A Seasonable Apology for Religion

*Matthew 11.19.* The last clause of the Verse. — But wisdom is justified of her children.

THE particle But commands your reflection upon the foregoing words and verses, wherein our Savior describes the humors and manners of that generation, which he does two ways, 1. Allegorically, vers. 16, 17. But whereunto shall I liken this generation? It is like to children sitting in the markets, and calling to their fellows, and saying, We have piped to you, and you have not danced, We have mourned to you and you have not lamented. 2. Properly, vers. 18, 19. Wherein he represents their perverse and censorious humor. They were so capricious, that God himself could not please them, though he condescended so graciously as to use variety of means and different sorts of persons, to comply even with their humors as far as might be, to become all things to all men, that he might save some. First he sends John, neither eating nor drinking: which you are not to understand simply, as if, as they fable of the Chameleon he did live upon air, but the meaning is, he did neither eat nor drink intemperately. He did both restrain himself from unlawful, and moderate himself in lawful, things. For quantity what he did eat was little, next to nothing, for quality, it was locusts and wild honey; his garments also were as unpleasing to others as his meat to himself: and all this was designed by God for this end, that the austerity of John's life, joined with the severity of his doctrine, might awaken that secure generation to repentance, whereby they might divert God's judgments, and prevent their own ruin. But all was to no purpose, and it produced quite contrary effects, even a censure of his person and doctrine, instead of compliance with them. They say he has a Devil. Man (they considered) was a sociable creature, and because he much avoided converse with men, and chose solitude, they said he has a Devil, according to the ancient observation, That every solitary person is either a God, or an Angel, or a Devil.

They pretended they could not tell, whether John's doctrine was inspired by God, or suggested by the Devil, and therefore they rejected the counsel of God, against themselves, in refusing his doctrine and baptism. When this proves ineffectual, God contrives another way, and sends an Ambassador in another garb. Vers. 19. The Son of Man came eating and drinking, that is, freely conversing with other men, even the meanest and the worst of them, Publicans and sinners, accommodating himself to the customs and companies of men as far as might be, but this also succeeds as ill as the former attempt; they are still striking upon the same string, and venting their censorious humor. They say, Behold a man gluttonous and a wine-bibber, a friend of Publicans and sinners. His gentleness to sinners they call approbation of their sins, his conversable disposition, looseness and luxury; thus far you have their censure. My text contains our Savior's [in non-Latin alphabet] or judgment upon the whole, But wisdom is justified of her children. In which words three things need explication.

Quest. 1. What is meant by wisdom?

Answ. In Scripture use, as sin is oft called folly, so religion or the fear of God is called wisdom. Job 28:28. The fear of the Lord, that is wisdom, and to depart from evil, that is understanding. Wisdom and goodness in Scripture language are but two expressions signifying the same thing. Psalm 36:3. He has left off to be wise and to do good, where the last words expound the former. More particularly wisdom in this place is that which the generality of the Jews rejected, and that was Christ (who is called Wisdom, Proverbs 8, and who is made to us of God wisdom, and in whom are all the treasures of wisdom) and the wise and holy counsel of God concerning man's salvation through Christ. This is that which they rejected, and the children of wisdom justified.

Quest. 2. Who are the children of Wisdom?

Answ. The true disciples of wisdom. It is a phrase of the Hebrew language, whereby men devoted or addicted to any person or thing, are called his, or its children. Thus those that addicted themselves to prophetical studies, are called the sons of the Prophets (2 Kings 4:38). Thus the friends and associates of the Bridegroom are called children of the bride chamber (Matthew 9:15). And the same phrase we meet with in profane authors. Students in physick are called by Lucian [in non-Latin alphabet], children of physicians. And students in philosophy are called the children of the philosophers. So here, the children of wisdom are the approvers and lovers of wisdom or religion; the sincere worshippers of God, those that heartily embrace the ways of God, that are his servants devoted to his fear, and particularly those that approve of Christ, and embrace his doctrine and ways.

Quest. 3. What is meant by being justified?

Answ. It is a juridical term. To be justified is to be acquitted and approved; for you must consider that wisdom or religion was here brought before the tribunal of audacious men, and they passed a sentence of condemnation upon it, to which the present justification is opposed. So then the sum of the text, with respect to the context is this. First here is religion condemned by evil men, though upon very slender grounds and gross mistakes, and perverse constructions. Secondly here is religion justified, vindicated and approved of by good and wise men, But wisdom is justified by her children, and accordingly there are two doctrines that hence offer themselves to your thoughts; the first implied, the second expressed.

First, That ungodly men are very apt to speak evil of religion and religious persons upon the most trivial pretences.

Secondly, As it is the duty of all, so it is the practice of those that are wise and good, to justify religion, notwithstanding all the miscarriages of its friends, and censures of its enemies.

Of these in order.

First, Ungodly men are very apt to speak evil of religion, and its professors, upon the weakest and most trivial pretences.

The rise of the doctrine you see is evident; the Jews condemned both John and Christ, and their several methods and doctrines, and that (as you have heard) upon most frivolous motives. This has always been one of the many ill qualities that are in wicked men, that they have an aching tooth at religion, and religious men, a great proneness to seek and spy faults in them.

When there was a strife between the Herdsmen of Abram's Cattle, and the Herdsmen of Lot's Cattle (Genesis 13:7), it is mentioned as a memorable circumstance, that the Canaanite and the Perizzite dwelt then in the Land. Abram well knew what an evil eye those men had upon religion, and how ready they would be to censure the actions of those that owned it; and therefore he condescends to Lot, though his junior and his nephew, and offers him his choice in a writ of partition, vers. 8, 9. And Abram said to Lot, let there be no strife I pray you between me and you, &c. for we be brethren: is not the whole Land before you, separate your self I pray you from me, if you will take the left hand, I will go to the right, or if you depart to the right hand, then I will go to the left.

The Jews were the only people that professed true religion in the World, and there was no people more maligned and despised; no religion more censured than theirs; no calumnies were thought foul enough to be fastened upon them: They were said to worship the Clouds, to worship an Asses head, and what not? And when the Jews degenerated, and their religion was either corrupted or antiquated, and Christians came in their stead; they succeeded also into their hatred, and were (as the Apostle speaks) in vulgar account as the scum and off-scouring of all things. As concerning this Sect, we know that it is every where spoken against (Acts 28:22).

And thus it has been in all succeeding ages, and therefore it is no wonder if it be so at this day. I must acknowledge with grief of heart, that pretenders to religion have given too great occasion to its enemies to open their mouths against it, and it is my earnest prayer, that God would forgive the sins of English professors; the sad effects whereof we feel at this day, and in nothing more than in this, that for their sakes religion is dishonoured and despised. But yet I must add, that whatever have been the pretended or real miscarriages of religious men, religion is innocent, and has not deserved any of that contempt or reproach which is cast upon it. And therefore this will not justify the practice of ungodly men, whereby they are so apt to censure religion, and its professors, upon the most vain and trivial pretences. In the prosecution of this doctrine, I shall proceed in this method. 1. Give you some demonstrations of the truth of the point. 2. The grounds and reasons of it, and 3. apply it to our own use.

First, I shall give you some demonstrations or indications of this malevolent temper of wicked men, and of their perverse and unreasonable censures of religion and those that profess it.

First, They condemn that in religious men which God commands. For example. God commands men not only to mind their own salvation, but their neighbours too. It is a speech befitting none but a barbarous Cain. Am I my Brother's Keeper? It is our duty as occasion is offered, and need requires, to admonish our brethren of their sin and danger, to prevent their damnation, and to further their salvation by all means possible. Scripture is express and peremptory (Leviticus 19:17): You shall not hate your Brother in your heart: you shall in any wise rebuke your Neighbor, and not suffer sin upon him. And certainly, if I must help up my Neighbour's Ass when he has sunk down under the weight of his burden, or help him out when he is fallen into a Pit; much more is it my duty to help my Neighbour's Soul, when it is ready to drop into the pit from which there is no redemption. Yes, the very light of Nature teaches men this doctrine. Remarkable to this purpose is that passage of Socrates, as Plato reports it in his apology for him, who tells his Judges; that if they would spare his life upon this condition, that he should forbear instructing, and reproving the young men of the City, he would not accept his life upon such dishonourable terms. But now, if a Christian makes conscience, and seriously sets himself to the practice of this duty, if he does admonish, and warn, and reprove his Neighbor when he sins against God, and wrongs his own Soul, how severely is he censured for it; then he is a morose and unconversable person, a busy body, a troublesome and intolerable Neighbor. Then religion makes men peevish, ill-natured, imperious, and all that's hateful.

An eminent instance of this we have Genesis 19, where Lot endeavors to dissuade the Sodomites from executing their intended wickedness (vers. 7, 8): "I pray you brethren do not so wickedly, behold now I have two daughters which have not known man, let me I pray you bring them out to you, and do you to them as is good in your eyes, only to these men do nothing, for therefore came they under the shadow of my roof." Where (abating the error of offering his daughters to prostitution) there is so great a constellation of virtues as might command reverence from the most savage barbarians; so strict an observance of the laws of hospitality, such fortitude and generosity in exposing himself to the utmost hazards, for the defense of those whom he supposed to be helpless strangers, such heroical self denial in being more willing to receive the injury in a part, and the fruit, of his own body, than to permit it to strangers, such eminent charity in affording counsel to these wretched miscreants, and doing what he could to prevent the death of those that deserved not to live; and the reproof too, was managed with all sweetness and mildness, I pray you brethren, and fortified with great strength of reason and arguments, do not so wickedly, as if he had said, This action has a turpitude in itself, and will bring some mischief upon your heads: and yet these virulent adders, turn a deaf ear to the counsels of this holy charmer though he charmeth so wisely. Vers. 9: "And they said, stand back, and they said again, this one fellow came in to sojourn and he will needs be a judge. Now will we deal worse with you than with them." Thus heartily did they censure and threaten him for no other crime but this, that he did his duty, and obeyed God's command, and would have made them as happy as himself. So it is a plain command of God, that Christians should walk circumspectly (Ephesians 5:15) — exactly, warily, precisely, for so the word signifies. That they walk according to rule (Galatians 6:16): "As many as walk according to this rule, peace be to them, and mercy." That they have a respect to all God's commands, and hate every false way (Psalm 119:128), and consequently that they make conscience of every, yes the least duty, and of avoiding the least sin, that they abstain from all appearance of evil (1 Thessalonians 5:22). Now if a Christian really be this, which he ought and pretends to be, and do this which you see he stands obliged to do, 'tis incredible what clamors are raised against him. If a man make conscience of remembering the Sabbath day to keep it holy, and of abstaining from the doing of his own ways and pleasure, and the speaking of his own words, as is expressly commanded (Isaiah 58:13) — (unless perhaps the advocates of profaneness will fetch relief from the tents of heresy, and say, that the Old Testament is antiquated to Christians) — then he is a precisian, foppish, superstitious, no he's a Jew, and I must acknowledge, 'tis better be a Jew than such a pagan Christian, as to live in the gross violation of the known laws of that God whom he professes to serve and obey. Thus if a man will not do all that his neighbors do; if a man make a scruple of those actions and carriages which others can easily digest, and are generally esteemed but puny sins, then he is nice, singular, fantastical, though it be no more than God requires he should be.

