It may perhaps be objected , that all Christians receive the general Truths of their Creeds , and that these are not questioned but by Pagans and Atheists . Upon which I shall make two Reflections ,

1. It is but too true , that in the Point of Religion , there is at this Day a great Number of Persons who entertain very loose Opinions and that do at least border upon Atheism . These pernicious Tenets are spread wider than some People think . Not only the Libertines are infected with them , but even the Common People . All the profane Men and Deists are not to be found at Courts , in Armies , or among the Learned ; there are some in Towns , among the Vulgar , and even among Country Clowns . If we examine a little the Discourses and Apprehensions of Men , especially of those whose Life is irregular , if we do but begin to reason with them and press them , we may soon perceive the Principles of Incredulity and Atheism in many of them . It will be found that they are not thoroughly persuaded that there is a God , and another Life ; or that if they do not proceed to that degree of Impiety which attacks directly the very Foundations of Religion , they harbour at least this Fancy , that God doth not narrowly observe Mens Deportment ; that he will not be so severe as to damn them for some Sins they have committed , and that there is not such great Harm in gratifying ones Passions , and living at the usual rate of the World . These and the like Sentiments are general enough , and yet they lead the straight way to Deism , and tend plainly to the Subversion of Religion . It would be therefore highly necessary , in order to root out such dangerous Errours , carefully to establish these great Truths ; that there is a God , that this God speaks to us in his Word , and that whatever the Gospel tells us of another Life , is most certain . This I say would be altogether needful , if it were but for the Instruction of those I have now mentioned , and their Number is greater than is commonly imagined .

2ly . We may take notice , that tho' Christians profess to believe the Truths of their Religion , yet that Belief is not lively and strong enough in them all . It is beyond all question , that most Christians are so only because they were engaged by their Birth in the Profession of Christianity ; but that after all , they know very little of the Truth and Divinity of it . They would in like manner have been Jews or Pagans , if they had been born in Judaism or Paganism ; so that properly speaking they cannot be said to have Faith ; for Faith is a Persuasion ; to believe , is to be persuaded ; and it is impossible to believe a thing right without Reason or Examination . That which is called Faith is commonly nothing else but a confused and general Opinion , which makes but very slight Impressions upon the Heart and Mind ; but true Faith is a greater Rarity among Christians than we are aware of . Now as Faith is the only Principle of Piety , so a bad Life does chiefly spring from Want of Faith and from Incredulity . And there are two sorts of Infidels ; some deny and reject Divine Truths ; others do not quite deny them , but they doubt and believe but weakly . The Infidels who deny the Fundamentals of Religion , are not many , but the Number of those who doubt , and are not well persuaded , is very great .

This discovers to us the Reason why Men who are acquainted with the Divine Truths and profess to believe them , do yet act quite contrary to the Dictates of Faith and Religion . There seems to be in their Proceeding a manifest Contradiction : It is a thing wondered at ; that People who believe a God , and a Religion , should live as if there was neither God nor Religion ; upon this we are apt to say , that Sinners are not consistent with themselves ; and as if it were impossible to reconcile their Practice with their Belief , we cry out , that the depth of Man's Heart is unsearchable . But there is no such wonder in the Case , and the proceeding of bad Christians , is not always so contradictory , as it seems to be . I confess that Men Sin sometimes against the Convictions of their own Consciences , and that some who want not Knowledge , do yet Live very Ill.

This may proceed from Inconsideration , from the violence of their Passions , from too great a regard to their Temporal Interest , from the flattering hope of Pardon , or some such Principle . But for the most part , Men act consonantly and suitably to their Belief , and it is but seldom , that in the Conduct of their Lives , they behave themselves contrary to the Sentiments and Principles that possess them . We suppose that bad Christians believe the Truths of Religion , and in that we are mistaken . Many of them want Faith , and are not fully convinced of those Truths . Is it to be imagined , that so many Persons who live in Sin , who make Conscience of nothing , and who violate every minute the Rules of their Duty ; should be thoroughly persuaded , that there is a God who sees them , and to whom they are to give an Account ? From all this I Conclude , That the Ignorance of the General Truths of Religion , is one of the principal sources of Corruption .

