and die in the Religion in which they were brought up, without much troubling themselves whether it be true or falfe, but taking all upon Truft: if they happen to be in the right, it is by chance, and more than they know, or are able to prove, if they be in the wrong, they know as little of it, but right, or wrong, they follow the Example of others, of whom they have conceived a favourable Opinion, or who have fome Authority with them to influence them; they profess their Religion, as they practise other things, for no better Reason, than because they fee others have done it before them, and they ftand up for it only, as they do for all Customs, which, by long ufe, are become familiar, and almost natural to them, but may be worn out by a different Practice and Cuftom.

And when the generality of Men are thus careless and unconcerned to examine the Grounds and Principles of their several Religions, this gives a mighty Opportunity and Advantage to Men of ill Principles, and ill Designs, to infufe and spread their Opinions. For if by the Plaufibleness and Importunity of their Infinuations, or by the Profeffion of a more than ordinary Zeal and Strictness in some things that are most popular, they can but gain a few Perfons of Note and Intereft, who may influence others, a Party is made, and a Sect fet up, which may perhaps continue for fome Generations; and a fondnefs for Novelty, a Personal Dislike and Prejudice against fome Men, and an Efteem and Admiration of others, and several Accidents, as they fall in with the feveral Tempers and Inclinations of Men, may make great Additions to a Sect that is once formed. Men, who thought themfelves difobliged amongst the Jews, were wont to go over to the Samaritans; and Deferters in Religion are as ufual as in War, upon any great Difcontent, or upon hopes of great Advantage. And thefe Men, to teftifie their Sincerity, are obferved commonly to

be

be most Violent; however, they serve to make a Number, and to strengthen a Party.

Most Schifms and Herefies have been begun by Men of ill Designs, who under pretences of Godliness, gratified their own Paffions of Ambition, or Covetoufnefs, or more fcandalous Vices. This was the Original of the Herefies in the Apostles days, and it has been obfervable in the firft Authors of them, ever fince. An Affectation of Singularity, of Popular Fame, and Preeminence, have been the occafion of great Mifchiefs in the Church. Some Men are as fond of their own New Opinions, as others are of Honours, or Wealth, or Pleafure; and can bear no Contradiction, but contend for a kind of Empire in Knowledge, and fhew a mighty Zeal to gain Profelytes, because this is to extend their Conquefts, and enlarge their Dominion over Mens Faith. Some that devoured Widows Houfes, have for a pretence made long Prayers, Matth. xxiii. 14. And it is a fhame, and horror, even to speak of thofe things, which have been done by others; not only in fecret, but openly, and in the view of the World, under the most folemn and zealous Profeffions for the Glory of God, and the Good of Souls. And the Errors of Men of no ill meaning, but of great Zeal, with little Knowledge, have fometimes found a strange Acceptance in the World, for the fake of that Integrity and Sincerity, which appeared in their first Au

thors.

Now when all the Paffions, and Infirmities, and Vices of Men, thus contribute to produce and promote Differences in Religion, it is no greater wonder that there are fuch Differences, than that there are Frailties and Vices amongst Men; that some Men are vicious, and ready to feduce others, and that others are eafie to be feduced.

St. Paul complains of falfe Apostles, deceitful Workers, transforming themselves into the Apostles of Chrift; and no marvel, fays he, for Satan himself is transformed in

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to an Angel of Light; therefore it is no great thing, if his Minifters alfo be transformed, as the Minifters of Righteoufnefs, whofe end fhall be according to their Works, 2 Cor. xi. 13, 14, 15. Satan himself strives to appear like an Angel of Light, and Sin is forced to take the disguise of Religion. Vice is a thing, which few Men care much to own, how fond foever they be of it: Numbers in other cafes are wont to bring things into Reputation, but it is not so in most Vices, which tho' they have been practised by great Numbers of Men in all Ages, yet have been always nevertheless infamous; and this fhews the deteftable Nature of Vice and Irreligion, that they could never become creditable in a vicious and irreligious World; but bad Men are ashamed of them, and endeavour to conceal and hide them under fome colour of Religion and 'Vertue.

