Occasional Thoughts in Reference to a Vertuous or Christian life Part 2

Men of this third sort are They who are vertuous in a Rational and Christian estimation; for if adherence to the Rule of Mens Actions (be that what it will) denominates Men vertuous among those of their own perswasion therein; then That which denominates a Man vertuous amongst Those who take the prescriptions of right Reason, or of the Gospel (for these are but one, and the same, differently promulg'd) for the Rule of their Actions, must be an adherence to the Law of right Reason, or of this Revelation: Which Rule, is not (as all others are) a changeable, because (as we have seen) no Arbitrary thing; it being founded in Relations, and Connexions, which are as immutable as that determinate const.i.tution in Things, which makes every thing what it is. From whence it has been that such Men in all Ages, and Places, as were above the prejudices of their Country Religion, and Manners, _viz._ such as we have now spoken of, have ever had much the same Sentiments in respect of Vertue. But these have always been but a small Number: Custom, and blind Opinion, have ever govern'd the World; and the light of Reason has neither appear'd to Men to be, nor in Fact been any where sufficient to direct the generality of Mankind to Truth; as some imagine it capable of doing; who because of that clear Evidence which Reason gives to those verities that Revelation has already taught them, think that they owe, or might have ow'd to this light of Reason what they are not indebted to it for; and what it is a Thousand to One odds they would not have receiv'd from it, had they been Born where there was no other than Natural Light.

For we find not any Country in any Age of the World, wherein Men did generally acknowledge, by the meer force of Reason, Natural Religion in its full extent; or where the Law of Nature was by the Light of Nature universally own'd. Some Dictates of it as suggested by necessity, or convenience, having only been receiv'd, (as has been already said) but not distinguish'd from the most Arbitrary Inst.i.tutions of Men; altho' it is probable that the greater Conformity any Law had to the dictates of right Reason, it did the more universally and easily obtain Belief of its being divinely reveal'd to him who pretended so to have receiv'd it; and this apparently it was which gave so great Success to the _Peruvian_ Lawgivers; whose Idolatry was the most specious that was possible; and whose Rules of Living (pretended to have been receiv'd by them from the Sun, their Father, and Vicegerent of _Pachacama_, the Supream Invisible and Unapproachable G.o.d) were highly suitable to the dictates of right Reason.

This Law nevertheless not being receiv'd by that People but as a Supernatural Revelation, the great Morality of the _Peruvians_ affords no Argument against, but (on the contrary) proves strongly the need of Revelation; since whatever Force of Reason these Natural Truths did appear to this People to carry with them, when represented as divine Commands, this light had never yet attracted their sight purely by its own Brightness; nor ever has any where done so, but here and there in a few Instances of Persons of more than ordinarily inquisitive Minds; and (probably) for the most part, exempted by a happy priviledge of Nature from the servitude of sensual, and sordid Pa.s.sions.

And tho' nothing can be more evident to those who reflect thereupon, than that Mens Actions should be regulated, and directed by that Faculty in them which shows them the different properties, relations, and dependencies of things, and not by their Appet.i.te, which only can tell what will at the present please, or offend them; not what will, upon the whole, procure to them the most pleasure, or uneasiness; yet such appears to be the unreflecting Nature of the generality of Mankind, and such their fondness of present pleasure, as either not to consider this Truth, or when they do so, to be induc'd (in consequence thereof) to obey the most manifest dictates of Reason, or Natural Light, which will lay any restraint upon their pleasing, and, oftentimes, violent Inclinations: Much less will they be at pains to search for any such Measures of their Actions in the Const.i.tution and dependances of things; which is indeed what the far greater part of Men have not the Capacity, or Leisure to do: Neither are Any able to do this so early as to prevent their irregular Inclinations from being first strengthen'd and confirm'd by ill habits: which when once they are, Reason does in vain oppose them, how clear soever her dictates appear. On the contrary, our Pa.s.sions grown strong, do usually so far corrupt our Reason as to make her joyn parties with them against her self; we not only doing amiss, but likewise finding Arguments to justify our so doing, even to our selves as well as others.

But there is still, beyond this, a farther impediment to Mens obeying the Law of Nature, by vertue of the meer Light of Nature; which is, that they cannot, in all circ.u.mstances, without Revelation, make always a just estimate in reference to their happiness. For, tho' it is demonstrable that the Law of Reason is the Law of G.o.d, yet the want of an explicite knowledge of the penalty incur'd by the breach of that Law, makes it not to be evident to all Men that the incuring of this penalty shall (in all cases) make the preference of breaking this Law, an ill Bargain: which it may, sometimes not be to many, in regard of the discernable natural consequences of such a Transgression. For tho'

observance of the Law of Reason is, in the const.i.tution of Natural Causes, visibly to those who consider it (generally speaking) the means of our greatest happiness, even in this present World, yet if there be no future Life (which that there is, is made certain to us, only by the Revelation thereof in the Gospel) to answer in for Transgression of this Law; the breach of it may, tho' not naturally, yet accidentally, in some cases, conduce to Mens greater happiness; and, very often, notwithstanding that to have obey'd the Law of Reason they may discern would have been better for them than to have follow'd their Appet.i.tes, had they been early so accustom'd, yet now that they have contracted different Habits, which are like a _Right Hand_, or _Eye_ to them, the difficulty of a new course of Life may appear too great for the attempt of it to be adviseable; since the consideration of the shortness and uncertainty of Life may make Men apt to say to themselves on such occasions,

_Who would lose the present Hour, For one that is not in his Power?

Or not be happy now he may, But for a Future Blessing stay: Who know not he shall live a Day?_

The Revelation of an Eternal Life after this, with an express Declaration of Everlasting Rewards and Punishments annex'd to our Obedience, or Disobedience, to the Law of Nature (tho' such a Future State may be reasonably infer'd from all things happening alike to the Good, and to the Bad in this World, and from Men's Natural desire of Immortality) is yet but a necessary inforcement of the Law of Nature to the far greatest part of Mankind, who stand in need of this knowledge, and are uncapable of an Inference so repugnant to what their Senses daily tell them in the case; and wherein the Truth a.s.serted has scarcely ever procur'd an unwavering a.s.sent from the most rational of the Heathen Philosophers themselves. Now the unquestionable certainty of a Future State, wherein Men shall receive Everlasting Rewards, and Punishments, we alone owe the knowledge of to Jesus Christ, _who only has brought Life and Immortality to Light_.