Secondly, they condemn religious men for those very things which their own consciences approve of: for men's consciences if they be not bribed, are generally on God's side. For example, conscience will justify, that a man should strive to enter in at the straight gate, and make religion his work and end, to which all other things should give place, so as neither worldly business, nor idle visits, nor recreations should divert a man from it. Conscience will justify, that a man should be governed by religion in all his concernments, that whether he eats or drinks, or whatever he does, all should be done to the glory of God, as we are expressly enjoined (1 Corinthians 10:31). That a man should prefer the hearing of a sermon, before an unnecessary worldly occasion, or the performance of a civility, I had almost said before a dearly beloved play. This I say is no more than conscience will justify: and 'tis a case already determined by our Savior (Luke 10:41, 42). But if a man will resolvedly and diligently set upon the practice of these things, he shall certainly hear of it. This is but pride, to be thought better than his neighbors; humor, to do more than other men; hypocrisy, to make great shows of devotion; design, to cover some evil practices; or at best but an intemperate and busy zeal.

I knew two persons of quality that were censuring some of their near relations, and condoling one with another, that they could have no more comfort in them: they were so frequently in their closets, or at sermons, and fasts, etc. that they could have no society with them. But at last conscience began to work, and one of them said, but the truth is, Sir, they do no more than you and I ought to do. And believe it, however men may stupefy their consciences now, there will be a great number of that mind at the last day.

Thirdly, They condemn religion for the faults of irreligious men, or such as are vain pretenders to religion: for such the world has ever had, and 'tis reasonable to expect it, especially if religion happen to be in fashion, and the way to preferment. And a multitude of such persons there were in the late times, that have since discovered of what complexion their religion was, being of forward pretenders to it, grown implacable haters and persecutors of it; and these were the men that contributed as much to our late sad and sinful enormities as any; and now religion must bear the blame. All these mens brats must be laid at religion's door; and religion must needs be the cause of sedition and rebellion, and what not? More wise and just was that late noble Lord, who though a constant enemy to all, either the real, or supposed, miscarriages of late times, yet has left this passage upon record in his pious letter, that though religion had been abused to very bad purposes, it was not to be thought worse of, for it. A great sign of a truly honest mind and heart, and the contrary speeches of other men do plainly discover a heart full of malevolence and ill-will to religion. We know the Devil sometimes transforms himself into an Angel of Light, now it were as just to charge all the lies and wicked actions of the Devil acting in such a disguise upon all the holy angels, as it is to charge the faults of mere pretenders to religion, upon the sincere professors of it.

Fourthly, They condemn religion for the faults of human nature. If any person that professes religion be morose or passionate, if any of them be churlish husbands, perverse wives, slothful or heedless servants, religion must suffer for it, and you shall hear such language as this, this is religion, these are your religious persons. It must be granted that such persons do very wickedly; to give occasion to the adversaries of religion to open their mouths against it. They shall pay dear for exposing religion in this manner: that should teach them to conquer themselves, and to subject their own inclinations to the commands of God, and the credit of the Gospel: yet still, I say, religion is not the worse for it. It is an unjust and an ungodly thing to charge the faults of nature upon grace. What was said of Galba's wit, may frequently be said of the grace of God planted in the soul, that it does malè habitare, that it is lodged in an incommodious and ill tempered body; religion will not alter the constitution of the body; it will not expel choler or melancholy, or correct any of those ill humours that are connatural to it. The heathen Seneca (Epist. 11.) might teach these men more candor, while he says, Nullâ sapientiâ naturalia animi vitia ponuntur: quicquid infixum & ingenitum est, lenitur arte, non vincitur. No wisdom will wholly subdue the natural infirmities of the mind: whatever is rooted in us, and born with us, it may be qualified by art and industry, but it can never be conquered or extinguished.

Fifthly, They condemn that highly in religious men, which they allow or bear with in themselves or others. Herein appears their gross partiality, they can see the motes in their eyes, and cannot discern the beams in their own: and this I commend to your observation upon this sort of men, you will find those who are most forward to accuse religion and religious men upon every small occasion, most ready to excuse ungodly men for far greater crimes: their drunkenness is but good nature and sociableness; their horrid murders, especially if ushered in with the solemnity of a duel, are but acts of valor and gallantry; their dismal oaths, able to make the pillars of Hell to tremble, are but the effects of sudden passion, for which, good men, they are very sorry afterwards. In a word, all their sins are but infirmities, and all the sins of God's people are rebellion and witchcraft; and as some have said in a particular instance, the very unpardonable sin. Thus if David do but once fall into the sin of adultery, the enemies of God will take occasion to blaspheme him (2 Samuel 12:14). Ay, this is the man after God's own heart, this is the man that keeps himself from his own iniquity, this is he that has respect to all God's commandments, and hates every false way. Other kings of his and the succeeding times committed the same sin a hundred times, but you hear no noise of that. In them it was but a venial sin, a human frailty, or the just prerogative of princes. Hence it comes to pass, that those who are really sorry for some of the miscarriages of their brethren in iniquity, do heartily rejoice and triumph in the slips and falls of religious men, while a generous and virtuous soul would on the contrary say, Tell it not in Gath, publish it not in the streets of Askelon.

Secondly, I shall make a little enquiry into the causes of this malignity, whereby wicked men are so prone to speak evil upon religion and religious persons on all occasions. I shall only mention five.

First ignorance. However many of these men esteem themselves the wits of the age; herein they betray great ignorance and folly, or (which is worse,) desperate malice; but in charity we will suppose the best, it is their ignorance. Therefore they impute all evil effects to religion, because they have not wit to understand the true causes or differences of things, nor to consider, that in good men there are diverse and contrary principles, from each of which those actions may proceed. 'Tis true, Plebs non distinguit, the rabble make no distinction. But if these men had the wisdom wherein they pretend to excel others, it would teach them to discern between things that differ; to ascribe every effect to its proper cause; and to distinguish between those actions which proceed from the frame of the soul, and those that flow from the temper of the body; between those that arise from religion, and those which are the fruits of that imperfection which attends upon religion in this life. And because these men can no better distinguish, it is a plain evidence, either that they have malicious hearts, or else but vulgar heads.

Secondly hatred of God and religion. Peradventure some may say, there are no such monsters in the world that hate God, and that I do but traduce the nature of man in making such a supposition. But if I am deceived, God has deceived me. For among the other crimes which the Spirit of God has branded the Romans with, this is one, that they were haters of God (Romans 1:3). And God says he will repay them that hate him to their face (Deuteronomy 7:10). And if the experience of former ages has left this doubtful, I think that of this generation will put it out of all question. Since men have now arrived to that height of impudence, (Caligula like) to proclaim war against God himself. Hence come those audacious and atheistical discourses and books which have dared to appear in the face of the sun in this generation, as if they would beat God out of the field, and dispute him out of the world. There are some men whose principal business it is to affront God, and to do as much mischief to religion as possibly they can. I have been credibly informed concerning a person of some quality, who perceiving his friend to scruple an action which he persuaded him to, said to this effect, I suppose you are not willing to do this, because you think it unlawful, and I therefore would do it. So that I think by this time 'tis past doubt, that there are such prodigies in human nature, that have a radicated hatred against God and religion; and no wonder if such a cause produces such an effect; and hatred of religion makes them forward to censure it. For out of the abundance of the heart, the mouth will speak. Men are generally ready to excuse the actions of those that they love, and to accuse and censure the actions of those whom they hate, and to take all they say or do in the worst part.

Thirdly, revenge against religion and religious men; they owe them both a spite. Religion condemns them to unspeakable torments, to the worm that never dies, the fire that shall never be quenched. It tells them in plain terms, that the wicked shall be turned into Hell, that there is no peace to the wicked, that if they live after the flesh they shall die, and that if they hope to escape eternal death upon other terms, they do but cheat themselves. Religious men also condemn them; and as the saints shall judge the world at the last day, so do they now. 'Tis said of Noah, that by that eminent act of faith, the building of the Ark, he condemned the unbelieving world (Hebrews 11:7). This was the matter of Cain's contest with his brother, and the reason why he slew him, because his own deeds were evil and his brother's righteous (1 John 3:12). Abel's example condemned him; and so does the example of good men in all ages condemn the ungodly of their several generations. Wicked men, especially the ingenious part of them, have many fine devices to palliate their sins with; it is their nature or temper, and that is immutable: their temptations are invincible: flesh and blood can never forbear in such circumstances, or endure such severities. Now when men talk at this extravagant rate, as if the serious practice of godliness were absolutely impossible, Behold (say God and Conscience) yourself confuted by these instances. They do spend as much time and pains in the service of God, as is necessary for you to do; they subdue those inclinations which you pretend to be invincible; they actually overcome the temptations, which you say are irresistible, and why can you not do so? Ay this is the ground of the quarrel, therefore these men must be reproached, and religion must be traduced, that so revenge may be satisfied.

Fourthly, self-defence, and the maintenance of their lusts; they love their lusts, and therefore dislike religion, because it makes opposition against them. As some fond parents disgust those persons that tell them of their children's faults. Sinners are passionately desirous, and stiffly resolved to go on in sin without control or disturbance, which they are most likely to meet with from religion, and religious men. These will be always reproving and warning them, and that will be forbidding and threatening them. So that in their own defence, or rather in the defence of their lusts, they are driven to an enmity against them both. They must disparage that yoke which they will not put on, and condemn religion, that they may justify themselves in their contempt and rejection of it. They must hate and vilify religious persons, as the malefactor does his judge. An eminent instance of this we have in Ahab (1 Kings 22:8), where, being asked by Jehoshaphat, if there was not there a prophet of the Lord, he answers, There is one Micaiah, the son of Imlah, by whom we may enquire of the Lord, (he grants him to be a true prophet of the Lord Jehovah, and yet adds) but I hate him, for he does not prophesy good concerning me, but evil. Micaiah would stop him in his career; he would not have had him go to Ramoth-gilead to the slaughter. He was indeed a better friend to Ahab, than Ahab was to himself, and this was the reason of his hatred against him.

Fifthly, love to calumny. The Athenian orator being to defend himself from the accusation of his adversary, premised, that he was to speak to them with great disadvantage, because men did generally love to hear accusations rather than apologies, of which many accounts may be given. Envy at the virtues of others; pride to find others worse than themselves: the patronage they gain thereby to their own errors, by finding others as guilty as themselves, and so they make an escape in the crowd. And all these considerations, are more urgent against religious men, as those that shine with the greatest lustre; and therefore calumnies against them must needs be most grateful.