But fince every Vice, and every Paffion, and Interest of Men, may conduce to the railing and fomenting of Differences in Religion, it is as impoffible that they fhould not be in the World, as that Sin it self should not be in it, which can never be wholly prevented, unless God should force Men to be Good; and therefore it is impoffible, that there fhould be no Differences in Religion, unless the fame Force and Necessity fhould restrain Men from them.

II. It is not neceffary, nor expedient, that God fhould miraculously and irresistibly interpofe to prevent Differences in Matters of Religion; because it would contradict the very Design of all Religion, for God thus to interpose: The Design of Religion is to Direct and Command Men, what to Believe, and what to Do, upon fuch Terms as may prevail with them by reasonable Arguments; by Exhortations and Encouragements on the one hand, and Admonitions and Threatnings on the other. But to force Men to be of one Mind, and one Profeffion, would be to lay aside thefe Terms, and to render the Motives K k

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and Arguments which Religion propofeth useless and to have no regard to the Rewards and Punishments by which it is enjoined. There can be no more Reason, that God fhould conftrain Men to have right Notions of Religion, than that he should force them to obey thofe Notions, and put them in practice; or that he should restrain Men from Herefies and Schifms; that is, from fuch Sins as more directly and immediately concern Religion, rather than from any other Sins: But there is great reason why it fhould not be fo, because this would make Religion it felf useless and infignificant, by taking away the Grounds and Foundations of all Religion, and by destroying the Liberty of Mankind, which is neceflary in all Acts of Religion. For, he that Acts by Neceffity, cannot Act by the Principles of Religion, which advifes and commands Men to refufe the Evil, and chufe the Good. Differences in Religion could not be prevented without over-ruling all the Paffions, and hindering all the Vices of Men, and, without frustrating the Commands and Precepts, and contradicting the Defign and Inftitution of Religion; and it is not to be expected, that rather than fuffer Differences in Religion, God fhould fo check and restrain Men, as not to leave them at Liberty to A&t upon the Principles of Religion, but upon mere Force and Neceffity. If Men be permitted to Err and to Sin, they will Err' and Sin in Matters relating to Religion, as well as in others, and to debar Men unavoidably from Sin and Error, would be to proceed in fuch a manner as is inconfiftent with the Motives and Arguments both of Reafon and Religion, and to offer Violence, not only to Humane Nature, but to the Wisdom and Counsel of God, in his Difpenfatious for the Salvation of Mankind.

It is the Wifdom of God not to force Men upon doing Good, but to bring Good out of Evil; and if Men will refolve to commit Sin, and will not be pre

vailed upon by all that God has faid and done, to withdraw them from it; then to make their worst Actions inftrumental to his own Glory, and to the Salvation of other Men. And there is this good effect from the most pernicious Herefies and Schifms, That thofe which are approved, may be made manifeft by them; that the Sincerity of the good Chriftian may appear, and that the Difguife may be taken off from Hypocrites, that they may be no longer able to seduce Men by a fhew of Godliness. It is a juft Judgment of God upon unrepenting Sinners, to let them fall from one Wickedness to another, and not come into his Righteoufnefs; to punish fecret Sins, by fuffering Men to run into publick and notorious Crimes, whereby they discover and expose themselves to the World. Thus it was in the cafe of thofe Hereticks of whom St. Paul fpeaks, They profefs'd that they knew God, but in Works they denied him, being abominable and difobedient, and to every good Work reprobate, Tit. i. 16. And giving a full and lamentable Description of this fort of Men, in conclufion he says, But they shall procoed no farther; for their Folly fhall be manifest to all Men, 2 Tim. iii. 9. They were permitted to come to fuch horrid and frightful degrees of Wickedness and Blafphemy, as that all Men, who meant well, would be fure to avoid them, and to depart from them; and of those who joined themselves with fuch Men, and went over to them, St. John declares, They went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifeft, that they were not all of us, I John ii. 19.

And when thefe, and fuch like Herefies break loofe, and disturb the Peace of the Church, this makes all fincere Chriftians more careful and diligent to hold fast the form of found Words, and earnestly contend for the Faith which was once delivered to the Saints. Men are apt to be too careless and unconKk 2 cerned