The willingest to believe the Souls Immortality were before our Saviours coming, at best, doubtful concerning it; and the generality of Mankind, were yet far less perswaded of it.

Fables indeed concerning a life hereafter (wherein there were Rewards and Punishments) the _Greeks_ had; and from them, they were deriv'd to some other Nations; but that for Fables they were taken is evident, and we are expressly told so by _Diodorus Siculus_, who applauding the Honours done to Good Men at their Funerals, by the _Egyptians, because of that warning and encouragement which it gave to the Living to be mindful of their Duty_, says, _That the Greeks, as to what concern'd the Rewards of the Just, and the Punishment of the Impious, had nothing among them but invented Fables and Poetical Fictions which never wrought upon Men for the Amendment of their Lives; but on the contrary, were despis'd and laugh'd at by them_.

Whether, or no, Men should subsist after Death depending plainly upon the good Pleasure of their Maker, the Pagan World (to whom G.o.d had not reveal'd his Will herein) could not possibly have any certainty of a Life after this. Arguments there were (as has been said) that might induce rational Men to hope for a future Existence as a thing probable; and they did so: But the Gross of Mankind saw not the Force of these Reasonings to be perswaded thereby of a thing so inconceivable by them as that the Life of the Person was not totally extinguish'd in the Death of the Body; and a Resurrection to Life, was what they thought not of, the certainty of which, together with future Reward and Punishment, by enabling us to make a right estimate concerning what will most conduce to our happiness, plainly brings this great encouragement to our Observance of the Law of G.o.d, that it lets us see our happiness, and our Duty, are inseparably united therein; since whatever pleasure we voluntarily deprive our selves of in this World from preference of Obedience to G.o.d's Commands, it shall be recompenced to us manifold in the World that is to come: So that now we can find our selves in no Circ.u.mstance, wherein our Natural Desires of Happiness, or love of Pleasure, can rationally induce us to depart from the Rule of our Duty.

The little which has been said, do, methinks, sufficiently evince the need of Revelation both to Teach and inforce Natural Religion: But the defectiveness of the Light of Nature to this end, is a Verity of so great use to be establish'd, that the consideration thereof should not be left upon such short Reflections as these; was not this Truth at large made out in a late Treatise int.i.tled, _The reasonableness of Christianity as delivered in the Scriptures_.

A work which the unhappy mistakes and disputes among us concerning the Christian Religion, makes useful to all Men; and which has been peculiarly so to many, as the only Book wherein they have found the insufficiency of Natural Light to Natural Religion, has been fully shewed, although that to reconcile Men to, or establish them in the belief of Divine Revelation, nothing was more requisite to make this appear, in an Age wherein the prevalency of Deism has been so much and so justly complain'd of.

But against the insufficiency of Natural Light to the ends of Natural Religion, the World having been so many Ages without it, is, by some, thought an Objection: For, if Supernatural Light had been so needful as is pretended to be, how could it comport, say they, with the Wisdom of G.o.d not to have given it to Men sooner and more universally?

To judge of all the Ends and Designs of the Divine Wisdom in the Creation or Government of the World, is to suppose that we have a comprehension of G.o.d's Works, adequate or commensurate thereunto; which is not only to conceive of his Wisdom as not being infinite, but even to circ.u.mscribe it within very narrow bounds. If the Wisdom of G.o.d, (like his other Attributes) does infinitely surpa.s.s our reach, his Views must, for that reason, be necessarily oftentimes, as much beyond our short Sight. For us then, when we see not the reason why any thing is, to take upon us to say that such a thing does, or does not comport with the Wisdom of G.o.d, must needs be the highest Folly that can be, since it implies a presumption, that we see all in respect of such a Subject that G.o.d sees: And the Objection here made turns only upon the _unaccountableness_ of the Divine Wisdom herein to our Understandings. For G.o.d's dealing thus with Men, can by no means be said by us to imply any _contradiction_ to his Wisdom. Whilst we having an a.s.surance highly Rational (from those numberless Worlds which surround us) that we are but a small part of the Intellectual Creation of our Maker; and being certain that our abode here bears but a very inconsiderable proportion of Time to millions of Ages, and is as nothing to Eternity, cannot tell but that to know much more than we do, in this State, of the intire Scheme of Providence with respect to the whole extent of intelligent Beings, may be necessary to our seeing the Beauty of anyone part of the design of our Creator. And it is the most suitable to the All-comprehensive Wisdom of G.o.d for us to conceive, that without having this knowledge, we may be far less able to judge of the Divine oeconomy, in reference to his Dealings with us here, than he who should see but one Scene of a Dramma, would thereby be capacitated to judge of the Plot or Design of the whole. In Objecting therefore against the need of Revelation to support Natural Religion, because that we understand not why, if Revelation was necessary to this end, the World had it no sooner: Men are guilty of so great an Absurdity as to argue from a Matter only unknown to them against the reality of that evidently _is_: Which is always irrational to do; but is especially so, when, if we cannot answer what is Objected, we yet see plainly that That Objection may be very answerable, and accountable for, even to our Conceptions; were but our views a little more enlarged, and such as, perhaps, they shall be hereafter.

But in urging this consideration as sufficient to silence any Objection to the needfulness of Revelation from its lateness and want of Universality; I suppose not that the Divine, oeconomy is herein actually incomprehensible by Men; or at least, may not be accounted for, if not demonstratively aright, yet suitably to the Divine Attributes: and a due reflection upon the intire design of Christianity, so far as it is reveal'd to us, will, it is likely, conduct us best to a sight hereof. But our present business is not this inquiry, but to see what those advantages are which we receive by the Revelation of Jesus Christ, the design of whole coming into the World appears to have been, to inforce the Rule of Rect.i.tude, by setting it in a clearer Light, with the manifest Attestation of Divine Authority, and promulging it as the Law of G.o.d, by Declaration of eternal Rewards and Punishments, annexed to the observance or breach thereof.

