<B CESERM3A>
<Q E3 IR SERM TILLOTS>
<N SCOFFING AT RELIGION>
<A TILLOTSON JOHN>
<C E3>
<O 1640-1710>
<M X>
<K X>
<D ENGLISH>
<V PROSE>
<T SERMON>
<G X>
<F X>
<W SCRIPT>
<X MALE>
<Y 20-40>
<H PROF HIGH>
<U X>
<E X>
<J X>
<I FORMAL>
<Z INSTR REL>
<S SAMPLE X>


[^TILLOTSON, JOHN.
TEXT:  SERMONS ON "THE FOLLY OF
SCOFFING AT RELIGION" AND "OF THE TRYALL
OF THE SPIRITS".
THREE RESTORATION DIVINES: BARROW, SOUTH, 
TILLOTSON: SELECTED SERMONS, VOL. II:ii.
BIBLIOTHEQUE DE LA FACULTE DE PHILOSOPHIE ET 
LETTRES DE L'UNIVERSITE DE LIEGE, CCXIII.
ED. I. SIMON.
PARIS: SOCIETE D'EDITIONS "LES BELLES
LETTRES", 1976.
PP. 418.1  - 421.13      (SAMPLE 1)
PP. 427.8  - 431.12      (SAMPLE 2)
PP. 444.35 - 453.6       (SAMPLE 3)^]

<S SAMPLE 1>
<P II:ii418>
   I. (^First^) , we will consider the nature of the sin here   #
mentioned, 
which is (^scoffing^) at Religion, (^There shall come           #
scoffers^) : These 
it seems were a sort of people that derided our Saviour's       #
prediction 
of his coming to judge the world. So the Apostle tells us in    #
the 
next words, that they said (^where is the promise of his        #
coming^) ?
   In those times there was a common perswasion among           #
Christians 
(^that the day of the Lord was at hand^) , as the Apostle       #
elsewhere 
tells us. Now this 'tis probable, these (^scoffers^) twitted    #
the Christians 
withall; and because Christ did not come when some looked
for him they concluded he would not come at all. Upon this 
they derided the Christians as enduring persecution in a vain 
expectation of that which was never likely to happen. They saw 
all things continue (^as they were from the beginning of the    #
world^) , 
notwithstanding the apprehensions of Christians concerning the 
approaching end of it; (^For since the Fathers fell asleep all  #
things 
continue as they were, from the beginning of the world. Since 
the fathers fell asleep^) , [^GREEK OMITTED^] , which may       #
either be rendred (^from
the time^) , or else (which seems more agreeable to the         #
atheistical 
discourse of these men) (^saving^) or (^except that the         #
fathers are 
fallen asleep, all things continue as they were^) ; Saving      #
that men 
die and one generation succeeds another, they saw no change or 
alteration. They looked upon all things as going on in a        #
constant 
course; One generation of men passed away and another came 
in the room of it, but the world remain'd still as it was. And  #
thus 
for ought they knew things might hold on for ever. So that the 
principles of these men seem to be much the same with those of 
(^Epicureans^) , who denied the providence of God and the       #
immortality 
of mens souls; and consequently a future judgment which should 
sentence men to rewards and punishments in another world.       #
These 
great and fundamental principles of all Religion they derided   #
as 
the fancies and dreams of a company of melancholy men, who 
were weary of the world and pleased themselves with vain        #
conceits 
of happiness and ease in another life. But as for them, they    #
believed 
none of those things; and therefore gave all manner of 
licence and indulgence to their lusts.
<P II:ii419>
   But this belongs to the second thing I propounded to speak   #
to, 
namely,
   II. The character which is here given of these               #
(^scoffers^) ; They 
are said (^to walk after their own lusts^) . And no wonder if   #
when 
they denied a future judgment they gave up themselves to all 
manner of sensuality.
   St. (^Jude^) in his (^Epistle^) gives much the same          #
character of them 
that St. (^Peter^) here does, ver. 18, 19. (^There shall come   #
in the last 
days mockers, walking after their own ungodly lusts, sensual,   #
not 
having the spirit^) . So that we see what kind of persons they  #
are 
who prophanely scoff at Religion, men of sensual spirits and    #
of 
licentious lives. For this character which the (^Apostle^)      #
here gives 
of the (^scoffers^) of that age was not an accidental thing     #
which 
happened to those persons, but is the constant character of     #
them 
who deride Religion, and flows from the very temper and         #
disposition 
of those who are guilty of this impiety; it is both the 
usual preparation to it, and the natural consequent of it.
