannot be denied but that this Obligation lies upon them, since every Christian is bound to advance the Kingdom of Christ, and to edify his Neighbours as much as he can in that State and Condition he is in. The Duty here is answerable to the abilitry, so that we may apply to this purpose, that Maxim of the Gospel, 
* Luke XII.  that to whom soever much is given, of him much shall be required. Private Men cannot do much towards promoting the Glory of God; their Zeal and Good intentions are for the most part useless; it is not in their power to hinder general disorders, this aught therefore, to be done by Men of Authority, and they may do it easily. Besides, a Christian Magistrate is to consider that it was Providence which raised him to the Post he is in, and that by consequence he is engaged in Justice and Gratitude, to use his Authority for the Glory of God. Lastly, Would it not be a strange thing, that Christian Princes and Magistrates should do no Service to Religion, when Kings and Princes who are not Christian, can do so much hurt to it? Now they may advance the Kingdom of God and banish Corruptions, these two ways. 1. By their Example. 2. By their Care.  
1. By their Example. This Method is of great efficacy. Examples are very forcible, but their effect, depends for the most part upon the Quality and Character of the Persons they come from. It has been made appear in the foregoing Chapter, how much benefit redounds to the Church, from the good Lives and Examples of the Governors of it. But the example of Kings, Princes, and Magistrates is in some respects of greater weight. When a Churchman recommends Virtue by an exemplary Life, it is often said that his Profession obliges him to live so, and this consideration makes his to be example of little force upon worldly-minded Men. But when Princes and Magistrates are pious, those Men have no such thing to say. The Splendour and Authority which surround Greatness, gives much credit to every thing that comes from great Men. They may sometimes do more good with one word, than a Preacher can do by many Sermons.  
I have showed in the first Part of this Work that one of the greatest Obstacles to Piety, is a false Shame which restrains Men from doing their Duty, for fear of being observed and despised; and I am to show hereafter, that Custom has introduced among Christians a great many Maxims and Practices contrary to the Spirit of the Gospel. These two things occasion Corruption and till they are remedied, Vice and Impiety must still reign. But the Example of great Men is sufficient to remove almost entirely, both these Springs of Corruption. They are the Judges of Honour and Custom; it is in their power to make any thing which is reputed shameful, to be thought Honourable; and to abolish that which is generally received. So that how scarce and despesed soever Piety may be, an Idea of Honour would be affixed to it, if it was favoured and professed by great Men, and that would be respected in them, which in others, is looked upon with Indifference or Contempt.  
That which has happened with relation to Duels is a strong proof of what I say. To decline fight a Duel, has been thought for a long time a Disgrace and an Infamy: A false notion of Honour did then bear down the strongest Principles of Nature, Reason and Christianity; and drive Men to that excess of Brutality and Madness, that they would cut one another's Throat for a trifle. But in those places where Christian Princes have abolished Duels, People are now of another mind, and think it no shame to refuse a Challenge. And thus Swearing, Drunkenness, and the greatest of other clamorous Sins, might be suppressed, if great Men pleased. Is it not observed besides, that when a Prince is devout, Devotion comes into fashion? It may be that this Devotion which proceeds from the Example of Princes, is not always sincere; but at least it regulates Manners as to the exterior; and such an outward Reformation, may be a step towards true Devotion. However this shows that the opinion and example of Men in Authority, has a great power. And surely if by their credit they can make Vice itself to be honoured, would it not be much easier for them, to make other Men honour Virtue, since it is honourable in its own Nature?  
I am not able to express of what Consequence the Example of great Men is, either for Good or Evil. A Prince who is vicious, cruel, dissolute, artificious or unjust, is enough to infect a whole State in a very little time, to banish Piety from it, and to bring into repute Drunkenness, Lewdnese, Cheating, Indevotion, and all the other Vices which he allows himself in. This we find by daily experience. Such as the Prince is, so are those about him; and from these, the Evil spreads upon the whole People, by reason of the Credit and Authority to which they were raised, and of the Influence they have upon public and private Affairs. What might not be said here of the Life which is led in the Courts of Princes? Excepting some few Courts where Licentiousness is not suffered. That kind of Life which is followed at Court, for the generality, agrees little with the Spirit of Christianity. People live there altogether in a lose and worldly manner, in Luxury, Idleness, Pomp and Pleasure. There, the strongest and the most enticing Temptations are to be met with, and the most criminal Intrigues, Adultery itself, are rather a Matter of Raillery, than Reproach. It is almost impossible for a Man to insinuate himself into the Favour of Princes, and to advance his Fortune at Court, unless he makes it his Maxim to dissemble his Sentiments, and to speak directly against his own Thoughts. The worst of it is, that from thence Corruption diffuses itself almost every where; so that many Disorders which are in Vogue, would be unknown, or at least very rare in the World, if they had not been introduced by that Licentiousness, which reigns in the Courts of Princes.  
I come now to the Endeavours, which Christian Magistrates ought to use, for the Edification of the Church and the reviving of Piety; these Endeavours relate either to Civil Matters, or to Religion.  
1. In Civil Matters, it is their Duty to restrain Libertinism and Corruption, by regulating the Manners of their Subjects, either by repealing the Laws and Customs which do not agree with Religion, and which engage the People into the violation of the Precepts of the Gospel, or by reforming the Abuses which are introduced from time to time, particularly those which creep into the Administration of Justice. In relation to all these things, there are several Faults which the Church cannot provide against, and which nothing can remedy but the Magistrate's Authority.  
2. The other Care relates directly to Religion. 1. Princes and Kings professing Christianity, are bound to procure, as much as in them lies, the Welfare of the Church. They ought to set about the establishing of Truth and Peace, provided that in order to that, they use no Means but such, as are suitable to the Gospel. They ought by their Authority to see that the Church and Religion want nothing of what is necessary, for the maintaining of Order and Decency; that Divine Service be duly performed; that there be both Places for that Purpose, and a sufficient number of Persons to take care of the Edification of the Church; that those Persons may subsist honourably, that they do their Duty and keep themselves within the bounds of their Calling. They must not suffer Church Goods or Revenves to be applied to uses merely Civil; and when these Revenues are not sufficient, it becomes their Piety and Justice, to allot some part of the public Revenues, for the necessities of the Church. In fine, as to Manners, I observed before, that they may easily give a stop to Vice and Impiety, to Luxury, Swearing, and other Scandals which dishonour the Church. And if they can do this, they ought to do it, every Christian being bound to do all that is in his Power, to promote the Glory of God.  
2. It is certain that Magistrates who are Members of the Church, aught to protect it, to maintain the Order which God has established in it, and not to suffer any breach to be made there. So that tho' they may regulate many things which concern Religion, and tho' the Church owes them a great Regard, yet they cannot without Usurpation and Injustice, arrogate to themselves the whole Authority, with relation to Ecclesiastical Affairs. They are neither the Princes nor the Heads of the Church, as they are the Princes and the Heads of Civil Society. An Authority superior to theirs, has instituted, Religion, Pastors and Discipline. There is a Law enacted by the KING of Kings, and the Head of the Church, which clearly determines the Rights and Duties, both of the Church and of the Governor of it All these are Sacred things, which earthly Powers are not to meddle with. They are Laws which Princes and Magistrates did submit to, when they became Members of the Church; with respect to these I mean still essential things appointed by the Word of God) they have acquired no Right by embracing Christianity; since he who becomes Member of a Society, cannot by that acquire a Right to alter the natural Form and Constitution of it.  
The Instance of the Kings of Judah, shows that a Prince who professes true Religion, may interpose in the Affairs of it: But we must take care not to carry this Instance too far, as those do, who ascribe to the Magistrate, a supreme Authority in the Church, who allow him a Right to order every thing there; not excepting Discipline, the calling of Pastors, nor even the Articles of Faith. For besides that under the Law, Kings were by no means the Judges of every thing, which concerned Religion; we are not to argue altogether about the Christian Religion, from what was done in the Jewish Church. Among ●●e Jews the Church and the State were mixed together, and in some measure undistinguished from one another. That merely spiritual Society which is called the Church, and which is confined to no State, or People, or any particular Form of Civil Government; was properly erected since the coming of Christ. God acted among the Jews as a Civil Magistrate. The Laws of the Jewish Religion were for the most part external Laws, which might and ought to be maintained by Force and Authority. The Rights of Divine Service, and the Functions of Priests, were very different from the Evangelical Worship and from the Office of Christian Pastors. After all, if we should go by the practice of the Jewish Church, it would follow, that the Ministers of Religion are invested with Civil Authority, and a very great Authority too. The Jewish Priests held a considerable Rank in the State, as well as in Religion. If upon some occasions Kings have deposed Priests; upon other occasions Priests have opposed Kings and altered the Government.  

* See Chron. XXIII. and XXVI.  So that without pressing too much those Instances out of the Old Testament, the best way is to consult the New, and to proceed according to the Laws of the Apostles, and the Nature of the Christian Religion. And whosoever examines without Prejudice those Sacred Books, which have been writ since the Coming of our Saviour, will acknowledge, that things are now altered, and that Magistrates have but a limited Authority in Matters of Religion. It is remarkable, that the Scripture never mentions them, when it speaks of the Church and of the Government of it.  
3, And yet as the Authority of Princes and Magistrates, is derived from God, it ought still to subsist entire. And therefore they have an unquestionable Right, to take care that nothing be done in the Church, to the Prejudice of their lawful Authority, and of public Tranquillity; and that the Ministers of Religion do not stretch their Authority, beyond spiritual things. The Honour and the Safety of Religion, require that this Principle should be laid down; for Religion, as was said before, ought not, to disturb Society, and true Religion will never disturb it. If then any Christians or Churchmen under pretence of Religion, should break in upon the Civil Government, and the public Peace, Kings and Princes have a Right to restrain them, and then they do not oppose Religion, but those only who abuse and dishonour it.  
After these Considerations, I think any Man is able to judge, whether the decay of Piety and Religion, is not in part to be imputed to Christian Princes and Magistrates. We need but inquire whether both in Civil and Religious Matters, they observe the Duties I have now described. I say no more of this, because every body is able to make the Application.  
But I must add, that if the want of Zeal in Magistrates is enough to introduce Confusion and Vice into the Church; the Mischief is much greater, when not only, they do not what they ought for the good of Religion, but when they use their Authority besides, to the prejudice of it. I cannot forbear mentioning here two great Abuses.  
The First is, when Princes and Magistrates assume the whole Authority to themselves, so that except Preaching and Administering the Sacraments, they will do every thing in the Church: When they presume to determine Articles of Faith, to rule the Conscience of their Subjects, and to force them to embrace one Persuasion rather than another; when they will by all means take upon them to call Pastors, without regard to that Right of the Church and Churchmen, which is established in Scripture, and confirned by the practice of the first Ages of Christianity; when they seize upon Church-Estates, tho' there is no Reason to fear that Wealth should corrupt their Clergy, and tho' such Revenues might be applied to several pious Uses, and particularly to the Relief of Country-Churches, most of which are not sufficiently edified, for want of necessary Endowments and Funds. A great deal might be said about that which was done in the last Century with relation to Church-Revenues; and it were to be wished, that People had been a little more scrupulous than they were, when they invaded the Possessions of the Church, and confounded them with the Revenues of the State.  
Besides this the Magistrates Authority is fatal to the Church, when he hinders the Exercise of true Discipline, and when he substitutes such Regulations as he thinks fit, in the room of Apostolical Laws. This is one of the greatest Obstructions to the restoring of Apostolical Discipline. Tho' the Church and her Pastors should be willing to observe the ancient Order, and to oppose Corruption by those Means which the Gospel enjoins, yet this is not to be done, if those who have the Authority in their hands will not give way to it. The Church is not in a Condition to resist, and to make head against the Magistrate, when he uses Force; and She ought not to do it, if She could.  
The second Abuse is, when the Magistrate makes it his business to abase Religion, in the Persons of its Ministers, by despoiling them as much as he can, of every thing that might procure them Respect and Authority in the Church. This Policy is as contrary to the Interest of Religion, and to the promoting of Piety, as it is common now adays, in several Christian Dominions. It is well done of the Magistrate to preserve his Authority, and to keep the Clergy from exceeding the bounds of their Calling; but from thence it does not follow, that he ought to trample them under foot, to bring them under a general Contempt, and to vilify their Character, which after all is Sacred and Venerable. This is to sacrifice Religion to Policy and Pride, and this Proceeding is a manifest Cause of the Contempt of Religion, and of the Corruption which necessarily follows that Contempt, since commonly, nothing is more despised in the World, than that which great Men despise.  
I declare it once more, by all that has been said, I do not mean to detract any thing from the Respect due to Civil Powers, neither do I speak of all Christian Princes and Magistrates, among whom there are some who have Piety and Zeal, and who labour with success, for the Good of Religion. But the Glory of God requires, that we should speak the truth, so that I could not but take notice of this Cause of Corruption. Upon the whole Matter, it is to be hoped; that if Christian Magistrates would be pleased to make serious Reflections upon all these things, we should soon see an end of some of these Disorders; and that a happier time will come when they will use their Authority, to advance the Honour of God, and to restore Truth, Piety and Peace among Christians.   

CAUSE V Education.  
NOthing is more natural than to look for the Original of Corruption in the time at which it gins; I mean in the first years of Life. It is not only when Men have attained to a ripeness of Age, that they are inclined to Vice, but that Inclination discovers itself from their Youth. The Root of that Ignorance, of those Prejudices, and of the greatest part of the ill Dispositions they are in, may be found in their tender years. We had need then look back upon the beginnings of Life, and seek in Youth, and in Infancy itself, the Source of Corruption.  
When we enter upon this Enquiry, and consider that Men, if nothing restrains them, will run into Vice from their Youth, out of a propension which is common to all, we cannot but perceive at first sight, that there must be in them a certain Principle of Corruption, which makes them thus prone to ill things. But if we reflect upon this Matter with any attention, we may likewise be satisfied, that it would not be impossible to rectify at least in part, that vicious Inclination, and to prevent the fatal Consequences of it, by the means of Education; and that it is chief the wrong Method of educating Children, which feeds that Disposition to Evil, and which increases and strengthens it. This is what I intent to show in this Chapter. I hope to make it clearly appear, that the Corruption of Men, is to be imputed to the Education they had in their Youth; and that considering how Children are brought up, it is impossible, but that Ignorance and Vice, must generally prevail in the World. I shall begin with general Reflections, upon the Education of Children, and in the next place I shall speak of their Education, with a particular Regard to Religion and Piety.  
My first Reflection is, that the World consists for the most part of People who have no Education and whose Unhappiness it is to have been wholly neglected in their youth. This may particularly be observed among Persons of mean Birth. Every body knows that such kind of People, have no manner of Education; that from their Childhood they are abandoned to themselves, without either Instruction, Correction, or any other help, and that living with ignorant gross and vicious Parents between worldly business and ill examples, they spend their youth almost like Brutes.  
This first Reflection, which may be applied to many Thousand Christians, discovers to us already a plain reason of the extreme Corruption, which appears in their Manners. We wonder sometimes that Men are so depraved, and that great Multitudes of them have almost no Sense at all, either of Religion or Conscience, or of Reason and Humanity. We think it strange, that there should be among Christians, Impious Persons, Blasphemers of the Name of God, Thiefs, Poisoners, Men who defile themselves with the most infamous Sins, and who make Conscience of nothing. One would think Humane Nature were not capable of such Enormities; and yet they committed by a great many. But we may easily apprehend how this comes to pass, if we consider what Education those Persons had. Instead of being brought up like Christians, they have not so much as been educated like Rational Creatures. The Light of Nature has been extinguished in them from their very Infancy, so that having scare any Notion of Good or Evil, they give up themselves to Vice without scruple or remorse, almost in the same manner as the Heathens did of Old.  
II. But as this total Defect of Education is not universal, so we are to inquire in the Second place, How Children are bred up, and to observe here the principal Faults which are committed about their Education.  
1. The Education of Children is not begun soon enough, nothing is done to them in the first Years of their Lives. As soon as Children begin to have some kind of Reason, the first Principles of Virtue should be instilled into them. For tho' the Ideas and Actions of young Children are very confused, yet it is in Infancy that Passions and Habits begin to spring up. At 3 or 4 Years Old, Children give some signs of what they are to be all their Lives, and from that time it may be known, what their predominant Inclinations will be. If that time was well improved, it would be an easy and compendious way to give Children a good Education. They may then without any great trouble be made to do those things, which they cannot be brought to without much time and difficulty, when they are once come to 14 or 15; some little Care and gentle Correction, may stifle a Passion in its birth, is may cure Anger and Stubbornness in a Child, it may soften his Inclinations, and make him obedient and towardly. A little caution used about his Diet, may render him sober and temperate for his whole Life. But that time which is so precious, is that, wherein Children are most neglected.  
This delay of Education proceeds from Two Causes. 1. That Men have not a true Notion of the Education of Children, and of the End to be aimed at in it. It is commonly imagined, that the Breeding up of Children, is the Teaching them Latin, Learning, a Trade, or some other Things, which are usually Taught them, in order to sit them for those Callings to which they are designed. And as Children are not capable of applying themselves to Arts and Sciences before a certain Age, so their Education is deferred till then. But if Men did well understand, that the chief design of Education, is to form the Judgement and the Temper of Children, they would not stay so long before they took care of them.  