Here is ground for an Apology for Religion, notwithstanding all the miscarriages, of pretenders to it, or professors of it, which it must be confessed, (and I think there are few truly good and ingenuous persons that will deny it) have been in the late times grievous and scandalous, and God grant us all, and especially those that have been most culpable, true repentance for them, that they may remember that tremendous woe denounced by our Savior against those by whom offences come. I do not here plead for any of these things. Blame persons, and condemn facts as much as you please, only for your own sakes take heed of condemning the righteous with the wicked. But as for Religion, what has that done? This I affirm, that Religion is not responsible for, or chargeable with any of these things; nor is there any reason, why men should think or speak worse of Religion, or truly religious men upon this occasion. It is held unjust, and unreasonable to charge the faults of any particular person upon all the rest of his profession, to charge the fraudulent and dilatory practices of one Lawyer upon all the persons of that Robe; or the errors and follies of every impertinent Quack, upon the whole College of Physicians: and why should Religion have harder measure than other professions have? No, on the contrary, there's great reason it should have better, because of that reverence we all owe to God, because of the sublimity and difficulty of those things wherein Religion is concerned, in which therefore mistakes are more easy, and because of the great importance of Religion, where mistakes and misapplications are more dangerous. I do not now desire your favor, but demand your justice for Religion, and this I do again aver, that the miscarriages of some, yes many religious men, do not afford a solid argument against Religion, and that for three reasons.

First, because all religious men are not involved in the guilt of them. There have been in all ages, and so there were, and are in this, some religious men, that did and do, sigh and mourn, for those public abominations which they cannot, or could not help. Now as you must take heed of justifying the wicked, so must you also of condemning the righteous. So then all religious men are not liable to this charge, and yet if they were, Religion is not concerned in it, and that because

Secondly, religious men are subject to mistakes, and corrupt inclinations as well as other men. It was said of Elias, that he was a man subject to like passions as other men were, and by reason hereof, a truly good man, may sometimes turn aside to crooked paths; but this is not to be imputed to Religion, no more than ill manners are to be charged upon good Laws. No, indeed these are the effects of irreligion, or of the imperfect state of Religion in this life. If a Physician prescribes an excellent method of cure, and the Patient observes some of the directions, and neglect others, and the cure be incomplete; this is no blemish to the Physician or his Art, but the blame entirely rests upon the Patient's head. Religion gives us excellent rules for the conduct of our lives to perfection and happiness; but if men do not walk according to these rules, we may say with the Apostle, Let God be true, and every man a Liar. Let every man, whether religious or irreligious, bear his own burden, but why should Religion suffer for men's extravagancies? This is all that can be said, Religion does not make men Angels, infallible in their judgments, immutable in their goodness: and is no Physician to be prized but he who cures all diseases?

Thirdly, Religion has washed her hands from all the guilt of mens miscarriages. In all Courts or Councils, those that enter their protests against unrighteous sentences are held innocent. Now Religion has entered its protest against all the disorders of its Disciples; Religion has bound its yoke upon all of them. What if some Religious men be seditious or rebellious against Magistrates, Religion has protested against it (Romans 13:1). Let every soul be subject to the higher powers, and if men forget their duty, Religion commands to put them in mind to be subject to principalities and powers, to obey Magistrates (Titus 3:1). If persons professing godliness be perverse or stubborn servants, Religion has declared against it. Servants be subject to your masters with all fear, not only to the good and gentle, but also to the froward (1 Peter 2:18). And the like obligation Religion has laid upon every relation: Husbands must love their wives, as Christ loved his Church (Ephesians 5:25). And wives must be in subjection to their own husbands. At their peril be it, if they will dare to violate these sacred injunctions, but if they do, yet there is no reason Religion should bear the blame: that has laid its commands upon all its followers, to carry themselves in every relation and condition with all care and sweetness. It allows no mans unrighteous, churlish, morose, un-neighbourly deportment. But whatever things are true, whatever things are honest, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report: if there be any virtue, and if there be any praise, we must think of these things (Philippians 4:8). It commands that every one that names the name of Christ, should depart from iniquity (2 Timothy 2:19), and charges Christians, as they tender its honor, to take heed to their actions. Let as many servants as are under the yoke of Christ, count their own masters worthy of all honor, that the name of God and his doctrine be not blasphemed (1 Timothy 6:1). Religion disowns and disclaims those pretenders that act contrary to these rules, yes and has commanded us to disown them too. Now we command you brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother that walks disorderly (2 Thessalonians 3:6). I have written to you, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, with such an one, no not to eat (1 Corinthians 5:11). It forbids all irregularities, under the highest penalties: Neither fornicators, nor idolaters, nor adulterers, &c. shall inherit the Kingdom of God; no, it severely punishes all obliquities. Christ has ordained a strict discipline, which if it were faithfully executed, would effectually purge out all those persons, for whose sakes Religion suffers. There are also spiritual, and most tremendous punishments, which Religion does inflict upon unsound professors, by giving them up to a reprobate mind, and seared conscience, to damnable heresy and apostasy from Religion, to Atheism and Popery, of which we have frequent instances; Religion thus purging out its ill humors, and abandoning its rotten members, of whom we may say as Saint John does (1 John 2:19), They went out from us, but they were not of us, for if they had been of us, they would no doubt have continued with us. In a word, Religion does more to secure the world from all manner of injustice and wickedness than any thing else whatever. For both binds the righteous laws of men, upon the conscience with the authority of God, and it threatens the violators of them with severer punishments than Magistrates can inflict: so that if Religion does not restrain men, nothing will. 'Tis sufficient that Religion has done its part, and therefore ought in all reason and justice to be excused. I cannot but observe the gross unrighteousness of men, that for some few late instances of Rebellion or Sedition among professors, take occasion to condemn Religion, whereas if they look into the histories of other Nations, or of former ages in this, they shall find twenty instances to one of the same sins in persons that never made any show of Religion. Nor has Religion only given excellent rules to oblige subjects to obedience to their rulers, and a patient suffering under them, but also there have been divers remarkable instances of Christians practising this rule, and quietly submitting to those penalties which probably by force they might have avoided, and therefore it is a clear evidence of mens malignant disposition against Religion, that they take occasion to condemn it from the ill examples of some, rather than to commend it from the good examples of others, as the laws of civility and charity oblige them to do.

Caution or instruction. - First, To the enemies of Religion. - Secondly, To its Friends. - Thirdly, To all.

First, To the enemies of Religion. Take heed of this sinful practice of speaking evil of Religion for any mens pretended or real miscarriages. We live in times wherein mens mouths are open against Religion; they are not contented to condemn the actions of Religious men, but from there both weakly and wickedly infer that all Religion is but a cheat and imposture, and men are very apt to drink in such cursed suggestions, and to follow such pernicious examples. This therefore I caution you against. Whoever you are that does so, consider.

First, Herein you are the Devil's friend, you do his work and may expect his wages. Religion is God's great instrument to dissolve the works of the Devil; and no wonder if he labours to disparage it and make it ineffectual. Whoever is the engine, you may be sure the hand of Joab is in this matter, and 'tis he that sets men upon this work — hereby he hardens men against God, and exasperates God against men. For be assured of it, God is very tender of the honor of Religion, and he that touches that, touches the apple of his eye.

Secondly, herein you are your own enemy; when you open your mouth against religion upon any pretence whatever: I may say, as Solomon did concerning Adonijah, As the Lord lives you speak this against your own head. Possibly some professors of religion have given you occasion, and you are glad of it — as wicked men usually are both at the sins and sufferings of God's people, though none have less cause for it. Matthew 18:7. Woe to the world because of offences: the blame of the offence will rest upon the head of him that is the cause of it, but the mischief of it redounds to the wicked world, and most of all to them that take the greatest pleasure in it. Their laughter is but like that of one in a frenzy — an indication of his disease, and a presage of his death. Consider I beseech you, if ever you come to Heaven, you must love religion, and imitate the lives of religious persons. High and honorable thoughts of religion are the first entrance into a state of conversion and salvation, so long as a man has religion in contempt, he is far from the Kingdom of God.

Secondly, caution to the friends and professors of religion.

First, abuse not this doctrine to carelessness. Peradventure some may reason thus, Because ungodly men are forward to speak evil of religion without cause, therefore it matters not how they carry themselves towards them; whether they please or offend them. But this is a dangerous mistake, they will take occasion, but you must not give it, but rather follow the Apostle's pattern. 2 Corinthians 11:12 — What I do that I will do, that I may cut off occasion from them that desire occasion. Religion commands you not only to please God, but others as far as you may. Romans 15:2. Let every one of us please his neighbor, for his good to edification. Religion does not only forbid to offend God, but men (1 Corinthians 10:32): Give none offence, neither to the Jews, nor to Gentiles, nor to the Church of God. It requires your special care and circumspection towards strangers or enemies (Colossians 4:5): Walk in wisdom towards them that are without: and there is great reason for it, that the name of God and his doctrine be not blasphemed. 1 Timothy 6:1. This was the ground of David's pious resolution. Psalm 39:1. I said I will take heed to my ways that I sin not with my tongue: I will keep my mouth as with a bridle, while the wicked is before me.

Secondly, learn hence to live above the censures of evil men: be not discouraged in, or driven from any of the ways of God by all their reproaches and calumnies: you have seen you must not necessarily give them offence; now you see you must not be ruled and guided by their offence. In short, you must neither regard their offence too little, nor too much. The rule is this, In things indifferent, you must be a willow, and not an oak, do what lies in your power to comply with them, to please and win them, but in matters of evident duty — you must be an oak — and not a willow, as Luther expresses it. You must follow the example of our blessed Savior, who when he was told that the Pharisees were offended at his doctrine, he passes it by with contempt, and this answer, Every plant which my Heavenly Father has not planted, shall be rooted up. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, they shall both fall into the ditch (Matthew 15:13, 14). From where divines have drawn this conclusion, that the scandal of proud Pharisees is to be neglected. If once it comes to this dilemma, that a man must offend God or men, he need not take a day to consider, it is easy to tell which to choose.

Thirdly, learn hence to maintain the honor of religion. If wicked men's mouths be open against it, let not your mouths be shut, but open, for the defence of it. Take heed of that no less dangerous, than common, sin of being ashamed of religion; remembering that severe, but righteous, sentence of our Savior's, Whoever shall be ashamed of me, and of my words in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he comes in the glory of his Father, with the holy Angels (Mark 8:38). And Matthew 12:30. He that is not with me, is against me: and he that gathers not with me, scatters abroad. It is a part of the Prophet's charge against the Jews, that they are not valiant for the truth upon the earth (Jeremiah 9:3). Wicked men are not ashamed to wear the devil's livery, and why should you be ashamed to wear God's? I beseech you content not yourselves with owning religion in your hearts, Christ as he deserves, so he expects, your mouths and tongues also. Romans 10:9. If you shall confess with your mouth the Lord Jesus, and shall believe in your heart you shall be saved. Thus David was not satisfied with having the word of God hid in his heart, but says, I will speak of your testimonies before Kings, and will not be ashamed (Psalm 119:46), and (which makes the argument more forcible) the Kings of his time were Pagans, both strangers and open enemies to religion.

