page II:ii427

117    I have done with the three things I propounded to speak to
118upon this Argument, And now I beg your patience to apply what
119I have said to these three purposes.
120    1. To take men off from this impious and dangerous folly of
121prophaneness which by some is miscalled wit.
122    2. To caution men not to think the worse of Religion, because
123some are so bold as to despise and deride it.
124    3. To perswade men to employ that reason and wit which
125God hath given them, to better and nobler purposes in the service,
126and to the glory of that God who hath bestowed these gifts on men.
127
128    1. To take men off from this impious and dangerous folly.
129I know not how it comes to pass that some men have the fortune
130to be esteemed Wits onely for jesting out of the common road,
131and for making bold to scoff at those things which the greatest
132part of mankind reverence. As if a man should be accounted a
133Wit for reviling those in Authority, which is no more an argument
134of any man's wit than it is of his discretion. A wise man would
135not speak contemptuously of a great Prince though he were out
136of his Dominions, because he remembers that Kings have long
137hands, and that their power and influence does many times reach
138a great farther than their direct Authority. But God is a
139great King, and in his hand are all the corners of the earth; we
140can go no whither from his Spirit, nor can we flee from his presence ;
141where-ever we are his eye sees us and his right hand can
142reach us. If men did truly consult the interest either of their
143safety or reputation, they would never exercise their wit in dangerous
144matters. Wit is a very commendable quality, but then a
145wise man should always have the keeping of it. It is a sharp
146weapon, as apt for mischief as for good purposes if it be not well

page II:ii428

147manag'd. The proper use of it is to season conversation, to represent
148what is praise-worthy to the greatest advantage, and to
149expose the vices and follies of men, such things as are in themselves
150truly ridiculous: But if it be applied to the abuse of the gravest
151and most serious matters it then loses its commendation. If any
152man think he abounds in this quality and hath wit to spare there
153is scope enough for it within the bounds of Religion and decency,
154and when it transgresseth these it degenerates into insolence and
155impiety. All wit which borders upon prophaneness and makes
156bold with those things to which the greatest reverence is due
157deserves to be branded for folly.
158    And if we would preserve our selves from the infection of this
159vice we must take heed how we scoff at Religion, under any form,
160lest insensibly we derive some contempt upon Religion it self. And
161we must likewise take heed how we accustom our selves to a slight
162and irreverent use of the Name of God, and of the phrases and
163expressions of the Holy Bible, which ought not to be applied upon
164every light occasion. Men will easily slide into the highest degree
165of prophaneness who are not careful to preserve a due reverence
166of the great and glorious Name of God, and an awfull regard to
167the Holy Scriptures. None so nearly disposed to scoffing at
168Religion as those who have accustomed themselves to swear upon
169trifling occasions. For it is just with God to permit those who
170allow themselves in one degree of prophaneness to proceed to
171another, till at last they come to that height of impiety as to contemn
172all Religion.
173    2. Let no man think the worse of Religion, because some are
174so bold as to despise and deride it. For 'tis no disparagement to
175any person or thing to be laught at, but to deserve to be so. The
176most grave and serious matters in the whole world are liable to be
177abus'd. It is a known saying of Epictetus, that every thing hath
178two handles ; By which he means, that there is nothing so bad
179but a man may lay hold of something or other about it that will
180afford matter of excuse and extenuation, nor nothing so excellent
181but a man may fasten upon something or other belonging to it
182whereby to reduce it. A sharp wit may find something in the
183wisest man whereby to expose him to the contempt of injudicious