2. The first Years of Children are neglected, and their Conduct then is not much minded, because Vice does not then show itself in all its Deformity. All that they do is then looked upon as innocent, and every thing in them appears pleasant, not excepting their very Faults. If they are too Lively, or of a resolute Humour, if they happen to be in a Passion, to Lie, to speak undecent and filthy Words, to do little sly naught Tricks; all this for the most part, makes only People laugh, commend and applaud them. It is not considered, that these are the forerunners of Vice, and that these beginnings call for a speedy remedy. Young Children are not capable of Crimes: Impiety, Uncleanness, Cruelty and premeditated Malice, are not to be found in them, but if we narrowly observe them, we may spy out the seeds and the buddings of those Vices, in their Actions and Manners. This is not much taken notice of; Passions and ill Habits are suffered to grow quietly during Childhood, and they are quite form and settled before they are observed. At Seven or Eight Years of Age, Innocency is already lost, and the Heart is corrupted. People begin to think of Educating their Children when the fittest season for Education is past, and when they have already those Principles of Corruption in them, which they will never shake off.  
2. There is no care taken to form the Mind and Judgement of Children. Reason being the most essential Property of Men, is that which ought to be chief cultivated in Young People; and all that they are Taught besides, is of little use, if they are not accustomed to this. Great labour is used to learn them Languages and Sciences, their Memory is exercised, they are loaded with several Instructions, their Heads are filled with a multitude of Words and Ideas; but it would be without comparison more important, to cultivate their Judgement. Whatever they may be designed for, no greater good can be procured to them, than to make them able to pass a sound Judgement upon Things, and to govern themselves by Reason. True Sense is necessary at all times, and it is of a general Usefulness in our whole Life. It is therefore an unhappiness for Children that in this respect they are so much neglected. Men have not the Patience to reason with them, and to Teach them to Speak and to Act wisely. They are suffered to be among People who can neither Speak nor Reason, they converse for the most part, only with Servants or other Children. By this means they accustom themselves to take up false Notions, to judge of Things only by their appearances, to resolve rashly and without Consideration, and to be governed only by their Senses, Passions, or Prejudices. From thence proceed almost all the Faults which they commit afterwards; but this is especially the Cause of that affection which Men bear to Sin, and to the Things of this World. The first Quality of a Christian, is to be a Rational Man; it being impossible that a Man who cannot make use of his Reason, and who has no Sense, should judge aright of Spiritual Things, kerb his Passions, renounce his Prejudices, and constantly follow the Rules of his Duty.  
3. I shall not here enumerate all the particular Faults which are suffered in Children; but there are two which I cannot but take notice of, because I look upon them as the cause of most of the Passions and Vices, so which Men are addicted. First there are no sufficient endeavours used to make Children tractable, and to subject them to the Will of others. The groundwork of a good Education is to keep them in Awe and Obedience; and not to let them grow independent, and obstinate in their own Will and Passions; so that when we command or forbidden them a thing it is by all means necessary to make them obey. When we observe in them too strong an Inclination to any thing, tho' the thing were innocent, yet because they desire it too earnestly, they are not always to be indulged in it. But care is to be taken, that when we Cross their Will, we do it with Mildness, and in such a manner, as may give them to understand, that it is with reason and for their good, we oppose them, and not out of humour, or only to vex them. When Children are thus dealt with, they may be turned which way soever we please. It keeps them from stubbornness and Self-love, it teaches them to overcome their Desires, to submit to Corrections, and to follow the Advice which is give them. In a word, Tractableness in a Child, is a disposition to every thing that is good, and the foundation of all Virtues. But no good can be expected from a Child who is not docile and obedient. If he is permitted while young to be independent, and to do what he lists, he will be much more absolute, when he comes to a riper Age.  
The other Fault, which it is very necessary to prevent is the love of the Body and of the Objects of Sense. A carnal Temper, is by the testimony of Scripture itself, the root of all Vices. But the first rise of that irregular Affection, which Men bear to every thing that gratifies their Body, is in their Infancy. For besides, that Children govern themselves only by sense; that Bias they have towards sensible things, is forfeited by the sensual Education, which is bestowed upon them. None but gross and Material Objects, are proposed to them; they are entertained only with those things, which affect the Senses, and no Ideas but those of bodily Pleasures or Pains, are excited in them. The Promises and ' Threats, the Rewards and Punishments, which are used to gain upon them, relate only to Corporeal things. And here it ought not to be omitted, that they are chief spoiled, by being indulged, in Gluttony and the Vanity of . These are the two first Passions of Children; the two Inclinations, by which they begin to grow Corrupt and to love the World; nothing makes so much impression upon them as that which affects their Eyes or their Palate.  
If Children were used to a simplicity of Diet and Apparel, this would preserve them, from many dangerous Vices and Passions; it would dispose them for those Virtues, which are the most necessary to a Wise Man and a Christian; it would inure them to Sobriety, Labour, Prudence, Humility, to the Contempt of Pleasure, and to Firmness and Patience in Calamities. This would make their Constitution stronger, and prevent divers Infirmities, which both afflict and shorten their lives. But ill Custom prevails against the Maxims of Reason and Christianity. Little caution is use in relation to their Diet; they are suffered to eat much beyond that which Nature requires, and they are accustomed to be liquorish and dainty in their eating. As for  and Decking, Fathers and more especially Mothers, have that Weakness, that they love to see their Children fine and spruce. Besides this, the way of breeding up Children of the better sort, makes them soft, effeminate and lovers of Pleasure. The fruit of such an Education, is, that Children become Slaves to their Bodies and to their Senses; they are taken with nothing but bodily Pleasures and worldly Things. From thence Spring in process of time; Intemperance, Uncleanness, Pride, Covetousness, and most of the greater kind of Sins. This is likewise the principal cause of Indevotion, and of the little relish which Men find in spiritual Things, particularly in Religion and Piety. A sensual Education occasions all these Evils.  
4. It will not be improper to observe here, that frequently the Education which is given to those Children, who are destined to Sciences? and considerable Employments, either in the Church or in Civil Society, does but corrupt their Inclinations. They are sent to Colleges and Universities, where being trusted with themselves, they live in Independence and Libertinism; and they are sent thither at an Age, in which without a kind of Miracle, they cannot fail of being undone. They are as it were emancipated from the inspection of their Parents; they are exposed without defence to the most dangerous Seductions, and that at the very time, when they are the most unfit to regulate their Conduct, and the most susceptible of ill Impressions and vicious Examples. Children would be much better Educated with relation both to Sciences and good Manners, if their Parents did not make so much haste, and if they did not spur them on to Study, till their Judgement was a little form, and especially if they took care to confirm them in the Principles of Religion and Virtue, before they were sent from Home. Some alteration should likewise be made in Colleges. For the very Studies which Youths pursue there, are instrumental to Debauch them. They learn Latin and Obscenity together. Authors are put into their Hands, the reading of whom raises impure Ideas in their Minds; and as if there was a design to stifle in them all sense of Modesty, they are made to interpret and to rehearse very undecent things. When all is well considered, young People acquire but little of useful Learning in Colleges and Academies, at the rate they live and study in those Places; and there too they commonly leave their Innocency.  
5. The means of procuring to Children a happy Education, are not used as they should be. These Means are Instruction, Encouragement, and Correction.  
Instruction is very much neglected, as I shall more particularly show, when I come to speak of the Education of Youth with reference to Religion. Parents seldom give good Directions to their Children, to teach them how they ought to live. They do worse; they train them up to ill things, and give them bad Instruction. By the Discourse and the Maxims they utter in the hearing of their Children, they infuse Sentiments and Principles of Covetousness, Pride, Sensuality and Dissimulation into them; they teach them to act upon the Motives of Interest and Passion, or by the Notions of a false Honour. Nay, they do sometimes directly teach them Vice, they encourage them to Lie and Cheat, to be Revengeful and Passionate. So that Young People are not only destitute of good Instructions, but they are besides, infected from their Infancy with several most pernicious Principles. I need not say, what the Consequences of such an Education are like to be.  
If few Children are form to Virtue by Instruction, few are made Virtuous by the good Example of their Parents. It is much when this Example is not bad and dangerous. In most Families Children see nothing that Savours of Christianity, except some external Acts of Religion; they observe that every one of the Family is employed about Temporal things; the discourses they hear, turn altogether on Interest, or some trifling Subject. They are Witnesses of a great many Disorders, of the Heats and Quarrels of their Fathers and Mothers, of their Avarice, their Swearing their Lying, their Intemperance, their Impiety, and their want of Respect for Religion. These are the Examples which, for the most part, Children have before their Eyes, and which Corrupt them more than any thing else. At that Age almost every thing is done by Imitation and Example; and no Example makes more Impression upon them, than the Example of their Parents, because it is always in sight; and they think besides they cannot do amiss, as long as they Copy after it.  
It is very useful in educating Children to encourage them. I mean not only that they should be exhorted and incited to their Duty, and that, from the Motives of Honour and from the pleasure that attends the doing of it; but that likewise, we should express our Satisfaction, and our love and esteem of them, when they do as we would have them. A Word of Praise, a little Reward, inspires new Ardour into them. We may do what we please with Children, when we can prevail upon them with gentle Methods, and win their Love: They then accustom themselves betimes to do their Duty, out of Inclination, and from noble and generous Views. But to use always Severity towards Children, and to take no notice of their Endeavours to do well, is the way to discourage them, and to extinguish in them the Love of Virtue.  
Yet Severity is necessary, and upon some occasions we ought not to forbear Rigour and Correction. Those indulgent Parents, who being restrained by a false Tenderness, cannot find in their heart to Chastise their Children, do infallibly ruin them. But if the want of Correction and Discipline makes Children unruly; Chastisement ill dispensed produces the same effect. There are commonly three Faults committed in the Correcting of Children.  
The first relates to the Cause for which they are chastised. Correction should not be used but for those Faults, which have something of Vice in them; as when Children are guilty of Malice, of some ill Habit, or of great Negligence; and even then we should not proceed to Chastisement, but after we have tried other ways to no purpose. But this Rule is little observed. Children are punished for all sorts of Faults indifferently, and very often for small ones. They will sometimes be severely chastised, because they can not say their Lesson without Book, or for some other little disorder they have done in the House through Imprudence and without Malice; and at the same time Faults against Piety and good Manners shall be passed over. These Corrections produce several ill effects, and especially this, that Children form to themselves false Notions of their Duty. The fancy that the Faults for which they are punished are the most considerable, and that there is more hurt in spoiling their , or in missing a word of their Lesson, that in Lying, or in praying without attention, which lessens in them the Abhorrence of Vice.  
The Second Error, which relates to the Nature of the Correction inflicted upon Children, is when no other Chastisements are used but those which make the Body smart. Such Corrections without doubt are useful and necessary, because Children are chief moved by those things which strike the Senses; but they are not the only Ones to which recourse is to be had. To beat Children every time they do amiss, is to use them like Beasts. There are other ways of punishing are mortifying them. The most profitable Corrections are those, which excite in them Sorrow and Shame for the ill they have done.  
Lastly, There is an Error in the Chastising of Children, when they are not Corrected with Discretion and Gentleness. Prudence and even Justice requires, that regard should be had to the Nature of their Fault, to the Disposition they are in, and to other Circumstances; and it becomes that Love which a Father owes his Children, to Correct them with Lenity and Moderation, and to forbear excessive Severities. Children should perceive the Tenderness of their Parents, even in their Corrections, and be made sensible that it is with Reluctancy, and only in order to their Good, that they treat them with some Rigour. If Chastisements were dispensed with these Cautions, they would at the same time that they cause Pain, beget in children's Minds, a Sorrow for having done amiss, and they would make them love their Parents, even while they are Punishing them. But for the most part, Parents, or those who have an Authority over Children, Chastise them without Discretion, and with a Rigour which borders upon Cruelty; they punish them rather out of Passion, Spite or Revenge, than upon wise and sober Consideration. Such a proceeding discourages and provokes Children, and it makes them hate their Duty. I confess this Method may strike Terror into them, and Curb them a little, but they grow the more stout and incorrigible by it, and they will certainly run into Licentiouness, assoon as they are no longer restrained by the fear of Punishment.  
From what has been said hitherto, it is plain that Men's Corruption, is a consequence of the Education they had in their Youth: But this will yet more evidently appear, by the Reflections I am now going to make, upon the way of bringing up Children in Religion and Piety.  
We are here to consider Education, in reference to the two Ends of it, which are the educating of Youth, First in the Knowledgwe, and then in the Practice of Religion.  
I. The Considerations to be insisted on concerning the first Head, relate either to the Things which Children are to be Instructed in, or to the manner of Instructing them.  
1. As to the Things themselves, there are Two Articles upon which the Instruction of Youth ought to depend; and those are the Truths, and the Duties of Religion.  
The chief Rule to be observed with relation to the Truths of Religion, is to insist upon those, which are the most necessary, and to give a distinct Notion of them to Children. And here Two Faults are committed; The first is, when they are not Instructed in all the Truths which are to be known in order to be a Christian; the second is, when such Instructions are proposed to them as are unsuitable to their Age, or even useless.  
To explain my Meaning a little further; I say First, that there are some essential things, which Children are not at all, or but imperfectly taught. Among these we may reckon the knowledge of Sacred History. Religion being founded upon History. Religion being founded upon History and Facts, it would be requisite that Instruction should begin at the Historical part of Religion, and at the main Events which are related both in the Old and New Testament: so that Children might know at least in general, the principal Ages of the World, and the most remarkable things, which did happen from the Creation to the coming of our Saviour; what the Flood was, what were the Egyptian and the Babilonish Captivities; what time Moses, David, the Patriarches and the Prophets lived in; what sort of People the Heathens and the Jews were, and what kind of Life our Saviour led.  
It must not be said that History is above the Capacity of Children; for on the contrary, it is that, which is to them the easiest part of Religion, which they harken to with the greatest pleasure, and which they remember best. Nothing does more smoothly enter into their Minds than History; all the things I have not mentioned may be taught them in a Week. And this Knowledge is as necessary as it is easily acquired. A Man can never understand his Religion well, or be thoroughly convinced of its Truth, if he does not know the Facts which is supposes. We see that it was by the Means of History that God chose to instruct Mankind, and that matters of Fact make up the most considerable part of the sacred Writings. And therefore it is a strange thing, that in Catechisms and other Instructions given to Youth, History should be so little insisted upon. This is visibly one of the Causes of that profound Ignorance, which the greatest part of Christians live in: This is the reason why they understand almost nothing of what they read or hear in Sermons, and why the Doctrines which they are taught make so little impression upon them.  
Teaching Children History, gives them beforehand, some Notions of the Truths and Doctrines of Christianity; but yet these Truths and Doctrines ought to be proposed to them separately, that they may have a more distinct apprehension of them. Above all things, great care should be taken, to imprint upon the Minds of those who are to be instructed, the knowledge and the belief of the Principles of Christianity. But this likewise is not done as it should be. In Catechisms, as well as in Sermons, particular Truths are dwelled upon, and the general ones are touched only by the by. This is a Fault I have observed in the very beginning of this Work.  
Now at the same time that Children are suffered to be ignorant about many important Articles, they are perplexed with divers useless, or not very necessary Instruction. Instead of limiting them to the essential parts of Religion, their Minds and Memories are filled up with many things which they may safely be Ignorant of. Some would have them understand the Disputes of Divines, concerning the most curious and abstruse Questions, and they are made to get several things by heart, which they do not understand, and which are of no great use. In the mean time Children learn these things and say them without Book, and being possessed with the conceit, that they are as many Articles of Faith, they rank among Divine Truth's School terms and Doctrines, of which they neither apprehend the Certainty nor the use. And thus having none but intricate Ideas about Religion, they do not perceive the Beauty, the Solidity or the Excellence of it, and they have neither true Love nor Respect for it.  
When Children are once instructed in the Truths of Christianity, it is particularly necessary to acquaint them with the Duties of it. There are two distinct sorts of duties in Religion. First the Duties conceming Divine Worship or Service, and then the Duties of Morality. The First are Adoration, the Honour which is paid to God, Prayer and : But as these Duties may be performed either outwardly or inwardly, it is of very great moment to make Children apprehend, that Brayer and all the other Acts of Divine Worship, aught to proceed from the Heart, that 
* John IU.  God will be served in Spirit and in Truth, and that without this the Worship which is paid to him, either in private or in public, does only provoke his Displeasure. It is not enough therefore, to tell Children, that they must pray to God or go to Church, and to teach them some Form of Prayer, to be said at certain Times and Hours: All this is but external, and if we go no farther, if we do not carefully inform them, that true Worship is Internal and Spiritual, we shall make but Hypocrites of them, by tenching them to pray and to perform Religious Acts. The Faults then which are committed in this point, are of great Moment, and we may easily perceive, that Hypocrisy and Indevotion are the Consequences of this Negligence. The Religion of most Christians consists only in some external Actions; they think they have fulfilled their Duty, when they have recited some Prayers, or been present at the Public Worship of God, tho' in all they do this kind, they have neither Attention nor Elevation of Heart; but this Error which is so capital, and yet so common, arises chief from hence, that Children are form only to a mere outside Devotion and Worship.  