Fourthly, carry yourselves so circumspectly, that you may give no advantage to the enemies of religion, that you may stop the mouth of calumny, so the Apostle counsels us (1 Peter 3:16): Having a good conscience, that whereas they speak evil of you, as of evil doers, they may be ashamed that falsely accuse your good conversation in Christ, and again (1 Peter 2:15): For so is the will of God, that with well doing you put to silence the ignorance of foolish men. Take heed especially of those practices, which open the mouths of ungodly men against religion; particularly these.

1. Avoid all affected and unnecessary singularity in words, gestures, habits, &c. There is one kind of singularity you must always maintain, namely the singularity of a holy life (Ephesians 4:17). This I say therefore, and testify, in the Lord, that you henceforth walk not as other Gentiles walk: and (Exodus 23:2) you shall not follow a multitude to do evil. Noah's singularity is mentioned to his honor, You (only) have I seen righteous before me in this Generation: and Lot's singularity, whereby he differed from the rest of the Sodomites, is remembered to his praise in both Testaments. Indeed the very Heathen Seneca justifies this singularity, in his Discourse De Constantia Sapientis, Non respicit sapiens quid homines turpe judicent aut miserum; non it qua populus; sed ut sidera contrarium mundo iter intendunt, ita hic adversus opinionem omnium vadit, that is, A wise or good man does not regard what men judge dishonourable or miserable; he does not go in the common road, but as the course of the Stars is contrary to that of the lower world, so he acts contrary to the opinion and practice of the generality of men. Worse therefore than Heathens are they who dare open their mouths against this singularity, and call it preciseness, or peevishness or humor, &c. which indeed, coming from such mouths, are rather titles of honor, than imputations of disgrace. But the singularity that I warn you against, is that which lies in little things, in the affectation of words, phrases, tones, gestures, &c. against which the same Seneca speaks pertinently and excellently, Ep. 5. Intus omnia sint dissimilia, frons nostra populo conveniat, id agamus ut meliorem vitam sequamur quam vulgus, non ut contrariam; alioqui quos emendare volumus fugamus. Temperetur vita inter bonos mores & publicos, suspiciant omnes vitam nostram, sed & agnoscant. Let our inside be as unlike the people as may be, and our outside as like to them; let this be our care, that our course of living be better than theirs, but not contrary, lest otherwise we drive away those whom we would reclaim. Let us steer our course between that conversation which is best, and that which is most in use. Let our manner of life be such that they may reverence it, but yet such also that they may understand it. I cannot therefore approve of any uncouth gestures or tones, or other affected singularities in any Christian, and least of all in Ministers; yet thus much I must say, there is no reason why men should despise the Ordinances of God for such circumstantial and trivial indecencies, or refuse their food, because it is not served up in a Lordly Dish. Nor should it be thought strange or unreasonable, if such as have an inward passion for Religion, discover it in their outward man, by some unusual significations. I must not dissemble, I cannot but esteem it another token of mens malevolence against Religion, that they can dispense with these very things, or more indecent postures, from persons transported with love or any other passion, which they so severely censure in persons that are fired with zeal for God and for the good of souls; and because they have no sense of these things in themselves, they conclude there is none in others also, and judge all to be but hypocritical fiction; but although such Censurers are never the better, yet I wish I could prevail with all serious Ministers and Christians to watch against such things, to strive with their own temper, and to redeem themselves from such ill habits and customs, which some peradventure have contracted. I would entreat you to consider, that, 1. Religion does not oblige you to them; that consists not in meats and drinks, and phrases and gestures; but in righteousness and peace, and joy in the Holy Ghost. 2. Religion obliges you against them, the great command of the Gospel is, Let all things be done to edification; and we must according to the Apostle's practice (1 Corinthians 9:22) become all things to all men, if by any means we may save some. And let me add, what Christians haply do not sufficiently consider, that they ought to have a more special care of those whom they are too apt to despise, I mean of ungodly men, (whom such affectations do fill with prejudice against Religion) as the Physician's chief care lies towards those that are most diseased. And forasmuch as the conversion of sinners is a more noble and necessary work than the edification of Saints, Christians should in this, as in all other parts and kinds of conversation, so demean themselves, as they may not prejudice any against, but rather win them to the love and ways of God.

2. Take heed of injustice, fraud, or falseness in your words, trades, and actions. This is that which opens the mouths of men wide against Religion, and woe to them that give the occasion, but let such vain pretenders to Religion know that godliness is nothing worth which is not attended with righteousness, and the grace of God, wherever it is in truth, will teach a man to live soberly and righteously as well as godly in the world. All that are truly good will not only make conscience of serving God, but will also provide things honest in the sight of men (Romans 12:17). So (1 Corinthians 6:9) Know you not that the unrighteous shall not inherit the Kingdom of God; that is, are you so ignorant of the principles of the Oracles of God, as not to understand so plain and important a truth? The rules of the Gospel are clear (1 Thessalonians 4:6): That no man go beyond or defraud his Brother in any matter, because the Lord is the avenger of all such. There is a vulgar reproach, Professors of Religion will not swear, but they will lie loudly. Will they so? Then set a mark upon them. That man that will lie or cheat, or falsify his word, and allow himself in the usual practice of these things, let him know, and let others take notice of it, his Religion is in vain, nor is Religion concerned in his miscarriages: In the mean time you see what necessity there lies upon all that fear God, to avoid such wicked practices.

3. Take heed of scandalous sins; you must indeed make conscience of avoiding all sin, it being the character of every truly good man to be the same in secret, where none but God sees, that he is before the whole world: But in especial manner you must take heed of notorious sins; for hereby God is publicly dishonored, and the souls of others infinitely wounded, and Religion highly disgraced. He that is not deeply affected with these considerations, I may say, has not one dram of true Religion in him.

4. Take heed of relative sins, 'tis a great honor to Religion, when those that profess it carry themselves well in all their relations, when religious persons are the best husbands, the best wives, the best masters, the best servants, and let me add, the best neighbours and friends. For do not think Religion does either require you or allow you to be unneighbourly or unsociable. 'Tis true there needs caution in this matter, that a man do not partake of the sins of others, that he does not maintain intimate or unnecessary familiarity with grossly vitious persons, but, in other cases, Religion commands courtesy and kindness, be pitiful, be courteous (1 Peter 3:8). Unspeakable is the hurt which that silly sect among us do in this respect, by making the world believe, that Religion teaches them ill manners.

5. Take heed of pride and passion. I join them together, because they usually go together, only by pride comes contention (Proverbs 13:10). These sins are odious in all men, but especially in persons professing godliness, because it directly contradicts the great command and example of their Lord and Savior, Learn of me for I am meek and lowly.

6. Take heed of indiscreet zeal, without due respect to persons, or places, or things; hereby many men have done great mischief to Religion, even when they have design'd the advantage of it. We are commanded to be wise as serpents, as well as innocent as doves. And Christians have great need to pray to God for wisdom, not only for their own safe conduct to eternal life, but also for the prevention of these dishonors which they may bring upon Religion by their follies and imprudences.

3. Caution to all. I beseech you do Religion, and your selves that right, not to judge of it by the censures and calumnies of evil minded men; remember though they shall answer for their wickedness, you shall not go free; if by their false suggestions you be induced to any contempt or dislike of Religion, you shall assuredly perish, and your blood will be upon your own head. If the blind lead the blind both shall fall into the ditch. Consider also you have been forewarned of this mistake, and your own reason must needs allow this inference, that if Religion be not to be valued by the lives of good men (because they come unspeakably short of the rules and precepts of it) much less is it to be measured by the slanders of wicked men. There are three just exceptions against the testimony of ungodly men against Religion.

1. They are ignorant. How witty or learned soever they be in other matters, they are deeply ignorant of the concerns of Religion, and therefore speak evil of that which they understand not. They say there is no such thing in the world as Religion, that it is nothing but fancy, or passion, or imposture and design; and they may in part think so, because indeed they know nothing of the reality of Religion, as one said, whose profession should have [illegible] him better things, he knew no regeneration, but when a man turned from a Jew or a Heathen to believe in Christ. Religion is not to be known, but by an inward sense and taste. Taste and see that the Lord is good (Psalm 34:8). If so be you have tasted that the Lord is gracious (1 Peter 2:3). It is therefore no wonder, if ungodly men represent Religion to themselves and others as phantastical, burdensome, and slavish, because they see only the outside of it, which is the uncomely and troublesome part of it, but are profoundly ignorant of the inside of it, in which the beauty and pleasure of it consists. The inward work and actings of grace in the soul, acquaintance and communion with God in Christ, the consolations of the Holy Spirit, joy and peace in believing, triumphant hopes of eternal glory — these things to them are a Terrae incognita, an undiscovered part of the world; or rather a mere Utopia or fiction. Now what prudent man will venture his salvation upon the report of such unlearned and unexperienced persons in these matters? By the same reason, by which I am obliged to believe the best artists in their several professions, I am also obliged to reject and slight the testimony of illiterate novices, such as these are in the affairs of Religion.

2. They are interested persons. They are bribed against Religion, not only by the censures of others, and by the common cry (which easily carries away such unstable souls) but also by their own lusts. Religion has an enemy in every man's breast, every sinful desire and inclination which a man has, designs nothing less than the extirpation of Religion, which is the only thing it dreads, and therefore hates, according to the known maxim. Now what man in his wits will run so great a hazard, as the loss of an immortal soul and an eternal life, upon the testimony of interested persons? Perit judicium cum res transit in affectum, that man's opinion is little worth, which is biassed by his interest and affections.

3. They are enemies and malicious persons; they owe Religion a spite, and their hearts are full of malice against it, as I have already proved by divers instances. I do not say they hate Religion for itself, but they hate it upon other grounds, partly out of envy at that lustre which they cannot attain, partly out of revenge against their Judge, and principally out of love to their sinful lusts. But whatever is the cause the effect is evident, they hate God and are enemies to Religion, as any prudent man will easily discern; and therefore their testimony has no weight nor force in it against Religion. Religion is not to be evil thought of, either because of the miscarriages of its friends, or the censures of its enemies, which leads me to the second doctrine, namely:

As it is the duty of all, so it is the practice of those that are wise and good, to justify Religion, notwithstanding all the miscarriages of its friends, and censures of its enemies.