Yet to deliver clearer and more excellent Precepts of Morality; to attest to the Divinity hereof by Miracles; or to bring Immortalitie to light, were not (as the means of inforcing Natural Religion) the whole business for which Christ took our Nature upon him. It was a Decree as immutable as the Divine Nature, that no unrighteous thing should have everlasting Life: Wherefore all, both Jews and Gentiles having broken the Law, and being thereby condemn'd (since the Law necessarily requir'd perfect Righteousness, and could admit of no abatement thereof) Christ came to establish betwixt G.o.d and Man, a Covenant of Grace in order to Mens obtaining eternal Life, which they could not obtain by the Works of the Law. The which Covenant of Grace was, that to as many as believe in his Son, taking him for their King, and submitting to his Law, G.o.d would grant remission of their Sins; and that this _their Faith should be imputed to them for Righteousness_; that is, accepted of by him, in lieu of perfect Obedience, in all such who sincerely indeavour'd to live up to the Precepts of Christ, their Lord.

Men have ever been solicitous, to reconcile Pardon of Sin to the Purity of G.o.d's Nature, which has expos'd them (as we have seen) to divers Delusions, and to wearisome and costly Superst.i.tions; even sometimes to the giving _the Fruit of their Bodies to attone for the sins of their Souls_. All the Forms of Pagan Religion have abounded with Inst.i.tutions of this Nature; and that of the Jews consisted very much of tiresome and unpleasant performances; which being Types and Shadows of him that was to come, were practis'd to the same purpose.

All which things we are freed from by the Gospel; _Christ having offer'd up himself once for all, through whom forgiveness of Sin is preached to as many as believe in him_, truly repenting of their past Sins, and _walking in newness of Life_, conformably to the Law of him their Master; but and if, thro' humane Weakness or Imbecillity, we do Sin, he is our _Advocate with the Father_, who for the sake of him his Beloved Son, will justify, or accept as Righteous, those who truly believe in him, whence we are justify'd by G.o.d's free Grace or Favour, and not by the Works of the Law, against which all have transgressed, and fail'd of a perfect Obedience.

The great end then of Christianity is (in short) to teach us effectually to _renounce all UnG.o.dliness and every evil work_, by declaring to us, that if we sincerely repent of our Sins past, and indeavour, for the time to come, to obey the Law of our Lord and Master Jesus Christ, which is no other than the Law of Reason, or the eternal Rule of Right, we need not despair of G.o.d's Mercy from the Imperfection of our Obedience; since he will for the sake of his Son, pardon their Sins who believe in him: Sincere indeavours after perfect Righteousness being accepted in those who believe in Christ as if they attained it, which is call'd, _the Righteousness of Faith_. And thus our Blessed Lord, that he might _purchase to himself a peculiar people zealous of good Works_, has propos'd to his Followers the strongest Motives and Encouragements that are conceivable to induce free Agents to Obedience, putting them at once upon using their utmost Diligence to _fullfil_ _the Law_; yet, at the same time, delivering them from the fear that their defective _Righteousness should_ render their Labour vain in the Lord, by a.s.suring them that he will be merciful to their Sins.

The which Christian Doctrine concerning the forgiveness of Sins (contrary to that of other Religions) effectually obliges Men to use their utmost care not to commit Sin, and leaves no room for the l.u.s.ts of their Hearts, or devices of cunning Men to deceive them by any Superst.i.tious Inventions of expiating or attoning for Transgression; whereby Vertue (as we have seen) was always undermin'd. For, tho' in the Christian Religion, there is an abatement of the rigour and severity of the Law, which could not but require an unsinning Obedience; yet we are therein taught, that Jesus Christ is the only Attonement for Sin: And such a Faith in him as makes us to become his obedient Subjects, is the only means to us of Salvation: An inforcement of the Law of Righteousness which was wanting to the Pagan World; whose persuasion of the placability of the Divine Nature (as we have seen) generally taught them, only to find out such imaginary ways of appeasing G.o.d's Anger, and expiating for their Sins, as did more or less supersede their indeavours after Obedience to the Law.

Whence it appears that the a.s.surance of future Existence, with the knowledge of eternal Rewards and Punishments annex'd to Mens Observance, or not observance of the Law of Reason had Men had it, without the Revelation of the Gospel, would not have been so universal or powerful an inforcement of Obedience to them as it is to us; to whom together with this, is preach'd also the Doctrine of forgiveness of Sins, through Faith in Jesus Christ. For the consciousness of transgression against this Law, which, under such a Penalty exacted their Obedience, must either have driven Men into despair of being accepted by G.o.d, whence they would have given over the indeavours of obeying him as a fruitless Labour; or else if they believ'd that G.o.d would accept of some Compensation for their defective Righteousness, they would have been induc'd no less, but even more strongly from their knowledge of a future Life, than they were without it, to seek to attone the Divine Wrath by such ways as would inevitably draw on a neglect of conformity to his Law. Whereas Christianity doth provide against both these Mistakes, in that it a.s.sures us that G.o.d will accept of our imperfect Obedience for the sake of his Son, if we believe in him, and withal sincerely indeavour to obey him; whereby Faith does plainly _not make void, but establish the Law_, it laying the highest Obligation as well as Encouragement that is possible upon Men to do their utmost to live up to the Prescriptions of it.