Young People are not much better instructed in Moral Duties. I shall not enter here upon all the Consideration which the Subject might afford, because I have treated of the want of Instruction concerning Morals in several places of this Treatise, and particularly in the 1 Chap. of the First Part. Yet I must say that this Defect proceeds, from the Instructions which are given to Youth. Much greater care is taken to inform them about the Doctrines than about the Duties of Christianity. The Articles of the Creed, the Questions concerning the Sacraments, and the other Points of Doctrine, are handled and examined largely enough in Catechisms, and Controversy is not forgot; but the Ten Commandments are explained in so succinct and superficial a manner, that we do not find there so much as the Names of a great many Vices, Virtues and Duties. Children who should be raised up to Christian Perfection, are only taught the Ten Commandments, and from the Explication which is given of these, they gather that they should not be Idolaters, Blasphemers or profane Persons; that they should neither commit Murder nor Adultery, that they should not steal or bear false witness. But how many other Duties are there of which they have no manner of Notion? They are not taught what it is to be Gentle, Humble; Sincere, Charitable, Pure, Sober and Patiented. Many Persons, because they were never instructed in these Virtues which are the principal Ornaments of a Christian, do not practise, or so much as know them. We are to impute to these slight and defective Instructions, that Opinion which is commonly received, That whosoever is free from those six or seven great sins forbidden in the Decalogue, is a good Man.  
2. The Success of Instruction depends in the second place upon the Method and way of Teaching. The Method of Teaching, should on the one hand be clear and proportioned to the Age and Capacity of Children, and on the other, it should be delightful, and fit to make them love Religion. By this, two Ends which ought to be aimed at, will be attained; the Mind will be enlightened, and the Heart moved. What is clear informeth the Mind, and what is delightful wins the Heart, and inspires into it a strong Affection for Religion and for the Duties of it.  
1. Perspicuity is never more necessary, than it is in the Instructing of Youth. Children having no Ideas as yet of most things, and not being used to the signification of Words, cannot understand what is said to them, unless it be delivered with much clearness and simplicity, and unless every thing be avoided, which may puzzle or seem obscure to them. This Perspicuity results First, from the things that are taught. It is a certain Truth, is always clear and easy to be understood; and that on the contrary, Whatsoever is obscure and difficult, is not very necessary. So that provided Instruction goes no farther than essential Doctrines and Duties, it cannot be very hard for Children, to apprehend what is said to them. Secondly, Clear Expressions, and plain and popular ways of speaking, produce distinct Ideas in the Minds of those who are instructed; but a dark or too high a Style, figurative or learned Phrases, spoil the Fruit of Instructions. Lastly, Order and Method contribute mightily to Clearness. It is not fit that Children should be loaded at first, with many Doctrines and Precepts. General Instructions, the Principles of Religion, and the simplest Ideas, aught to go foremost, and then particular Instructions and more complex Ideas, may be proposed; but still with a due Regard to the Age, Capacity, and Progress, of Children.  
2. Instruction is to be delivered in a delightful manner. This is the way to insinuate ourselves into the Minds of Children. Nothing wins more upon them, than a sweet and pleasant way of speaking, and nothing gives them so much disgust, as roughness and severity. If Religion was represented to them with an attractive Aspect, they would certainly embrace it with eagerness. But for the most part those who teach or speak to them of Religion, do it with an Air of Severity, and a dismal Tone, and with those Circumstances, which make them averse to it. Commands, Threaten, and Constraint are used, to make them take their Catechisms or say their Prayers; if they fail to do this, their Teachers are angry and beat them. When we exhort them to Piety, in stead of going about this with such a Gentleness as might make Virtue amiable to them, we speak in a harsh and chiding manner. The Effect of this is, that Children seeing nothing in Religion that is enticing, take up a Prejudice against it; they look upon that Instruction, to which they are compelled, as a hard piece of Labour and Drudgery. Religion is no sooner mentioned, but it damps their good humour, they do nothing but by Constraint and against their Will; they free themselves from that Constraint assoon as they can, and they bear during their whole Life an Aversion, or at least, an Indifference to Religion.  
II. I have been discoursing hitherto, of what relates to the Knowledge of Religion, and I hope I have clearly proved, that generally speaking, Children are ill instructed. I am now to consider Education with relation to Practice. For it would be to no Purpose, to infuse into young People, a perfect Knowledge of the Truths and Duties of Religion, if they were no● taught to make a good use of that Knowledge, and to direct it to its true End, which is the Practice of Virtue and Piety. But it is seldom that the Care of Parents, and of those who have the instructing of Children, goes so far. If they take some Care about their Instruction, they generally neglect them as to the practical Part, and they little inquire whether they live according to the Precepts of Religion. Now Instructions thus dispensed, do not only prove useless, but they may likewise make Children doubly wicked, and fill them with the most dangerous Prejudices. When Children observe that Religion is proposed to them only, in an Historical and Speculative Manner, and that provided they remember what is told them, and are able to give an Account of it, they are commended for being well skilled in Religion; and that as for the rest, they are permitted to live as they please, and that they are not chid, tho' they do not practise what they were taught; they conclude from all this, that Religion consists wholly, in the Knowledge and Profession of certain Truths, and that it is not absolutely necessary to frame their Lives according to the Rules of the Gospel. They accustom themselves besides to slight their Knowledge, and to act against the Principles of their own Consciences. These pernicious Sentiments are infused into Children when Instructions are not directed to Practice. To prevent so great an Evil, these Rules are to be observed.  
1. The Design of proposing the Truths and Doctrines of Christianity to Children, should be to beget in them a love and a respect for them; and in order to that, we should let them see, their Certainty, their Importance, and their Use. It ought then to be carefully inculcated to them, that there is nothing more true and certain, nothing of greater Importance, or that concerns us nearer than Religion, and that in Comparison with it, all that we see in the World, is of very little or no Consequence; and lastly, that it was revealed for no other End, but to make us good, and to conduct us to the highest Bessedness. By this Method, Instruction will always terminate in Practice. By teaching Children to know God, we shall excite in them a Love and Reverence towards that Supreme Being. By speaking to them of Providence, we shall make them apprehend that God sees every thing, and what Reasons we have to depend upon, and to fear him. By telling them the History of the Bible, we shall make them observe in those various Events, the Effects of God's Wisdom, of his Goodness Power and Justice. In explaining to them the Doctrine of the Sacraments, we shall chief apply ourselves to make them understand, what these sacred Ceremonies oblige Christians to, what an August and Venerable thing Baptism is, and what Purity is required in those who are baptised: And so when we speak to Children of Christ and his Sufferings, of the Resurrection and a future Judgement, of the Punishments and Rewards of another Life, and of all the other Truths, we should do it in such a manner, as may stir them up to Piety and Holiness.  
2. In the next place we ought to engage Children to the Practice and Observation of the Duties of Christianity, with relation both to Worship and Manners. And first it is altogether necessary, to teach them to render to God the Worship that is due to him. There are few Christian Families, where something is not done with this Intention. Children are made to learn some Prayers, to say them Mornings and Evenings, and to be present at the public and private Exercises of Piety. But the main should be, to bring them to sincerity in Divine-Service, lest they fall into Impiety and Hypocrisy. The greatest endeavour should be, to accustom them to Pray with Attention and Reverence. This may at first seem difficult; we neither see the Heart of Children, nor can regulate the motions of it. But yet I think, there are ways to fix their Minds, which might be successfully used: And I hope my Readers will not think it amiss if I dwell a little upon this Head, considering the importance of it.  
1. I Would not have Children Pray, before they have some knowledge of what they are doing. There is a Custom established every where, which I look upon as the first Cause of Indevotion; and that is, to make little Children recite Prayers, and long ones too. I do not apprehend the use of this, nor where the inconvenience would be, if Children did not Pray at an Age when they can hardly speak an articulate Word. It would be time enough to make them Pray, when they are capable of some Reflection. If we did wait till then, they might Pray with Attention; and, I make no doubt, but they would do it with Pleasure and Reverence. Children think it an Honour to do what is done by Men; if therefore they were not permitted to Pray till they came to a certain Age, they would look upon Praying as a particular Privilege. But when they are made to Pray before they have any sense of what they do, it put this Notion into their Heads, that Praying in nothing else but reciting of Prayers: And besides, that Obligation which is laid upon them, to perform regularly a Duty, of which they do not yet understand the Necessity or the Use, makes that they only observe it out of Custom.  
2. I could wish that when we begin to make Children Pray, we should Teach them plain and short Prayers, wherein they might say nothing but what they understood. Two or Three Sentences are enough in those beginnings, and as they grow in Years, longer Prayers may be prescribed them. Brevity is to every Body a help to Devotion; but Children being not capable of a long attention, it is certain, that long Prayers are not at all fit for them.  
3. It would be very useful to Discourse with them about the Excellency and the Necessity of Prayer, and to make them apprehend what an Honour it is for us, to speak to God, and to lay open our Necessities before him.  
4. In order to accustom Children, to look upon Prayer with Reverence, and to go about it with Seriousness; they should not be allowed to Pray when they are strongly posseffed with some Passion, or Object, or when they have committed a considerable Fault against Piety.  
5. It is particularly necessary to regulate and observe their behaviour and looks, while they are at Prayers, and then likewise to express a Reverence ourselves, and to say or do nothing that may give them any distraction. It is a Custom as bad, as it is ordinary in Families, to go to and fro, to be busy and to talk, all the while that Children are saying their Prayers. How is it possible that amidst all that noise, which would even hinder older People to Pray as they ought, Children, whose Thoughts are so rambling, should not be distracted? And what Reverence can be expected from them about the Exercises of Piety when their Fathers and Mothers who are 〈◊〉 show none at all? This is what I have to observe, concerning Prayer, which is the principal part of Divine Worship.  
As to what concerns the Duties of Morality, very particular care ought to be taken, to make Children observe them. The first mean to be used next to Instruction, is to exhort them to the Practice of Virtue, and to represent to them, that Piety and Holiness are the essential Characters of a Christian. But the Exhortations directed to them will have no great effect, if they are not dispensed with Prudence. Sometimes Parents spoil all, tho' they mean well. They Exhort and Chide at every turn, they are perpetually Admonishing and Moralising, by this they give a disgust to their Children, instead of winning upon them. Exhortations ought to be accompanied with Discretion and Gentleness; above all, we should endeavour to persuade and to prevail upon Children by Reason, that so being convinced in their own Hearts of the Justice Beauty and Usefulness of Virtue, they might practise it of their own accord, out of Inclination and with Pleasure.  
That we may be able to Exhort Children as is fitting, it is requisite to be well acquainted with their Temper, and to observe which are their predominant Inclinations; that if those Inclinations are good, they may be cultivated, and if bad, corrected. And it is easy to know the Temper of Children, because they deal ingenuously, and have not yet ●●arned the Art of Dissembling. If Men did make this their Study, if they did take hold of the good Disposition which may be in Children, if they did apply themselves to oppose the predominant Faults, to which either their Age or their Constitution inclines them; they would preserve them from many Vices, and make them great Proficients in Virtue.  
Besides this, Parents either by themselves or others, ought to watch over the Conduct of their Children, and to inquire strictly, whether they practise the Lessons which are given them, whether they are afraid of doing ill things, whether they forbear those Faults for which they have been reproved, whether they resist their vicious inclinations, whether they are gentle, sober, humble and moderate, in their Discourses, Actions, and Behaviour. To this End it is very proper, that they should not have too much liberty, and that they should be for the most part under the Eye of some Wise Persons who may observe their Deportment. I do not enlarge upon these Considerations, because they would carry me too far; neither do I speak here of Encouragement, Correction, and Example, nor of some other Means which might be very usefully taken in hand for regulating the Conduct of Children, because these have been spoken to already.  
There is ground enough to conclude from what has been said, that Corruption proceeds primarily and chief from the ill Education of Youth. The ordinary Education of Children being not Christian, what wonder is it, that true Christianity and folid Virtue should be so scarce? The first Impressions are the strongest. The Principles which have been imbibed in the first Years of Life, do not wear out afterwards; and those who had not a good Education, are not often known to be wise and regular in their Conduct.  
Let it not be objected here, what many are wont to allege upon this Subject, That the Errors of Education are not so considerable, but that they may be corrected afterwards, and that Wisdom comes with Years. Thus those Men reason who only examine things superficially; but such Persons did never seriously reflect upon Man's Temper, upon the manner how ill Habits are form, or upon Experience. Almost all good or ill Habits begin in Infancy, and they grow stronger afterwards. The Age which succeeds Youth is so far from supplying the Defects of Education, that on the contrary, the longer a Man lives, the more difficult it is for him to return to Virtue, if he did not set out well at first. For besides, that Habits are then stronger and deeper rooted, Business does also come with Age, and People have no longer that leisure and freedom, which they had when they were young. Those therefore who do not take right Measures early, and who launch into the World with ill Principles, are still growing worse instead of amending. This is verified by daily experience. Age seldom altars Men for the better.  
I do not deny, but that People who were neglected in their Infancy, or whose Youth has been unruly, are sometimes known to change their Manners and their Conduct, when they come to a riper Age. But we are to consider how this Change happens, and what the Nature of it is. In some it is a thorough Change, and a sincere return to Virtue. God sometimes works Conversion in the greatest Sinners; and he does this commonly by Afflictions, Sicknesses and Pains. But such kinds of Conversion are not very frequent. The Change which we think we observe both in ourselves and others, is not always sincere; it is often no more than an effect of Age, of the State we are in, or of Custom.  
Age does Two Things, it deadens the Passions, and it changes them. In the heat of Youth Passions are violent, and make a great stir; when the prime of Life is over, a Man perhaps is no longer a Libertine or a Deboshee; but his Exterior only is reform. The same Principle of Corruption remains in his Heart. He that was Sensual and given to Lewdness, moderates himself; but still his Heart and his Imaginations are defiled. He that was Profane and Impious, does no longer profess Libertinism openly, he practices some Duties of Religion. But for all that, he has no more Devotion, or Faith than before. Age does likewise change men's Passions and Inclinations. Young People have their Passions, and supposing these should abate about Forty or Fifty, or even that they should be quite left off, which yet happens but seldom; there are other Passions which succeed those of Youth, and which work the stronger, because they are not so much mistrusted, and because they make less noise, and are hid under the pretence of a Lawful Calling. Thus we see often that Libertines and Deboshees, end with Ambition and Covetousness. The World calls the Change which is observed in those Men, Conversion and Amendment. A Man is said to be reclaimed from the Errors of his younger Days, when his Conduct is no longer Scandalous, or manifestly Criminal; but if he is free from the Faults of his Youth, he is guilty of others, which he had not then. He is no longer Dissolute, but he is a Slave to Ambition, he is Covetous, Unjust, and wedded to the World, more than ever. Nay, all things well considered, he is worse than he was in his youth; since he has run from one Vice into another, and loaded himself with the Sins of the several Stages of Life. We are not to imagine, that every alteration which Age makes in men's Conduct and Manners is a true Conversion.  
The various States, Callings, and Professions of Men do likewise put many of them upon altering their way of Living, and make them give over those Excesses to which they have been addicted for some time. As soon as a Man come to be the Master of a Family, or to be preferred to Places, he must of hecessity grow more regular in his Conduct, and forsake several Disorders which he allowed himself in before. He becomes more ●erious, he applies himself closer to labour, ●e lives more retired, and he takes leave of ●he Amusements of Youth. Honour, Decency, Interest, the necessity of making a Family, and other Considerations, oblige him to ●his; but Religion has not always a share in ●his Change.  
Lasty, a Habit of Sinning does often blind ●nd harder Men to that degree, that they imagine, there is a sincere Amendment in ●hem, when there is none at all; nay, when ●hey are more Corrupt than when they were young. Men at first are sensible of their Faults, Conscience checks them for the sins ●hey commit; but in process of time they perceive them no more; Conscience grows seared, ●nd they Sin without being ware of it. Habits seldom fail to produce this Effect of which we see a Thousand Instances in old Sinners.  
All this shows, that the Foundations of the Conduct of our whole Lives are laid in Youth, ●nd that the chief reason why Men live ill, is because they have not been well Educated.  
I do not think it necessary to mention the Remedies of this Cause of Corruption: I have observed them all along, in showing the Faults which are committed in the Education of Youth: I shall only add, before I dismiss the Subject, that all this does properly concern Masters of Families and Pastors.  
It were therefore to be wished, in the first place, that Parents would take more Care than they do, to Breed their Children well, and that in this, they would proceed by the Rules which Reason and Religion prescribe. They are mistaken if they think they may excuse themselves from this Obligation, which both Nature and Piety lay upon them, and which cannot be neglected without a Sin. But the Carelessness of Parents in this Point, may very justly be wondered at; the Education of their Children is generally that of all things, which they mind the least, and the reason of it is, that they themselves want Religion and Piety.  
It would be requisite in the next place, that Pastors should discharge their Duty with relation to young People, and that to this end in all Places and Churches, the necessary Order and Method were established for instructing the People and particularly Children. I remark this, because in this respect things are not well ordered, so that in many Places such helps andmeans are very much wanting. It is well known, that the opportunities of Instruction and the helps to Piety are mighty scarce in the Country and in Villages. Schools are there managed at a very ordinary rate, and many Places have no School at all, whereby it happens that many Persons cannot so much as read. There likewise, Divine Service is but seldom performed, and very carelessly too. The Ministers who are appointed in those Places, are generally either Men of little worth, or Men who do not watch over their Flocks as they ought, and who are remiss in the Exercise of their Office. These are the essential Defects which should be remedied, by those who have Authority in Church or State.  
Above all, it is requisite that Churchmen should have a strict inspection over Schools and Families, and that Catechise were more frequent than they are. Young People ought to be the chief objects of the care of Pastors; no part of their Office is more useful, or rewards their Labours with better success than that. Their endeavours to mend those who are come to Age, are for the most part to little purpose, but what they do for Children ●s of great benefit. If therefore they have a Zeal for the Glory of God, and if they wish to see a change in the face of the Church, let them apply themselves to the instructing of youth, and make it their Business to form a New Gneration.  