page II:ii429

184people. The gravest book that ever was written may be made
185ridiculous by applying the sayings of it to a foolish purpose. For
186a jest may be obtruded upon any thing. And therefore no man
187ought to have the less reverence for the principles of Religion, or
188for the holy Scriptures, because idle and prophane Wits can break
189jests upon them. Nothing is so easie as to take particular phrases
190and expressions out of the best Book in the world and to abuse
191them by forcing an odd and ridiculous sense upon them. But no
192wise man will think a good Book foolish for this reason, but the
193man that abuses it; nor will he esteem that to which every thing
194is liable to be a just exception against any thing. At this rate we
195must despise all things, but surely the better and the shorter way
196is to contemn those who would bring any thing that is worthy into
197contempt.
198    3. And lastly, to perswade men to employ that reason and wit
199which God hath given them to better and nobler purposes in the
200service and to the glory of that God who hath bestowed these gifts
201on men, as Aholiab and Bezaleel did their mechanical skill in the
202adorning and beautifying of God's Tabernacle. For this is the
203perfection of every thing, to attain its true and propor end; and
204the end of all those gifts and endowments which God hath given
205us is to glorifie the giver.
206    Here is subject enough to exercise the wit of men and angels:
207To praise that infinite goodness, and almighty power, and exquisite
208wisedom which made us and all things; and to admire what we
209can never sufficiently praise; To vindicate the wise and just
210providence of God, in the government of the world; and to
211endeavour, as well as we can upon an imperfect view of things,
212to make out the beauty and harmony of all the seeming discords
213and irregularities of the Divine administrations; To explain the
214oracles of the holy Scriptures, and to adore that great mystery of
215Divine love (which the Angels, better and nobler Creatures than
216we are, desire to pry into) God's sending his onely Son into the
217world to save sinners, and to give his life a ransom for them:
218These would be noble exercises inded for the tongues and pens
219of the greatest Wits. And subjects of this nature are the best
220trials of our ability in this kind. Satyr and invective are the easiest
221kind of wit. Almost any degree of it will serve to abuse and find

page II:ii430

222fault. For wit is a keen instrument, and every one can cut and
223gash with it, but to carve a Beautiful image and to polish it requires
224great art and dexterity. To praise any thing well is an argument
225of much more wit, than to abuse. A little wit, and a great deal
226of ill nature will furnish a man for Satyr, but the greatest instance
227of wit is to commend well. And perhaps the best things are the
228hardest to be duly commended. For though there be a great deal
229of matter to work upon yet there is great judgment required to
230make choice, and where the subject is great and excellent it is hard
231not to sink below the dignity of it.
232    This I say on purpose to recommend to men a nobler exercise
233for their wits, and if it be possible, to put them out of conceit with
234that scoffing humour which is so easie, and so ill natur'd, and is
235not onely an enemy to Religion but to every thing else that is wise
236and worthy. And I am very much mistaken, if the State as well
237as the Church, the civil government as well as Religion, do not in
238a short space find the intolerable inconvenience of this humour.
239    But I confine my self to the consideration of Religion. And
240it is sad indeed, that in a Nation professing Christianity so horrid
241an impiety should dare to appear. But the Scripture hath foretold
242us that this sort of men should arise in the Gospel-age, and they
243did appear even in the Apostles days. That which is more sad
244and strange is, that we should persist in this prophaneness notwithstanding
245the terrible judgments of God which have been abroad
246in this Nation. God hath of late years manifested himself in a
247very dreadful manner, as if it were on purpose to give a check to
248this insolent impiety. And now that those judgments have done
249no good upon us we may justly fear that he will appear once for all.
250And 'tis time for him to shew himself when his very Being is call'd
251in question, and to come and judge the world when men begin to
252doubt whether he made it.
253    The Scripture mentions two things as the fore-runners and
254reasons of his coming to judgment, infidelity , and prophane scoffing
255at Religion. When the Son of man comes, shall he find faith on
256the earth? And St. Jude out of an ancient prophecy of Enoch
257expresly mentions this as one reason of the coming of the Lord,
258to convince ungodly sinners of all their hard speeches which they
259had spoken against him .

page II:ii431

260    And if these things be a sign and reason of his coming, I wish
261that we in this Age had not too much cause to apprehend the Judge
262to be at the door . This impiety did fore-run the destruction of
263Jerusalem , and the utter ruine of the Jewish Nation, and if it hold
264on amongst us may not we have reason to fear that either the end
265of all things is at hand , or that some very dismal calamity greater
266than any our eyes have yet seen does hang over us? But I would
267fain hope that God hath mercy still for us, and that men will pity
268themselves, and repent, and give glory to God , and know in this
269their day the things that belong to their peace . Which God of
270his infinite mercy grant for the sake of Christ, To whom with the
271Father, &c .