   To deride God and Religion is the highest kind of impiety. 
And men do not usually arrive to this degree of wickedness at 
first, but they come to it by several steps. The (^Psalmist^)   #
very 
elegantly expresseth to us the several gradations by which men 
at last come to this horrid degree of impiety; (^Blessed is     #
the man, 
that walketh not in the counsel of the ungodly, nor standeth    #
in the 
way of sinners, nor sitteth in the seat of the scornfull^) .    #
Men are 
usually first corrupted by bad counsel and company, which is    #
called 
(^walking in the counsel of the ungodly^) ; next they           #
habituate themselves 
to their vicious practices, which is (^standing in the way of 
sinners^) ; and then at last they take up and settle in a       #
contempt 
of all Religion, which is called (^sitting in the seat of the   #
scornfull^) . 
   For when men once indulge themselves in wicked courses, the
vicious inclinations of their minds sway their understandings,  #
and
make them apt to disbelieve those truths which contradict their
lusts. Every inordinate lust and passion is a false byass upon
mens understandings which naturally draws toward Atheism. And
when mens judgments are once byassed they do not believe        #
according
to the evidence of things, but according to their humour and 
their interest. For when men live as if there were no God it
<P II:ii420>
becomes expedient for them that there should be none: And then
they endeavour to perswade themselves so, and will be glad to   #
find
arguments to fortifie themselves in this perswasion. Men of     #
dissolute 
lives cry down Religion, because they would not be under
the restraints of it; they are loth to be tied up by the        #
strict laws
and rules of it: 'Tis their interest more than any reason they  #
have
against it which makes them despise it, they hate it because    #
they
are reproved by it. So our Saviour tells us, that (^men love    #
darkness
rather than light, because their deeds are evil; for every one  #
that
doth evil hateth the light, neither cometh to the light lest    #
his deeds
should be reproved^) .
   I remember it is the saying of one, who hath done more by    #
his
(^Writings^) to debauch the Age with Atheistical principles     #
than any
man that lives in it, (^That when reason is against a man,      #
then a
man will be against reason^) . I am sure this is the true       #
account
of such mens enmity to Religion, Religion is against them and
therefore they set themselves against Religion. The principles  #
of
Religion and the doctrines of the (^holy Scriptures^) are       #
terrible enemies
to wicked men, they are continually flying in their faces and   #
galling
their consciences: And this is that which makes them kick       #
against
Religion and spurn at the doctrines of that (^holy Book^) .     #
And this
may probably be one reason why many men, who are observed
to be sufficiently dull in other matters, yet can talk          #
prophanely
and speak against Religion with some kind of salt and           #
smartness,
because Religion is the thing that frets them; and as in other  #
things
so in this (\vexatio dat intellectum\) , the inward trouble     #
and vexation
of their minds gives them some kind of wit and sharpness in     #
rallying
upon Religion. Their consciences are galled by it, and this     #
makes
them winch and fling as if they had some metal. For, let men
pretend what they will, there is no ease and comfort of mind to
be had from atheistical principles. 'Tis found by experience,   #
that
<P II:ii421>
none are more apprehensive of danger or more fearfull of death
than this sort of men: Even when they are in prosperity they    #
ever
and anon feel many inward stings and lashes, but when any great
affliction or calamity overtakes them they are the most poor    #
spirited
creatures in the whole world.
   The sum is, the true reason why any man is an Atheist is
because he is a wicked man. Religion would curb him in lusts, 
and therefore he casts it off and puts all the scorn upon it    #
he can.
Besides, that men think it some kind of apology for their       #
vices that
they do not act contrary to any principle they profess: Their
practice is agreeable to what they pretend to believe, and so   #
they
think to vindicate themselves and their own practices by        #
laughing
at those for fools who believe any thing to the contrary. 

<S SAMPLE 2>

<Q E3 IR SERM TILLOTS>
<N TRIAL OF SPIRITS>
<A TILLOTSON JOHN>
<C E3>
<O 1640-1710>
<M X>
<K X>
<D ENGLISH>
<V PROSE>
<T SERMON>
<G X>
<F X>
<W SCRIPT>
<X MALE>
<Y 40-60>
<H PROF HIGH>
<U X>
<E X>
<J X>
<I FORMAL>
<Z INSTR REL>

<P II:ii427>
   I have done with the (^three^) things I propounded to speak  #
to 
upon this Argument, And now I beg your patience to apply what
I have said to these three purposes.