And thus the Christian Religion, we find, is every way admirably adapted by the Divine Wisdom, to the end of inforcing the eternal Law of Reason or Nature; which evidently needed this inforcement. From whence it is manifest, that whoso directly or indirectly teaches Men to look upon Christianity as separable from Morality, does the most that is possible misrepresent it; and therein (as effectually as they can do so) undermine both Natural and Reveal'd Religion; the latter of which dispences not with any breach of the former; and exempts us only from the burthen of such outward performances as have no Efficacy to the making Men better, but often do make them very much worse; they conceiving that they are able, thereby, to expiate or attone for their Sins; whence they become less careful in regard of their Duty: A Natural effect of all those things, beneficial alone to the contrivers or directors of them; who, by means thereof, have liv'd in Ease and Plenty upon other Peoples Labours, whilst they (instead of repining thereat) were skilfully taught to reverence them for their usefulness.

Such Men as these profited not a little by the superst.i.tion of the People; and therefore could not but always have an interest opposite to that of Vertue: Since the more vertuous Men were, the less they stood in need of, or minded those Matters, of which these managers of Mysteries and Ceremonies had the gainful direction. No wonder then at all was it that the Gospel found so much opposition, whose design was so Diametrically contrary to the interest of a Party every where in such Power and Credit; and whose Author so expresly declared, that his coming was to abolish all such Inst.i.tutions and Practices.

The Power of G.o.d yet prevail'd in spight of that of Men; and Christianity in a little time had spread itself through the Roman Empire.

What remedy then remain'd more fit to be devis'd by the Devil or evil Men, to make the Gospel of no effect, than under specious pretences of owning and honouring it, to corrupt it with the old Pagan Principles and Practices, introduc'd under a Christian Disguise? But it being so plainly deliver'd in the whole Tenour of the New Testament, that _Christ being once for all offer'd up, there remained no more Sacrifice for Sin_; and that he came to teach Men _to wors.h.i.+p G.o.d in Spirit and, in Truth_. There was no room left for the searchers for their Religion in these Holy Oracles to be led into the formerly mention'd Pagan Superst.i.tions. The Scriptures therefore must be discarded, or, what was the same thing, shut up from vulgar Readers: Which were all but those who had made it their interest to mislead others by their Explications: The which, together with vain Traditions, supported by the Authority of reverend Names, coming in the place of Scripture, were enjoyn'd to be receiv'd equally with Divine Truths on Terrour of eternal Punishment to as many as could be so persuaded, but to be sure of Temporal Penalty to all who durst withstand this violence done to the common reason of Mankind.

The which Spirit of Imposition and Persecution began to shew itself very early among the Professors of Christianity: And so soon as these were arm'd with secular Power, they fail'd not to make use of it one against another, for imposing of Humane Inventions to the neglect of what all profess'd to believe G.o.d indispensibly requir'd of them. The which _Mystery of Iniquity_, tho' it _already worked_, in the Apostles Days, yet could not be reveal'd even 'till the power of Heathen _Rome_ was taken out of the way: And Christianity had Civil as well as Ecclesiastical Jurisdiction, by their Religions, becoming that of the Empire: Which, when it did, Antichrist soon appear'd in his full Dimensions; and the Christian World became a very Aceldama; A History of which (sad as it is) might perhaps, with some pleasure, be perus'd, were those Tragedies now at an end; or the Reformed part of Christendom had no share in the Guilt.

We generally indeed exclaim against the Cruelties of the _Roman_ Church exercis'd over Men, on account or pretence of Religion: And it is true, that they have excell'd herein; yet all Parties among us, proportionally to the extent of their Power, have practis'd the same thing; and the _Best_, when restrain'd from it by the Civil Magistrate, make it evidently appear, that they bear that restraint uneasily.

But whilst the first Spring, which moves such _Animosities_ is a desire in _ambitious_ and _ill_ Men or _Dominion_; well-meaning ignorant People are misled by these from the Truth of the Gospel, to such Zeal for some distinguis.h.i.+ng Tenets or Forms as if the stress of Christianity lay in those things: And that our Religion consisted not in such a Faith in Jesus Christ, as to receive him for our King, becoming his obedient Subjects; but in the belief of Opinions, which have no influence upon our Practice, to the making us live more vertuously; or in Wors.h.i.+pping G.o.d after some peculiar Mode or Fas.h.i.+on.

And thus among us Christians, as heretofore in the Heathen World, _Vertue_ and _Religion_ are again distinguish'd; and Religion as something more excellent (and, to be sure, more easy) does still, as formerly it did, eat out Vertue.

Among our selves it is true, that those of the Establish'd Church do generally dislike a distinction often made by some others of a _Moral_ and a _Religious_ Man; Nor, usually, are our Divines wanting to represent from the Pulpit the necessity there is of a good Life to render Men acceptable to G.o.d. But many who condemn such a Doctrine as separates Religion from Morality, do yet in their practices make the like distinction, which may well be presum'd to have been one great cause of their having preach'd up Vertue so ineffectually as they have done. That which People _say_ having ordinarily less influence upon others, than what they see them _Do_. And in regard of our earliest Apprehensions concerning Vertue and Religion, it is certain that these are form'd in Children much more from what they observe in the Conversations or Actions of such Persons as they esteem, than by set Discourses that they now and then hear from the Pulpit; which they can neither understand nor attend to early enough to receive from those Principles that shall influence them. But so soon (at the least) as they are capable of minding and understanding Sermons, they (where the thing is remarkable by others) do also take notice of it, if he who frequently recommends a good Life to them, does not in his own Conversation, and in the respect he expresses for Vertue in the Persons of others, shew that he indeed prefers it answerably to the Praises he gives it. And if such a Preacher, as this, shall openly live in the practice of any known Immorality; or not doing so himself shall yet manifestly prefer in his esteem those who do so, is it not natural, for them who look upon this Man as a guide to Heaven, to conclude from hence, that in reference to the obtaining of Eternal Happiness, Vertue is not the thing, the most essentially requisite; and much less certainly will they think it to be so with respect to this present World, if they find their pious Instructor not only to choose the Society of Persons Profligate and Debauch'd for his Friends and Companions; but also (on all occasions) to labour the promotion of the like Men to Employments of the highest Truth, in preference of others of acknowledg'd Integrity and Sobriety of Life: The avow'd Reason whereof being only that the first of these are by the Doctor held the more Orthodox in Religion; is it not unavoidable, even to a Child, to conclude, that Vertue is not the best recommendation in his Opinion, whatever he sometimes seems to a.s.sert, when he is shewing his Rhetorick in the Pulpit. And since he is an Authoriz'd Teacher of Religion, will not (so far as his example influences) Vertue and Religion be probably consider'd as distinct things, the latter of which, as it always has had, always will have the preference.