page II:ii444

272    I come now to the
273
274    III. Thing I propounded, which is, To Answer the main
275Objection of our Adversaries against this Principle ; and likewise

page II:ii445

276to shew that there is no such Reason and necessity of an universal
277Infallible Judge, as they pretend. Now their great Objection is
278this, If every man may judge for himself, there will be nothing
279but confusion in Religion, there will be no end of Controversies:
280so that an universal infallible Judge is necessary, and without this
281God had not made sufficient provision for the assurance of men's
282Faith, and for the Peace and unity of his Church: Or, as it is
283expressed in the Canon Law, aliter Dominus non videretur fuisse
284discretus , otherwise our Lord had not seem'd to be discreet . How
285plausible soever this Objection may appear, I do not despair but
286if men will lay aside prejudice, and impartially consider things,
287to make it abundantly evident, that this ground is not sufficient
288to found an Infallible Judge upon. And therefore in answer to it,
289I desire these following particulars may be considered.
290    First , That this which they say, rather proves what God should
291have done according to their fancy, than what he hath really and
292actually done. My Text expresly bids Christians to try the Spirits ,
293which to any man's sense does imply that they may judge of these
294matters: But the Church of Rome says they may not; because
295if this liberty were permitted, God had not ordered things wisely,
296and for the best, for the peace and unity of his Church. But, as
297the Apostle says in another case, What art thou, O man, that
298objectest against God ?
299    Secondly , If this reasoning be good, we may as well conclude
300that there is an universal infallible Judge set over the whole world
301in all Temporal matters, to whose Authority all mankind is bound
302to submit. Because this is as necessary to the peace of the World,
303as the other is to the peace of the Church. And men surely are
304every whit as apt to be obstinate and perverse about matters of
305Temporal Right, as about matters of Faith. But it is evident in
306fact and experience that there is no such universal Judge, appointed
307by God over the whole World, to decide all Cases of temporal
308Right; and for want of him the World is fain to shift as well as
309it can. But now a very acute and scholastical man that would
310argue that God must needs have done whatever he fancies convenient
311for the World should be done, might by the very same
312way of Reasoning conclude the necessity of an universal infallible
313Judge in Civil matters, as well as in matters of Religion: And

page II:ii446

314their aliter Dominus non videretur fuisse discretus , otherwise God
315had not seem'd to be discreet , is every whit as cogent and as civil,
316in the one Case as the other.
317    Thirdly , There is no need of such a Judg, to assure men in
318matters of Religion; Because men be sufficiently certain without
319him. I hope it may be certain and clear enough That there is a
320God ; and That his Providence governs the World : and That
321there is another life after this , though neither Pope nor Council
322had ever declared any thing about these matters. And for Revealed
323Doctrines, we may be certain enough of all that is necessary if it
324be true which the Fathers tell us, That all things necessary are
325plainly revealed in the Holy Scriptures .
326    Fourthly , An infallible Judge, if there were one, is no certain
327way to end Controversies, and to preserve the unity of the Church;
328unless it were likewise infallibly certain, That there is such a Judge ,
329and, Who he is . For till men were sure of both these, there would
330still be a Controversy whether there be an infallible Judge, and
331who he is. And if it be true which they tell us, That without an
332infallible Judge Controversies cannot be ended , then a Controversie
333concerning an infallible Judge can never be ended. And there are
334two Controversies actually on foot about an infallible Judg; One,
335Whether there be an infallible Judge or not ? which is a Controversie
336between Us and the Church of Rome: and the other, Who
337this infallible Judge is ? which is a Controversie among themselves,
338which could never yet be decided EDITION: becided : And yet till it be decided,
339Infallibility, if they had it, would be of no use to them for the
340ending of Controversies.
341    Fifthly , There is no such absolute need, as is pretended, of
342determining all Controversies in Religion. If men would devest