The subject of this Proposition is the justification of Religion. What that phrase implies has in part been told before, and will hereafter be more fully explained: At present this may suffice, as God justifies a sinner when he absolves him from all the guilt of his former sins, and from all the censures and accusations of the Devil and his own conscience, and holds him for innocent; so do we justifie Religion, when we acquit it from all the censures and imputations of ungodly and unworthy men against it, when we heartily approve of it, when we think and speak honorably of it upon all occasions, when we credit and adorn it by our actions. This justification of Religion, notwithstanding the miscarriages of its friends, and censures of its enemies, 1. Is the duty of all. No men are more deeply obliged to the practice of this duty, than they that least perform it, than the maligners and censurers of Religion: because Religion is the only physick and cure for a lost soul, which none need more than such undone and desperate creatures. This is one of the first steps to salvation; it is most certain, till a man justifie Religion, he will never love it, nor choose it, nor give up himself entirely to it: the Scribe who did approve of Religion and an holy life, our Savior said of him, you are not far from the Kingdom of God (Mark 12:34). And on the contrary, salvation is far from the wicked, says the Psalmist (Psalm 119:155), because they seek not your statutes: and they that do not justifie and approve of God's statutes will never seek them.

2. It is the practice of those that are wise and good; and that,

1. Because they are wise; their wisdom enables them to distinguish aright. 'Tis the folly of ungodly men, that they cannot distinguish; and hence it comes to pass that they charge the faults of men upon Religion, and impute the miscarriages of hypocritical Professors to serious Christians. But true wisdom teaches men to distinguish (1.) between persons and persons, between pretenders and sincere Christians. I would not countenance that fond conceit of some who pretend to a spirit of discerning in this sense, that they can distinguish between hypocrites and sincere persons, as Saint Peter could discern the false-heartedness of Simon Magus (Acts 8:23): For I perceive that you are in the gall of bitterness, and in the bond of iniquity. For neither are these men Peter's successors, nor did Peter (for any thing that appears from the Text) perceive it any other way, than by observing the effects of a naughty heart, and judging of the Tree by the Fruit; which we also may do, and those that are wise can do. They can in some good measure see through the varnish and pretence of hypocritical Professors, and therefore they seldom or never charge the misdemeanors of such persons upon those that are truly religious.

2. Their wisdom helps them to distinguish between persons and things, between Religion and the Professors of it; and hence they avoid that Rock which wicked men generally stumble at, they do not impute the faults of men to Religion. What is good in men they ascribe to Religion, that has the honor of it, as in reason it should: what is evil in men they charge upon themselves and their own corruption, where the shame of it ought wholly to rest.

3. Their wisdom helps them to distinguish between things and things, between error and error, sin and sin, and so they avoid the vulgar error of the enemies of Religion; to whom every mistake of a Professor of Religion is a fundamental heresy, every distemper the Plague, and every infirmity is the unpardonable sin; whereby they do at once betray both deep ignorance and desperate malice: but wise men distinguish, they allow for the infirmities both of human nature, and of the Christian state in this life (as in reason they ought, and as the great God himself is pleased to do) and therefore they neither so highly censure the slips of Professors, as others do, nor dare they charge any of them upon Religion.

2. They justifie Religion because they are good, and therefore judge justly and impartially of it, and that is sufficient. Religion begs no man's vote, it courts no man's favor, but only demands justice, and requires a fair trial by equal Judges, which good men are. They are not bribed and biassed by prejudice, lust, or interest, and therefore can discern the truth of things, and consequently the beauty of Religion.

In the farther prosecution of this Doctrine, I shall endeavour to show, 1. Why we should justifie Religion. 2. How we should justifie it: and 3. Apply it.

For the first, I shall enforce the practice of this duty by these reasons.

1. We should therefore justifie Religion, because God justifies it. It is safe being on God's side, and let me be bold to affirm, that supposing a man did find some difficulties in Religion which he could not resolve and conquer, yet he ought to submit to God's wisdom, by an implicit faith to believe what God says, and by a blind obedience to do what God requires, though he see no reason for it. For this is a respect which we usually pay to persons eminent for wisdom and goodness; that we do not easily suspect or condemn their actions, though seemingly strange, but rather put a favorable construction upon them, justly concluding, that they see some reason for their actions, which we do not apprehend. But here we have occasion to renew the old complaint concerning man's perverseness towards God. Multos erga homines aequos reperies, erga Deum verò neminem. We shall meet with many persons that pass an equitable judgment upon the actions of men, that judge harshly and unrighteously concerning the ways of God. Now God justifies Religion,

1. By his Word. The justification of Religion is the great scope and design of the Holy Scripture; there is not a line in it but has some plain tendency that way; and all the miracles which are recorded in Scripture (a great number whereof are also acknowledged by Heathen Authors) are so many unquestionable evidences that God does, and that we should, justifie Religion.

2. By his works. For although God does not think fit to turn miracles into our daily bread, nor immediately to punish every impudent malefactor (whom he reserves to sorer punishments, and whom he never punishes more dreadfully than when he does forbear to punish them) yet he has not left himself, nor Religion, without witness in divers ages of the world, nor in our age neither. The wrath of God has been revealed from Heaven against the unrighteousness and ungodliness of men. God has at sundry times and in divers manners, immediately and extraordinarily, pleaded the cause of Religion, sometimes by the miraculous preservations and deliverances of his people in extremity of danger and misery; sometimes by a stupendious discovery and remarkable punishment of the closest crimes of ungodly men; as it has been the observation of all ages concerning murders, and many other villanies, of which innumerable instances might be given, and confirmed by most considerable and concurrent testimonies, which he that shall deny, cannot, without great folly and arrogance, expect to be believed himself in any thing he affirms.

2. Because the greatest enemies of Religion are and have been, and will be, forced to justify it: multitudes of persecutors in the primitive times, when they considered the holy lives, the constant and cheerful sufferings of the Christians, did cry out, Great is the God of the Christians, and many were converted upon that occasion. Ungodly men are frequently compelled by the light of their own consciences, and by the irresistible evidence of things, to commend those holy and righteous ways of God, in which they will not walk. It is true, wicked men are generally mad, and therefore it is said of the Prodigal, when he was converted, that he came to himself (Luke 15:17), implying that till that time he had been besides himself. Take a wicked man in the heat of his youth and lust, and you had as good meet a bear robbed of her whelps, and you may as soon pacify the one as the other. Then he acts more like a brute than a man, not only against the rules of Religion, but against all the sentiments of reason, and honor, and interest: he sacrifices all to a base and sordid lust: and in these circumstances who will value his judgment? But when the mad fit is over, when he recovers the use of his reason and conscience, then you shall hear him justify Religion and condemn himself. When age and experience has made him wise, when sickness and the approach of death makes him serious and impartial, then he changes his note, and those things which were gain to him, he now accounts loss, those lusts which he formerly doted upon, and used to chew under his tongue like a sweet morsel, to think of with great delight, he now abhors the very remembrance of; those good men whom he before despised, he now embraces, that Religion which he trampled under his feet as foolish and contemptible, he now applauds as the only wisdom, and wishes in vain, that it had been his choice and portion. An instance whereof we have (Proverbs 5:11, 12, 13): And (lest) you mourn at the last, when your flesh and your body are consumed, and say, how have I hated instruction, and my heart despised reproof, and have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me. It has been observed by some of the heathens, that the soul, when it is nigh its departure out of the body, is more wise and apprehensive than it was before. Thus much is certain, that then prejudice, humor, and deceit vanish, and things appear in their true and proper shape, then men are in earnest, and they judge impartially, and then it is that they justify Religion. And this has not only been the practice of weak and foolish men (as some ignorantly object) but of as great wits and deep statesmen as the world has had, that have then bewailed their contempt of Religion, and giving the deceitful world precedence before it.

3. You should justify Religion because the Devil opposes it. It is most apparent from the experience of this, and all former ages, that Religion is the object of the Devil's rage and malice, his great design is to stop the course of it, to keep men from the love and practice of it. To this end he raises calumnies and persecutions, and fills the minds of men with prejudices against it, and tempts religious men to sin that they may dishonor it. The Devil carries himself quietly towards ungodly men, complies with their inclinations, presents convenient objects and occasions to them, gives them all furtherance in their evil designs; but when any man begins seriously to think of Religion, then the Devil bestirs himself, sometimes roaring like a lion, sometimes deceiving like a serpent; then he stirs up friends to flatter and seduce, enemies to threaten and rage, others to slander and reproach. And therefore is all this? What does this teach us? Even that which is said concerning Nero, that must needs be some excellent thing which so envious and malicious a spirit so fiercely opposes. In brief thus, man's interest and the Devil's are directly opposite, and therefore you may safely conclude, whatever promotes his interest destroys yours. He heartily grudges to man his restoration to that happiness which himself has irrecoverably lost, and therefore he sets himself against Religion, which he knows to be the only restorative to lost man; the only way to deliver him from the Devil's power, and from wrath to come, and to instate him in the possession of true and endless bliss.

You will never repent of the justification of Religion, once justify Religion and you will never condemn it. Ungodly men are changelings in Religion; their Religion varies with their humor, and with the season; they have one Religion in the time of youth and jollity, another in the time of old age and trouble; one Religion when the man rules in them, another when the beast gets the upper hand; so that the whole employment of the poor sinner is all his days to do and undo, to build with one hand, and to pull down with another, to erect in health, and demolish in sickness. How full the world is of sick-bed repentances is commonly observed, how true they are, is another question; but 'tis sufficient for my purpose, that sinners are then clearly convinced, then they condemn themselves, and their former ways, and caution their friends and brethren in iniquity. 'Tis seldom or never seen that they dare stand to their former bargain at that time: But he that justifies Religion once, will justify it for ever. The judgment of a good man is steady and fixed, as his practice is regular and constant; he justifies Religion in prosperity, and he does no less in adversity, when he suffers with it, yes though he suffer by it. He justifies it in health, and, you may be sure, he does so in sickness too. I dare challenge the experience of all persons, did you ever hear a man in his wits upon a dying bed complain that he had been too religious, or condemn himself, that he had slighted the concernments of the present world in comparison of it? I trow not. No, then Religion appears with the most beautiful face, then a man finds inexpressible sweetness and satisfaction in it; then a smile of God's face is more worth than a thousand worlds; when a man can say with good Hezekiah, Remember, O Lord, how I have walked before you in truth, and with a perfect heart (Isaiah 38:21), or with Saint Paul, I am now ready to be offered, and the time of my departure is at hand; I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a Crown of righteousness (2 Timothy 4:6, 7, 8). No, a religious man carries his principles along with him into another world. He that justifies Religion now, will justify it at the day of judgment, and for ever; then he will rejoice in, and bless God for directing him to his former choice; when the miserable sinner shall make a formal recantation of all his hard speeches and bitter reflections upon Religion and its professors, and will say (as 'tis represented in that Apocryphal Book called the Wisdom of Solomon, chapter 5), This was he whom we had sometimes in derision and a proverb of reproach, we fools accounted his life madness, and his end to be without honor, how is he numbered among the children of God, and his lot is among the Saints, we wearied ourselves in the way of wickedness and destruction, yes we have gone through deserts where there lay no way. But as for the way of the Lord we have not known it. What has pride profited us? Or what good has riches with our vaunting brought us?