   1. To take men off from this impious and dangerous folly of
prophaneness which by some is miscalled wit.
   2. To caution men not to think the worse of Religion,        #
because
some are so bold as to despise and deride it.
   3. To perswade men to employ that reason and wit which
God hath given them, to better and nobler purposes in the       #
service,
and to the glory of that God who hath bestowed these gifts on   #
men.

   1. To take men off from this impious and dangerous folly.
I know not how it comes to pass that some men have the fortune
to be esteemed Wits onely for jesting out of the common road,
and for making bold to scoff at those things which the greatest
part of mankind reverence. As if a man should be accounted a 
Wit for reviling those in Authority, which is no more an        #
argument
of any man's wit than it is of his discretion. A wise man would
not speak contemptuously of a great Prince though he were out
of his Dominions, because he remembers that Kings have long
hands, and that their power and influence does many times reach
a great farther than their direct Authority. But God (^is a
great King, and in his hand are all the corners of the earth;   #
we
can go no whither from his Spirit, nor can we flee from his     #
presence^) ;
where-ever we are (^his eye sees us^) and (^his right hand^)    #
can 
reach us. If men did truly consult the interest either of their
safety or reputation, they would never exercise their wit in    #
dangerous
matters. Wit is a very commendable quality, but then a
wise man should always have the keeping of it. It is a sharp
weapon, as apt for mischief as for good purposes if it be not   #
well
<P II:ii428>
manag'd. The proper use of it is to season conversation, to     #
represent
what is praise-worthy to the greatest advantage, and to 
expose the vices and follies of men, such things as are in      #
themselves
truly ridiculous: But if it be applied to the abuse of the      #
gravest
and most serious matters it then loses its commendation. If any
man think he abounds in this quality and hath wit to spare      #
there
is scope enough for it within the bounds of Religion and        #
decency,
and when it transgresseth these it degenerates into insolence   #
and
impiety. All wit which borders upon prophaneness and makes
bold with those things to which the greatest reverence is due
deserves to be branded for folly.
   And if we would preserve our selves from the infection of    #
this
vice we must take heed how we scoff at Religion, under any      #
form,
lest insensibly we derive some contempt upon Religion it self.  #
And
we must likewise take heed how we accustom our selves to a      #
slight
and irreverent use of the Name of God, and of the phrases and
expressions of the Holy Bible, which ought not to be applied    #
upon
every light occasion. Men will easily slide into the highest    #
degree
of prophaneness who are not careful to preserve a due reverence
of the great and glorious Name of God, and an awfull regard to
the Holy Scriptures. None so nearly disposed to scoffing at
Religion as those who have accustomed themselves to swear upon
trifling occasions. For it is just with God to permit those who
allow themselves in one degree of prophaneness to proceed to
another, till at last they come to that height of impiety as    #
to contemn
all Religion.
   2. Let no man think the worse of Religion, because some are
so bold as to despise and deride it. For 'tis no disparagement  #
to
any person or thing to be laught at, but to deserve to be so.   #
The
most grave and serious matters in the whole world are liable    #
to be
abus'd. It is a known saying of (^Epictetus, that every thing   #
hath
two handles^) ; By which he means, that there is nothing so bad
but a man may lay hold of something or other about it that will
afford matter of excuse and extenuation, nor nothing so         #
excellent
but a man may fasten upon something or other belonging to it
whereby to reduce it. A sharp wit may find something in the 
wisest man whereby to expose him to the contempt of injudicious
<P II:ii429>
people. The gravest book that ever was written may be made
ridiculous by applying the sayings of it to a foolish purpose.  #
For
a jest may be obtruded upon any thing. And therefore no man
ought to have the less reverence for the principles of          #
Religion, or
for the holy Scriptures, because idle and prophane Wits can     #
break
jests upon them. Nothing is so easie as to take particular      #
phrases
and expressions out of the best Book in the world and to abuse
them by forcing an odd and ridiculous sense upon them. But no
wise man will think a good Book foolish for this reason, but    #
the
man that abuses it; nor will he esteem that to which every      #
thing
is liable to be a just exception against any thing. At this     #
rate we
must despise all things, but surely the better and the shorter  #
way
is to contemn those who would bring any thing that is worthy    #
into 
contempt.
   3. And lastly, to perswade men to employ that reason and wit
which God hath given them to better and nobler purposes in the
service and to the glory of that God who hath bestowed these    #
gifts
on men, as (^Aholiab^) and (^Bezaleel^) did their mechanical    #
skill in the
adorning and beautifying of God's Tabernacle. For this is the
perfection of every thing, to attain its true and propor end;   #
and
the end of all those gifts and endowments which God hath given
us is to glorifie the giver.
