provided for, are but meanly inftructed in the Mysteries of the Chriftian Faith. But to us, who want neither Means of Inftruction, nor Capacity of receiving them, no Excuse is left, if we do not improve them to a full Comprehenfion of the Myfteries of our Faith; whereby we may both obtain a rational Conviction of the truth of it in our felves; and be enabled to vindicate the Honour of our Lord and Saviour, from the Contradiction of foolish and unreasonable Men.

Christianity indeed is not in our Age oppofed with that open and barefac't Confidence, wherewith it was in the Apostles time, when it was forced to wrestle with Principalities and Powers, and fpiritual wickedness in high places, the united force of a victorious and learned Empire: Yet we want not fecret impugners of our most holy Faith: Who if by the natural Light of Reafon and Remorfe of Confcience, they be reftrained from profeffing their fecret Atheism, and denying the Exiftence of a God; yet ftick not to oppofe all revealed Religions, and especially Christianity, because most contrary to their beloved Lufts; in defence of which only they maintain their impious Opinions. It is the Interest of these Men, that Chriftianity fhould be false, that fo the licencious Practice of their Lufts and Paffions may not be abridged to them; and the Expectation of eternal Punishments imbitter all their Pleasures. For to the Honour of Chriftianity be it faid, that in these latter Ages it hath had no Enemies, but Men of

profligate

profligate and debauched Lives, who either denied the Being of a God, or lived as without God in the world. However, the Conviction of these Men is far more difficult, than antiently of the Heathen Philofophers: Of whom many fincerely fearched after the Truth, which commonly ended in the discovery of it, and embracing the Chriftian Religion: Whereas thefe difpute only for the love of their Lufts and fenfual Pleafures; are thence transported with violent Prejudices, wilfully fhut their Eyes against the Truth, caft the Words of Conviction behind them, and hate to be reformed. To vindicate the Honour of God, of Chrift and our Religion against the Blafphemies of fuch Men, is the Duty of every Chri ftian in his Place and Station, and as Opportunities are miniftred to him. Nor are there wanting thofe among us, who openly and with great excefs of apparent Zeal, feek to withdraw us from our moft Holy Religion, endeavouring to impofe upon us the belief of pernicious Errors and Superftitions. They oppofe not directly indeed the Faith of Chrift, but corrupt it with Errors and falfe Opinions; rend in funder the Unity of the Church, by promoting and perfwading a Schifmatical dedeparture from it; and openly impugn the moft Holy Reform'd Religion of our Church, which is indeed no other, than the pure and genuine Chriftianity, by decrying it as Heretical and Damnable.

To obviate the Defigns of thefe Men nothing can be more effectual, than to apply our

felves

felves diligently to the ftudy of Chriftianity, to enquire in the Holy Scriptures what Chrift hath revealed to us, and to fearch the Defign and Mysteries of his Religion. This is become the Duty of every private Christian at this Time; that fo his Ignorance may not lay him open to the Attempts of defigning Men, who lay in wait to deceive; and betray him to be a prey to Error and Superftition. To this pursuance and encrease of Knowledge, our Church encourageth, and earnestly intreats us. She taketh no Refuge in the Ignorance of her Communicants, nor difcourageth them from examining her Doctrines and Opinions; as well knowing, that this Examination will end in a full Conviction of the Truth of them; and that the Improvement of our Knowledge in divine Matters, and an impartial Study of them, will infallibly secure us from the Delufions of her Enemies. And this is the first Reason why every private Chriftian ought to be fully inftructed concerning the Reasons of his Faith; that fo he may answer the Objections, and efcape the Affaults of thofe who endeavour to withdraw us from the Truth, or feduce us to the Belief of any Error.

II. It is a ftrict Enquiry into the Reasons and Arguments of our Religion, and full Comprehenfion of them, which properly maketh Faith to be praife-worthy in it felf, acceptable to God, and capable of Reward. An Affent to Chriftianity without refpect to the Arguments of its Truth, may be a Happiness to ignorant Perfons, in as much as they enjoy those Opportunities,

;

Opportunities, which lead to fuch an Affent fuch as are Education in a Christian Country,or under Christian Parents or Masters; whereby through Custom, or Refpect to the Authority of those Perfons, they embrace Chriftianity, and are led thereby to the Knowledge of God, the Practice of their Duty, and Dependence upon the Merits of a Crucified Saviour. But furely we cannot imagine this to be an Act deferving the Favour of God, or even comparable to the meanest of moral Vertues: Before all which a true Divine Faith is fo frequently, and fo eminently preferred in Scrip.

ture.

For fince fuch a Difpofition of Mind, I mean an Inclination to follow the Example and Authority of our Country, Parents or Mafters, in affenting to the Religion received by them, may and doth equally difpofe Men to the embracing of Error, as of Truth; it is to be accounted a Thing wholly indifferent; and if it proceeds from a wilful Negligence of examining the Grounds of any Religion, when Means and Ability are not wanting to us, is extremely vicious; but no otherwise laudable, than in the happy Confequences of it, and Opportunities it may poffibly minister of coming to the Truth.

Indeed Christianity is fo admirably fitted to the Perfection and Salvation of Mankind, that it cannot be affented to upon any Grounds whatsoever, even by the moft ignorant Perfons, without a precedent Habit of Mind, which is truly vertuous and excellent; and in an extraordinary Manner teftifying a pro

I 2

found

found Obedience to the Commands of God in the Perfon affenting, may not unfitly be thought to qualifie him for the divine Favour. For Christianity propofing fuch Rules, as restrain the corrupt Lufts and Paffions of Men; teaching a ftrict Sobriety and Abftinence from unlawful Pleasures, forbidding the Satisfaction of the most darling Lufts; and commanding Men to deny to themselves, what they are apt to imagine an extreme Happiness, the unlimited Fruition of all fenfual Pleasures; and even upon Occafion to forfake the Conveniencies of Life it felf, Choofing rather to fuffer afflic tion, than enjoy the pleasures of fin for a feafon: None can affent to a Religion of this Nature, without first overcoming his Lufts and Paffions, and being thoroughly convinced, that all thefe ought to give place to the Command and Will of God, which he believes to be propofed to him in the Chriftian Religion.

Such a Difpofition is truly excellent; and in them who want Means of attaining a more perfect Knowledge is rewarded by God, as a true and perfect A&t of Faith; who condefcends to the Imperfection of Mankind, and requiring of none more than he hath given to him, fupplieth by his Mercy what is wanting to the Perfection of our Faith. But then fuch a Difpofition of Mind is fo far from being a true and proper Faith, that it may confift without it, and be joyned with Error. Neither can we imagine that Faith, which hath all thofe glorious and particular Promifes of Reward annexed to it in the holy Scripture, confifts only

in