character of Chriftians at this time; either downright impiety, or a pięty that is both feeble and imperfect.

5thly, In the laft place, fome will perhaps object here, That incredulity is the effect, rather than the cause of corruption; and that Atheism does not produce corruption, but corruption Atheism. To this, I fay, that these two things do mutually uphold and fupport 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 lefs certain that one of the great causes of the disorders of Chriftians, is that either they do not believe at all, or that they believe weakly and confusedly; and this cannot be reasonably contefted.

II. Here is then the first and the principal defect, That men are not fufficiently inftructed in the general truths and principles of Christianity. I faid that the particular truths and the parts of religion were better known; which does not imply but that in this refpect too, Ignorance is very great and general.

1. I fhall not fcruple to say, That there are prodigious numbers of people, who fcarce have any knowledge at all of the doctrines of religion. If all Chriftians were obliged to render an account of their faith, if they were examined upon the articles of their belief, or the main facts related in Sacred Hiftory; there would appear in moft of them, fuch an aftonishing Ignorance, or fuch confufed and intricate ideas; that one would hardly think them more knowing than if they lived in the darkness of Heathenifm. And what religion, what piety can we look for among fuch men?

But befides this grofs and palpable Ignorance, there are several defects of inftruction to be obferved, even in thofe who have, or fancy that they have more knowledge than others. I fhall particularly take notice of thefe two.

ft, Those who exceed the ordinary degree of knowledge, have yet often but a falfe kind of light: either they do not know thofe truths which they should know, or elfe they know them not right. They apply themselves to things which are not effential to Chriftianity, or which are lefs confiderable than others which they do not study. Thus in all Chriftian focieties, inftruction is commonly placed in the knowledge of the doctrines and opinions, particular to every one's own fect and party. Whoever is able to debate those points, and is skilled in controverfie, is faid to understand his religion. These matters may perhaps have their ufe; but there are other things which men are more concerned to know, because they are more conducing to piety; and yet they are almost conftantly neglected. The occafion 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 perfons diftinguish between the more and the lefs neceffary things, between the most useful fubjects and those which are of little edification. Moft men ftudy religion without rule, and to no purpose, and fo run out upon many unprofitable fubjects. That which is called learning in divinity or knowledge of religion, is frequently nothing elfe, but a heap of notions, which have no influence upon piety, or refpect to men's falvation. It is but a

confused

confufed medley, wherein the leaft neceffary things are blended, without choice and diftinction, with the most important. I do not speak here of the perplext and unaccurate ideas which men often have about these matters; I pafs by the falfe reafonings, which are fometimes used to eftablifh the truths of Chriftianity, as well as thofe mifts, which the fchooldivinity has caft upon the Gofpel: I do only obferve, That the knowledge which moft men have of religion, is not very fit to make them fenfible of the beauties of it; fo that when all is done, it is no wonder that it should feem to many an obfcure, crabbed, unpleafant and intricate fcience, and that it fhould have fo little effect upon men's

minds.

2dly, The other fault is, That men content themfelves with bare inftruction, or with the fimple knowledge of the Chriftian truths, while they are ignorant of their ufe. If they do but know in an hiftorical manner, what is believed by Chriftians, and are able to reason about it, and to difcern truth from error, they think themfelves fufficiently inftructed. But thefe inftructions do not reach the heart. Among that fmall number of perfons who have fome knowledge, there are but few who confider 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 fubfervient to the reforming of their lives. And fo it comes to pafs, 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 ftill in the darkness of corruption and vice.