The same Consequence with this must needs, in like manner, follow, where Parents (whose Practices have usually the greatest Authority with their Children) do in this manner express their uncharitable Zeal for their Opinions, by them call'd Orthodoxy: And such, no less effectually, teach the separating of Religion from Vertue, than those whom they, perhaps, greatly condemn for making this distinction in Terms; tho' it is true, that That sort of Men who do use this distinction in their Discourses, do seldom fail of practising accordingly: None having usually a more fiery Zeal than such People have for their Orthodox, or, what is call'd by them, sound Doctrine; and the only difference is, that these Men are herein more consistent with themselves than the former, since their Words and their Actions correspond.

Nor less consentaneous to their Opinions are they, in not taking much Pains to inculcate into their Children (as they not often do) the Principles and early Habits of Vertue: For if Vertue, or Morality is so far from being any way that which shall int.i.tle Men to Salvation, that it is not so much as a means, or good predisposition to what shall do so, (G.o.d oftentimes to shew his Free Grace preferring the greatest Persons to the most Moral Reasons) which is what these Peoples Teachers frequently tell them; as there appears indeed but little Reason why they should be vertuous, so there cannot be any more why they should indeavour to make others so. Those of these Sentiments are yet generally (tho' not methinks alike conformable to their Doctrines) very Solicitous for what they call _Religious Education_.

But how little this will supply the defect of early Principles, and Habits of Vertue, will be visible when we reflect upon what that, which they esteem to be Religious Education does consist in; for commonly it is only in Teaching Children some Form of sound Words as they conceive them to be; in the greatest part, unintelligible to their Learners, or uninstructive of their Ignorance; and in accustoming them to hear many Sermons; which do as little inform them; and wherein Morality is too often represented as, no ways, available to Salvation: and, what is still worse, even (sometimes) as that which shall rank Men among the hateful to, and accursed of G.o.d.

The reading of the Bible is, I presume (at the least) as much practic'd by those as by the generality of any other Perswasion; but they study no more than others do to understand it; and (on the contrary) are rather with greater tenaciousness so possess'd by the Sentiments and Opinions of their Teachers, as to be almost uncapable of consulting the word of G.o.d without prejudice; or observing any thing therein that is contrary to the Doctrines of their Sect: that _a.n.a.logy of Faith_ by which they are sure the Scriptures ought always to be interpreted; the obscurest parts whereof their Teachers insist the most upon; whence the Ignorantest Persons of these as well as the more knowing, are usually far less conversant in the plain Doctrines of Jesus Christ, than in St. _Pauls_ difficult Epistles; which, as heretofore, _many who are unlearn'd wrest to their own Destruction_, tho' their needs, I think, no skill but that of Attention to what the Apostle is speaking of, to see that he teaches none of those Doctrines which many are taught to believe he delivers to the prejudice of Morality, or good Works; but quite the contrary.

Now what help can such Instruction as this give to the subduing the corrupt Affections, and the bridling betimes the inordinate Desires and Appet.i.tes of Humane Nature, whereby Men are inabled to live like rational Creatures, and to acquit themselves well in all the Relations they shall be hereafter plac'd in, in the World? When it does not so much as perswade them, or even allow them to think that these are the things by which they shall be judg'd at the Last Day; but subst.i.tutes in the place hereof groundless Conceits, and a presumptious, Faith, which so far teaches them to neglect Obedience as that if they pursu'd the just consequence of their own Doctrine (a thing few People do) they would have no Morality at all: And how rarely soever these consequences are follow'd so far as they would lead Men, yet that they are too much so, is visible in that little concern which such People take (as has been now observ'd) in training up their Children betimes in the knowledge and practice of Vertue; so necessary to the making them hereafter Vertuous, that rarely are any found eminently to be so, where this means has been neglected; even many who are always very sincere in the Profession of Religion, having (thro' the want of this early care taken of them) their Pa.s.sions never subjected to their Reason; which renders them all their Lives long uneasie to themselves, and others: Whereby also the very profession of Religion is dishonour'd, and evil spoken of.

In the Church of _England_, (whatever her Articles may be thought to teach) there are not many now who hold these Opinions; and such as do not so, rightly looking upon Vertue as the great perfection of Humane Nature, and the End which Christianity is intended to promote, do accordingly (if they are serious in their Religion) instruct their Children much better than those abovementioned are wont to do theirs; at least, they design it: For it is true that the performance does often fall short; because (as has been said) their Actions correspond not with their Instructions; and also from hence That Zeal for Morality makes some, in recommending thereof, too forgetful of that Doctrine of Faith, without which, as works avail not, so also the greatest encouragement to, and inforcement of Morality, is lost. And when any who are profess'd Teachers of the Christian Religion do this, such Men do frequently confirm in their wrong Apprehensions concerning it, those whom they would convince of mistaking the design of the Gospel; since _Faith_ is so evidently therein the Doctrine of Salvation, that They who never preach it, are not altogether without Reason suspected either of not understanding Consequences, or else of not being in earnest Christians, but conceal'd Deists, and Betrayers of the Christian Religion. Altho' the Truth herein for the most part is, that one Error unhappily produces another, and the partial regard of some to the Doctrine of Faith (which yet they misrepresent) as if the whole business of our Salvation consisted in That, has been an occasion to other Men of as partially espousing the Doctrine of Good Works; whilst in their heat against what is contrary to Truth in respect thereof, they establish not sufficiently that Justifying Faith of the Gospel, by which alone Men shall obtain Eternal Life, and not by their Works: the best Men's Obedience having (as has been already observ'd) imperfection in it; from whence all are necessarily condemn'd by the Rigour of the Law, and must accordingly be found Guilty, by him, _Who is of Purer Eyes than to behold Iniquity_; had not G.o.d, in Mercy to Mankind, been pleas'd to establish _a New Covenant of Grace_ in compliance with the Terms whereof, _viz._ Faith in his Son, they may obtain Eternal Life. A Doctrine (as has been seen) the most highly conducing that is possible to the making Men labour after the perfectest Obedience. The Exalters of _Faith_ therefore in opposition to _Good Works_ do not more undermine _Morality,_ than the Advancers of the Doctrine of _Good Works_ to the Exclusion of _Free Grace,_ do undermine Reveal'd, and in consequence thereof, Natural Religion also. The which two sort of Men divide, if one may so say, a good Christian betwixt them; the latter whereof take the Soul and Spirit of Christianity, but cannot be acquitted of neglecting what is not less essential in the Doctrine of our Salvation; and that not only because what G.o.d has joyn'd Man cannot disjoyn; but also because it is an Eternal Verity, that such Creatures as we are, cannot consistently with the Attributes of G.o.d, any other way than that of Justification by Faith, be int.i.tled to Eternal Life.