Religion is highly justified by the sad effects of irreligion in the world. This is an argument not consisting of empty words, but deduced from the nature of things. 'Tis most true, Carendo magis quam fruendo sentiuntur bona, The excellency of things is better understood by the want, than by the enjoyment of them. The darkness and sad effects of the night, commend to us the use and excellency of the Sun and day light; consider with me, I beseech you, the doleful estate of this degenerate age and nation. How are men (not by poetical fiction, but too truly) transformed into swine, and goats, and serpents, and tygers; no, in truth, I wrong the beasts by the comparison; men are much the worse bruits of the two, they far outdo them in filthiness, deceit, perfidiousness, fierceness, and rage. From where is it that men do so waste their consciences with hideous crimes, blast their reputations, and render themselves the scorn of all serious and prudent men, fill their bodies with loathsome diseases, reduce their estates to a morsel of bread? Is it not for want of religion; which, where it is observed, is an effectual fence, to all these? From where is that proverb verified, that One man is a Wolf, a Devil to another, but for want of religion to controll their unmanly, unchristian, unruly passions; look into many families, from where are all the breaches, contentions, and divisions there? From where is it that husbands and wives are so false, so unnatural and unkind one to another? And that notwithstanding the manifest command of God to the contrary, and the oath and sacred tye which God has bound upon them, which their own express consent has made indissoluble but by death, that they do so easily, so unnecessarily, and so frequently separate one from another? From where is it that children are so stubborn and rebellious, that servants are so froward, unfaithful, and [illegible], but because they want religion to teach and enforce their several dutys? From where are the disorders in kingdoms, that superiours do not rule well, that inferiours do not obey well, that all do not live in mutual love and amity? What is the true cause of tumults and sedition? Not religion, as is falsly pretended, but irreligion; witness (James 4:1). From where come wars and fightings among you? Come they not hence, even of your lusts that war in your members? Which it is the great business of religion to mortifie. Methinks I hear the cries of thousands whose irreligion has consumed their estates, and shortned their days, and hurry'd them before their time into another world, crying out, as they say was written upon Sennacherib's Tomb, [illegible], Look to me and learn to be godly. Wicked men in Scripture are compared to the horse and the mule that have no understanding, whose mouths must be held with a bit or bridle (Psalm 32:9). This bridle is religion, and when you see these horses in humane shape, run furiously away, breaking through all hedges of restraints, venturing upon precipices, prancing in the midst of highest dangers, it is an evidence that the horse has cast his bridle or his rider. This was Abraham's inference (Genesis 20:11): I thought surely the fear of God is not in this place, and they will slay me for my wife's sake. And as much may be gathered from (Nehemiah 5:15): But so did not I (that is as precedent governours did, oppress and grind the people) because of the fear of God. No, the very common form of legal inditements against notorious offenders [illegible] evince this, being ushered in with this preface, not having the fear of God before their eyes. I must acknowledge I am very apt to believe, that one principal reason why God suffers such abominable wickednesses, and mischiefs consequent upon them, to break forth is, that it might be a divine deductio ad absurdum, that by the dismal effects of irreligion, the worst of men might be forc't to see the excellency and necessity of religion.

6. If you do not justify Religion, the Heathens will condemn you. Who although they did not understand the doctrinal mysteries of Religion, yet they have in a great measure justified the practice of it. Yes, there are divers practices of religious men, which our Christian Heathens censure and deride, which those more sober Heathens have approved and commended. To give two or three instances: If any man among us hold fast the truth, and resolutely persist in virtuous and pious actions, notwithstanding all the reproaches, losses, and sufferings, which he may meet with. If any man will quit his part in Paris for that in Paradise (as one said) our modern Heathens make such a man the object of their mirth and scorn. So did not the wise Heathens: In ea (that is, honestate) autem persequenda, omnes cruciatus corporis, omnia pericula mortis atque exilii parvi sunt ducenda, was the speech of Cicero pro Archia Poeta, that is, In the prosecution of virtuous actions, a man should lightly esteem all the tortures of the body, and the utmost perils of death or exile. So Seneca Ep. 66. Ad omne pulchrum vir bonus sine cunctatione procurrit: stet licet carnifex, stet tortor, atque ignis, perseverabit, nec quid passurus, sed quid facturus sit, adspiciet, & se honestae rei tanquam bono viro credet. A good man will make haste to the execution of any good purpose, though the executioner be at hand, with all the instruments of torture, yet he will persevere, and not so much consider, what he shall suffer, as what he should do, and will trust himself with a good cause, as with a virtuous and generous friend. Again, if any Christian make Religion his great business, and command all his other concerns or occasions to stoop to it, and govern all his worldly affairs by it; such a one in the new style of the Heathens of the last Edition is but a grave Fop, he becomes the Song of the Drunkards, the sport of the Wits, (as they tell us they are) or, more truly, the scorn of Fools. The same Heathen Seneca would teach these Creatures more wit and Religion, Non cum vacaveris philosophandum est, omnia alia negligenda ut huic assideamus. You are not only to give up yourselves to the study and practice of virtue, when you have nothing else to do, but all other things are (comparatively) to be neglected, that you may entirely devote yourselves to this. And elsewhere he gives this invincible reason for it: Si aeger esses, curam intermisisses rei familiaris, & forensia tibi negotia excidissent; toto animo id ageres ut à morbo liberareris. Quid ergo? non & nunc idem facies? omnia impedimenta dimitte, & vaca bonae menti; nemo ad illam venit occupatus. Exercet Philosophia regnum suum, dat tempus, non accipit, &c. If you were dangerously sick, you would cast off the care of your domestic concerns, and public employments, you would make this your whole business to get yourselves rid of your disease. And why then do you not now set upon the same course; cast away all impediments, and consecrate yourselves to virtue? No man is fit to entertain so noble a guest, that is not fully at leisure for her. Virtue wherever it resides will govern, nor does it receive Laws but give them. It is not content to take that time which is left to it, by secular affairs, diversions, and recreations, but makes such allowances of time to these as it judges meet. Arrian tells us, that it was not only the opinion of the Jews, but also of the wise Egyptians and Romans, [in non-Latin alphabet]. That virtue and piety is to be preferred before all things whatever, and that it is in all times and things to be pursued with our utmost strength. 'Tis no great matter if our barbarians be of another opinion. Again, if any Professor of Religion makes conscience of redeeming his time, and dare not prodigally cast away that precious jewel (the true worth whereof will never be thoroughly understood, 'till we come into that eternal state of happiness or misery, which is the result of the good or ill management of it) in vain and impertinent things as others do, he is presently condemned, as nice, supercilious, and uncivil. The wise and learned Heathens were of another opinion; it was the complaint of one of them, Nemo ullam auferat nobis diem, nihil dignum tanto impendio redditurus, sibi ipsi animus haereat, se colat, nihil alieni agat, that is, Let no man rob us of a day, because he cannot give a valuable recompence for so great a loss: let us employ our time in the cultivation of our minds, and let us not spend it in frivolous and impertinent things. And elsewhere he complains, Magna vitae pars elabitur male agentibus, maxima nihil agentibus, tota aliud agentibus. A great part of our lives is spent in doing ill, more in doing nothing, and most of all in doing things to little or no purpose. I could easily mention many more particulars, but by these you may judge of the rest; and from hence let me leave this conclusion in your minds, that the enemies and deriders of serious godliness, do not only oppose the humors and fancies of some weak Christians (as they falsely suppose) but do indeed confront all the wisdom of former Ages, and the concurring votes of the most learned Philosophers.

2. What is it to justify Religion, or how must a man justify it?

Answ. This duty has a reference,

1. To men's thoughts and opinions; we must justify Religion by maintaining high and honorable thoughts of it; in particular it implies, that a man should sincerely esteem Religion to be,

1. The wisest choice and best bargain: So did Job (Job 28:28), To man he said the fear of the Lord that is wisdom, and to depart from evil that is understanding. So did the wisest among mere mortals (Proverbs 3:15), She is more precious than Rubies and all the things you can desire, are not to be compared with her; consequently he will not think it a stoical Paradox, that the good man is the only wise man, and all others are Fools, especially those that think they are least such. When a man looks upon serious Christians as Fops and Fools, he does not justify Religion, but he justifies irreligion, and condemns himself.

2. As the justest law. 'Tis very true, some of the precepts of religion are hard in themselves, and seem harder to them that never did accustom themselves to bear this yoke; when God gives laws to men's thoughts and inward affections, restrains their senses, and bridles their tongues, when he commands them to hate and forsake father and mother, wife and children, estate and life for his sake and the Gospel's, they think these are hard sayings, and none can bear them; and upon this account they condemn the laws of their Lord and Maker, and quarrel with religion, and vent their rage against God himself. But good men are of another and better mind, they justify all the commands of God, however repugnant to their own wills and appetites, or destructive to all their worldly interests. So did David (Psalm 119:128): I esteem all your precepts concerning all things to be right. And so did Saint Paul when he was under the same temptation as other men, when his corrupt inclination led him one way, and the law and Spirit of God pulled him another way, and he was like one torn asunder by wild horses, yet he justifies the law of God, and condemns himself (Romans 7:7): What shall we say then, is the law sin? God forbid. No, I had not known sin but by the law. v. 12. Therefore the law is holy, and the commandment is holy and just and good. 14. For we know that the law is spiritual, but I am carnal, sold under sin.

3. As the chief felicity. A good man looks not upon religion as a burden which he must be forced to endure, but as a privilege which it is his happiness to enjoy. There is nothing in the world which he more passionately desires, than that he could live exactly according to the excellent precepts of religion, (so that he desires death itself for this end, that he may live in perfect and constant exercise of all virtues and graces) there is nothing that he more heedfully and industriously pursues, nothing the want whereof does more afflict and torment him; the holy ordinances and exercises of religion (which to an ungodly man are tedious, dry, unsavory things) to a good man are very pleasant and satisfactory. A day spent in the courts and service of God, he prefers before a thousand employed in balls, or plays, or any other of the toys and trifles of human life (Job 23:12): I have esteemed the words of his mouth more than my necessary food.

2. This duty of justifying religion relates to the tongue or discourse, in these particulars.

1. You must not censure or condemn religion, upon any pretence whatever. It concerns you to be very cautious and modest in your censures of religious persons, that you make not harsh conclusions concerning their state, nor uncharitable constructions of their actions, remembering that with what judgment you judge you shall be judged, and with what measure you mete it shall be measured to you again: but above all take heed of speaking ill of religion, which is directly contrary to the present duty.