   Here is subject enough to exercise the wit of men and        #
angels:
To praise that infinite goodness, and almighty power, and       #
exquisite
wisedom which made us and all things; and to admire what we 
can never sufficiently praise; To vindicate the wise and just
providence of God, in the government of the world; and to
endeavour, as well as we can upon an imperfect view of things,
to make out the beauty and harmony of all the seeming discords
and irregularities of the Divine administrations; To explain    #
the
oracles of the holy Scriptures, and to adore that great         #
mystery of
Divine love (which the Angels, better and nobler Creatures      #
than 
we are, desire to pry into) God's sending his onely Son into    #
the
world to save sinners, and to give his life a ransom for them: 
These would be noble exercises inded for the tongues and pens
of the greatest Wits. And subjects of this nature are the best 
trials of our ability in this kind. Satyr and invective are     #
the easiest
kind of wit. Almost any degree of it will serve to abuse and    #
find
<P II:ii430>
fault. For wit is a keen instrument, and every one can cut and
gash with it, but to carve a Beautiful image and to polish it   #
requires
great art and dexterity. To praise any thing well is an         #
argument
of much more wit, than to abuse. A little wit, and a great deal
of ill nature will furnish a man for Satyr, but the greatest    #
instance
of wit is to commend well. And perhaps the best things are the
hardest to be duly commended. For though there be a great deal 
of matter to work upon yet there is great judgment required to
make choice, and where the subject is great and excellent it    #
is hard
not to sink below the dignity of it.
   This I say on purpose to recommend to men a nobler exercise 
for their wits, and if it be possible, to put them out of       #
conceit with
that scoffing humour which is so easie, and so ill natur'd,     #
and is
not onely an enemy to Religion but to every thing else that is  #
wise
and worthy. And I am very much mistaken, if the State as well
as the Church, the civil government as well as Religion, do     #
not in
a short space find the intolerable inconvenience of this        #
humour.
   But I confine my self to the consideration of Religion. And
it is sad indeed, that in a Nation professing Christianity so   #
horrid
an impiety should dare to appear. But the Scripture hath        #
foretold
us that this sort of men should arise in the Gospel-age, and    #
they
did appear even in the Apostles days. That which is more sad
and strange is, that we should persist in this prophaneness     #
notwithstanding
the terrible judgments of God which have been abroad
in this Nation. God hath of late years manifested himself in a
very dreadful manner, as if it were on purpose to give a check  #
to
this insolent impiety. And now that those judgments have done
no good upon us we may justly fear that he will appear once     #
for all.
And 'tis time for him to shew himself when his very Being is    #
call'd
in question, and to come and judge the world when men begin to 
doubt whether he made it.
   The (^Scripture^) mentions two things as the fore-runners    #
and
reasons of his coming to judgment, (^infidelity^) , and         #
(^prophane scoffing^)
at Religion. (^When the Son of man comes, shall he find faith   #
on
the earth?^) And St. (^Jude^) out of an ancient prophecy of     #
(^Enoch^)
expresly mentions this as one reason of the coming of the Lord,
(^to convince ungodly sinners of all their hard speeches which  #
they
had spoken against him^) .
<P II:ii431>
   And if these things be a sign and reason of his coming, I    #
wish
that we in this Age had not too much cause to apprehend (^the   #
Judge
to be at the door^) . This impiety did fore-run the             #
destruction of
(^Jerusalem^) , and the utter ruine of the Jewish Nation, and   #
if it hold
on amongst us may not we have reason to fear that either (^the  #
end
of all things is at hand^) , or that some very dismal calamity  #
greater
than any our eyes have yet seen does hang over us? But I would
fain hope that God hath mercy still for us, and that men will   #
pity
themselves, and (^repent, and give glory to God^) , and (^know  #
in this
their day the things that belong to their peace^) . Which God   #
of
his infinite mercy grant for the sake of Christ, To whom with   #
the 
Father, (^&c^) . 