For the Dispensation of the Gospel is not a meerly Arbitrary thing; but is the result of Infinite Wisdom, and Goodness, for the Salvation of Men. And if the Beauty and Harmony of its Divine Contrivance is not to all Men evident, it is because they search not for the Christian Religion purely, as it is deliver'd in the Scriptures, but take it up together with the mixtures of Humane inventions, and conceits; wherein Additions and Substractions have been made to the Truth of G.o.d, at Mens Pleasure: Whose several Systems and Notions, whilst every one yet indeavours to support by Scripture Authority, many become thereby discourag'd from the study of those Holy Oracles, as being perswaded from hence that the Bible is (at best) a Book too difficult to be understood by them; if not truly, a Rhapsodie of contradictions, that may be brought alike to a.s.sert any thing that shall come into Men's Fancies to prove from thence.

What then should those who would cure, or prevent all Mistakes prejudicial to the right understanding the Christian Religion so carefully do, as to perswade and ingage People diligently and with unprejudic'd Minds to study the Scriptures; and not (as is usual) to embrace Opinions concerning Religion first, and then consult the Scriptures only to fortifie from thence their preconceiv'd Sentiments?

for doing thus they do in effect, but rely blindly upon the Teachings of Men, and such Men too (as G.o.d knows have themselves for the most part) as blindly follow'd others; whilst here and there some few (as having more refin'd Wits, and disdaining such Shackles as the generality like to wear, yet not loving the Truth in the Simplicity thereof) have sought to improve and adorn it by their Philosophical Conceits, and Notions; a Thing no less dangerous than the Former. For to such as are better pleas'd with curious Speculations, than plain and obvious Verities, it is very apt to happen that a Favourite Hypothesis, or Opinion, shall run quite away with their Reason and Judgment: which when it does, the Scriptures are sure to be interpreted with conformity to that as if it were an Eternal, and Unquestionable Principle of Truth. And thus too often is it seen that the Sacred Doctrines of Divine Revelation are submitted to be try'd by Philosophical Fancies, as a Criterion of their Truth; which is truly a more direct disservice to Christianity than the above-mentioned implicite Faith, since this evidently exposes even the Divine Authority of the Christian Religion to be question'd. For when any, especially if such whose profession it is to be Teachers of this Religion, shall either argue against the plain Sense of what is deliver'd in the Scriptures, meerly because it is not reconcileable to their preconceiv'd Sentiments: or to those of their Admir'd Masters of Reason; or else shall insist upon some of their own or these Mens Theorems as necessary to be believ'd in confirmation of any thing taught by our Saviour, or his Apostles; what can the Natural effect of this be, but to make such as have not the leisure, or inclination to examine the Truth of this Revelation, Sceptical in regard thereof; by perswading them that those themselves who are rational Men amongst the very Teachers of the Christian Religion, are not very clearly and fully convinc'd of its Divine Authority; since if they were, they would certainly submit their Opinions to be try'd by the Scriptures, and not warp the Scriptures to a compliance with their Opinions; or think the Doctrines contain'd in them needed any other confirmation to support them. And wherefore must it be thought that such Men, as these, are not convinc'd of the divine Revelation of the Christian Religion, but from hence, that they (who will be presum'd to have examin'd this matter the best of any Men) do find indeed some flaw or just cause of doubt in the evidence thereof? From whence it is that they prefer their Natural Reason as a surer Teacher than that Revelation; however on some occasions they speak highly of it. And as Men of this Philosophical Genius have usually more Vertue than those who hoodwink'd follow their Leaders; or than such who look upon Vertue as no part of Religion; there will, on this account, as also for the Reputation of their uncommon Science, be probably a distinguis.h.i.+ng esteem had of such: Whence the apparent want of deference in these Men to the Scriptures (liable to be look'd upon as some degree of Scepticism) is of dangerous Example; which is obviously manifest in that direct tendency this has to satisfie those in their infidelity, who cannot, or will not, find leisure to examine for themselves the Truths of Religion. But there is also a farther ill influence which apparent want of deference to Scripture Authority in those who pretend to believe (and, much more, to teach the Gospel) has: And that is to the countenanceing too much that Mult.i.tude who preferring the Christian Religion, do in their Practical that which these Men do in their Speculative Opinions, _viz._ make the dictates of the Gospel their Rule so far only, as they are vouch'd for and Authoriz'd by their Reason, infected, as it is, by Custom, Pa.s.sion, or Worldly Interest; which is done by very many who would be offended to have their belief of the Scriptures Question'd. But however they profess to own them, none who act thus can be rationally thought to be sincerely perswaded of their divine Authority, altho' it is possible that many such Men may have no intire disbelief thereof neither; it being barely not a.s.senting, which is the Natural Effect of Ignorance in those who have good Sense enough to see that it is irrational, to be confidently a.s.sur'd of what they have not sufficient Reason to be so a.s.sur'd of.