II. Hitherto we have confidered Ignorance with relation to the truths and doctrines, which the Chriftian faith embraces: let us now view this Ignorance with refpect to the duties which Chriftianity prefcribes. Upon this fecond head we fhall difcover yet a greater Ignorance than upon the first. For after all, fomething may be done, when we are only to infufe into men fome knowledge of truths and doctrines. It is ufual enough to fee very ill men, who in this regard are not deftitute of light. But it is much harder to inftruct them in the duties of holinefs. We may apply here these words of our Saviour's; * 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, left his deeds fhould be reproved. The maxims of the Gospel and the rules of its morality condemn finners, and therefore they do not care to be informed about them. Thofe who love the world and their fins, are glad if they can enjoy the sweets of these without difturbance and interruption: and therefore they will not enquire much into the moral precepts of Jefus Chrift; they are loth to come at such a knowledge as would difclofe to them the turpitude of vice, and breed difquiet and remorfe in them. Ignorance begets fecurity: the more ignorant a man is, the fewer ftings he feels in his confcience, the more pleasure he takes in his fin. The very fhadow of evil frights a well-inftructed Chriftian; but crime itself does not daunt one who is ignorant : he does not hear within himself thofe alarms or reproaches, which are either the prefervatives against fin, or the remedies of it.

From this it may be judged already, that men are generally very little

inftructed

inftructed in what concerns manners. But that we may the better understand how great the ignorance is in this matter, it must be obferved, That whoever will perform the duties of religion, must be perfuaded of their neceffity, and acquainted with their nature. One cannot imagine

how they can be practifed by a man, who either does not know them, or does not think them neceflary: this is the plain reason why men do fo little addict themselves to piety; they know neither its neceffity nor its

nature.

1. As the foundation of faith is the belief of the truth and certainty of thofe facts and doctrines which religion propofes; fo the ground-work of piety is, to be perfuaded of the neceffity of the duties which Chriftianity requires without this perfuafion, it is impoffible for men to refign up themfelves to the practice of virtue. Now one would think that all Chriftians fhould be fully convinced of this neceffity. For if there is any certain truth in Chriftianity, it is this, that the practice of good works is neceffary. Good works do fo immediately belong to the design and the effence of religion, that it falls to the ground as foon as they are taken away and in proportion as the neceffity of a good life is weakened, fo much is the power and beauty of that holy religion which Christ brought into the world leffened. Religion contains doctrines, precepts, promifes and threatnings. It does altogether depend upon the existence of a God, and the certainty of another life, and a judgment to come. But if you banish out of religion the abfolute neceffity 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 needlefs; it turns its precepts into bare counfels; the promises of it, which are conditional, and fuppofe obedience, cease to be promises; the threats which God denounces against finners, are but empty menaces, which God makes only to fright men, but does not intend to execute. This deftroys the chiefeft 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 deferts of both; and it contradicts the neceffity, the nature and juftice of the last judgment. All this may eafily be demonftrated. This neceffity of good works might likewife be proved, from the plain declarations of the word of God; and it might be fhewn, that there is no truth more clearly and frequently inculcated than this in Holy Writ. But not to engage in thefe particulars, which do not properly belong to my purpofe; I fhall take it for granted, that a holy life is abfolutely neceffary; for either that is true, or there is nothing true in religion.

Yet how clear foever this truth may be, it is but little known, and men are not much perfuaded of it. No man indeed, does flatly and without fome preamble deny the neceffity of holiness; every teacher profeffes that to be his doctrine; all Chriftians, in fhew at leaft, are agreed about it. But when they come to explain their meaning clearly concerning this neceffity; when it comes to the application or to practice, or when they establish other doctrines, they contradict themselves, they hefitate upon the matter, or they explain it with certain reftrictions, which footh men in fecurity, and dispose them to believe that falvation may be obtained without good works; which overthrows their neceflity.

Nay,

Nay, fome frame to themfelves fuch a notion of religion as even excludes good works; this will appear in the following chapters.

If it be faid, That though this intire and indifpenfable neceffity of a good life were not fuppofed, yet this would not prefently open a door to licentioufnefs, fince there remain other fufficient motives to holiness, fuch as thofe which are derived from the juftice and reasonableness of the divine laws, from the gratitude and love we owe to God, from the edification of our neighbour, and from our calling and duty, I anfwer, that these motives are very juft and preffing, and that they neceffarily enter into that obedience, which all true Chriftians pay to the commandments of God. I acknowledge befides, that they would be fufficient to infpire all men with the love of virtue, if they did all govern themfelves by the principles of right reafon and juftice. But these are not the only motives which ought to be urged; God propofes others befides; he promifes, he threatens, he declares, * that without holiness no man shall see his face, which imports an abfolute neceffity. And furely 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 fo corrupt, is fo many ways, and by fo frong a bias carried towards evil, that it is hard for him, without an abfolute neceffity, to abftain from it. But how much lefs will he refrain from fin; if he is perfuaded that it is not neceflary to controul his inclinations, and to confine himself to a kind of life, which appears unpleafant and melancholy to him? Now as this is the difpofition in which most people are, we need no longer wonder, why there is fo little religion and piety among men.