Among the particular Establishments which might be made, for the edification of the Church and the benefit of young People, there is one which would be of great use, and which seems to me absolutely necessary. And that is that with relation to Children, who have attained the Age of discretion, the same order should be observed for their admission to the Sacrament, which was practised in the Primitive Church, when Catechumen were to be received into the Church by Baptism. This admission was very solemn. A long Probation and Instruction went before it. The Catechumen were required to give an account of their Faith, and the bound themselves by solemn Promises and Vows, to renounce the World and to live Holy. No such thing is done at this day in the Administration of Baptism, because young Children are baptised; but what is not done at the time of Baptism, should be done when they come to Years of discretion. And truly if there be not a public and solemn Profession, a Promise in due form on the Child's part, I do not see how we can well answer what is objected by some against Infant-Baptism, which yet is a good and laudable Practice. A Man cannot be obliged to profess the Christian Religion, against his will or without his knowledge, This engagement is a personal thing, is which every bold should act and answer for himself. When Children are baptised, they know nothing of what is done to them; it is there fore absolutely necessary that when they come to the years of Reason, they should ratify and confirm, the Engagements they came under by their Baptism, and that they should become Members of the Church out of Knowledge and Choice. Now the fittest time for such a Confirmation and Promise, is when they are admitted to the participation of the Holy Sacrament.  
The Order then which I mean is this: First that when Children desire to be admitted to the Sacrament, they should be instructed for some Weeks before, and that at the same time they should be informed of the Sacredness and importance of this Action, and of the Promise they are to make, that so they might prepare for it betimes. In the next Place, that they should be examined, and that they should publicly render an account of their Faith. This Examination being over, that they should be required, to renew and confirm in a public and solemn Manner their Baptismal Vow, to renounce the Devil and his Works, the World and the Pomp of it, the Flesh and its Lusts, and to promise that they will live and die in the Christian Faith: And then that they should be admitted to the Communion by Benediction and Prayers.  
It will, no doubt, seem to some, that I am here proposing a Novelty, and that too not very necessary; that there is no occasion for all this Solemnity; that it is enough to examine and exhort Children in private, and that this Confirmation of the Baptismal Vow is included and supposed in the admission to the Sacrament. To this I say, that the order I propose will be thought a Novelty by none but such as do not know what was anciently practised, and who call Innovation every thing, which does not agree with the Custom of their Country or their Church. This is an imitation of the Ancient and the Apostolical Order; and besides, this Establishment being altogether suitable to the Nature of the Christian Religion, as I have just now made it appear, it ought not to be rejected.  
As for what is said, that it is sufficient if Children are examined and admitted in Private: I answer, that the Corruption of the Age we live in is so great, that in many Churches this Admission, and the Examination which precedes it, is but three or four hours Work, and sometimes less. Pastors and those to whom this Function is committed, do often go about it very negligently, they content themselves with some Questions, which for the most part relate only to Doctrine and Controversy; the address to Chidrens general exhortations to Piety, but they take no care to instruct them in Morals, or to examine their Conduct; they do not require of them an express Ratification of the Baptismal Vow. I know there are Pastors who do their Duty, but the best thing would be, to have this Form of Examination and Admission regulated in such a manner, that it might not be in the Breast of every Minister to do in this Matter as he thinks fit. And that all this might be done the more orderly, it would be fitting, that according to the Practice of the Primitive Church, some Persons should be appointed on Purpose to instruct Young People and Catechumen. What Care soever may be taken of Children, and whatever may be done for them in private Instructions, it is certain that public and solemn Exhortations on the one hand, and Promises on the other, would make a much greater Impression upon them. They would then look upon their Admission with Respect, they would remember it all their Lives, and this Solemnity would prove as useful and edifying to the whole Church as it would be to young People. I offer this with the greater Confidence, because an Order like this has been settled of late in some Churches, and is there observed with extraordinary Success.   

CAUSE VI Example and Custom.  
THere is no doubt to be made, but that Birth, Education, and Imitation, are three general Principles of the Irregularities of Mons Conduct. The State in which they are born gives them a Bias towards Vice. Education, as has been shown in the foregoing Chapter, cherishes, and maintains in most Men that vicious Inclination: But Custom and Example give the finishing Struck to men's Corruption, and make Vice reign in the World with a Sovereign Sway. This Third Principle is so general and so powerful, that some have thought it the chief Cause of Corruption, and that we cannot better explain how Sin is propagated and transmitted from the Parents to the Children, than by saying that this happens through Imitation. And indeed it cannot be denied but that Men are particularly drawn into Evil by Example and Custom. If this be not the primary or the only Spring of Corruption, it is at least one of the principal Sources of it. And therefore I thought it proper to consider this Matter here with some Attention.  
All that I am to say in this Chapter is founded upon these two Suppositions. 1. I suppose that Men love to act by Imitation, and that Example is one of those things which have the greatest Force upon their Minds. But when the Example is general, and supported by Custom and Multitude, they are yet more inclined to follow it. They not only conform to Custom, but they think it besides just and lawful to do so. General Use is to them instead of Law, by which they judge of what is innocent and forbidden. And that which doth yet more forcibly determine them to follow Example and the greater Numbers, is that they think it a Disgrace to do otherwise. So that the Fear of Contempt added to their Inclination makes them perfect Slaves to Custom. If some Remnant of Knowledge and Conscience does not suffer them to imagine that there is no Hurt in complying in all things with Custom, however they comfort themselves with the Thought that the Evil they do is not very great, and that if they are not innocent, they are excusable at least, when they can plead Example and common Practice in their own Behalf.  
I suppose 2ly. That Example and Custom are bad for the most part. This I think needs not be proved; and if it did, this whole Treatise might afford us sufficient Proofs of it, since Ignorance, Prejudices, false Maxims and all the other Causes of Corruption I have mentioned, are so many Dispositions, Sentiments and Practices, which are grown Customary, and are established by the most general Use.  
But it is not so needful to prove that the Multitude of ill Examples is very great, and that Custom is generally vicious, as it is to show that under the Shelter of Example and Custom, Corruption is still spreading farther in the World and in the Church.  
In order to this, I shall consider the Power of Custom and Example, in these three Respects. With relation, 1. To Matters of Faith. 2ly. To the Order of the Church. And, 3ly. To Manners. What I am to say upon these three Heads will discover the Source of those three great Imperfections which are observed in the Christian Church, I mean Error, want of Order, and the bad Life of Christians.  
1. Matters of Faith should not be subjected to the Tyranny of Custom. Religion does not depend upon men's Fancies and Opinions: The Truths of it are eternal Truths, it is founded upon an immutable Principle, and it is not more liable to change than God who is the Author of it. And yet we see but too frequently, that in Religion as well as in worldy Affairs, Example is more prevalent than either Reason Justice or Truth. Men do scarce ever examine things in their own Nature, but Custom is the Rule of their Faith and Sentiments; by this Rule the determine what is true of false, what they are to believe or to reject. And this Prejudice is so strong and Men have carried it so far, that Multitude and Custom, are looked upon as a Proof and Character whereby Christians are to distinguish Truth from Error, and to judge what side they are to Choose in Matters of Religion.  
What is the Reason why so many People do not perceive, that certain Doctrine are palpable Errors, and Monstrous Tenets? We wonder how it is possible in so learned and refined an Age as this is, that the grossest Fables and Extravagances should still go down with Men of Parts, for Divine Truths and Adorable Mysteries. A Time will come, when Posterity will hardly believe, that ever such Opinions were received, or that ever Men did in earnest dispute for or against such or such a Tenet. It is only the Prejudice of Example and Multitude, which do blind Men at this day: They have been nursed up and Educated in those Persuasions, they see them obtaining among Numerous Societies, and that is the occasion of their Obstinacy in Error.  
Nothing but this Inclination of Men to follow Custom, keeps up in the Church those Disputes which rend it into so many different Sects. The Principle and Design of most Disputes is no other, but that Men will maintain at any rate, the Sentiments of their Party; and by this means those who are in Error, instead of being undeceived, are more and more Confirmed in it. Every body swallows without Chewing, all that is professed in the Society or Communion in which he lives, and Condemns without Examination the Opinions which are maintained by small Numbers, or by Persons of another Country or Society. Those who are prepossessed do not so much as make it a Question, whether they may not be mistaken, and whether the Truth may not be on the other side. It is to no purpose to allege to such People the most invincible Reasons, to press them with express Declarations of Scripture, or with un answerable Objections; for either they do not attend to all this, or if they Examine those Reasons and Objections, it is with a Mind full of Prejudices, and resolved beforehand to think them frivolous, and not to alter their Sentiments. They satisfy themselves with some sorry Argument, or wretched Answer. If any Scruples and Difficulties remain, they shake them off in a trice, and set their Conscience at rest, with this Consideration, that they follow the common Opinion; they make no do doubt but that they are safe, as long as they side with the greater Number. Besides, the Advantages of the World which may be obtained by the adhering to the general Opinion, would fully determine them, if they were not determined before, and they easily persuade themselves, that their Spiritual Welfare and the Truth are to be found in that Party, which agrees best with their Temporal Interest.  
2. Custom is likewise, the chief Obstacle to the restoring of Order in the Church. I could here make a long Article, if I would mention all the Defects, which may be observed in the State of the Church and of Religion, with relation to Order. But having done this already in the beginning of this Second Part, I shall only say in general, that nothing contributes so much to the maintaining of Disorder as Custom does. The most beneficial Laws and Institutions are looked upon as dangerous Innovations, when they are not Authorized by Practice: Men dare not so much as attempt to introduce them. On the other hand, useless or ill Practices, are thought Sacred Establishments, as soon as they are confirmed by Time and Custom. If Men do but endeavour to lay aside some Ceremony, to make some alteration in a Liturgy, or in the Form of Divine-Services; It seems to many, that the very essence of Religion is struck at. Thus it happens that Abuses which are palpable, and acknowledge by all Men of Sense, subsist for whole Ages and cannot be Reform.  
The difficulty of reviving the Apostolical Discipline, and of restoring Church-Government and the Ministry of Pastors, to the State they ought to be in, proceeds from the same Cause. Because a certain Form of Ecclesiastical Government and Discipline, obtains in a Country, it is pretended to be the best and most perfect, in which nothing is to be altered, and those are not so much as heard, who propose the establishing of another. If any one thinks it a Fault to suffer Scandalous Sinners in the Bosom of the Church, if he thinks that they ought to be Excommunicated, and that Christians ought to maintain no familiar Intercourse with them; tho' such a Man has the Laws of the Apostles on his side, yet he shall be called an Innovator. Tho' he should plainly show the Inconveniences of the ordinary Practice, and the necessity of Discipline, from Scripture, from the Pattern of the first Christian Ages, and by the most convincing Arguments; yet Custom will still be urged against him; the Divine Laws shall give place to common Usage, and the present Practice shall prevail above that of the Primitive Christians.  
III. Example and Custom have a great force, especially in those things which concern Manners. Men are not altogether such Slaves to Custom in Matters of Opinion about Religion, because Opinions are shut up within the Heart, but in Practical Things and in Manners, there are few Men who are not carried away by the Stream of the Multitude. People think themselves excused from the Observation of the plainest and the most Sacred Duties, as soon as they cannot observe them without departing from Custom, and so, they conform to the common Use how bad soever it may be. Those who Condemn the vicious and corrupt Manners of the Age, and practise the Rules of the Gospel, who for instance abstain from Swearing, and reprove those who do it, who make scruple of Lying and of transgressing the Rules of their Duty; are looked upon in the World as Homoursome People, and stigmatised with Odious Names and Imputations. If they plead the express Commands of Christ and his Apostles; instead of giving up the Cause, Men will strain the Scripture, and by force Explications and impious Glosses, endeavour to fix a Sense upon it which may favour the ordinary Practice. While Piety dares not show itself, Vice is respected and bad Men carry it boldly every where, because the Numbers are of their side. Maxims directly opposite to the Moral Precepts of our Saviour, are not only received and tolerated, but they are defended as innocent for this single Reasons, That the generality of Men approve and practise them. This might be confirmed by innumerable Instances.  
We can hardly imagine any thing more contrary to the Precepts of the Gospel, than that worldly Life which is led by many Christians. They spend their whole time in the Cares of the Body, they wear out their Lives in Idleness, Gaming, Pleasures and Divertisements; they deny themselves nothing, they make it their study to live Luxuriously and to gratify themselves. This kind of Life is inconsistent with Piety, but because it obtains among Persons of the higher Rank, it is very hard to persuade those who follow it, that they ought to quit it. It is by alleging common Practice, that Men defend a soft and effeminate Life, Fashions contrary to Chastity and Modesty, the too great familiarity of the Young Persons of both Sexes, the reading of ill Books, the Plays which would Honesty and Religion, scandalous Diversions, and those Assemblies where the most enticing baits and allurements to Vice are to be met with, and where the Minds of Young People receive the most dangerous Impressions: All these Things, I say, are defended by Custom.  
So that when Luxury, and expensiveness and state in Apparel, Eating, or Furniture, are once established; we endeavour to no purpose to bring Men to Christian Moderation, and to banish that multitude of Scandals and Vices, which must needs attend such kind of Excesses. Thus in some Nations where Drunkeness is in Vogue, it is in vain to oppose so vicious a Custom. In spite of all that can be said against Drunkenness and Intemperance, People are so far from parting with that Vice, that they fancy there is no sin in being Drunk.  
To put up no Injuries, to indulge Revenge, to be tender and nice upon the Point of false Honour, to stick at nothing that can promote one's Fortune, to assume all Shapes, to disguise one's Sentiments, and to supplant others: All these are Maxims which are followed without scruple, because they are authorized by Use, and by the false Opinions of Men. It would signify nothing to allege to those who are possessed with such Sentiments, what the Gospel enjoins us concerning Patience, forgiving of Injuries, Humility, Sincerity, Justice and Charity; such Morals will not be so much as harkened to, because these Matters are otherwise determined by Custom▪ By the same reason it it pretended, that in Offices, in Trade, in Arts and in the various Professions of Life; every thing which is usually practised by Men in those several Callings, may Lawfully be done. Nay, even an Oath is not sufficient to undeceive People; most Men explain their Oaths and regulate their Consciences by the Example of others; they use all the Methods of Gain which Custom has introduced, without enquiring whether they are justifiable or not.  
When I speak here of Custom and Example, I do not only mean that which is established by general Use, but that likewise which is authorized by Men in Credit. The Quality of Persons produces the same effect that great Numbers do; one single Example has sometimes as much force, as the united Examples of a Multitude. All that is done and approved of by Princes, great Men, Magistrates, and Persons of Quality, is a Law to a great many People. A small Number of Considerable Persons, who join their endeavours to bring a Practice into fashion, is enough to make it in a little time to be generally followed, how bad soever it may be. This is so commonly seen, that I think it needless to give Instances of it.  
I shall add Three Considerations, which deserve a very particular Attention; I have already touched them by the by, but I will propose them more distinctly here.  
1. That common Opinion, That it is necessary to embrace the Sentiments and the Ways of Living which are received in the World, is that which makes Corruption spread and insinuate itself every where. Men make it a Law to themselves, and repute it honourable to comply with Custom. It is laid down for a Maxim, That we must live as other do, and accommodate ourselves to the Fashions which are established, and that it would make us ridiculous, if in Behaviour and Manners we should differ from the Age and the Place we live in. I do not absolutely reject this Maxim, because it is capable of a very good Sense. A Christian should not profess an unsociable Piety: He may lawfully observe certain Decences, and comply to a certain degree with the Opinions and Manners of those he converses with; nay, he ought to do this for the Interest of Religion and Piety. But such a Compliance and such regards become Criminal, when they engage him to act against Duty and Conscience. If the Custom be bad, he ought to departed from it, and to do in spite of it, whatsoever God commands; he does not deserve the Name of a Christian, who has not the Courage to do this.  
And yet few People are capable of this Resolution, the greatest part is overcome by the temptation of the Multitude; the regard they bear to the Example and Judgement of others, produceth in them a false shame which hinders them from doing their Duty, and prompts them to Evil notwithstanding all the checks of Conscience. And nothing is so fatal and pernicious in the state of those who thus comply with Custom, as that they become such habitual Slaves to it, that they are no more able to alter their conduct. When a Man is once got into a certain Course of Life in the World, he pursues it, and he is still engaging deeper into it, till at last he comes under a kind of impossibility of leaving it tho' he would; because in order to that, he must break off those Ties and Engagements, which he has been contracting for a great while; he must withdraw from divers Companies, and enter quite upon another way of living; now it is very seldom, if ever, that People can resolve upon all this.  
2. Even those Persons who are well disposed, are shaken by Example and Custom: I said something of this in the Chapter of False-shame. A great many are satisfied, that the side of the Multitude is not the best, and that the Manners of the Age do not agree with Religion; but they dare not swerve from Custom, the fear of being hated, reproached, or despised, restrains them, and frequently extorts sinful Compliances from them.  
I shall take notice to this purpose of what happens every Day to Young People, whom Parents have endeavoured to breed up to Piety and good Manners. When they first go out of their Father's House, they are ashamed and afraid of doing ill things, Sin raises some kind of horror in them. With these Dispositions they launch into the World, they are placed either in the Army or at Court. And there they do not find those Maxims of Piety practised which have been infused into them, but they have only ill examples before their Eyes. They see there Persons who have been recommended to them for behave themselves, upon whom their promotion and fortunes depend, and who are reputed honest Men; they see such Persons I say living in a licentious manner. This at first surprises and troubles them, their Conscience holds out for a while, but example does insensibly lessen in them the Aborrence of Vice, their good Dispositions vanish in a little time, and at last they swim with the Stream, they embolden themselves in ill things, and they become finished Libertines. They do in like manner drink in the Atheistical Sentiments, which commonly are in fashion among Persons of Quality. If they are but told that Men of Wit and Quality do not believe a thing, or, that they entertain any Opinion, that is enough to make them embrace that Opinion, and question the Truths of Religion.  