page II:ii447

343themselves of prejudice and interest, as they ought, in matters of
344Religion, the necessary things of Religion are plain enough, and
345men would generally agree well enough about them: But if men
346will suffer themselves to be byassed by these, they would not
347hearken to an infallible Judge, if there were one; or they would
348find out some way or other to call his Infallibility into question.
349And as for doubtful and lesser matters in Religion, charity and
350mutual forbearance among Christians would make the Church as
351peaceable and happy, as perhaps it was ever design'd to be in this
352World, without absolute unity in Opinion.
353    Sixthly and Lastly , Whatever may be the inconveniences of
354mens judging for themselves in Religion, yet taking this Principle
355with the Cautions I have given, I doubt not to make it appear, that
356the inconveniences are far the least on that side. The present
357condition of humane Nature doth not admit of any constitution
358of things, whether in Religion or Civil matters, which is free from
359all kind of exception and inconvenience: That is the best state
360of things which is liable to the least and fewest. If men be modest,
361and humble, and willing to learn, God hath done that which is
362sufficient for the assurance of our Faith, and for the peace of his
363Church, without an infallible Judge: And if men will not be so,
364I cannot tell what would be sufficient. I am sure there were
365Heresies and Schisms in the Apostles Times, when Those who
366governed the Church were certainly guided by an infallible Spirit.
367God hath appointed Guides and Teachers for us in matters of
368Religion, and if we will be contented to be instructed by them in
369those necessary Articles and Duties of Religion, which are plainly
370contained in Scripture; and to be counselled and directed by them
371in things that are more doubtful and difficult, I do not see why
372we might not do well enough without any infallible Judge or Guide.
373    But still it will be said, Who shall judge what things are plain
374and what doubtful? The answer to this, in my opinion, is not
375difficult. For if there be any thing plain in Religion, every man
376that hath been duly instructed in the Principles of Religion can
377judge of it, or else it is not plain. But there are some things in
378Religion so very plain, that no Guide or Judge can in reason claim
379that Authority over men, as to oblige them to believe or do the
380contrary; no, though he pretend to Infallibility; no, though he
381were an Apostle , though he were an Angel from heaven . St. Paul
382puts the case so high, Gal. 1.8. Though we, or an Angel from

page II:ii448

383received, let him be accursed : which plainly supposeth that Christians
384may and can judge when Doctrines are contrary to the Gospel.
385What? not believe an Apostle , nor an Angel from heaven , if he
386should teach any thing evidently contrary to the plain Doctrine
387of the Gospel? If he should determine Vertue to be Vice, and
388Vice to be Vertue? No; not an Apostle, nor an Angel; because
389such a Doctrine as this would confound and overturn all things
390in Religion. And yet Bellarmin puts this very Case, and says,
391If the Pope should so determine, we were bound to believe him,
392unless we would sin against Conscience .
393    I will conclude this Discourse by putting a very plain and
394familiar Case; by which it will appear what credit and authority
395is fit to be given to a Guide, and what not. Suppose I came a
396Stranger into England , and landing at Dover took a Guide there
397to conduct me in my way to York , which I knew before by the
398Mapp to lie North of Dover : having committed my self to him,
399if he lead me for two or three days together out of any plain Road,
400and many times over hedge and ditch, I cannot but think it strange,
401that in a Civil and well inhabited Country there should be no
402Highways from one part of it to another: Yet thus far I submit
403to him, though not without some regret and impatience. But then
404if after this, for two or three days more he lead me directly South ,
405and with my face full upon the Sun at noon-day, and at last bring
406me back again to Dover Pere ; and still bids me follow him:
407Then certainly no modesty do's oblige a man not to dispute with
408his Guide, and to tell him surely that can be no way because it is
409Sea . Now though he set never so bold a face upon the matter,
410and tell me with all the gravity and authority in the world, That
411it is not the Sea but dry Land under the species and appearance
412of Water ; and that whatever my eyes tell me, having once committed
413my self to his guidance, I must not trust my own senses in
414the case; it being one of the most dangerous sorts of Infidelity
415for a man to believe his own eyes rather than his faithful and
416infallible Guide : All this moves me not; But I begin to expostulate
417roundly with him, and to let him understand that if I must
418not believe what I see, he is like to be of no farther use to me;
419because I shall not be able, at this rate, to know whether I have