Some will say , That these Truths need not be proved , and that they are of the number of those first Principles , which are taken for granted , because they are imprinted on the Hearts of all Men. But this Objection is easily answered by what has been said just now . I own that the Ideas and Principles of Religion , carry in them a Natural Evidence , inasmuch as they are demonstrable from Reason and Conscience ; and because there are Principles in Men by the help of which , they may arrive at the Knowledge of the Truths of Religion . But these Principles and Ideas have been in some measure stifled in many , either thro' ill Education , or worldly Business , or Vice , or some other Cause ; so that they feel the force and evidence of them but imperfectly ; and some have no sense at all of them . Upon this Account it is necessary to excite and enlighten those Ideas , to explain and establish those Principles . I acknowledge further , That some parts of those Proofs upon which Religion is built , lie open to all Mens Eyes ; but yet the Ignorant , and those who are taken up with other Objects , do not observe them : They should therefore be made to attend to them ; just as we make stupid and heedless People take notice of the Beauty of a Palace , or the Skill of an Artist in some curious Workmanship , which would otherwise pass unobserved by them . However the Opinion of those who pretend that the General Truths ought not to be proved , is contrary to the Holy Scripture ; which teaches us to Reason upon the Principles of Religion , and to search into the Proofs of them ; where in order to Convince Men that there is an Almighty and Infinitely Good God , it proposes to them , the Beauties and Wonders which shine in his Works , and exhorts them to the Consideration of them . This may be seen in the Book of Job . In the XIX . and CIV . Psal. Rom. 1.19 , 20. and in many other Places .

3ly , It may further be said , That the Proof of General Truths , is too difficult for the Common People , and that the Learned only are capable of such a Discussion . I grant that all sorts of Persons are not able to comprehend all that has been Writ upon these Matters . And therefore I do not pretend , that it is impossible to have a true Faith ▪ without entring into the Detail of all these Proofs , and without following with the utmost strictness , all the deep and abstracted Reasonings , which have been used to prove the Existence of God , or the Truth of the Christian Religion . I think rather those Matters ought to be treated with great Discretion , especially in Sermons . It would be a great piece of Imprudence , to muster up in a Publick Discourse , all the Objections of Atheists , or the Subtilties of Libertines ; these ought to be referred to Private Conferences . Those who speak to the People , must take heed , lest by Disputing and Speculating too much , they render the Fundamental Truths Problematical , and raise Scruples in Mens minds . They ought to build upon this Principle , That Men are carried by a Common and Natural Inclination to believe the Existence of God , to acknowledge a difference betwixt Good and Evil , and to own Providence , and the other Truths of Religion ; but for all that , it may be very useful and necessary to confirm those Truths , to set them in the clearest Light , and to Convince the People of them .

As to what is said , That the Proofs of the Principles of Religion are not suitable to the Peoples Capacity : I answer , That most of those Proofs are such , that there is no need of being either Learned , or a Divine , to be affected with them . We ought to suppose here , that the more important any Truth is , the clearer and the easier the Proofs of it are . I do not speak of all Truths ; there are some that are most certain , whose Proofs are difficult , and above the reach of common Understandings ; such are many Metaphysical Truths , and Mathematical Demonstrations ; but at the same time , the knowledge of those Truths is not necessary , and a Man without danger may be ignorant of them . I speak now only of those Truths which it concerns every Person to know , and which are of general usefulness and necessity . These are always clear and easily proved . And this , by the by , ought on the one hand , to make us admire the Wisdom and Goodness of God , who has so well provided for the Necessities of Men ; and on the other hand to set Bounds to our Curiosity , and to fortify our Faith against those Doubts , which might start up in our Minds , by reason of so many things which we are ignorant of .

As therefore of all Truths , none are of greater Consequence , or of a more intire certainty than those , which Religion depends upon ; so the Proof of those Truths ought to be simple , evident and suited to all Mens capacity . Thus when in order to prove the Being of a God ; we alledge , for instance , the State and Order in which the World subsists ; when we shew that the World cannot be eternal , and that things had a beginning ; when we establish the Inspiration of Scripture by the Prophecies it contains , which were undoubtedly written before their accomplishment : When we prove the Truth of the Christian Religion by the Truth of Matters of Fact and History , and demonstrate that if the Facts upon which Religion is founded , are not certain , there is no such thing as certainty in the World , in respect of things that are past ; and that if the Testimony of the Apostles is rejected , there are no Witnesses or Historians , who may not be rejected upon better grounds : When we confirm the Sacred History , by the concurring testimony of Pagan Writers , and by the most Ancient , and the most unquestionable Monuments , which past Ages can afford : When we reflect upon the manner in which the Christian Religion was planted in the World , and upon the alteration it has made in it : When we insist upon the Characters of Truth , Sincerity and Divinity , which are observable in the Scripture : In short , when we take Religion to pieces , and make Men see and feel , that its Doctrines , its Precepts , its Promises , and its Threatnings , have nothing in them that is absurd or bad , or contrary to our natural apprehensions ; nothing but what perfectly agrees with sound Reason , and the Sentiments of our own Consciences ; and nothing but what is advantagious to particular Persons , and to Societies : When I say , we urge these Proofs and others like them , and have the Art of proposing them in a clear and judicious Method , it is certain that they contain nothing that is very difficult . These are the clearest and the strongest Proofs that can be used , in a Subject of this Nature ; and the Arguments which are made use of to establish these Proofs , are for the most part so natural , and so conform to the Ideas of our Minds , and to the Principles of Common Sense , that there are few even of the Vulgar who may not apprehend them ; if not perfectly and in their whole extent , which is reserved to Men of a larger Capacity ; yet so far at least as sufficiently to be sensible of their Force .