3. In the last place Men are apt to think that if Custom does not justify, it does at least excuse Vice, and that if they do amiss in the following the general practice, it is but a sin of Infirmity which God will not take notice of. This is the last refuge of a great many Persons; they will own that men's Manners are very much depraved, and that there is little of true Piety among them, but they will say; this is the fashion now a-days, this is the way of the World, and he cannot be very guilty, who does only what others do. Nay several Men who are not Libertines, and who see what should be done for the good of the Church, and the promoting of Piety, fancy themselves under no Obligation to oppose Custom. Their excuse is, that it signifies nothing to strive against a torrent. So that sloth and timorousness together; magnifying the difficulties which their imagination represents to them, they make no efforts, and they let things go on at the usual rate. While Custom corrupts and blinds some, it intimidates and discourages others; and thus Vice and Disorder are still taking deeper roots.  
Now two sorts of Remedies may be applied to this Cause of Corruption, to wit particular and general Remedies.  
The particular Remedies are those cautions, which every body ought to use, to prevent his being seduced by Example and Custom. There are Two principal means for a Man to keep himself free from this Seduction; the first is to avoid ill Examples as much as possible, to withdraw from those Conversations, and to abstain from those Employments which draw Men into Sin, and to choose a kind of Life which may not engage us too far into the World; and on the contrary to seek after good examples, and to be conversant with virtuous Persons.  

* See Part. I. Cause. III. Artic. II. 4. etc. Cause V Art. TWO, about the end.  But as notwithstanding all these Circumspections, we cannot avoid being often temptted by ill Example. so we ought in the second place to arm and fortify ourselves against this Temptation; by strongly possessing our Minds with the Sentiments which Religion inspires. I have showed elsewhere, what Judgement a Christian ought to make of Custom and Men's Opinion. It is evident, that God having set us a Law, by which he will judge us, and having give us the knowledge of that Law, and powerful Encouragements to make it the Rule of our deportment; neither Example nor the Judgement of the World, can any ways excuse us from doing what God commands, or deliver us from the Punishment which our Disobedience deserves. Those who have a greater Regard to Custom than to their Duty, are so much the more inexcusable; because the Gospel expressly forbids us, to govern ourselves by the Practice or Example of the Men of the World. St. Paul exhorts Christians 
† Rom. XII. Eph. TWO, and IU. Tit. II. Mat. VII. XIII. XIV  Not to be conformed to this present world, not to walk after the course of this world, not to follow other men's way of living; to renounce the world and the lusts of it. Our Saviour enjoins his Disciples, To avoid the wide gate and the broad way of the multitude, and to strike into The narrow path which is walked in but by a few. These are Reflections, which every Man who believes the Gospel, would frequently and seriously make, and which should serve him for Remedies against the Temptations arising from Example and Custom.  
There are other general Remedies, which tend to lessen the number of bad Examples, and to alter the Customs and Usages which are contrary to the Christian Religion. For tho' it may seem, that to go about the abolishing of that which is established, by a general Custom and a long Use, is to attempt and impossibility; and tho' we cannot expect that this Cause of Corruption should be entirely removed, yet the difficulty is not so great, but that it might in some measure be overcome.  
This we might have Reason to hope for, if First, those who know and love their Duty would discharge it with Courage, and if they did add to their Knowledge a Zeal supported by Prudence and Firmness. How great soever the Degeneracy of Men may be, there is still something in Virtue, which attracts their Respect and their Love. The Endeavours of good Men against Vice, are always attended with some Success: If the benefit of their Exhortations and good Examples does not reach far, they may at least be useful to their Families and their Acquaintance.  
But something more than this is requisite to reform general Customs and Practices; and none can do this more easily and effectually, than those who are raised above other Men, and who are in public Stations. I say therefore Secondly, that if Christian Princes and Magistrates, would use their Authority to this End, and be exemplary themselves, the Corruption of the World would considerably abate, and bad Examples would neither be so frequent nor so forcible as they are. It is in their Power to banish the greatest part of those Customs which are commonly received, and to establish contrary ones. The Care and Example of Pastors are likewise a most efficacious Remedy. If they did instruct Christians as they ought, if they did oppose the Corruption of the Age with the pure Maxims of the Gospel, if they did set themselves against Abuses, if they did endeavour in public and in private, to bring all those that err into the way of Truth, if they applied themselves to the instructing of Youth, and if their Manners were edifying and exemplary, there is no doubt but that they would soon stop the Current of Vices and Scandals. It should be their chief Care to oppose Abuses and ill Customs in their beginnings; because when they have once taken Root, the Remedy is much more difficult. In fine, as Customs are established by degrees, so they are not abolished all at once, and therefore those who do not succeed at first in so good a Design, ought not presently to be discouraged and to grow weary.   

CAUSE. VII. Books.  
THIS is the last Cause of Corruption which I shall mention, but without question, it is one of the most generaland of the most remarkable. Books are as many public Fountains, from which vast numbers of Notions and sentiments which are commonly received among Men, and which are the Principles of their actions diffuse themselves into the World: And as it is impossible but that among an infinity of Books, a great many must be bad, so it is certain that Books contribute very much to the keeping up of Corruption. If Men, as we have showed in the precedent Chapters, are ignorant and full of Prejudices, if they have lose and impious Notions concerning Religion, if great Defects are observable, both in the Lives of Christians and in the state of the Church in general; if the People are ill instructed, and Children are ill educated, the cause of all these Disorders is partly to be found in Books. It is therefore a most important subject which I am to handle in this Chapter, but it is likewise a very large one by reason of the prodigious Multitude of Books, which I might have an opportunity to speak of here. But I must confine my self to that which is most material to be said upon this Head. I shall speak 1. of Ill Books and 2. of Books of Religion.  
The number of bad Books is infinite, and it would be very hard to give a Catalogue of them; but I think that among all the sorts of ill Books none do greater Mischief in the World, than either those which lead to Irreligion and Impiety, or those which are impure and filthy. The first attack Faith, and the other corrupt Manners.  
1. The most dangerous of all Books are those which attack Religion, such are not only all the Books of Atheists and Deists, but such are likewise all those Works which tend to overthrow, either the Authority of the Holy Scripture, or the Facts and Doctrines of Christianity, or the difference between Virtue and Vice, or any other Principle of Religion. Frank also in the same Order the Books which introduce Scepticism, and the design of which is, to render the Principles of Faith or Morality uncertain and dubious.  
Those Books in which Impiety appears bare-faced, are not the most pernicious. Few Persons ever durst maintain Atheism openly, or deny directly the Fundamentals of Religion. And besides avowed Atheists and Deists have not many Followers. Their Opinions raise horror, and a Man's Mind rebels against them. But those Men, who tho' they do not openly espouse the Cause of Impiety, but pretending all the while that the acknowledge the existence of a God and a Religion, do yet shake the principal Truths of Faith; those Men I say, diffuse a much more subtle and dangerous Poison; and this may be particularly said of the Sceptics. In the main they drive at the same thing with the Atheists, they assault Religion with the same Weapons, and make the same objections. There is only this difference, that the Atheist decides the Question and denies; whereas the Sceptic after he has mustered up all the Objections of the Atheist and started a thousand Scruples, leaves in some manner the Question undetermined; he only insinuates that there is no solid Answer to those difficulties, and then he concludes with a false Modesty, and tells us, that he dares not embrace either side, and that which way soever a Man turns himself, he meets with nothing but Obscurity and Uncertainty: This differs little from Atheism, and it does naturally lead to incredulity.  
It is an astonishing thing, that Books containing such pernicious Principles should have been published, and that Libertinism in Opinions about Religion, should have grown up to that pitch which we now see it at. The Enemies of Christianity did never oppose it with so much Subtlety and with such vigorous Efforts, as some Christians do at this day. Some Books appear from time to time, which are only Collections of all the Objections of Heathens and Atheists against the Existence of God, against Providence, the Divinity of Scripture, the Truth of sacred History, the Foundations of Morality, and many other important Heads; so that Impiety is now arrived at its greatest height. It might be more general, but we cannot imagine how it could rise higher.  
And this occasions a very considerable objection. It may be asked how it comes to pass that Incredulity and Sceptism, should appear in so knowing an Age as this is, and that Men of Parts and Learning should entertain such impious Sentiments? It is necessary to dwell a little upon the examining of this difficulty, because it it so apt to perplex Many. The Infidels urge it with great assurance, and they pretend to infer for it, that Religion cannot and a Philosophical and Learned Age, and that none but the Mob and the credulous part of Mankind believe it. They say that ignorant Ages were the most favourable times to Religion, that then every thing was believed, but that since Men have begun to examine Matters a little more narrowly they are become incredulous.  
But any reasonable Man who does not love wrangling, may easily be satisfied upon this Point. First Infidels have no ground to suppose, that Men had more Faith, in the Ages of ignorance than they have now; for this supposition is altogether false. There was but little Faith in those Ages, for we are not to call by the name of Faith, a silly Credulity which made the grossest impostures to pass the Current for certain, and even for Divine Truths. The Infidels do likewise suppose falsely that the Learning of an Age more enlightened that the precedent, is prejudicial to Religion; for on the contrary it has done great Services to it. If some subtle Spirits have attacked it, a great many knowing and judicious Persons of extraordinary erudition and eminent worth have illustrated and proved the truth of it, with greater Solidity of Arguments, than ever was known before. This must be acknowledge to the Honour of God, and for the credit of the Christian Religion.  
But it will be said that those who make Objections against Religion, are learned; that the are Philosophical Men, who in all other things reason true, and can distinguish truth from error. Let it be so; but then I ask those who urge this Objection how it happens that we see every day Men of parts and sense, who yet will obstinately maintain palpable Errors, and refuse to yield to the Evidence of some Truths, which are clear as the Sun? To this nothing else can be said, but that such Men are not so knowing and perspicacious as they should be, or that they do not make that use which they ought of their Parts and Judgement. I confess that indeed a Man must have some Parts and Subtilty to be able to find difficulties every where. But that Man makes a wretched use of his Parts, when they serve him only to wrangle about the most certain Truths.  
Those which the Infidels call strong Objections against the Truths of Faith, are but for the most part vain Subtleties and mere Slights of Wit, which may be used alike upon all sorts of Subjects. That we may be convinced of this, I shall only name here some or those Truths of Matters of Fact, which are thought unquestionable, and which no Man, tho' he had a Mind, can doubt of. It is certain that the same Objections by which the Infidels attack Religion, may be turned against such Truths or Matters of fact. The Subtleties of Scepticism may puzzle a Man, who shall maintain, that there was heretofore an Emperor at Rome called Augustus, or who shall believe with all Mankind that Parents ought to love their Children, and that it would be a sin to murder a poor Wretch who is begging an Alms; I say a Man, who maintains these Truths, may be hard put to it, before he can get rid of all the questions of a Captious Sophister, But does it follow from thence that this Man is mistaken? It is to be imagined that a Man can doubt in good earnest whether or not there was ever at Rome an Emperor named Augustus, or whether Parents ought to love their Children? Will any ever be so extravagant as to believe seriously, that it is indifferent whether we cut a poor Man's Throat, or give him an Alms? The Subtleties of Arguments signify nothing against facts which are well averred, or against those natural Sentiments, which are common to all Mankind. Now Religion is founded upon Facts, and its Principles are in part natural Truths and Sentiments, which we must needs feel and believe at all times. He that would destroy Religion must confute those Fact and Sentiments, and Infidelity will never be able to do it,  
Philosophical Knowledge is very much extolled by the Infidels; they pretend chief to a great exactness in Reasoning, and yet they visibly run counter to right Reason, and transgress the Rules which true Philosophy prescribes. It is contrary to Reason, to judge that a thing is false or dubious, because there are some difficulties in it; it ought to be considered, that no Man knows all Things, or is able to answer all Objections, and that what seems obscure to one Man, will appear very clear to another. When we have Reasons on the other hand to believe that a thing is true, when its Proofs are stronger and more numerous than its difficulties, and when there are Proofs which upon other occasions are sufficient to determine our Judgement, true Sense requires that we should yield to such an Evidence. This Method is particularly to be followed, when the Matter in question is of some moment. In such things we are wont to govern ourselves by the greater Evidence, and to choose the safer side. What can be therefore more Irrational, than to hazard Eternity, and to question the Truth of Religion, up on such Considerations as would have no weight with us, and as would not stop us a Minute in the Ordinary Affairs of this Life?  
Further, it is contrary to the Rules of good Sense, to pass a judgement upon those things of which we have no distinct Idea, or which we do not thoroughly know. Men who can give no account of the Operations of their Souls, or of a hundred things, they see before their Eyes, will yet talk at random about the manner in which God Acts, or foresees future evants, about what God ought or ought not to have done for the Orderly disposing of all things, about the ends which that Supreme Being proposes to itself, and about the Means which may conduce to those Ends. This is the height of Extravagance and Temerity, and yet it is at this rate, that the Infidel's Reason.  
I must add besides, that Men of Parts are subject to the same Passions with the Vulgar, and that those Passions hinder them from discerning the Truth. These Makers of Objections who pretend to Politeness and Wit, are not generally sound at Heart, but they love Licentiousness; they are not addicted perhaps to a gross and shameful, but to a more refined Libertinism; they observe a little Decorum, but they do not relish the Maxims of Devotion and Piety, and they cannot endure to be tied to them. Vanity has likewise a great share in their Conduct. A great many imagine, that it is for their Credit to distinguish themselves from the Vulgar, and not to believe the things which are believed by the People: And when they have once embraced this way and set up for Sceptics in the World, they think themselves bound in point of honour, to maintain that Character.  
Men of Knowledge are sometimes governed by many Prejudices, and false Motives. A preconceived Notion or a mere Circumstance is sufficient to determine them to the embracing of an Opinion. What has been said of the Conduct of Princes, may be applied to the Opinions and Hypotheses of the Learned. Wars and such other great Events, upon which the Fate of Nations depends, and which make so much stir in the World, do not always proceed from Wise and Mature Deliberation; sometimes they are but the effect of a Passion, of a Humour, or of some particular Circumstance. Thus it is with the Learned: We think too well of them, if we fancy that they are always determined by the greater Weight of Reason. The Motives which prompt them to maintain certain Opinions, are often very slight. They are not sensible of this, they think themselves guided by Reason, and they do not perceive the true Principle of their Actions or Judgements. If Infidels did strictly examine themselves, they would find perhaps, that their Scruples were first raised and have been maintained since, either by some Book they read when they were Young, or by the Love they had for some Persons, or by their Aversion to others, or by some ill treatment they have met with, or by the Praises which have been given them for their Wit, or by some Prejudice they have conceived against Religion in General when they heard it ill defended, or against certain Tenets which are particular to the Society they live in and manifestly absurd; or by some other Motion of this Nature.  
If we call to mind in the last Place, what has been said in the beginning of this Treatise, to wit, that few Christians apply themselves sincerely to the study of the general Truths, and of the Principles of Faith; we shall not wonder that among so many, who never inquired into the Proofs of Religion, some should be inveigled by the Objections of Libertines, and fall into Infidelity.  
I have in a manner stepped out of my way; but this Digression is not impertinent, since these Considerations may serve as a remedy, against Incredulity and Scepticism, which some Authors would fain establish by their Writings.  
One would think that every body should abhor those Impious Books, but yet they are read and liked by many Persons. Young People especially, who for the most part love Novelty, and are inclined to Vanity and Licentiousness, do easily imbibe the Principles which are scattered through such Books: They are imposed upon by the Genteelness, the Wit, and some kind of Learning which they commonly find there: Being not well grounded in Religion, they are struck with the Reasonings of Infidels; they very first Objection puzzles them; they begin to doubt of many things, and in a little time they become thorough-paced Sceptics. I leave any one to judge, what effects this may produce in an Age so prone to Vice as this is, and if Young People can avoid being Corrupted when they are no longer restrained by Religion and Conscience. There is no Condition more remediless, nor is there any State more deplorable, than when Incredulity is joined with dissoluteness of Manners. People then are hardly to be reclaimed; Age and ill Life fortify their Doubts and Scruples, and they continue in that State to their dying Day. This is the fruit which many reap from the reading of those pernicious Books, but it is not all the Mischief which is occasioned by such Writings. They may fall into the Hands of many who have no great compass of Knowledge, and beget several Scruples in the Minds even of good Men. After these Reflections, I make no doubt but it will be granted, that no Books are more dangerous than these, and that to have the Confidence of Publishing them, is a superlative Degree of Impiety.  
II. The Books I have now spoken of assault Religion and Piety in general, and by consequence open a door to all manner of Disorders and Vices. There are others which tho' they do not attack the Principles of Faith, do yet introduce Licentiousness of Manners. It would be a long Work, if I should specify here their several sorts, which are as many as there are Vices, Passions, or received Errors among Men: This is a Detail which I cannot enter into. Being then forced to stint myself, I shall only speak of impure Books: And I choose this particular Species of ill Books, because the number of these is not only very great, but because they are those likewise, which do most generally Corrupt Men.  
Their Number is prodigious. First we have the Obscene Books of the Heathen, which are not only read by Men, but are put likewise into the Hands of Youth. Some People are so infatuated with these Books, that they fancy a Man cannot be a Master of Greek or Latin, unless he has read all the Obscenities written in those Two Languages; which is as extravagant an Opinion, as if a Man should pretend that whosever designs to acquire a thorough Knowledge of the French, or of any other living Language, and to be able to speak and write elegantly in it, must read all the lewd Poems, and all the scandalous Books which this Age has produced.  