2. You must not partake with others in that vulgar sin of censuring and scoffing at religion. You may be very guilty of this sin, though you never speak a word against it. If you freely and familiarly and unnecessarily converse with those whose throats are an open sepulchre, always belching out impure steams against heaven and against God; if you consent to them, connive at, or any ways approve of them. For as the Roman orator says, Quid interest inter suasorem facti & probatorem, aut quid refert utrum voluerim fieri an gaudeam factum? What difference is there between him that persuades another to an evil action before it be done, and him that approves of, or pleases himself with it afterward?

3. You must not give occasion to wicked men to speak against religion, for though no such occasion will warrant or excuse them, yet it will involve you in the guilt of their sin; you know the woe belongs to him that gives the offence, as well as to him that makes ill use of it.

4. You must when occasion requires be ready to vindicate religion when it is traduced: when wicked men have their mouths open against God and religion, you ought not to have yours shut, as I said before. You have the advantage of the better cause, you serve a better Master, and shall have better wages, and if they do the one out of choice, much more should you do the other, which is your duty. Mistake not, I do not say this is the duty of all persons in all times and companies: God has made this a duty (for there is a sinful silence as well as a sinful speech) but Christian prudence must direct the time and manner of it, and other circumstances. In some cases you know God has given us an exemption (Proverbs 9:8): Reprove not a scorner lest he hate you. (Matthew 7:6) Give not that which is holy to dogs, neither cast you your pearls before swine, lest they trample them under their feet, and turn again and rent you. Certainly this if any other duty does require great prudence and understanding in the management of it, an indiscreet defence of religion, by an ignorant but well meaning Christian, does oftentimes more disparage and prejudice it, than another man's reproaches against it.

3. This duty relates to the actions.

1. You must justify religion by the practice of all the principles and duties of religion. This is the true and the principal way to justify religion, and to stop the mouths of all ignorant and malicious cavillers against it. This is the way to maintain the honor of God (Matthew 5:16): Let your light so shine before men, that they may see your good works and glorify your Father which is in heaven. This is the way to adorn the doctrine of the Gospel, and to win others to the love and practice of it: without this all your talk for religion is but empty and insignificant.

2. You must in a special manner mind those duties and graces which make religion most amiable among men; such as veracity in all your words, fidelity to your promises and obligations, exact justice in all your dealings, meekness and humility, public spiritedness and charity, and in one word, whatever things are lovely and of good report. On the contrary you must carefully avoid not only those things which are apparently evil and scandalous, but such also as are of ill report among the generality of sober and wise men. Some things may peradventure be lawful for another man, that may not be so to a professor of religion, because of the greater influence of his example, and the special concern that religion has in all his actions.

This may serve for the justification of Religion, notwithstanding all the miscarriages of the professors of it, and all the censures of enemies to it. There is no reason either of these should beget in you any dislike of Religion.

1. Not the former.

1. Because it is unreasonable to judge of the ways of God by the practices of men. Religion is the way of God, the way which he prescribes, yes the way wherein himself walks, it is the offspring of the holy God, and therefore must needs be like him, pure and undefiled, and can no more be polluted (to speak properly) by the actions of men, than the sun beam by the dunghill on which it shines. As the holy God does act in the sinful actions of men, yet is not at all infected with the guilt or filth of them. So Religion, though it be in the sinner, does not at all partake of the blame or dishonor of his sins.

2. It is unreasonable to judge of the rule (which Religion is) by the actions of those who swerve from the rule. Yet this hard measure wicked men mete to Religion: they do not only debase and disparage it by judging of the rule by the example, but (which is worse) they judge of the best rule by the worst examples, and not by the best, as they ought in reason to do.

2. Not the latter. Because their opinions or judgments are not to be valued, and that

1. Because they are self condemned, and self contradicting persons. Ungodly men (as I told you before) are of one opinion in health and prosperity, of another in sickness and calamity; yes sometimes of one opinion in the day and in company, of another in solitude and in the darkness of the night, and this quite invalidates their testimony. Testis contraria dicens fidem non facit, (say the Lawyers) that witness that contradicts himself is not to be believed. Moreover, as the judgments of wicked men are oft times contrary to themselves, so their censures are frequently contrary to their judgments: They oft times revile that person with their tongues, whom they reverence in their hearts; and their mouths censure those actions which their consciences justify.

2. They are men of corrupt minds (Titus 1:15). To them that are defiled and unbelieving nothing is pure, but even their mind and conscience is defiled. It is said of the Romans (Romans 1:28), God gave them up to a reprobate mind, [in non-Latin alphabet], an injudicious mind, a mind that has lost its taste and relish, that is unable to discern between things that differ. Two things are necessary as to corporeal, so to intellectual, vision: 1. Ability in the faculty. 2. Conveniency in the mean, as that the air be clear, etc. But here is neither. 1. There is a defect and impotency in the faculty; there is a natural blindness in men's minds, not done away but by regeneration (1 Corinthians 2:14). The natural man receives not the things of the Spirit of God, for they are foolishness to him, neither can he know them because they are spiritually discerned.

2. There is a defect in the mean. The Devil casts a mist and fog before their eyes; the God of this world has blinded their minds (2 Corinthians 4:4). For any man to be moved by the opinions of such persons, is to appeal to blind men concerning colors.

3. They are full of deep prejudices against Religion, by reason whereof they neither can see the beauty of it, nor will acknowledge it. We are all born with prejudices against Religion; that natural corruption, which we bring into the world with us, does put a plain bias upon our minds against it: Every lust is a powerful orator against it: Every sinful action leaves in the soul, as a greater inclination to sin, so a greater aversion from Religion. And these prejudices are exceedingly heightened, especially in this degenerate age, by the infelicity of bad education, and by the contagion of evil example; so that if Religion decline the tribunal of such persons, your own consciences must tell you there is reason for it. If Aristotle would not admit young and vicious men to be the hearers of moral philosophy, much less are they fit to be made judges of Religion. But I cannot content myself with speaking of this in general, give me leave therefore for the further justification of Religion, and the invitation of sinners to the practice and love of it, to mention and remove some of those prejudices, by which they are scared or withheld from the entertainment of it. I shall confine myself to four, and so conclude.

- 1. The unreasonableness and incredibility of the principles of Religion. - 2. The insuperable difficulty of the practice of Religion. - 3. Differences among professors of Religion. - 4. The fewness and meanness, as also the folly and weakness of true Christians.

1. The unreasonableness and incredibility of the principles of Religion; wherein many things are confessedly hard to be understood, and harder to be believed. It speaks (say they) of a God that no man ever saw, of eternal rewards and punishments, which none ever experienced, of the resurrection of the body, and other things, which the deepest reason cannot comprehend.

1. Answ. This objection riseth from a vain and proud conceit of a man's own reason. A little humility or modesty would soon discover the vanity of this argument; you must not think that you have got the monopoly of all the wit and learning in the world; you cannot resolve all your doubts in Religion, possibly others of more clear and uncorrupt minds, of more learning and experience can, and to these (if you were in your wits) you would address yourselves for resolution in a matter of such deep concernment. 'Tis a notable passage of the Lord Bacon's, A little Philosophy will make a man an Atheist, a great deal will make him a good Christian. And the reason is evident, because a smattering in learning will raise objections, which only a solid understanding of it can answer. You complain you cannot resolve your doubts; 'tis likely you did never use the means to resolve them: you should seriously and frequently consider things in your own mind, you should consult the choicest books, and converse with the wisest, and learnedest, and best of men. You should humbly study the mind and Word of God, for 'tis the humble that God will teach his way (Psalms 25:9). God resisteth the proud and giveth grace to the humble (James 4:6). You should fervently and constantly pray to God for resolution, you should practise what you do know, if you would learn what you do not. If any man will do his will, he shall know of the doctrine whether it be of God (John 7:17). It is very likely the generality of these objectors are guilty of the gross neglect of some or all these means, and therefore it is intolerable arrogance and folly to conclude, that because you in the neglect of all these means cannot resolve these things, therefore no man in the world who diligently useth all is able to do it.

2. Consider the confessed darkness and shortness of men's reasons even in lower things. It has been the complaint of all ages, that truth lay hid as it were in a deep pit, which our eyes could not reach. One of the wisest of men confest he knew nothing, and divers went higher, and this was their position, Nihil scitur, nothing can be known. There is nothing but conjecture and opinion in the world. How many difficulties are there in Nature, which the greatest philosophers to this day are not able to resolve? How many depths in policy, which put the wisest statesmen to a nonplus? And therefore what wonder is it if there be some insuperable difficulties in so sublime a knowledge as Religion, that treats of infinite eternal and incomprehensible things. No, reason itself will allow, that there should be some things in Religion above it.

3. Consider the unreasonableness of irreligion. Suppose there be some insoluble difficulties in the principles of Religion, what shall a man do? Shall he throw off the sense of all Religion, and the belief of a Deity, and settle in downright Atheism? This I confess is too common an inference: but if Religion be the disease, and this the remedy, I am sure the remedy is worse than the disease. One may justly wonder at the impudence of these men that object the incredibilities of Religion, when the wit of man cannot devise more incredible things than those which atheistical and irreligious men do swallow. To give but one instance, that a dull heap of senseless matter should of itself produce this goodly fabric of the higher and the lower world, and digest itself into, and constantly preserve itself in, this exquisite order in which we see it, and all without the direction or contrivance of a wiser Agent, is beyond all the legends of the Papists, or (which is all one) all the fictions of the Poets.

2. The insuperable difficulty of the practice of Religion. There are (say they) so many hard duties to be performed, so many delights to be forsaken, so much time to be employed, such labours, losses and pains to be endured, that it is in vain to attempt it, for we shall never be able to go through it.

1. Answ. Supposing the truth of Religion, the greatest difficulties are reasonable, and should be cheerfully embraced, our very enemies being judges. It has been said by some atheistical persons to careless Christians, did I believe as you do, I should not live as you do. Did I believe there was a God, and a future state of unspeakable pleasure or torment, I should certainly make it my great business to escape the one and secure the other; I should wholly give myself to reading, praying, hearing, and preparation for eternity; I should account no time too much, no pains or hazard too great for so high a concern. The truth is, in this they speak great reason, and it will rise up in judgment against thousands of slothful and negligent Christians, who do indeed believe the truth of these things, and yet are so cold and remiss therein, that grudge to spend a little time, or to deny themselves a little in their ease, or recreation, or worldly occasions, that they may attend the one thing necessary: and whoever you are that believes these things (that is, that are not a sottish Atheist) be for ever ashamed to mention this as an objection.