<S SAMPLE 3>
<P II:ii444>
   I come now to the

   III. Thing I propounded, which is, (^To Answer the main
Objection of our Adversaries against this Principle^) ; and     #
likewise
<P II:ii445>
to shew that there is no such Reason and necessity of an        #
universal
Infallible Judge, as they pretend. Now their great Objection is
this, If every man may judge for himself, there will be nothing
but confusion in Religion, there will be no end of              #
Controversies:
so that an universal infallible Judge is necessary, and         #
without this
God had not made sufficient provision for the assurance of      #
men's
Faith, and for the Peace and unity of his Church: Or, as it is
expressed in the Canon Law, (\aliter Dominus non videretur      #
fuisse
discretus\) , (^otherwise our Lord had not seem'd to be         #
discreet^) . How
plausible soever this Objection may appear, I do not despair    #
but
if men will lay aside prejudice, and impartially consider       #
things,
to make it abundantly evident, that this ground is not          #
sufficient
to found an Infallible Judge upon. And therefore in answer to   #
it,
I desire these following particulars may be considered.
   (^First^) , That this which they say, rather proves what     #
God should
have done according to their fancy, than what he hath really    #
and
actually done. My (^Text^) expresly bids Christians to (^try    #
the Spirits^) ,
which to any man's sense does imply that they may judge of      #
these
matters: But the Church of (^Rome^) says they may not; because
if this liberty were permitted, God had not ordered things      #
wisely,
and for the best, for the peace and unity of his Church. But,   #
as
the (^Apostle^) says in another case, (^What art thou, O man,   #
that
objectest against God^) ?
   (^Secondly^) , If this reasoning be good, we may as well     #
conclude
that there is an universal infallible Judge set over the whole  #
world
in all (^Temporal^) matters, to whose Authority all mankind is  #
bound
to submit. Because this is as necessary to the peace of the     #
World,
as the other is to the peace of the Church. And men surely are
every whit as apt to be obstinate and perverse about matters of
Temporal Right, as about matters of Faith. But it is evident in
fact and experience that there is no such universal Judge,      #
appointed
by God over the whole World, to decide all Cases of temporal
Right; and for want of him the World is fain to shift as well   #
as
it can. But now a very acute and scholastical man that would
argue that God must needs have done whatever he fancies         #
convenient
for the World should be done, might by the very same
way of Reasoning conclude the necessity of an universal         #
infallible
Judge in Civil matters, as well as in matters of Religion: And
<P II:ii446>
their (\aliter Dominus non videretur fuisse discretus\) ,       #
(^otherwise God
had not seem'd to be discreet^) , is every whit as cogent and   #
as civil,
in the one Case as the other.
   (^Thirdly^) , There is no need of such a Judg, to assure     #
men in
matters of Religion; Because men be sufficiently certain        #
without
him. I hope it may be certain and clear enough (^That there is  #
a
God^) ; and (^That his Providence governs the World^) : and     #
(^That
there is another life after this^) , though neither Pope nor    #
Council
had ever declared any thing about these matters. And for        #
Revealed
Doctrines, we may be certain enough of all that is necessary    #
if it
be true which the (^Fathers^) tell us, (^That all things        #
necessary are
plainly revealed in the Holy Scriptures^) .
   (^Fourthly^) , An infallible Judge, if there were one, is    #
no certain
way to end Controversies, and to preserve the unity of the      #
Church;
unless it were likewise infallibly certain, (^That there is     #
such a Judge^) ,
and, (^Who he is^) . For till men were sure of both these,      #
there would
still be a Controversy whether there be an infallible Judge,    #
and 
who he is. And if it be true which they tell us, (^That         #
without an
infallible Judge Controversies cannot be ended^) , then a       #
Controversie
concerning an infallible Judge can never be ended. And there    #
are
(^two^) Controversies actually on foot about an infallible      #
Judg; One,
(^Whether there be an infallible Judge or not^) ? which is a    #
Controversie
between Us and the Church of Rome: and the other, (^Who 
this infallible Judge is^) ? which is a Controversie among      #
themselves,
which could never yet be decided [^EDITION: becided^] : And     #
yet till it be decided, 
Infallibility, if they had it, would be of no use to them for   #
the
ending of Controversies.
   (^Fifthly^) , There is no such absolute need, as is          #
pretended, of
determining all Controversies in Religion. If men would devest
<P II:ii447>
themselves of prejudice and interest, as they ought, in         #
matters of
Religion, the necessary things of Religion are plain enough,    #
and
men would generally agree well enough about them: But if men
will suffer themselves to be byassed by these, they would not
hearken to an infallible Judge, if there were one; or they      #
would
find out some way or other to call his Infallibility into       #
question.
And as for doubtful and lesser matters in Religion, charity and
mutual forbearance among Christians would make the Church as
peaceable and happy, as perhaps it was ever design'd to be in   #
this
World, without absolute unity in Opinion.