Now this want of a firm a.s.sent to the Divine Authority of the Scriptures in such as yet profess to own them for the word of G.o.d, is unquestionably evident when such Men acquiesce not in the Precepts of the Gospel, as the Rule of their Actions, any farther than they find those Precepts to be Authoriz'd by the Testimony of their Reason: Of which manner of acting many very common examples may be easily brought.

It is true that how much soever a Man is perswaded of the Authority of any Rule, a strong Pa.s.sion, or Apparent Interest may yet seduce him from the Obedience due to its prescriptions; but such a Transgression being accompanied with Regret, or followed with Repentance, the Rule is still as much acknowledg'd as if it were obey'd; and none, on the score of a contrary practice, are chargeable with a disbelief thereof, but such who do, on a deliberate Choice and without Remorse, transgress against it; which many professing to be Christians not only themselves do, but even teach their Children the like: in which latter case it cannot be suppos'd that they are misled by the strength of any prevailing Pa.s.sion.

That we should forgive our Enemies and be patient under injuries (for instance) are, as plainly as words can make them so, commanded in the Scriptures; yet how many are there professing to believe that the Scriptures are the Word of G.o.d, who, as if no such Commands as these were deliver'd by Christ, or his Disciples, do both Practice and Teach, the not putting up Affronts unreveng'd; and this only because the Fas.h.i.+on of the Country has establish'd it, that a Gentleman cannot do so with _Honour_? A Term which herein signifies nothing, but agreeably to certain measures of acting that Men have Arbitrarily made for themselves, and which are not founded upon any Principle of right Reason; however to be obey'd, it seems, by a Gentleman preferably to the Commands of Christ. If there are Cases wherein from want of a due provision in Governments against some sort of Injuries it may be thought that Men are excusable in a.s.serting their own Cause, yet thus much is at the least certain, That this Precept of Forgiveness could not be transgress'd against, as it very frequently is, by Men professing to believe the Authority of the Scriptures, if such were indeed fully perswaded that it was a divine Command which prohibited the avenging of our selves.

But others there are (contrary to these Men) who would find it altogether condemnable for a Man to hazard his own, and anothers Life in a Duel, or Rencounter (tho' caus'd by the Transport of ever so just a provocation) who would see no Evil in his mispending of his Time, consuming Day after Day, and Year after Year, uselesly to himself, or others, in a course of continual Idleness and Sauntring; as if he was made only to Eat and to Drink, or to gratifie his Senses. And how few Parents are there of Quality, even among such as are esteem'd the most vertuous, who do not permit their Daughters to pa.s.s the best part of their Youth in that Ridiculous Circle of Diversions, which is pretty generally thought the proper business of Young Ladies; and which so ingrosses them that they can find no spare Hours, wherein to make any such improvements of their understanding, as the leisure which they have for it exacts from them as rational Creatures; or as is requisite or useful to the discharging well their present, or future Duties?

Some formal Devotions are (perhaps) necessary to some of These, to preserve them even in their own good esteem; and they that can regularly find half an Hour, or an Hour in a Day to employ in private upon this, and in reading some pious Book, together with, it may be, a certain Number of Chapters in the Bible, need nothing more to make them be cry'd up for great examples to the Age they live in; as if all this while there were no Precepts for these People in the Gospel, concerning the improvement of their Time, and Talents, as things whereof they must one Day be accountable. For others it may be they cannot but see that there are such Commands; but the Sacred Law of Fas.h.i.+on has made endless Idle Visits, and less Innocent Entertainments, the indispensibly constant Employment of those of their Condition: and when they are grown Old in the perpetually repeated round of such Impertinence and Folly, they have but labour'd much in their Calling.

Another Instance how little many, who profess to believe the Scriptures, do apparently look upon them as the Rule of their Actions, we have in regard of the Precept _not to Covet_; which is as much forbidden by the Law of G.o.d as _not to Steal_, or Cozen a Man of what is his property: And yet the same Parents who have bred their Children in such a Sense of the Enormity of these last Vices, as that they oftentimes seem to them like things that they are Naturally uncapable of, are so far from teaching them to restrain their Exorbitant Desires, that very oft they themselves with care inspire these into them: Whence it is sufficiently clear that the difference made between Stealing and Cheating, or Coveting (alike forbidden by the Law of G.o.d) is from hence, That Ambition is thought a Pa.s.sion becoming some Ranks of Men, but Cheating or Stealing not Vices proper for a Gentleman. A distinction that must needs refer to some other Rule than that of the Gospel; which therefore is not That which, as a Divine Law, does prescribe to such Men the Measures of their Actions.

To bring but one instance more of the Commands of Christ being comply'd with but so far only, as they do comply with some other Rule prefer'd thereto by such as yet pretend to be Christians; _Chast.i.ty_ (for example) is, according to the Gospel, a Duty to both s.e.xes, yet a Transgression herein, even with the aggravation of wronging another Man, and possibly a whole Family thereby, is ordinarily talk'd as lightly of, as if it was but a Peccadillo in a Young Man, altho' a far less Criminal Offence against this Duty in a Maid shall in the Opinion of the same Persons brand her with perpetual Infamy: The nearest Relations oftentimes are hardly brought to look upon her after such a dishonour done by her to their Family; whilst the Fault of her more guilty Brother finds but a very moderate reproof from them; and in a little while, it may be, becomes the Subject of their Mirth and Raillery. And why still is this wrong plac'd distinction made, but because there are measures of living establish'd by Men themselves according to a conformity, or disconformity with which, and not with the Precepts of Jesus Christ, their Actions are measur'd, & judg'd of?

A thing which would be unaccountable if Men were indeed heartily perswaded of the Divine Revelation of our Saviours Doctrine; and did not profess to believe this but because it is the Fas.h.i.+on of their Country so to do; and that their Parents have done so before them; or, at most, that possibly they may have receiv'd from their Education some impressions which will not permit them to reject the Christian Religion, any more than firmly induce their a.s.sent to the Truth of it.