page II:ii449

420a Guide, and whether I follow him him or not. In short, I tell him
421plainly, that when I took him for my Guide, I did not take him to
422tell me the difference between North and South , between a Hedge
423and a High-way , between Sea and dry Land ; all this I knew
424before, as well as he or any man else could tell me; but I took
425him to conduct and direct me the nearest way to York : And
426therefore after all his impertinent talk; after all his Motives of
427Credibility to perswade me to believe him, and all his confident
428sayings , which he gravely calls Demonstrations , I stand stifly upon
429the shore, and leave my learned and reverend Guide to take his
430own course, and to dispose of himself as he pleaseth; but firmly
431resolved not to follow him. And is any man to be blamed that
432breaks with his Guide upon these Terms?
433    And this is truly the Case, when a man commits himself to the
434Guidance of any Person or Church: If by vertue of this Authority
435they will needs perswade me out of my senses, and not to believe
436what I see , but what they say; that Vertue is Vice, and Vice
437Vertue , if they declare them to be so: And that because they say
438they are Infallible, I am to receive all their Dictates for Oracles,
439tho never so evidently false and absurd in the Judgment of all
440Mankind: In this case there is no way to be rid of these unreasonable
441People, but to desire of them, since one kindness deserves
442another, and all Contradictions are alike easie to be believed, that
443they would be pleased to believe that Infidelity is Faith, and that
444when I absolutely renounce their Authority, I do yield a most
445perfect submission and obedience to it.
446    Upon the whole matter, all the Revelations of God, as well
447as the Laws of men, go upon this presumption, that men are not
448stark fools; but that they will consider their Interest and have
449some regard to the great concernment of their eternal salvation.
450And this is as much to secure men from mistake in matters of Belief,
451as God hath afforded to keep men from sin in matters of Practice.
452He hath made no effectual and infallible provision that men shall
453not sin; and yet it would puzzle any man to give a good Reason,
454why God should take more care to secure men against Errors in
455belief, than against sin and wickedness in their Lives.
456    I shall now only draw three or four Inferences from this
457Discourse which I have made, and so conclude.

page II:ii450

458    1. That it is every mans Duty who hath ability and capacity
459for it, to endeavour to understand the grounds of his Religion.
460For to try Doctrines is to enquire into the grounds and reasons
461of them; which the better any man understands, the more firmly
462he will be established in the Truth, and be the more resolute in
463the day of Trial, and the better able to withstand the Arts and
464assaults of cunning Adversaries, and the fierce storms of Persecution.
465And on the contrary, that man will soon be moved from
466his stedfastness who never examined the Grounds and Reasons
467of his belief. When it comes to the Trial, he that hath but little
468to say for his Religion will probably neither do nor suffer much
469for it.
470    2. That all Doctrines are vehemently to be suspected which
471decline Trial , and are so loath to be brought into the light; which
472will not endure a fair Examination, but magisterially require an
473implicite Faith: Whereas Truth is bold and full of courage, and
474loves to appear openly: and is so secure and confident of her own
475strength as to offer her self to the severest Trial and Examination.
476But to deny all liberty of Enquiry and Judgment in matters of
477Religion is the greatest injury and disparagement to Truth that
478can be, and a tacite acknowledgment that she lies under some disadvantage,
479and that there is less to be said for her than for Error.
480    I have often wonder'd why the People in the Church of Rome
481do not suspect their Teachers and Guides to have some ill design
482upon them, when they do so industriously debar them of the means
483of Knowledge, and are so very loath to let them understand what
484it is that we have to say against their Religion. For can any thing
485in the world be more suspicious than to perswade men, to put out
486their eyes, upon promise that they will help them to a much better
487and more faithful Guide? If any Church, any profession of men,
488be unwilling their Doctrines should be exposed to Trial, it is a
489certain sign they know something by them that is faulty, and which
490will not endure the light. This is the account which our Saviour
491gives us in a like case, It was because mens deeds were evil that
492they loved darkness rather than light . For every one that doth
493evil hateth the light; neither cometh he to the light lest his deeds
494should be reproved: But he that doth the truth cometh to the light,
495that his deeds may be made manifest that they are wrought in God .