2. There are as great difficulties in an ungodly life, as there are in the practice of Religion. As there are no pleasures of a sinner but a Saint may enjoy those that are parallel or superiour to them, so there are no difficulties or inconveniences which a Saint meets with in the ways of God, but sinners are frequently exposed to the same, or greater, in the pursuit of a vain world or base lusts. Does Religion require much of your time? So does the world: you must rise early, and sit up late, and eat the bread of carefulness, and all this for trifling vanities, for dreams and shadows, as indeed all worldly things are. Why should it be more troublesom to spend time in attendance upon God, for substantial and eternal blessings, than to spend time in attendance upon earthly courts and princes, in expectation of those things which commonly they never obtain; and, if they do, they cannot long enjoy them. Does Religion command you to honor the Lord with your substance, and to lay out some part of your treasure in charitable uses? Does it sometimes command you to suffer the loss of all things? So does irreligion too. And if a due estimate were taken of the impressions made upon mens estates by their Religion, and by their lusts; if perhaps it may be said, Religion, like Saul, has slain its thousands, I am sure, it may be said, mens lusts, like David, have slain their ten thousands. Is it torment of body and death which Religion sometimes exposeth a man to? And do not the lusts of men betray them to the same inconveniences? To say nothing of the endless and easeless torments of the other world, (the single consideration whereof must needs, to any prudent man, infinitely outweigh all which this world can offer or give) if we look only to the present life, universal experience shows what havock mens lusts make of their bodies, how they do not only shorten and embitter mens lives, but immaturely and violently snatch them away. How many thousands dye martyrs to their lusts, and are burnt with as keen a fire (though not so honourable) as that which the martyrs were fry'd in!

3. Religion is not so difficult as it seems to be: It seems indeed intolerable to strangers that understand it not, but to those that have experience of it, its ways are ways of pleasantness, and all its paths are peace (Proverbs 3:17). And which of these two is most credible? Whose testimony shall I take concerning a country? His that has only lookt upon it in a map, and understands nothing but by hearsay? Or his who has diligently travelled through it, and made an exact survey of it? My yoke (says our Savior) is easie and my burthen is light (Matthew 11:30), and Saint John attests to the truth of it (1 John 5:3). His commandments are not grievous. 'Tis true, Religion, like the arts, (and all excellent things) is hard at first, but afterwards use and exercise and the grace of God does make it easie. The difficulties also of Religion are mixt with great sweetness, and followed with glorious rewards; there is a gracious God to assist, a pure and peaceable conscience to support and delight, certain hope of eternal glory to invite, whereas the sinners difficulties are quite of another nature, and agravated with fearful circumstances; oft times outward troubles upon him, and a guilty conscience within him, and an infernal pit opening its mouth to receive him; he cannot live, yet dare not dye. This is the portion of the enemies of Religion.

3. Differences among professors of Religion. If I would be religious [say some men] there are so many Religions among us, one contradicting and condemning another, that I know not what to believe, nor which to chuse, and therefore its the wisest way to be of no Religion.

1. Answ. The differences among professors of Religion are neither so weighty, nor so many, as is pretended. Ungodly men look upon them with a magnifying glass; their hatred of Religion makes them seem worse than in truth they are; I shall not now meddle with any other Religion but our own. I suppose the vanity and imposture of Popery is sufficiently evident to all intelligible persons, whom lust or interest does not blind and byass. But as for the differences among Protestants, which Papists and Atheists do so tragically aggravate, if they come to be throughly scan'd, the case will be found to be, as sometimes you shall observe in a mist, where a bird or other object at a distance will seem very great, which, when you come nearer, dwindles into an inconsiderable bigness. Protestants are all agreed in the vitals and fundamentals of Religion, they have the same articles of their creed, the same rule of faith, and life, and prayer. If mens pride and passions were mortify'd, it is apparent enough from the confessions of Protestant churches [which is the only rational standard to try them by] the differences are more in appearance than in truth, more in words than in things, and generally more in circumstances than in substance; so that a man may as well quarrel with humanity, because one man differs from another in age, stature, quality, &c. as with Religion for the unessential differences of its professors.

2. Differences among professors of Religion are an evident argument of the truth of it; and I am perswaded this is one reason why God permits differences among Christians in lesser things, that men might be more fully satisfied concerning the truth of those substantial doctrines wherein all are agreed. Certainly that great variety, levity, and wildness of many mens minds, the vast difference of mens apprehensions, educations, inclinations, affections, and interests (which are the principal causes of diversity of opinion) does give sufficient assurance to any considerate man of the truth of that Religion, which forceth the unanimous assent of so many persons, and them of such differing complexions. And surely this is a strange and most perverse way of reasoning, because a man is unsatisfied in some lesser matters, wherein Christians differ, to forsake those essential truths wherein all are agreed. 'Tis a sign the man is resolved to be quarrelsom, and that his quarrel is with Religion.

3. Differences in Religion are not so hard, but that a prudent and pious man may find out the truth. If a man diligently and humbly study the Word of God, and heartily beg of God the spirit of direction, and take advice from able and faithful Ministers whom God has establisht in his Church for this end (Malachi 2:7. For the Priests lips should keep knowledge, and they should seek the Law at his mouth, for he is the Messenger of the Lord of Hosts) and conscionably practise what they already know and believe, I dare confidently say, that man shall either understand the right in cases of difference, or else God will pardon his mistake. And indeed this is the right use we should make of differences in Religion, not to throw off all Religion (for a man may upon the very same ground abandon his reason, because of the differences and contradictions in mens reasonings one with another) but to be the more inquisitive into the truth. So did the Samaritan Convert (John 4:19, 20): Sir, I perceive that you are a Prophet, our Fathers worshipped in this Mountain, and you say that in Jerusalem men ought to worship. She does not infer that therefore she would worship no where, according to the new logic of atheistical or wanton wits, but she applies her self to Christ for direction concerning the true worship.

4. The fewness and meanness, as also the folly and weakness, of true Christians. The great wits (say they) the profound philosophers, the deep statesmen, the men of honor, these contemn Religion, which none but a few obscure fools embrace. As Machiavel is said to have told the Confessor sent to him by the Duke of Florence, when he was upon his sick bed: he dreamt that he was in Heaven, and that there he saw many poor unlearned Monks and others of mean capacity and quality; and that he had been in Hell, and there saw many great Emperours, renowned Generals, wise Counsellors, and famous Scholars, and added, that he was for the best company, and so dismist him; and this is really the choice that many others make.

1. Answ. You are not surprized herein, it was observed by Christ himself, that the poor did receive the Gospel; and the Apostle confirms it by his experience (1 Corinthians 1:6): Not many wise men after the flesh, not many mighty, not many noble, are called: and this was designed by God for wise and weighty ends, partly to teach men contempt of worldly greatness, which they are too apt to admire, to convince men that he is no respecter of persons, that he values no mans titles; partly to reduce things to a greater equality (Luke 16:27): Son, remember that you in your life time receivedst good things, and Lazarus evil things, but now he is comforted and you are tormented. God will not allow to any man two Heavens, he therefore that has his Heaven and happiness in this world, may be the better contented if a more despicable person goes away with the happiness of the next world, especially seeing he had his choice, and that which he far preferred before it; partly to demonstrate the truth and divine power of that Religion that could subdue the world by a few, mean, foolish, and contemptible instruments. So that you see this objection confronts the wisdom of God and all his holy designs; as also it strikes at the very person of our blessed Savior, who came into the world in the same despicable circumstances which here they object against his followers, not considering that it were very improper that the Disciple should be above his Master, and that the followers of so mean a person as our Lord thought fit to appear upon earth, should be the Grandees of the world. The truth is, this objection ariseth from an overweening conceit of worldly greatness, as if God were obliged to as high and honourable an esteem of the great men of the world as they have of themselves. These men should consider that Religion is not the product of mans nature, but of Gods free grace; I shall say to them as Luther did to Melancthon, Orandus est Melancthon ut desinat esse rector mundi; Melancthon is to be entreated to come down from his throne, and to suffer God to govern the world as he pleaseth. So these atheistical objectors are entreated to permit God to dispose of his grace as he thinks fit: If God think fit with Jacob to cross his hands and to lay the right hand upon the younger Son, if it please God to bestow his grace upon a poor Lazarus, and to neglect the purple robe, shall foolish and arrogant men presently commence a suit against God, and quarrel with his providence, and renounce their Religion? Shall they pull God out of the throne, unless he will take them into his Privy Council?

2. The matter of this objection will in a great measure be found false; for it will appear upon enquiry, that truly religious persons both in this and former ages, have been, and are neither few nor mean. The history of former times assure us of vast multitudes which heartily embraced the Christian Religion, and sealed to it with their blood; and some have made the computation of the Christian Martyrs slain in the first 300 years, that there were 5000 for every day in the year save one; and thanks be to God, there is yet a very considerable number of such, both here and elsewhere in the world, which, however unhappily differenced in lesser things, yet in reason, justice, and charity we ought to believe to be truly religious persons, if we take not our measures from the new models and definitions of Religion, which the fancies or humours of men have coined, but content our selves with Apostolical simplicity, and with Saint Peter's description of it (Acts 10:35): In every Nation he that feareth God and worketh righteousness, is accepted with him. And as religious men have not been few, so neither have they been mean, either in outward quality, or inward endowments. It were easie to present you with a large catalogue of great Princes and Emperours, valiant Souldiers, sage Counsellours, men of the greatest wit and counsel of their several ages, who have given their names to Christ, and sacrificed their very lives to Religion; and if this age be more degenerate than the former, we may thank the Objectors in a great measure for it, who have made it their great business to debauch persons, and to bring all Religion into contempt.

3. Admit there be many weaknesses and follies of divers true Christians, these men, if they had common discretion in them, would consider that Religion does not pretend to alter the temper of mens brains and bodies, not to make men philosophers but virtuous, not to raise their intellectuals, but to mend their morals, not to make them discreet in worldly concerns, but to make them wise to salvation. Nor do I persuade you to imitate the folly, but the piety, of religious persons; only take heed that those, whom you call fools, do not show themselves wiser than those that account themselves the wise men of the world: though indeed if a true estimate were made of the despisers of Religion, I doubt we should find so many weak brethren among them, as would give little credit to this objection. And for those that are esteemed the wits of the party, I have heard a person of great honor and learning profess, that of all the atheistical wits which he had the unhappiness to be acquainted with, he knew not one that was a person of solid learning and deep judgment. But this I am sure of, there are not greater follies in Bedlam than many of these great wits are guilty of, they have not so much wit as to preserve their estates from ruin, their bodies and names from rotting while they live. There cannot be devised a greater madness, than for a man to expose himself to such tremendous hazards of the wrath of God and everlasting burnings, and that too for such poor and sordid recompenses, many of them purchasing their eternal damnation with their temporal ruin, and marching through one Hell into another. And therefore either let them cure their own follies, or let them be ashamed to upbraid the follies of religious men. And seeing the chief pretences and objections of the enemies of Religion are so trifling and impertinent, as you see, let us all approve ourselves to be the children of Wisdom in justifying of it, notwithstanding all the miscarriages of its friends or censure of its enemies.

FINIS.