   (^Sixthly^) and (^Lastly^) , Whatever may be the             #
inconveniences of
mens judging for themselves in Religion, yet taking this        #
Principle
with the Cautions I have given, I doubt not to make it appear,  #
that
the inconveniences are far the least on that side. The present
condition of humane Nature doth not admit of any constitution
of things, whether in Religion or Civil matters, which is free  #
from
all kind of exception and inconvenience: That is the best state
of things which is liable to the least and fewest. If men be    #
modest,
and humble, and willing to learn, God hath done that which is
sufficient for the assurance of our Faith, and for the peace    #
of his
Church, without an infallible Judge: And if men will not be so,
I cannot tell what would be sufficient. I am sure there were
Heresies and Schisms in the (^Apostles^) Times, when Those who
governed the Church were certainly guided by an infallible      #
Spirit.
God hath appointed Guides and Teachers for us in matters of
Religion, and if we will be contented to be instructed by them  #
in
those necessary Articles and Duties of Religion, which are      #
plainly
contained in Scripture; and to be counselled and directed by    #
them
in things that are more doubtful and difficult, I do not see    #
why
we might not do well enough without any infallible Judge or     #
Guide.
   But still it will be said, Who shall judge what things are   #
plain
and what doubtful? The answer to this, in my opinion, is not
difficult. For if there be any thing plain in Religion, every   #
man
that hath been duly instructed in the Principles of Religion    #
can
judge of it, or else it is not plain. But there are some        #
things in
Religion so very plain, that no Guide or Judge can in reason    #
claim
that Authority over men, as to oblige them to believe or do the
contrary; no, though he pretend to Infallibility; no, though he
were an (^Apostle^) , though he were an (^Angel from            #
heaven^) . St. (^Paul^)
puts the case so high, (^Gal.^) 1.8. (^Though we, or an Angel   #
from
<P II:ii448>
received, let him be accursed^) : which plainly supposeth that  #
Christians
may and can judge when Doctrines are contrary to the Gospel.
What? not believe an (^Apostle^) , nor (^an Angel from          #
heaven^) , if he
should teach any thing evidently contrary to the plain Doctrine
of the Gospel? If he should determine Vertue to be Vice, and
Vice to be Vertue? No; not an Apostle, nor an Angel; because
such a Doctrine as this would confound and overturn all things
in Religion. And yet (^Bellarmin^) puts this very Case, and     #
says,
If the Pope should so determine, (^we were bound to believe     #
him,
unless we would sin against Conscience^) .
   I will conclude this Discourse by putting a very plain and
familiar Case; by which it will appear what credit and          #
authority
is fit to be given to a Guide, and what not. Suppose I came a
Stranger into (^England^) , and landing at (^Dover^) took a     #
Guide there
to conduct me in my way to (^York^) , which I knew before by    #
the
(^Mapp^) to lie (^North^) of (^Dover^) : having committed my    #
self to him,
if he lead me for two or three days together out of any plain   #
Road,
and many times over hedge and ditch, I cannot but think it      #
strange,
that in a Civil and well inhabited Country there should be no
Highways from one part of it to another: Yet thus far I submit
to him, though not without some regret and impatience. But then
if after this, for two or three days more he lead me directly   #
(^South^) ,
and with my face full upon the Sun at noon-day, and at last     #
bring
me back again to (^Dover Pere^) ; and still bids me follow him:
Then certainly no modesty do's oblige a man not to dispute with
his Guide, and to tell him surely that can be no way because    #
it is
(^Sea^) . Now though he set never so bold a face upon the       #
matter,
and tell me with all the gravity and authority in the world,    #
That
it is not (^the Sea^) but (^dry Land^) under the (^species^)    #
and (^appearance
of Water^) ; and that whatever my eyes tell me, having once     #
committed 
my self to his guidance, I must not trust my own senses in
the case; it being one of the most dangerous sorts of           #
Infidelity
for a man to believe his own eyes rather than his (^faithful^)  #
and
(^infallible Guide^) : All this moves me not; But I begin to    #
expostulate
roundly with him, and to let him understand that if I must
not believe what I see, he is like to be of no farther use to   #
me;
because I shall not be able, at this rate, to know whether I    #
have
<P II:ii449>
a Guide, and whether I follow him him or not. In short, I tell  #
him
plainly, that when I took him for my Guide, I did not take him  #
to
tell me the difference between (^North^) and (^South^) ,        #
between a (^Hedge^)
and a (^High-way^) , between (^Sea^) and (^dry Land^) ; all     #
this I knew
before, as well as he or any man else could tell me; but I      #
took 
him to conduct and direct me the nearest way to (^York^) : And
therefore after all his impertinent talk; after all his         #
Motives of
Credibility to perswade me to believe him, and all his          #
confident
(^sayings^) , which he gravely calls (^Demonstrations^) , I     #
stand stifly upon
the shore, and leave my learned and reverend Guide to take his
own course, and to dispose of himself as he pleaseth; but       #
firmly
resolved not to follow him. And is any man to be blamed that
breaks with his Guide upon these Terms?