If then Difficulties and Obscurities are to be met with in the Discussion of the Principles of Religion ; it is because this Matter is neglected , and the People are little Informed . But if the same Care had been taken to Instruct Christians in the Fundamental Truths of Religion , which was bestowed upon Explaining and Clearing Particular ones ; they would have another kind of persuasion than they have of the Truth of their Religion . These great and sublime Truths , have without comparison more suitableness and affinity with the Nature of Men and the Sentiments of their Hearts , than many obscure , difficult and less necessary things , which yet have been effectually taught them .

4ly , But against this , Experience may possibly be Objected : It may be said , that there are Christians , who most certainly have Piety , and yet did never meditate much upon the Foundations of Christianity . I. Answer , That it is not conceivable , how a Man should be a pious Christian , without being persuaded of the Truth of his Religion . For at this rate , Piety would be but mere Conceit and Enthusiasm ; and we must say notwithstanding all that Scripture and Reason tell us to the contrary , that Men are Christians without Knowledge or Reason . It cannot be otherwise , but that good Men must have been convinced , of the Truths of the Gospel , and have had a lively sense , that these are the most certain and the most important of all Truths . If we enquire what Principle it is , which produces Piety in the Hearts of the most simple People , we shall find it is an unmovable Persuasion , that there is a God , a Judgment , a Heaven and a Hell ; which Persuasion is necessarily founded upon some of the Proofs I have hinted at .

I grant , which no doubt will be Objected to me , that in many this Persuasion is not clear enough , and that it is not the result of a particular examination ; but this does not lessen the force of my Argument . For though the Persuasion of Good Men should not be so clear and so well grounded as it might be , yet it does not follow but that it is sincere ; a Man may be convinced of a Truth , tho' he does not discover all the certainty and all the Proofs of it , and tho' he is not able to answer all the Objections against it . So that still it is true that there is no Religion , without the belief of the General Truths of it . After all we must acknowledge , that there are Good Men , who are not so well instructed upon this Head as it were to be wished . And this defect of Instruction , this imperfection of their Faith , is one of the main Causes of the defects and imperfections of their Piety . Thus we may frequently observe in their Conduct , such Weaknesses and Opinions as do not agree with the pure Light of Faith , and with the exactness of the Rules of the Gospel . This is part of the Unhappiness we lament , and of that Corruption of which we seek the Causes . But no Man will dispute , but that if the same Persons had more instruction , they would carry Virtue much farther than they do . The degree of Piety , does ordinarily follow the degree of Faith : Where there is no Faith , there is no Piety ; and where Faith is weak and faint , Piety is ●anguid and defective . This is the gene●al State and Character of Christians at this time ; either downright Impiety , or 〈◊〉 Piety that is both feeble and imperfect .

5ly , In the last place , some will perhaps Object here , that Incredulity is the effect , ●ather than the Cause of Corruption ; and that Atheism does not produce Cor●uption , but Corruption Atheism . To this 〈◊〉 say , that these two things do mutually uphold and support each other . Many fall into Infidelity , because their Hearts are vitiated , their licentious way of living takes them off from enquiring into Religion , and hinders their believing of Divine Truths . But it is not less certain ●hat one of the great Causes , of the Dis●rders of Christians , is that either they do ●ot believe at all , or that they believe weakly and confusedly ; and this cannot ●e reasonably contested .

II. Here is then the first and the prin●ipal Defect , That Men are not sufficiently ●●structed in the general Truths and Prin●iples of Christianity . I said that the Par●icular Truths and the Parts of Religion were better known ; which does not imply but that in this respect too , Ignoran●● is very great and general .

