Chapter 6

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 God. 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 assert, 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 intitle Men to Salvation, that it is not so much as a means, or good predisposition to what shall do so, (God 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 God.

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 God without prejudice; or observing any thing therein that is contrary to the Doctrines of their Sect: that _Analogy 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 Appetites 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 substitutes 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 Passions 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 God, 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 God 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 God, any other way than that of Justification by Faith, be intitled 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 God, 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 assert 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 God 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 distinguishing 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 Multitude 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, Passion, 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 assenting, which is the Natural Effect of Ignorance in those who have good Sense enough to see that it is irrational, to be confidently assur'd of what they have not sufficient Reason to be so assur'd of.

Now this want of a firm assent to the Divine Authority of the Scriptures in such as yet profess to own them for the word of God, 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 Passion, 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 Passion.

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 God, 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 Fashion 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 asserting 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 pass 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 Fashion 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 God 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 God) is from hence, That Ambition is thought a Passion 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; _Chastity_ (for example) is, according to the Gospel, a Duty to both Sexes, 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 Fashion 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 Assent to the Truth of it.