That Men who have any Vertue, or Sobriety, and who are not intirely dest.i.tute of good Sense, can suffer in themselves such an uncertainty about what is of so great moment to them as the Truths of the Christian Religion, is indeed strange; but as the slightest Arguments against any Truth have some weight to those who know not the Evidence of that Truth, so also such as have never been accustom'd, whilst Young, to exercise themselves in any Rational Inquiry, do usually in a more advanc'd Age look upon the easiest Labour of this kind as painful: And thence (for the most part) do either lazily think it best to acquiesce, as well as they can, in such Mens Sentiments as they have imagin'd the best to understand this matter; or else are readily inclin'd from the disagreement, and contrariety of Peoples thoughts about it, to take a Resolution of not troubling themselves at all concerning it; as being a thing wherein there is no certainty to be found, and probably therefore but little Truth: An Opinion which the too commonly avow'd Scepticism of the Age helps much to confirm unthinking People in; and that the more, because to doubt of what the most believe (tho' few have any other Reason for so doubting but that others do not doubt) has very much prevail'd in our Days to int.i.tle Men to the Reputation of more than ordinary Wit and Sagacity. But the Scepticism among us has truly been so far from being the effect of uncommon Light, and Knowledge; as that it has been, and is much owing to the preceding fas.h.i.+onableness of a very general Ignorance, both in regard of Religion, and also of other useful Sciences; for Men's not knowing how profitably, and with pleasure to employ their Time, is apparently one great cause of their Debauchery; and so long as the Consciousness and Shame of not acting like rational Creatures is not extinguished in them, the uneasiness of that remorse puts them Naturally upon seeking out Principles to justifie their Conduct upon; few Men being able to indure the constant Reproaches of their own Reason: Whence if they do not conform their Actions to the dictates of that, they will Naturally indeavour to warp their Reason to a compliance with their practices: A reconcilement one way, or other, between these, being necessary to the making Men, that are not very profligate indeed, in good conceit, or even at Peace with themselves.

By that want of Knowledge which I have ventur'd to say is fas.h.i.+onable, I understand not only ignorance among Men, who have leisure for it, of Arts and Sciences in general; but also, and especially the want of such particular Knowledge as is requisite to every one for the well discharging either their Common or peculiar Business and Duty; wherein Religion is necessarily included, as being the Duty of all Persons to understand, of whatever s.e.x, Condition, or Calling they are of. Now to affirm that the greater part of People are ignorant concerning that which is not only their Duty to know, but which also many are so sensible they ought to know, as that they pretend to understand it enough to be either zealous about, or else to contemn it; and to a.s.sert likewise that they want the knowledge of what is peculiarly belonging to them, in their particular Station, to understand; are such Charges as ought not to be alledg'd, if they are not so evidently true, as that we cannot open our Eyes without seeing them to be so.

In respect of Religion, it is, I think, universally allow'd to be true of the common People of all sorts (tho' surely not without Matter of Reproach to some, or other, whose Care their better Instruction ought to be) that they are very ignorant. But we will consider here only such superior Ranks of Persons, in reference to whom what has already been said, has been spoken: And to begin with the Female s.e.x, who certainly ought to be Christians; how many of these, comparatively, may it be presum'd that there are, from the meanest Gentlewoman to the greatest Ladies, that can give any such account of the Christian Religion, as would inform an inquisitive Stranger what it consisted in; and what are the grounds of believing it? Such Women as understand something of the distinguis.h.i.+ng Opinions of that Denomination they have been bred up in, are commonly thought highly intelligent in Religion; but I think there are but very few, even of this little number, who could well inform a rational Heathen concerning Christianity itself: Which is an Ignorance inexcusable in them, tho', perhaps, it is very often the effect only of the want of other useful Knowledge, for the not having whereof, Women are much more to be pitty'd than blam'd.

The improvements of Reason, however requisite to Ladies for their Accomplishment, as rational Creatures; and however needful to them for the well Educating of their Children, and to their being useful in their Families, yet are rarely any recommendation of them to Men; who foolishly thinking, that Money will answer to all things, do, for the most part, regard nothing else in the Woman they would Marry: And not often finding what they do not look for, it would be no wonder if their Off-spring should inherit no more Sense than themselves. But be Nature ever so kind to them in this respect, yet through want of cultivating the Tallents she bestows upon those of the Female s.e.x, her Bounty is usually lost upon them; and Girls, betwixt silly Fathers and ignorant Mothers, are generally so brought up, that traditionary Opinions are to them, all their lives long, instead of Reason. They are, perhaps, sometimes told in regard of what Religion exacts, That they must _Believe_ and _Do_ such and such things, because the Word of G.o.d requires it; but they are not put upon searching the Scriptures for themselves, to see whether, or no, these things are so; and they so little know why they should look upon the Scriptures to be the Word of G.o.d, that but too often they are easily perswaded out of the Reverence due to them as being so: And (if they happen to meet with such bad examples) are not seldom brought from thence, even to scoff at the Doc.u.ments of their Education; and, in consequence thereof, to have no Religion at all. Whilst others (naturally more dispos'd to be Religious) are either (as divers in the Apostles Days were) _carry'd away with every wind of Doctrine, ever learning and never coming to the knowledge of the Truth_; Weak, Superst.i.tious, Useless Creatures; or else, if more tenacious in their Natures, blindly and conceitedly weded to the Principles and Opinions of their Spiritual Guides; who having the direction of their Consciences, rarely fail to have that also of their Affairs and Fortunes. A Wife of which sort proves, very often, no small unhappiness to the Family where she comes; for this kind of ignorant Persons are, of all others, the most Arrogant; and when they are once int.i.tl'd to Saints.h.i.+p for their blind Zeal, as nothing is more troublesome than they in finding fault with, and censuring every one that differs from them, so to their Admirers (who lead them as they please) they think they can never pay enough for that Incence which is offer'd them: The dearest Interests of Humane Life being, oftentimes, thus sacrific'd to a vain Image of Piety; _whilst makers of long Prayers_ have _devour'd Widows Houses_.