   And this is truly the Case, when a man commits himself to    #
the
Guidance of any Person or Church: If by vertue of this          #
Authority
they will needs perswade me out of my senses, and not to        #
believe
(^what I see^) , but (^what they say; that Vertue is Vice, and  #
Vice 
Vertue^) , if they declare them to be so: And that because      #
they say
they are Infallible, I am to receive all their Dictates for     #
Oracles,
tho never so evidently false and absurd in the Judgment of all
Mankind: In this case there is no way to be rid of these        #
unreasonable
People, but to desire of them, since one kindness deserves
another, and all Contradictions are alike easie to be           #
believed, that
(^they^) would be pleased to believe that Infidelity is Faith,  #
and that
when I absolutely renounce their Authority, I do yield a most 
perfect submission and obedience to it.
   Upon the whole matter, all the Revelations of God, as well
as the Laws of men, go upon this presumption, that men are not
stark fools; but that they will consider their Interest and     #
have
some regard to the great concernment of their eternal           #
salvation.
And this is as much to secure men from mistake in matters of    #
Belief,
as God hath afforded to keep men from sin in matters of         #
Practice.
He hath made no effectual and infallible provision that men     #
shall
not sin; and yet it would puzzle any man to give a good Reason,
why God should take more care to secure men against Errors in
belief, than against sin and wickedness in their Lives.
   I shall now only draw (^three^) or (^four^) Inferences from  #
this
Discourse which I have made, and so conclude.
<P II:ii450>
   1. (^That it is every mans Duty who hath ability and         #
capacity 
for it, to endeavour to understand the grounds of his           #
Religion.^) 
For to try Doctrines is to enquire into the grounds and reasons
of them; which the better any man understands, the more firmly
he will be established in the Truth, and be the more resolute   #
in
the day of Trial, and the better able to withstand the Arts and
assaults of cunning Adversaries, and the fierce storms of       #
Persecution.
And on the contrary, that man will soon be moved from
his stedfastness who never examined the Grounds and Reasons
of his belief. When it comes to the Trial, he that hath but     #
little
to say for his Religion will probably neither do nor suffer     #
much
for it.
   2. (^That all Doctrines are vehemently to be suspected which
decline Trial^) , and are so loath to be brought into the       #
light; which
will not endure a fair Examination, but magisterially require   #
an
implicite Faith: Whereas Truth is bold and full of courage, and
loves to appear openly: and is so secure and confident of her   #
own
strength as to offer her self to the severest Trial and         #
Examination.
But to deny all liberty of Enquiry and Judgment in matters of
Religion is the greatest injury and disparagement to Truth that
can be, and a tacite acknowledgment that she lies under some    #
disadvantage,
and that there is less to be said for her than for Error.
   I have often wonder'd why the People in the Church of        #
(^Rome^)
do not suspect their Teachers and Guides to have some ill       #
design
upon them, when they do so industriously debar them of the      #
means
of Knowledge, and are so very loath to let them understand what
it is that we have to say against their Religion. For can any   #
thing
in the world be more suspicious than to perswade men, to put    #
out
their eyes, upon promise that they will help them to a much     #
better
and more faithful Guide? If any Church, any profession of men,
be unwilling their Doctrines should be exposed to Trial, it is  #
a
certain sign they know something by them that is faulty, and    #
which
will not endure the light. This is the account which our        #
Saviour
gives us in a like case, It was (^because mens deeds were       #
evil^) that 
(^they loved darkness rather than light^) . For (^every one     #
that doth
evil hateth the light; neither cometh he to the light lest his  #
deeds
should be reproved: But he that doth the truth cometh to the    #
light,
that his deeds may be made manifest that they are wrought in    #
God^) .