Secondly; Besides impure Books of Pagan Authors, we have those that are writ by Christians. The World is ove-run with Books of this Stamp, their Number increases every Day, and their amazing multitude is one of the strongest Proofs of the extreme Corruption of the Times. It is the last degree of Impudence to write in that Style, and then to disperse it in the World by the Press: The Dissolution must need be very great, when this is done so freely and so often as it is in this Age. Nothing can be imagined more lascivious or execrable than some Books which have been, and still are Published from time to time: Paganism did never produce any thing more abominable upon the Head of Impurity than several Works which were hatched in the very Bosom of Christianity; so that in this respect Christians have no cause to reproach Heathens.  
These Detestable Books are not the only Impure ones, nor perhaps the more dangerous; vast Numbers of others are currant in the World. What are so many Books of Love and Gallantry, so many Scandalous Novels either feigned or true, and so many Licentious Pieces of Poetry, but the productions of that Spirit of Impurity and Dissoluteness which prevails in this Age? Nay, even Books of Learning which Treat of serious Subjects, have a mixture of Impurity. This Infection is diffused through all sorts of Books, and appears every Day in some new Shape.  
As the number of Impure Books is great, so their effect is most pernicious; and none ought to wonder that I should assign these Books as one of the general Causes of Corruption. No bad Books are more generally read than these, none can with more reason be called Public Fountains of Vice and Dissoluteness. The Mischief they do in the World cannot be imagined. They prove to an infinity of Persons, but especially to Young People, Schools of Licentiousness. It is by the reading of them, that Youth learn to know and to love Vice. That Age is prone to Pleasure and to every thing that gratified Sense; and that Inclination is so much the stronger, because it is cherished and fortified by an Education altogether sensual, and because Young People for want of good Instruction, have not much Piety, nor any great Aversion to Vice. From whence we may easily judge, that they are susceptible of those Passions which gratify Sensuality; and that it is hard for them to resist those Impressions. which the reading of impure Books conveys into their Minds. We see in Fact, that Uncleanness is commonly the first Sin and the first Passion which seduces Men in their Youth, and which engages them into Vice, for their whole Life: For it seldom happens but that all the Ages of Life, retain a spice of the Irregularities of Youth.  
And yet for all that, these Books have their Advocates. Many Persons reckon, that there is no harm either in reading, or even in publishing them. If we believe some Authors, who infect the public with Books full of Obscenities; none but fantastical People, posseffed with a ridiculous and precise Devotion find fault with those who writ upon this Subject. And in defence of their Opinion, they allege this Maxim, 
* Tit. 1. 15.  To the pure all things are pure; as if St. Paul who does not allow Christians so much as to speak an undecent word, did permit them to read and write things which are contrary to Modesty and may occasion Scandal: From this Maxim they conclude, that there is nothing is those Books that offends Modesty or Religion; and they protest that for their part, the reading of them does not defile their Imagination. I do not know the particular Frame of those Men's Hearts; perhaps impure. Ideas and lascivious Objects, are grown so familiar to them, that they do no longer perceive, that such Ideas and Objects make any impression upon them. But it is unconceivable how People can preserve a chaste Heart, when they delight in Writing or Reading filthy things. After all, tho' they reading of such Works should have no ill effects upon some Persons, there are a great many more who will make an ill use of them; And this is enough to make every Many who has any Sense of Religion to detest impure Books.  
What I have now said will be granted by many, but it will be thought, that to rank Books of Love and Gallantry among impure Books, and to condemn the reading of them, is something to severe. I confess that all those Books are not equally bad, and that some do not hurt Modesty so visibly as others do. But yet there are not many, in which a Spirit of Impurity and Licentiousness may not be observed. That Love which makes the Subject of so many Books, is nothing else at bottom, but an impure and irregular Passion, of which the Gospel obliges us to stifle the very first Motions. What the World calls a mere Intrigue of Gallantry, is sometimes a pretty large step towards the Sin of Adultery. Sin indeed may be disguised in those Books under another Name, and may be dressed in a modest Garb, but that makes it slide the more easily into the Mind. It is dangerous to dally with things, which deserve the almost aversion of a Christian; and it is almost impossible but that the horror of Impurity and of every thing that comes near it, must insensibly abate, in any one who is addicted to such Readins. There are two Maxims in the Gospel which decide this Matter; the one is, That we are to abstain from the appearance of evil; the other, that in things indifferent, we ought to avoid whatsoever may prove a Scandal or an occasion of falling to any body, especially when the Scandal may be foreseen. Now here is at least the appearance of Evil; it is certain that divers Persons will make an ill use of those Books, and by consequence the reading arid publishing of them cannot be excused.  
But as if it were not enough to maintain, 
* 1 Theff. V XXII. See Rom. XIV. 1. Cop. X. etc.  that the Books in Question may be read without Sin, it is pretended besides that the reading of them is useful and necessary to open the Minds of young People. I do not deny but that it is a valuable Quality to have quick and well-fashioned Parts, but there are other Books which may be read without danger, and which are much fit to form the Minds and Judgements of young People, than Books of Gallantry, the reading of which, every body knows, has often spoiled the Minds of those who were given to it The greatest Mischief that attends this kind of reading, is that it corrupts the Heart and sullies the Imagination, at the same time that it opens the Mind. Now it were better to have a little less of that fashionableness and politeness of Parts, which is so much esteemed in the World, than to acquire it at the expense of one's Innocency.  
But some People do not stop here. They proceed so far as to say, that these Books are useful even in reference to Religion, and that they are proper to restrain Youth from Vice; because we see in them the Follies and Misfortunes which irregular Passions betray Men into. I can hardly think that this is alleged in earnest. It is a strange sort of Remedy against Impurity, to make agreeable Pictures of Love, and to represent minutely, and in a natural and insinuating manner, all the Motions which that Passion excites in those who are possessed with it. We must be very ill acquainted with the Tempers of Men, and particularly of young People, if we can fancy that the reading of such Books, will put them upon Moral Reflections, and inspire them with an aversion to Vice. Daily experience shows that nothing is more vain or false than such an Imagination.  
It will be said, that at least those Books ought to be excepted, in which among Love-Matters and licentious Subjects, the Reader meets with fine Moralities; which may however serve for a Preservative. But these Books are not much better than the others; nay, I cannot tell whether they are not more dangerous. Those Moralities are very ill placed, and few People are the better for them. It is a very suspicious kind of Morality, which comes from the Pen of those Authors, who writ indifferently upon Matters of Love, and religious Subjects, who sometimes seem to be Libertines and sometimes devout; who after they have said a hundred licentious things, given you the History of a great many Disorders, and related several scandalous Passages; entertain you with Devotion and Piety: This is a monstrous Mixture. If those Authors were truly religious, they would forbear writing those things which Religion condemns, and which scandalise the public. Such Books are particularly fit to confirm worldly Men in their Opinion, that Gallantry, provided it does not proceed to the highest degree of Crimes is no great Sin, and to persuade young People that they may easily grow devout here after, tho' they now spend their Youth in Libertinism. From all these Considerations I infer, that let People say what they will, all the Books which present their Readers with Impurity, either bare-faced, or under some Veil, are extremely pernicious.  
Having thus discoursed of ill Books, I come now to the Books of Religion. It may seem at first, that I should rather seek in these the Remedy, than the Cause of Corruption. Indeed the end of religious Books should be to banish Corruption and to establish Piety in the World, and there are many of them which attack Ignorance and Vice with Success, and which may prove excellent Preservatives against the Corruption of the Age. But I hope no body will take it amiss if I say that there are Books of Religion, which do not conduce much to the promoting of Piety, nay that some prove a hindrance to it.  
This I shall now endeavour to show. I shall not speak of any particular Book, I will only offer some general Considerations, which my Readers may apply as they see Cause. It is not my Design to rank among bad Books all those Works, to which some of the following Reflections may be applied. Some indeed are downright bad, but may are in several respects good and useful, tho' they have their Faults; and as good Books ought to be distinguished from bad ones, so it is not less necessary, to discern what is good in every Book, from what is naught or useless.  
The Books of Religion which I think aught here to be taken notice of, are of four sorts. 1. Those which explain the Scripture. 2. The Books of Divinity. 3. The Books of Morality. 4. The Books of Devotion.  
1. It cannot be denied but that among the Books of the first sort there are some very good ones, and that we have at this Day great Helps for the understanding of the Holy Scripture. But it ought likewise to be granted, that some of those Books which are designed for the expounding of Scripture, do only obscure and perplex the Sense of it. It would be tedious to mention here all the Defects of that kind of Writing, I shall therefore observe only the Principal.  
1. The First and the most Essential is the not Expounding of Scripture, according to its true Meaning; and this Fault, which is but too frequent in Commentaries, proceeds chief from two Causes: 1. That Expositors do not apprehend the Scope of the Sacred Writers: and, 2. That they enter with Prejudices upon the Reading of Scripture.  
The true way to understand the Scripture, is, to know the Scope of it, and never to swerve from that. Good Sense and Piety, joined with the Study of Languages, History, and Antiquity, are here very serviceable. A Commentator ought in a manner to transport himself into those Places and Times in which the Sacred Authors lived. He should fancy himself in their Circumstances, and consider what their Design was when they spoke or writ, what Persons they had to deal with, and what Notions, Knowledge, or Customs did then obtain. But those who, being ignorane of these things, set about Expounding the Scripture, can hardly do it with Success. It is a Wonder if they do not miss the true Mark; and if they do not obtrude forced, and very often false, Glosses upon their Readers.  
On the other hand, many Authors apply themselves to the examining of Scripture with a Mind full of Prejudices. They explain in by the present Notions of the World. Nothing is more usual with Commentators than to make the Faithful under the Old Testament speak as if they had been as well acquainted with the Truths of the Gospel as Christians are; and as if those Questions and Disputes, which are treated in Common-Places of Divinity, had been agitated at that time. When those Expositors, for Instance, meet with the World Righteous or Righteousness in the Psalms, they fancy that David had in his Thoughts all that Divines have vented concerning Justification; and upon this Supposal, what do they not say, or what do they not make Preachers say? It has been observed, that almost all Commentators are partial and endeavour to put upon the Scripture a Sense that favours the Opinions of their respective Sects. This Spirit of a Party is chief remarkable in some of those Commentaries which these last Centuries have produced.  
2. The second Rule of a Commentator should be, to expound clearly and familiarly the literal Sense of Scripture, and never to have recourse to a mystical Exposition, but in those Places where the Spirit of God directs us to look for it: And yet a great many Authors do almost entirely forsake the literal Sense, to pursue mystical Explications. In their Opinion, every thing is mystical in the Holy Scripture, especially in the Old Testament. They are not contented with unfolding the true Mysteries and Prophecies which manifestly relate to the Times of the Gospel, but they turn all things into Figure. They find Mysteries, Allegories, Types and Prophecies every where, even in the plainest Discourses. This they call searching and diving into the Scriptures. But this way of expounding the Word of God is a Fountain of Illusions: For as the Holy Ghost does not explain those pretended Mysteries, so they must be put to their Guesses and beholden to their Imagination for the Discovery of them; and he that is the most copious or lucky in his Conjectures, is the greatest Man. Now I leave any one to judge, whether Commentators, who follow no other Guide but their Imagination, can avoid being very frequently mistaken, and giving a great many handles to Libertines and Infidels.  
3. We are not to forget here the School-Commentators. The Holy Scripture should be expounded in a simple and popular manner; and this cannot be denied, if we consider that it was given for the Instruction and the Salvation of all Men, and that the Discourses of Christ and his Apostles were addressed to the Common People, and to such Persons as were far from being Philosophers. Nothing therefore seems more repugnant to the Design of Scripture, than to explain it Philosophically, and, which is worse, according to the Principles of a false Philosophy, as divers Commentators do. They make use of the Method, Notions, and Terms of the Schools, to find out the Meaning of the Sacred Writings. They apply to all Subjects the Rules prescribed by the Schoolmen. They carefully distinguish in a Text those Things which are called in the Schools Materia, Forma, Causa efficiens, Finis, Subjectum, Adjunctum, etc. They seek in all Reasonings the Major, the Minor, and they Conclusion, as if the Holy Ghost, in inspiring the Sacred Authors, had followed the Scheme of Aristotle's Logic, and had intended to make Syllogisms in Mood and Figure. I say nothing here of that Spirit of Dispute and Wrangling which run through the Scholastical Commentaries, nor of the false Senses and metaphysical Explications, which they put upon the Scripture. Such Books are Obstacles rather than Helps to the Understanding of the Word of God; they are fit only to perplex what is clear, and to spoil Divines and Preachers, by taking away from them that Qualification they have most need of, I mean Good Sense.  
4. Another very different way from that Simplicity with which the Scripture should be handled, is the Method of those Authors, who without Necessity insist upon all the Circumstances of a Text, who sift all the Terms of it, as if a Mystery did lurk in every Word; who descend to the minutest Things, and weary themselves in Conjectures and Questions. This Exactness is very useless and insipid. It may be sometimes necessary to clear a Difficulty, to unfold an intricate Meaning, and to observe the critical Signification of Words: But when the Sense is natural and easy, and when the Words are clear, to what Purpose should a Man insist upon all those Illustrations? What need is there for him to be always pressing the Signification of Words, to remark all their different Acceptations, and to explain what is to be understood by the Words, Death, Faith, Just, every time that these Terms occur. The true Method is to pursue the Things themselves and the Meaning of a Text, without criticising upon Worlds and Circumstances.  
5. It is the Fault of many Commentators to be prolix and too large. From every Verse, nay, from every Word, they take occasion to run into a Common-Place, and to vent a multitude of Notions, so that they really give us Sermons, Dissertations, or Lectures of Divinity, under the Title of Commentaries. I do not absolutely condemn diffused Commentaries; we meet sometimes with good things in them, but we find there likewise a great many which signify nothing. When all is done, Brevity, Clearness, and Exactness, are infinitely to be preferred in a Commentary before Prolixity and Copiousness: Such Length breeds Obscurity and Confusion, it makes Preachers lazy, it tempts them to fill their Sermons with a hundred needless things, it brings them to a Custom of being tedious, of making Digressions, and of passing by that which is essential and solid: All which is very far from promoting the Edification of the Church.  
Besides, it is evident that the Defects of Commentaries contribute very much to the Corruption of Christians. The Holy Scripture is the Foundation of Religion and Piety; but Commentaries are the Stores from which the Sense of Scripture is drawn, and from which Preachers commonly take the Matter of their Sermons. Few of them endeavour to find out the Sense of a Text by their own Industry; they consult their Commentaries like Oracles, and they blindly follow their Decisions. It is therefore highly requisite that these Books should not lead into Error those who have recourse to them. When a bind Man leads another, they both fall into the Ditch. If then the Guides, to whose Conduct Preachers give up themselves, are deceitful and false, the Word of God will neither be well understood, nor well preached, and both Preachers and People will err.  
II. It is with Divinity-Books as with Commentaries; some are good, and others bad. The Diversity of Opinions which we see among Authors, is a Proof of what I say: Some maintain, as Divine Truths, Things which others reject as false and pernicious Sentiments; so that there must be no small Error on one side or the other. All Divines will own the Truth of this Remark; but it is here of no use, because it does not decide which Books of Divinity are good, and which are bad. Every body will pretend that the bad Books are those which teach a Doctrine contrary to that, which obtains in the Society to which he belongs. In order to know who is in the Right, or in the Wrong, it would be necessary to judge here upon the Merits of the Cause, and to enter into the Examination of all the Controversies which divide Christians. But this I will by no means take upon me to do: It will be fit for me to take notice of those Faults which are common to the greatest part of Divinity-Books. I shall say nothing but what must needs be owned by all the sensible Divines of any Party; and the Reflections I am to make, tho' General, may perhaps be of some use to direct our Judgement concerning the Doctrine itself contained in those Books.  
1. Almost all the Authors who have writ of Divinity, have made of it, upon the Matter, a Science of mere Speculation. They establish certain Doctrines, they deliver their Opinions, they prove them as well as they can; they treat of Controversies, and confute their Adversaries; but they do not seem to have meditated much upon the Use of the Doctrines they teach, with relation to Piety and Salvation. They are very short upon this Head, which yet is the chiefest of all; they are not by half so solicitous to assert the Duties, as they are to maintain the Truths of Religion. Now this is not teaching Divinity. The Design of Religion is to teach Men how they ought to serve God, and to make them Holy and Happy. If this was considered in the handling of Divinity, and if Care was taken to show what Relation all the Parts of Religion have to the Glory of God, and to the Holiness and Felicity of Man, there would be much more Piety than there is now among Christians. Those who study Divinity would learn betimes to direct it to its true End; and this would likewise be a means to distinguish material from insignificant Points and Questions, and to ease Religion of all those needless Disputes, which are one of the main Causes of the Corruption of Christians.  
2. What I have now said leads me to a second Observation; which is, That as several things might be left out of Divinity-Books, so other things are wanting, which it would be necessary to add to them. For the Purpose, Common-Places do not insist much upon on the General Truths and Principles of Religion. They scarce give us any Instruction about Church-Discipline and Government, or about the Belief and Practice of the First Ages of Christianity: As for Morality, it is there touched but very superficially. And yet these are essential Articles in Divinity, the Knowledge of which is necessary to those who are called to preach the Gospel, to guide a Church, or to direct men's Consciences.  