1. I shall not scruple to say , that the● are prodigious Numbers of People , wh●●● scarce have any Knowledge at all of th●● Doctrines of Religion . If all Christian● were obliged to render an account of thei● Faith , if they were examined upon th● Articles of their Belief , or the main Fact● related in Sacred History ; there would appear in most of them , such an astonishin● Ignorance , or such confused and intrica●● Ideas ; that one would hardly think the● more knowing than if they lived in th●● darkness of Heathenism . And what Religion , what Piety can we look for amon● such Men ?

But besides this gross and palpable Ignorance , there are several defects of Instruction to be observed , even in thos● who have , or fancy that they have mo●● Knowledge than others . I shall particularly take notice of these two .

1st , Those who exceed the ordinary degree of Knowledge , have yet often bu● a false kind of Light : Either they do not know those Truths which they shoul● know , or else they know them not aright They apply themselves to things which are not essential to Christianity , or which ●●e less considerable than others which ●●ey do not study . Thus in all Christian ●ocieties , Instruction is commonly placed in ●●e Knowledge of the Doctrines and Opi●●ions , particular to every one 's own Sect ●nd Party . Whoever is able to debate ●ose Points , and is skilled in Controver●e , is said to understand his Religion . ●hese Matters may perhaps have their ●●se ; but there are other things which ●en are more concerned to know , because ●hey are more conducing to Piety ; and ●et they are almost constantly neglected . The occasion of this Error , is that the various importance of the Truths of Re●igion , is not duly weighed , and that Religion is not studied in an orderly method . Very few Persons distinguish between the more and the less necessary Things , between the most useful Subjects and those which are of little Edification . Most Men study Religion without Rule , and to no purpose , and so run out upon many unprotable Subjects . That which is called Learning in Divinity or Knowledge of Religion ; is frequently nothing else , but a heap of Notions , which have no influence upon Piety , or respect to Mens Salvation . It is but a confused Medley , wherein the least necessary Things , are blended without choice and distinction , with the most important . I do not speak here of the perplext and unaccurate Ideas , which Men often have about these Matters ; I pass by the false Reasonings , which are sometimes used to establish the Truths of Christianity , as well as those Mists , which the School-Divinity has cast upon the Gospel : I do only observe , That the Knowledge which most Men have of Religion , is not very fit to make them sensible of the Beauties of it ; so that when all is done , it is no wonder that it should seem to many an obscure , crabbed , unpleasant and intricate Science , and that it should have so little Effect upon Mens Minds .

2dly . The other Fault is , that Men content themselves with bare Instruction , or with the simple Knowledge of the Christian Truths , while they are ignorant of their use . If they do but know in an Historical manner , what is believed by Christians , and are able to reason about it , and to discern Truth from Error , they think themselves sufficiently instructed . But these Instructions do not reach the Heart . Among that small number of Persons who have some Knowledge , there are but few who consider that this Knowledge , is to be directed to a Holy Life , as to its proper end and intendment ; and they are fewer yet who actually direct it to that end , and make it subservient to the reforming of their Lives . And so it comes to pass , that a great many of those who are best acquainted with the Truths of Religion , have yet but an imperfect and barren Knowledge of it , and that with all their Attainments , they live still in the darkness of Corruption and Vice .

II. Hitherto we have considered Ignorance with relation to the Truths and Doctrines , which the Christian Faith embraces : Let us now view this Ignorance with respect to the Duties which Christianity prescribes . Upon this second Head we shall discover yet a greater Ignorance than upon the first . For after all something may be done , when we are only to infuse into Men some Knowledge of Truths and Doctrines . It is usual enough to see very ill Men , who in this regard are not destitute of Light . But it is much harder to instruct them in the Duties of Holiness . We may apply here these Words of our Saviour's ; * * John III. 19 , 20. 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 . The Maxims of the Gospel and the Rules of its Morality condemn Sinners , and therefore they do not care to be informed about them . Those who love the World and their Sins , are glad if they can enjoy the Sweets of these without Disturbance and Interruption : And therefore they will not enquire much into the Moral Precepts of Jesus Christ ; they are loth to come at such a Knowledge as would disclose to them the Turpitude of Vice , and breed Disquiet and Remorse in them . Ignorance begets Security : The more ignorant a Man is , the fewer Stings he feels in his Conscience , and the more Pleasure he takes in his Sin . The very shadow of Evil frights a well-instructed Christian ; but Crime it self does not daunt one who is ignorant : He does not hear within himself those Alarms or Reproaches , which are either the Preservatives against Sin , or the Remedies of it .