page II:ii451

496    3. Since Reason and Christianity allow this liberty to private
497persons to judg for themselves in matters of Religion, we should
498use this privilege with much modesty and humility, with great submission
499and deference to our Spiritual Rulers and Guides, whom
500God hath appointed in his Church. And there is very great need
501of this Caution, since by experience we find this liberty so much
502abused by many to the nourishing of Pride and Self-conceit, of
503Division and faction; and those who are least able to judge, to
504be frequently the most forward and confident, the most peremptory
505and perverse: and instead of demeaning themselves with the submission
506of Learners, to assume to themselves the authority of
507Judges, even in the most doubtful and disputable matters.
508    The Tyranny of the Roman Church over the Minds and Consciences
509of men is not to be justified upon any account: but nothing
510puts so plausible a colour upon it, as the ill use that is too frequently
511made of this natural Privilege of mens judging for themselves in
512a matter of so infinite concernment, as that of their eternal happiness.
513But then it is to be consider'd, that the proper remedy in
514this Case, is not to deprive men of this Priviledge, but to use the
515best means to prevent the abuse of it. For though the inconveniences
516arising from the ill use of it may be very great, yet the
517mischief on the other hand is intolerable. Religion it self is liable
518to be abused to very bad purposes, and frequently is so; but it is
519not therefore best that there should be no Religion: And yet this
520Objection, if it be of any force and be pursued home, is every whit
521as strong against Religion it self, as against mens liberty of judging
522in matters of Religion. Nay I add farther, that no man can
523judiciously embrace the true Religion, unless he be permitted to
524judge, whether that which he embraces be the true Religion or not.
525    4. When upon due Trial and Examination we are well setled
526and establish'd in our Religion, let us hold fast the profession of
527our Faith without wavering ; and not be like Children, tossed
528to and fro, and carried about with every wind of Doctrine, through
529the sleight of men, and the cunning craftiness of those who lye in
530wait to deceive . And above all, let us resolve to live according
531to the excellent Rules and Precepts of our holy Religion; let us
532heartily obey that Doctrine which we profess to believe. We, who
533enjoy the Protestant Religion, have all the means and advantages

page II:ii452

534of understanding the Will of God, free liberty and full scope of
535enquiring into it: and informing our selves concerning it: We
536have all the opportunities we can wish of coming to the knowledge
537of our Duty: The Oracles of God lie open to us, and his Law is
538continually before our eyes; his word is nigh unto us in our mouths,
539and in our hearts ; (that is, we may read it and meditate upon it)
540that we may do it: The Key of Knowledg is put into our hands,
541so that if we do not enter into the Kingdom of Heaven , it is we
542our selves that shut our selves out. And where there is nothing
543to hinder us from the knowledge of our Duty, there certainly nothing
544can excuse us from the practice of it. For the end of all
545knowledg is to direct men in their duty, and effectually to engage
546them to the performance of it: The great business of Religion
547is, to make men truly good, and to teach them to live well . And
548if Religion have not this effect, it matters not of what Church any
549man lists and enters himself; for most certainly, A bad man can
550be saved in none . Tho a man know the right way to Heaven never
551so well, and be entred into it, yet if he will not walk therein, he
552shall never come thither: Nay, it will be an aggravation of this
553man's unhappiness, that he was lost in the way to Heaven, and
554perish'd in the very road to Salvation. But if we will in good
555earnest apply our selves to the practice of Religion, and the obedience
556of God's Holy Laws, his Grace will never be wanting to us
557to so good a purpose.
558    I have not time to recommend Religion to you at large, with
559all its advantages. I will comprise what I have to say in a few
560words, and mind them at your peril. Let that which is our great
561concernment be our great care. To know the truth and to do it,
562To fear God and keep his Commandments. Considering the
563Reasonableness and the Reward of Piety and Virtue, nothing can
564be wiser; considering the mighty assistance of God's Grace, which
565he is ready to afford us, and the unspeakable satisfaction and
566delight which is to be had in the doing of our duty, nothing can
567be easier: Nothing will give us that pleasure, while we live; nothing
568can minister that true and solid comfort to us, when we come
569to die: There is probably no such way for a man to be happy in

page II:ii453

570this World; to be sure, there is no way but this to escape the
571intolerable and endless miseries of another World.
572    Now God grant that we may all know and do in this our day,
573the things that belong to our peace, for his Mercies sake in Jesus
574Christ: To whom with the Father and the Holy Ghost be all
575Honour and Glory now and for ever , Amen.