3. Divinity-Books are, for the most part, too Scholastical. The Method of the Schoolmens way of handling Divinity may justly be looked upon as a Defiance to Sense and Religion, yet that Method has prevailed to that degree, that for some Ages it was not lawful to swerve from it. Of late Years indeed the School men have lost a great deal of heir Credit; and in Divinity, as well as in Philosophy, many Persons have no longer that blind Deference for them which was paid heretofore. Yet, for all that, a great Number of Divines do still set up that Method for their Rule, and it is still as it were sacred in Colleges and Universities. Common-Places to this Day savour too much of the Barbarism of the Schools, and we find there but too many Remainders of that dry and crabbed Theology, which had its Birth in the Ages of Ignorance. Instead of those simple and clear Ideas, which render the Truth and Majesty of the Christian Religion sensible, and which satisfy a Man's Reason, and move his Heart, we meet with nothing in several Bodies of Divinity but Metaphisical Notions, curious and needless Questions, Distinctions, and obscure Terms. In a word, we find there such intricate Theology, that the very Apostles themselves if they came into the World again, would not be able to understand it, without the help of a particular Revelation. This Scholastic Divinity, has done more mischief to Religion, than we are able to express. There is not any thing that has more Corrupted the Purity of the Christian Religion, that has more obscured Matters, multiplied Controversies, disturbed the Peace of the Church, or given rise to so many Heresies and Schisms. This is the thing which confirms so many ecclesiastics in their Ignorance and Prejudices, and which keeps them from applying themselves to the solid Parts of Divinity, and to that which is proper to sanctify Men.  
Now all these Defects are visible Causes of Corruption, which may be proved by this single Consideration; that it is in Common-Places that Churchmen learn their Divinity: Supposing then that those Books do not give them a true Idea of Religion, what Religion or what Divinity can such Men Teach their People? One scholastic and injudicious Author who is in Credit in Country, and who is patronised by a Professor, is enough to spoil the Minds of Young Divines, and to bring into repute the most absurd and dangerous Opinions and Systems.  
Tho' Catechisms are not usually reckoned among Divinity-Books, yet it will not be useless to say something of them here. Some great Men have bestowed their pains upon Works of this kind to very good purpose; and yet in this respect there is stall something to be desired for public Edification. 1. It is to be wished that those Subject should only be treated in Catechisms, which ought to be handle there, and that all the Matters and Questions which are above the reach of the People and of Children, or which are not necessary to Salvation, should be banished from thence. 2. That some essential Articles, about which Catechisms are very jejune should be added to them, and particularly these Three; A general Idea of the History of the Bible; the main Proofs of the Fundamental Truths of Religion; and an exact Explication of the Duties of Morality. This last Article is for the most part extremely neglected in Catechisms; nothing can be more dry and superficial than what they say upon the Decalogue. 3. It would be fitting to make some alteration in the method observed in Catechisms; for they are not all familiar enough: School Terms or figurative Phrases are used in them, which either the People do not understand, or to which they affix false Ideas. For instance, I would not have it said, That the Eucharist is the symbol of our spiritual Nourishment, and of our Union with Jesus Christ: For besides that this is not an exact Definition, this Style is not proper for a Catechism. These Words Symbol, spiritual Nourishment, Union with Jesus Christ, are figurative and obscure Terms. Would not the thing be plainer both to Children and to every Body, if we should say, That the Eucharist is a sacred Action and Cerremony, wherein Christians eat Bread and drink Wine, which are distributed in remembrance of the Death of Christ, and of the Redemption wrought by him? In those Works which are intended for Youth and for the Common People, it concerns and Author to be clear and accurate, to omit nothing that is essential, to say nothing that is needless, to use plain and proper Expressions, and to propose nothing but what is natural and easy to be apprehended. Catechisms are designed to give Children the first Tinctures and Ideas of Religion: Now those Ideas, we know, commonly stick by them as long as they live; if then they are not clear and true, it is not possible for them ever to be well acquainted with their Religion.  
III. The third sort of Books are those of Morality. This important Part of Religion which regulates Manners, has been treated with a great deal of solidity and force in several Excellent Works. Nay, it is observed that Morality is more cultivated of late than it has been heretofore. But it were to be wished that the good Books of Morality we have at this Day, were of a more general Usefulness than they are. The best Works of this kind, are above the People's Capacity. There are various things in them, relating either to the Reasoning part, the turn of Thoughts, or the Style, which cannot be understood, but by knowing and discerning Persons. Almost all the Able Men who writ upon Morals have this Fault, that they speak too much like Ingenuous Men, and do not accommodate themselves enough to the Capacity of the Readers. They do not consider that they ought to be useful to every body, that what seems clear to them, is obscure to the greatest part of those who peruse their Writings, and that a Book of Morality, which is only understood by Men of Parts of Learning, is of a very limited usefulness. They should therefore, at least in some of their Works, endeavour to speak in a popular manner, and to handle Matters with all possible clearness and simplicity. This would be no disparagement to them, and the doing it well would, I think, require all the Abilities, Parts, and Talents, of the best Writers: It is more difficult than is seems, to speak or write in such a manner, as that a Man shall say all that is proper to be said, and at the same time be intelligible to all sorts of Persons.  
But if there are good Books of Morality, there are many on the other hand, which have considerable Faults in them, and those Faults are of great Consequence, because Morality ill Explained, is capable of doing more hurt than good.  
1. An Author who Treats of Morality, should always have these Two Rules in his view. 1. To explain exactly the Nature of the Duties which it prescribe. And 2. to persuade Men to the practice of those Duties. Now these Two Rules have not been sufficiently observed by all those who have published Moral Books. 1. They do not always represent with due exactness the Nature of Vice or Virtue. Either the Notions they give of them are not true, or they are too general. On the one hand, they are not accurate enough, in describing the true Characters of each Virtue and Vice; and on the other hand, they do not distinguish their various Kind's and Degrees, which yet ought to be done if they intent that Men should know their own Pictures. 2. They do not press Men enough to the practice of Virtue. The End of Morality, is to work upon Man's Heart and Passions. In order to compass this End Two things are necessary. 1. That all those great Motives which the Gospel affords, should be strongly urged: And 2. that the false Reasons and Motives which engage Men into the Love of this World and give them any Aversion to Holiness, should be Confuted. Morals cannot be usefully handled without the observation of these Two Maxims, the second especially: for the Reason why many are not prevailed upon by the Arguments and Motives which are offered to them is, because they are hindered by other Arguments and Motives. A Reader frames in himself a Hundred Objections against what he reads in a Book of Morality; Man's Heart is no sooner inclined to any Vice, but it grows fertile in Evasions, Reasons, and Pretences. Every Sinner has his Excuses and his Shifts. If these who Teach Morality do not obviate those Objections and destroy those Excuses, they can never obtain their Design; but this is a trouble which few Author's care to take upon them.  
2. Books of Morals would produce more fruit than they do, if the Morality they Teach was neither too much relaxed, nor too severe. Morality is relaxed, when it does not propose the Duties of a Christian Life in their full extent, or when it does not assert the absolute necessity of the observation of those Duties. It is strained and too severe, when it imposes Duties which God has not Commanded, or which cannot possibly be practised; and when it ranks among Sins things which are innocent. I touch this only by the by, because I have spoken already in some other Places of this Treatise, both of the remiss and over severe Notions which Men form to themselves about Religion. See Part I. Cause I. Art. II. and Cause II. Art. V, VI and Part II. Cause III. Art. I.  
3. Some of the Authors who handle Morality are guilty of another Fault, and that is a want of accuracy and exactness in their Ideas and Reasonings. They do not consider enough whether every thing they advance is strictly solid and true, whether the Principles they lay down will hold, whether their Maxims are not stretched too far or absurd, whether they do not contradict themselves, whether they do not make use of frivolous Reasons, whether nothing is false or mean in the Motives they urge, in a word whether or not their works will be able to stand the Censure of a Judicious Reader. Moralists as well as the generality of Preachers, are a little too much carried away by the heat of their Imagination and Zeal, and they do not reason enough. They often go about to move People with Rhethorical Figures, rather than by dint of reasons. And this is a very ill Method. In Matters of Morality, it chief concerns a Man to speak and to argue close; without this it is impossible that he should either convince the Mind or produce a solid and diserning Piety.  
4. The World is full of Books of Morality, and yet there are several important subjects which have not hitherto been treated as they ought, or if they have, it was in Works which are not read by the People. Those who study Morality are often sensible of this defect, and complain justly that they do not find in Books, all the light and helps they look for there: It is but of late that any thing has been writ with exactness in French, upon Restitution. Who can doubt but that a good Book concerning Impurity would be highly useful? This sin is exceeding common, but it is one of those about which the People are the least instructed. If Christians understood the Nature of this Vice, its Consequences, and the duties of those who have fallen into it, they would certainly avoid it more carefully than they do. I might say the same of Injustice, of Swearing, and of some other Subjects.  
iv I come in the Last place to Books of Devotion: It is very necessary to make a right Choice of them, because of all the Books of Religion they are those which are the most read.  
1. I cannot help saying in the first place that there are Books of Devotion which are capable of introducing Corruption of Manners, and diverting Christians from the study of Holiness. We may easily apprehend how there should be Books of this kind, if we consider that many, even among Divines, think it dangerous to insist upon good Works, and to press Morality: And there are Books of Devotion, which were made on purpose to maintain so strange an Opinion. Some Authors have taught that true Devotion and solid Piety, is not that which consists in the Practice of Good Works; they have writ that the Doctrine which represents good Works as a necessary condition in order to Salvation, overthrows the Doctrine of Justification by Faith; that Works cannot be looked upon as the way to Heaven; that all we have to do now under the Gospel Covenant, is to receive and to accept of the Salvation purchased for us, and that the Gospel requires Works, only from the Motives of Gratitude and Love. Nay those Authors enter into dispute; they refute the Arguments drawn from the Exhortations, Promises and Threaten of Scripture, which might be urged against them, and they tax with Pharisaism or Pelagianism those who are of an Opinion Contrary to their. I cannot think the Authors of such Books did publish them with ill intentions, but I could wish they had abstained from, writing things which gives such mighty advantages of Libertines, and which may blast the fruit of all the Books of Morality, and of all the Exhortations which ●●e addressed to Sinners. And yet these Books are Printed, and which is more surprising, those Divines who are so rigid and scrupulous in point of Books and Sentiments, do not oppose the publishing of such Works, but they suffer them quietly to pass for Current in the World.  
2. The Books of Mystical Devotion are likewise most dangerous: and their number is greater than we imagine. For to say nothing of those in which Mystical and Fanatical Principles are openly proposed, many Works which are otherwise full of good things are sprinkled with that Spirit of Fanaticism. I shall not stand to give here the Character of those Books, nor to show the mischief they may do in relation to Libertines, or to those Persons who want either Knowledge or a discerning Judgement; because I will not repeat what I have said of Mystical Piety. Part I. Cause II. Art VIII.  
3. Some Authors who have put out Books of Piety have made it their whole Business to administer Comfort. Those who read their Works, may easily see that they looked upon the Comfortable side of Religion, and that their principal design was, to fill their Readers, with Confidence, Hope and Joy. Without doubt it is a laudable and pious Design, to use one's endeavours to Comfort the Afflicted, and particularly good Men; and I confess that we find in the Books which have been composed with that view, many edifying things and noble Sentiments of Piety; but for all that, those Books may easily inspire Men with security, when the Consolations which they dispense, are not attended with great Circumspection and Prudence.  
I could wish that all those who have published Books of this kind, had well considered these two following Truths. The first is, that the Comforts which Religion affords, belong only to true Christians; so that it is an essential part of the Duty of Comforters, carefully to distinguish Persons, and to mark clearly who those are that have aright to Religious Comforts. The Second is, that it is as necessary to Sanctify, as it is to Comfort Men; Nay, That the Sanctifying them is the more necessary of the two, because Holiness is more essential to a good Man, than Consolation and Joy; and also because Men are much more inclined to presume than to condemn themselves; besides that there are but few who want Comfort, in comparison with those who ought to be testified.  
The Consolations of which the Books of Piety are full, are intended either for Afflicted Persons or for Sinners. As for the first, it is better to teach them how to make a good life of their Afflictions, and to bring them to examine and amend their Lives, than to discourse to them upon some general Topick of Comfort, which perhaps will only lay them faster asleep in security, and which is besides generally misapplied. For all that the Gospel says of Afflictions is commonly laid together, and that too with no great Judgement; and what is said only of the Afflictions of the Faithful who suffer for Christ's sake, is applied to the Afflictions which are common to all Mankind. It is much more necessary to teach Men how to die well, than to fortify them against the fear of Death; Nay, we cannot give them a more substantial Comfort, than if we persuade them to live well, since a good Life will most certainly bring them to a happy Death.  
But we ought to be particularly cautious when we comfort Sinners, and give them assurances of the Divine Mercy; for if this is not done with great circumspection, we may easily harden and ruin at the same time, that we are comforting them. This is the mischief of those Books, which speak but little of Repentance and insist much upon Confidence, whose only design it is to encourage the greatest Sinners, and to exhort them to a bold reliance upon God's Mercy, without fearing either the heinousness, or the Multitude of their Sins. Such Consolations are capable of a good Sense; but if they are not proposed with due explication and restrictions, vast numbers of People will abuse them. That which has been writ by some Authors in Books of Devotion, concerning Sin and Good Works, is apt to lead Men into this fancy, That good Works signify nothing in order to Salvation, and that Sin does not obstruct it. Under pretence of answering the Accusations of the Devil and of the Law, these Author's enervate the strongest Arguments for the necessity of Good Works, they confute the Declarations of Scripture concerning Sanctification, and they destroy as much as in them lies, the Sincerity and Truth of the Precepts and threaten of the Gospel. For what they call the Accusations of the Devil and of the Law, is sometimes nothing else but the just apprehensions of a guilty Conscience which are inspired by the Gospel, and which should be cherished and fortified to bring Sinners to Repentance, instead of being removed by ill dispensed Consolations.  
It is said to this, that Sinners are not to be driven to Despair. But do we make Sinners desperate, by saying that they are not in a State of Salvation, when really they are not? Do we not comfort them enough, when we exhort them to have recourse to God's Mercy and to repent? What if we should by unseasonable Consolations, fill them with a vain and groundless Confidence; would not that security ruin them more certainly than Desperation? To make Men fearless is the ready way to undo them. After all, I cannot imagine, why People should talk so much of Despair, and seem so hugely afraid of it. By the endeavours used in Books and Sermons to keep Sinners from it, one would think that we had great reason to fear on that hand, and that nothing were more ordinary than for Men to despair of the Divine Mercy; and yet there is nothing more unusual. For one Sinner who is terrified with his Sins, thousands are undone by Security. It is remarkable than the Scripture speaks but seldom of Despair, and when we have well examined all the places which are thought to mention it, we shall not find many that speak positively of it. Many Churchmen who have Cure of Souls, confess that they never saw any Person afflicted with Despair. And as for the Instances which are alleged to this purpose, it is certain that what is called Desperation is commonly nothing else but a Fit of the Spleen and an effect of Grief and Melancholy. So that those who make long Discourses to prevent Sinners falling into Despair, take great pains to little purpose, and do for the most part fight with a shadow.  
4. There is another Fault in some Books of Devotion quite contrary to this I have now observed, which is, that they terrify their Readers without reason. If Authors, otherwise Pious and Learned, had not spoken in their Writings of the Sin against the Holy Ghost, of Reprobation, Despair, the Power of the Devil, and of some other Matters, many People would have been free from those terrible Frights which the indiscreet handling of those Subjects did throw them into. The reading of such Books has occasioned, and does still produce great Mischiefs, when they are read by Men of weak Heads, that are inclined to Melancholy; and the Number of such Persons is very considerable. Some have fancied they had committed the Sin against the Holy Ghost; and being possessed with that dismal Thought, they have spent their Lives in dreadful. Apprehensions, of which nothing could cure them. Others have imagined, that their Case cure them. Others have imagined, that their Case was desperate, and that they were in a State of Reprobation, and Damnation. Others have conceited, that they were given up to the Power of Satan; and they have taken the Disorders of Imagination, for certain Signs of their being possessed with an Evil Spirit: And the worst of it is, that such indiscreet Discourses are more apt to alarm good, than wicked Men. In fine, I reckon among the Books which fright Men without Cause, all those which contain too rigid and austere Maxims of Devotion and Morality.  
5. Piety would be better known, and more esteemed than it is, if Books of Devotion were always writ with Judgement, and Good Sense; and if there was nothing in them, but what, upon a severe Examination, would appear to be strictly true. Those who set about Works of this nature, do generally make it their Business to move the Heart, and to excite Sentiments of Piety. This is a good Design; but we ought to know, that it is the Force of Reasons, the Evidence of Proofs, the Greatness; of the Objects proposed, and the Clearness and Solidity of what a Man says, which does truly affect the Heart. This is what Judicious Authors chief mind; and thereby many have had good Success in those excellent Works which they have enriched the Public with. But other Writers do not consider this; they rather choose to say tender and pathetical Things, than to think, or speak, with exactness: They consult Imagination more than Good Sense, they pour out every thing, which is in the Heat of Meditation, or in the Fervency of their Zeal, seems to them proper to move, to melt, to comfort, or to terrify. Hence it is, that there are weak places in their Books and Thoughts; which appear mean, and even false, to discerning Readers; Contradictions, and such like Defects: For on the one hand, they produce only a confused, and not a very rational Devotion, in those who read and relish them: And on the other hand, they expose Religion to the Flouts, and Contempt, of Libertines. We are often troubled, and scandalised, to find, that some Men of Parts express but little Esteem for Books of Piety: We hear it said every Day, that those Books are only good for Women, and for the Vulgar. This Contempt chief proceeds from a profane Humour, and from Libertinism; but it springs likewise from the want of Exactness and Solidity, which is observable in some Books of Devotion.  