2. If it is difficult to practise thofe duties, which we do not think neceflary, especially when they crofs our inclinations; it is yet harder to practife them, when we do not know them. It is not poffible to do good or to avoid evil, if we do not know the good that we fhould do, and the evil we ought to fhun. Now in this the generality of Chriftians want inftruction. 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 chriftian morals. This must be confeft, and the glory of God requires, that we fhould ingenuously own it. I cannot but enter here into fome particulars, to prove this igno

rance.

1. There are fome effential duties unknown to a great number of Chriftians, and which were never thought of by an infinity of men. I will alledge for an inftance one of the plaineft and of the most neceffary duties of morality, and that is reftitution. Tho' the fcripture fhould not exprefly enjoyn it, we need but confult reafon and natural juftice 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 reftoring to him whatever he has wronged him of. There is every day occafion enough to make reftitution; nothing being more common, than for one man to appropriate to himself by unlawful means, what belongs to another; and yet in many places reftitution is a thing without prefident.

* Heb. xii. 14.

precedent. But this we ought not to wonder at, confidering that there are thousands of Christians who never heard a word of this duty. This matter is fo little known, and the people are fo little instructed about it; that a treatise concerning reftitution, written by Mr. la Placette, having been publifhed fome years fince; it has been read as a very fingular book, the fubject whereof was new and curious. Nay, fome have gone fo far as to cenfure this doctrine of restitution, pretending that it was novel and too fevere; fuch a pitch of ignorance are men arrived at in matters of morality. And this is not the only duty which is not underfood; there are many others befides, either among thofe 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 leaft reflection upon. Now a man muft needs neglect the duties that he does not know.

2. There are divers fins, which are not commonly ranked among fins, or which men do not think to be damning fins. Of this number is lying and unfincerity, either in difcourfe or in dealings. Among these we may also reckon luxury, floth, a foft and voluptuous life; many indirect practices to grow rich, which are established and authorized by custom; drunkenness, which in fome countries is not esteemed a vice, and all thofe fins which are only committed by our thoughts. Chriftians now a-days think themselves innocent, fo they do not do things manifeftly criminal. They conceive that murther is a crime, but they do not think themselves guilty for paffing a rafh judgment upon their neighbours, or taking up unjuft fufpicions of them. They believe uncleannefs to be a fin, though even fome are very indulgent to themselves upon this head; but impure thoughts or fenfuality go for nothing with them. Thus there are many fins which men are not inftructed about, and what wonder is it then, if they commit them without fcruple, and if there is fo much corruption in their manners.

3. There are fome general maxims in morality without the knowledge of which, it is impoffible to have a folid piety; and yet these are almoft univerfally unknown; efpecially thefe two, which defcribe to us the characters of true holiness. The first is, That a habit of fin is an infallible token of a corrupt man; and that any one habitual fin which a man does not forfake, efpecially when he is warned of it, is enough to fhut him out of heaven. This maxim is understood but by very few people. Moft men are ingaged in vitious habits; fuch as praying without attention, fwearing, falling into a paffion, or the like: Thefe habits grow stronger with age, men live and die in them, and yet they think, they die in a state of faivation. The other maxim which is neither lefs important nor better known; is, That there is a vaft difference, between fin and fin, and between finners and finners; that the frailties of good men are one thing, and the great and wilful fins 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 obferved. It is commonly believed that all men being finners, they are all upon the matter in the fame condition, and do al fin alike, fo that there is no great odds between them. Such notions must needs make way for libertinifm.

VOL. VI.

I

4ly, It