<P II:ii451>
   3. Since Reason and Christianity allow this liberty to       #
private
persons to judg for themselves in matters of Religion, we       #
should
use this privilege with much modesty and humility, with great   #
submission
and deference to our Spiritual Rulers and Guides, whom
God hath appointed in his Church. And there is very great need
of this Caution, since by experience we find this liberty so    #
much
abused by many to the nourishing of Pride and Self-conceit, of
Division and faction; and those who are least able to judge, to
be frequently the most forward and confident, the most          #
peremptory
and perverse: and instead of demeaning themselves with the      #
submission
of Learners, to assume to themselves the authority of
Judges, even in the most doubtful and disputable matters.
   The Tyranny of the (^Roman^) Church over the Minds and       #
Consciences
of men is not to be justified upon any account: but nothing
puts so plausible a colour upon it, as the ill use that is too  #
frequently
made of this natural Privilege of mens judging for themselves   #
in
a matter of so infinite concernment, as that of their eternal   #
happiness.
But then it is to be consider'd, that the proper remedy in
this Case, is not to deprive men of this Priviledge, but to     #
use the 
best means to prevent the abuse of it. For though the           #
(^inconveniences^)
arising from the ill use of it may be very great, yet the
(^mischief^) on the other hand is intolerable. Religion it      #
self is liable
to be abused to very bad purposes, and frequently is so; but    #
it is
not therefore best that there should be no Religion: And yet    #
this
Objection, if it be of any force and be pursued home, is every  #
whit
as strong against Religion it self, as against mens liberty of  #
judging
in matters of Religion. Nay I add farther, that no man can
judiciously embrace the true Religion, unless he be permitted   #
to
judge, whether that which he embraces be the true Religion or   #
not.
   4. When upon due Trial and Examination we are well setled
and establish'd in our Religion, (^let us hold fast the         #
profession of
our Faith without wavering^) ; and not be (^like Children,      #
tossed
to and fro, and carried about with every wind of Doctrine,      #
through
the sleight of men, and the cunning craftiness of those who     #
lye in
wait to deceive^) . And above all, let us resolve to live       #
according
to the excellent Rules and Precepts of our holy Religion; let   #
us
heartily obey that Doctrine which we profess to believe. We,    #
who
enjoy the (^Protestant^) Religion, have all the means and       #
advantages
<P II:ii452>
of understanding the Will of God, free liberty and full scope   #
of
enquiring into it: and informing our selves concerning it: We
have all the opportunities we can wish of coming to the         #
knowledge
of our Duty: The Oracles of God lie open to us, and his Law is
continually before our eyes; (^his word is nigh unto us in our  #
mouths,
and in our hearts^) ; (that is, we may read it and meditate     #
upon it)
(^that we may do it: The Key of Knowledg is^) put into our      #
hands,
so that if we do not (^enter into the Kingdom of Heaven^) , it  #
is we
our selves that shut our selves out. And where there is nothing
to hinder us from the knowledge of our Duty, there certainly    #
nothing
can excuse us from the practice of it. For the end of all
knowledg is to direct men in their duty, and effectually to     #
engage
them to the performance of it: The great business of Religion
is, (^to make men truly good, and to teach them to live         #
well^) . And
if Religion have not this effect, it matters not of what Church #
any
man lists and enters himself; for most certainly, (^A bad man   #
can
be saved in none^) . Tho a man know the right way to Heaven     #
never
so well, and be entred into it, yet if he will not walk         #
therein, he
shall never come thither: Nay, it will be an aggravation of     #
this
man's unhappiness, that he was lost in the way to Heaven, and
perish'd in the very road to Salvation. But if we will in good
earnest apply our selves to the practice of Religion, and the   #
obedience
of God's Holy Laws, his Grace will never be wanting to us
to so good a purpose.
   I have not time to recommend Religion to you at large, with
all its advantages. I will comprise what I have to say in a few
words, and mind them at your peril. Let that which is our great
concernment be our great care. (^To know the truth and to do    #
it,
To fear God and keep his Commandments.^) Considering the
Reasonableness and the Reward of Piety and Virtue, nothing can
be wiser; considering the mighty assistance of God's Grace,     #
which
he is ready to afford us, and the unspeakable satisfaction and
delight which is to be had in the doing of our duty, nothing    #
can
be easier: Nothing will give us that pleasure, while we live;   #
nothing
can minister that true and solid comfort to us, when we come 
to die: There is probably no such way for a man to be happy in
<P II:ii453>
this World; to be sure, there is no way but this to escape the
intolerable and endless miseries of another World.
   (^Now God grant that we may all know and do in this our day,
the things that belong to our peace, for his Mercies sake in    #
Jesus
Christ: To whom with the Father and the Holy Ghost be all
Honour and Glory now and for ever^) , Amen. 