6. Divers Considerations might be offered here about those Books which contain Forms of Prayers and Devotion; but I shall confine myself to these two, which appear to me the most material. The first is, that those kind of Forms, make all sorts of Persons indifferently, and even good Men say things, which cannot agree, but to the greatest and the most notorious Sinners; which gives People this dangerous Notion, That all Men, without excepting the Regenerate, are extremely corrupt. In divers Prayers we plainly see, that those who composed them, had no other Design, than to draw the Picture of the most heinous Sinners, and that they supposed all Men engaged in a deep Corruption, and in the most criminal Disorders. Exaggerations, and Hyperboles, are so little spared by some People upon this Head, that they utter Absurdities and Falsehoods in their Prayers; as when they say, That ever since we were born, we have been continually, and every moment, offending God, by Thoughts, Words, and Deeds.  
I do not deny, but that such Prayers may have their use, provided nothing be said in them that is extravagant, or contrary to Truth and Common Sense; they fit great Numbers of Persons: There are but too many of those wretched Christians, who can never sufficiently bewail the Enormity of their Sins, and the Irregularities of their Conduct. I know besides, that all Men are Sinners, and that the best of them have Reason to humble and abase themselves in the sight of God, out of a sense of their own weakness and unworthiness. Nevertheless, since the Scripture makes a difference between Good and Bad Men, it is at least a great piece of Imprudence, to appoint the same Language for both, and to make them all speak as if they were guilty of the most horrid Crimes, and as if there was not one good Man in the World. This takes away the Distinction between the Sinners and the Righteous; for if these Prayers are proper for all sorts of Persons, if all that is said in them is true, it is a vain thing to distinguish a good Man from a bad; and, it is to no purpose to pray to God for his Converting Grace, or to make any Promise of Amendment to him: All those Lessons of Holiness which the Gospel gives us, are but fine Ideas; all Men are upon the matter equally bad, and they may all be the Objects of God's Mercy, how irregular soever their Deportment may be. These are the Inferences which may be drawn from those Forms of Devotion I have mentioned, and which Sinners do actually draw from them. From all this, I conclude, that in such Works it is necessary to distinguish Persons and Conditions: And this accordingly has been judiciously observed by some Authors.  
The other Consideration relates to the Form of Prayers; these are not always plain enough. They are sometimes studied Discourses, which have more of Art and Wit than of Affection in them. And we may easily discern how far most Prayers are removed from a due Simplicity, if we compare them with those which are contained in Holy Scripture, or with the ancient Way of Praying which was received in the Church, and of which we may judge by the Liturgies which are now used, or which have reached to us. Prayers were neither so intricate then, nor so long as they are now. Long Preambles were not used in the beginning of Prayers, and Men did not them by so many Windings approach the Throne of Grace, to confess their Sins, and to beg Pardon for them. Prayers than were short, simple and natural, much fitted to excite Devotion, to lift up the Heart to God, and to nourish Piety and Zeal, than many Forms which obtain at this day.  
7. Of all the Books of Piety, none are more carefully read; and none perhaps have a greater Influence upon the Conduct and Manners of Christians, than the Books of Preparation for the Holy Communion. The use of the Sacrament is one of the most important Acts of Religion, and one of the most efficacious Means to promote Piety; and it is certain that the Books which People read, in order to prepare themselves for that sacred Action, contribute very much to the good or bad use of the Eucharist, and by Consequence to the good or ill Life of Christians, Now what I have said of the other Books of Devotion may be applied to these. Some Books of this kind are extraordinary good, but there are others, in which among many good things some Defects are observable, and particularly these three.  
1. All the Books of Preparation for the Holy Communion, are not instructive and solid enough. We find nothing else in some of them, but a heap of Thoughts, which have no dependence upon one another, of Rhetorical Figures, Allegories, and Comparisons fetched from the Old Testament, or from profane History. These things may have their Use, they may be place in a Sermon: But not to say that sometimes, those Thoughts and Comparisons are not very apposite or suitable to the Subject; I shall only observe, that something more than this is necessary, to stir up Devotion in the Communicants. I do but just name this, because I have delivered my Opinion more at large concerning this Defect, in my three Reflections upon Books of Morality, and in the 5th upon Books of Devotion.  
2. Other Books of Preparation are too general. They only consider in the lump the Duties of Christians in reference to the Communion; they speak of Self-Examination, Repentance, Faith and Charity: But all this is of no great use to many gross and ignorant Christians, who neither know those Duties, nor how they ought to be performed. Besides, all those who come to the Sacrament are not in the same Condition, some being good Men, and others impious and hypocritical Persons. There are likewise several degrees of good Men as well as of Hypocrites and ungodly Persons, and the same Man may be better or worse at one time than he is at another. Therefore it would be fitting that Books of Preparation, were composed in such a manner, that every Reader may be led by them, into those Reflections which are suitable to the State he is in. It is a gross Error to imagine, that a general Preparation or Discourse concerning the receiving of the Sacrament, is proper for all sorts of Persons. I confess that this is not the Fault of all the Books of Preparation, some we have, which are particular enough. The true Characters by which every Man may know his own State, are very exactly described by some Authors; but it is an unhappiness that such Works, are not better calculated for the use of the common People.  
3. I think I may safely say in the third place, that the too severe Notion which some Books give of the Communion, is one of the Causes, why so many People do neither live, nor receive the Sacrament as they ought. It is a sad thing that the Minds of Christians should be filled with so many Scruples in relation to the Sacrament, by inconsiderate Discourses and over-strained Maxims; Writers and Preachers do sometimes speak of the Holy Sacrament, as if every thing in it was full of Snares, and as if Hell and Damnation, were constantly waiting about it. They represent the Communion, as so extraordinary, so difficult and so dangerous an Action, that those who read or hear those Discourses, are tempted to keep off from the Holy Table, and despair of partaking of it as they ought. So that whereas there should be nothing but Joy, when the Eucharist is celebrated in the Church, many are then agitated with extreme Perplexities and Terrors.  
By this indiscreet Severity it happens, that many good Men receive the Sacrament without Comfort; because their Consciences are disturbed with divers Scruples, which proceed from the reading of those Books. There is a great number of pious Christians, who never receive the Sacrament but with strange apprehension and dread, in so much that several think they receive it to their Condemnation. Nay this discourages likewise many Sinners who have some inclination to Good, and some desire to set about the Work of Repentance. Indeed we must take heed not to flatter Sinners in their Vices, nor to propose to them too easy a Devotion and Morality. It is very fit in my Judgement, to give them a great Idea of the Purity which is required in so Holy and Solemn an Action as the Communion is, and of the State which a Christian ought then to be in. But as this State of Purity and Holiness is attained only by degrees; that Idea, how true soever it may be, is apt to fright a Sinner, in the beginning of his Conversion, because he does not find in himself at first, all the Characters of true Repentance and sincere Regeneration. He ought therefore to be informed, that the beginnings of Repentance are weak, that it has its Degrees and its Progress; and so that he ought not to be disheartened; that God will accept of his Devotion and Endeavours, provided his Repentance increase afterwards and he forsake his Sins honestly. The Matter is over done in point of Devotion and Morality, not only when we propose Rules which are too rigid, but also when we say things, which tho' true and consonant to the Gospel, are not sufficiently accommodated to the State of those we speak to.  
These are the principal Reflections I thought fit to bestow, both upon Books of Religion and upon bad Books. All that remains now is to inquire, what Remedies are to be applied to the Cause of Corruption. The surest of all would be to exterminate all the ill Books, and to take care that none such should be made for the time to come. But as this is not to be hoped, the only Remedy which can be tried, is on the one hand, to prevent as much as we can the Effect of bad Books, and on the other, to engage Men to read and to make a good use of good Books.  
The Books which are contrary to Religion and good Manners may easily be known; but how to keep Men from reading and being corrupted by them is the Difficulty: And in all probability this is a Point which will never be entirely gained. Yet I think it is not impossible to prevent in some measure the Mischief which those Books occasion in the World. In order to this it would be requisite, to take care in the first place, that young people might not read Books which inspire Libertinism. To this end, the Authors who have writ things repugnant to Modesty and Honesty, should be expelled the Schools. It is a surprising thing that the ecclesiastics, who have the direction of Academies and Colleges, and who are bound by their Character to redress this Abuse, have not done it yet. In the next place it would be necessary that in Families, Books which are apt to corrupt Youth should be taken out of their way, and that they should not be indulged in dangerous Readins. As for the rest I see no other Remedy, but that Preachers should strongly insist in their Sermons, upon the Reasons which ought to make Christians averse to the reading of ill Books. I I know that all these precautions, will not wholly suppress those Books, nor prevent their being read by divers Persons; but we may however gain thus much, that ill Books shall not be so freely and so commonly read as they are, and that they shall do less hurt.  
As for Books of Religion, every one should endeavour to discern those which are good, and to make a good use of them. Indeed the discerning and the Choice of Books of Religion, is attended with some difficulty. The general Rule is to choose those which are instructive and edifying. Every body will own this to be a good Rule, but all Men do not agree in the Application of it. What seems edifying to some, appears quite otherwise to others. In point of Religion all Men should be of the same Mind, since they are all bound to believe the same Truths, and practise the same Duties, but their Tastes are different, because many of them have a vitiated Palate.  
To speak my Mind upon this Subject, I think that Christians should chief stick to those Books, which prove the Truths of Religion, and which establish by solid Arguments the fundamental Articles of the Christian Faith, and to those which give a clear and exact View of the Duties of Morality: To these it may be useful to add the Works, in which we find the Examples of Persons eminent for their Piety and Virtue. Such Examples are very efficacious to excite Men to the Practice of what is good, and they prove a great Preservative against the Scandal occasioned by bad Example, and against the Corruption of the Age. But not to enlarge further upon the Choice of Books, I refer the Reader to what has been said in this Chapter.  
A judicious Choice of Books being once made, the next thing is to make a good use of them. And here two Rules are to be observed. 1. A Man should read with Judgement; And 2. he should read in order to Practice.  
1. What Book soever we read, it is absolutely necessary to read it with Discretion and Judgement. We are commanded in Scripture, 
* 1 Thes. V XXI. 1 Joh. IV. I.  To prove all things and to hold fast that which is good; to try the Spirits and the Doctrines whether they are of God. This Caution is to be used lest we fall into Errors, since every Author is a Man, and by consequence may sometimes be mistaken. The common People do particularly need this Advice, because they are very apt to believe, that whatsoever is read in Books, especially in Books of Devotion, is true. But tho' a Book should contain nothing but what is good; Discretion is necessary to make a just Application of the Contents of it to out selves, because that which is proper for some is not suitable to others. The not observing this Rule is the Reason why some Readers, who have a pure, but a timorous and  Conscience, are terrified without Cause, and apply to themselves what is said only of wicked Men, when on the other hand, hardened Sinners deceive themselves with vain hopes, by adapting to themselves, what related only to good Men.  
2. We ought to read, in order to practice, and that we may grow better; this is the more important Rule of the two, and that which distinguishes true from hypocritical Devotion. Many are very regular and constant in Reading, and they seldom fail to do it Mornings and Evenings: But the Deportment of those Persons who are so assiduous in the perusing of good Books, is not always agreeable to the Rules of Devotion and Piety. When they are but just come from their Reading, we find them often sour, peevish, and passionate; after they have read in the Morning, they spend the Day in Slandering, Gaming, or Idleness, and they avoid only the grosser, and the more noisy Sins. There are Readers of another Character; they read, and even delight in the Reading of Books of Religion: They like well enough those Works which prove the Truths of the Christian Religion, or treat of Morals; they speak of them advantageously, and they will say fine Things concerning the Abuses which are crept into Religion, and upon the Necessity and the Beauty of Morals; but all this terminates only in a vain and fruitless Approbation, which they give to the Truths and Duties of the Gospel; for after all, they reform nothing in their Lives: Such Readins are but mere Amusements, and they are good for nothing but to rock Conscience into a most dangerous Sleep. The End of Reading, as well as that of all Religion, aught to be the Practice of Holiness.  
I. shall here observe, last of all, that Christians have a Book, which alone might suffice to preserve them from the Danger of ill Books, and to secure them against the Corruption of the Age, if they did use it as they ought; I mean the Holy Scripture: It is the best of all Books, a Work divinely inspired, which contains nothing but what is most excellent and true, and wherein we find every thing that is necessary to instruct, and to sanctify Men. But it were to be wished,  
1. That the Translations of Scripture, which are in the hands of the People, should be rendered more perfect, so that they might express the Sense of Sacred Authors with all possible Exactness. All those who have studied the Original Text of the Bible, will own, that this is a necessary Work, and that the Translations need some Amendments. And so we see accordingly, that now and then, Divines and Translators, apply themselves to the correcting of them.  
2. It would be to no purpose to have exact Translations of Scripture, if Men could not read it: I have already remarked it elsewhere, as a crying and shameful Abuse, that a great part of Christians should not be able to read. This Abuse should have been reform long ago; and this might easily be done, if every Pastor did endeavour it in his own Church, and if the Magistrates did lend a helping Hand toward it.  
3. The Holy Scripture should be read more than it is, and Men should make that use of it for which it was given. Other Books are only Streams, but when we read the Scripture, we drink at the very Fountainhead. Humane Books have their Faults, and therefore they ought to be read with great Discretion: But this Divine Book is most perfect, it is a Guide to whose Conduct we may give up ourselves without fear or danger: This being certain, is it not strange that the best of all Books should be the most neglected? In many Countries the Bible is a Book unknown to the People. In other places the reading of it is permitted but with great Cautions, as if it were dangerous for Christians to reveal a Book, by which God was pleased to reveal his Will to Men. In those places where Christians have an entire Liberty to read the Scripture, great multitudes make no advantage of that freedom. Many that are addicted to reading leave the Word of God for other Books. In a word, very few read it with suitable Dispositions, and with a sincere Design of learning the Will of God and of growing the better by it. And thus the far greater part of Mankind, is destitute of the most efficacious mean and remedy, which the Divine Goodness has afforded to Men, to preserve them from the Contagion of Sin, and to make them happy. And so we need not wonder that the Corruption of Christians should be such, as it hath been represented in this Work.   

The Conclusion of this Treatise  
THis is what I had proposed to say concerning the Causes of Corruption. I might have been larger upon these Matters, and have added many things which I have not touched. This is a very copious Field, and a Subject which can hardly be exhausted, yet I think I have observed what is most material.  
But it will be to little purpose to have detected the Causes of Corruption, if those Cause do still subsist; and therefore I conclude this Work with an earnest entreaty to my Readers, that they will make serious Reflections upon it, and that if they find that in Fact, Corruption proceeds from those Causes I have mentioned, they will strive to remove them. The Undertaking will no doubt, appear very difficult to many. They will own the Truth of what I have said, but they will look upon the design of opposing the Corruption of the Age, as vain and chimerical. They will say that all this is very fine in the Theory, but that the Practice of it is impossible. I confess here is some difficulty, but yet I am persuaded, that what I have proposed might successfully be done, at least in some respects.  
But the general Causes of Corruption can scarce be remedied but by public Persons. I therefore apply myself here particularly to Divines and to the Pastors of the Church, and I conjure them to make it their serious Business, to discover and to stop the Springs of Corruption. Let them turn all their Endeavours that way; let them labour to dispel the Ignorance and Prejudices which so many Christians live in, and to confute those Maxims and Sentiments which feed Security and Libertinism; let them press with Zeal the restoring of Order and Disciplines; let them incessantly lay before the People and the Magistrates, the necessity of redressing several Abuses which are now in vogue; let them inculcate these things and insist upon them with Zeal, but at the same time with Prudence and Charity; let them concert Measures among themselves. let them act unanimously in so noble a Design. Above all things let them take care to season young People with good Instruction, and to inspire them with Sentiments of Religion and Virtue. These are the Solicitudes which become the Ministers of Jesus Christ. These are Erterprises worthy of their Character and their Zeal, and the things which ought chief to be considered in the Assemblies of the Clergy. But let them not be discouraged by the Difficulties they are like to meet with. They will still gain something, even when they may fancy they labour in vain. If they do not obtain all that they desire, if they do not cure the whole Evil, they will remove at least some part of it. So holy an Enterprise will sooner or later be fortunate in the Issue, and God will pour down a Blessing upon those Means, which he himself has appointed.  
One would think that Providence is at work to bring about happier Times, and that things are tending that way. This is an Age of Knowledge, and Religion is now better proved and explained, than ever it was. There is a considerable number of judicious and learned Divines, and Pastors, who are deeply grieved to see the present Face of things, and who are sensible how necessary it would be to oppose Corruption. So many Books which are writ on purpose, to revive true Christianity, and to bring Men to Holiness, seem to bode some blessed Revolution, and to argue a general Disposition towards it. God who presides over all things, and particularly over that which concerns Religion, bless the Designs and Endeavours of all those, who have good Intentions, and grant that we may quickly see Truth, Piety, Peace and Order, entirely restored among Christians.    
FINIS.   

Book Printed for R. Chiswell.  

SCRIPTORUM ECCLESIASTICORUM, Historia Literaria facili & prespicua methodo digesta, in 2 Vol. Fol. Authore GVL. CAVE. S. T. P.  
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