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SER M. Sixthly, it is objected that there are many divifions and factions among chriftians. This I confefs is a great reproach and fcandal to our religion: but no fufficient argument against it. And,

1. To effen and abate the force of this objection, it is to be confider'd, that a very great part of the divifions that are among thofe that are 'call'd chriftians, are about things that do not concern the effentials of chriflianity, and therefore they are no argument that chriftianity is not true, because they bring no fufpicion of doubt and uncertainty upon the fundamentals of ch iftianity, which all agree in, though they dar other things. 'Tis true indeed they are very undeceat, and contrary to the nature and precepts of the chriftian religion, which above any religion in the world does ftrictly require love and unity. They take off much from the ftrength and beauty of our religion: but do by no means destroy the truth of it.

2. How many and great foever they may be, yet they can with no colour of reafon be imputed to the chriftian religion, as giving any cause or encouragement to them, however by accident it may be the occafion of them. For no man doubts but that the best thing in the world may be perverted by bad men, and made an occafion of a great deal of mifchief in the world, and yet be very innocent of all that mischief. No man can deny but that chriftianity does ftrictly enjoin love, and peace, and unity among all the members of that profeffion; and fo far as christians are factious and unpeaceable, fo far they are no chriftians. So that a man may as well except against philofophy, becaufe of the differences that were among the philofophers, and fay there was

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no truth among them, because they were not all SER M. agreed in all things; as call the truth of chriftianity in queftion, for the differences that are among christians. Nay, a man might every whit as well except againft laws and government; because, notwithstanding them, there are frequent feditions and rebellions, infinite fuits and controverfies occafion'd even by the very laws: but no man was ever fo unreasonable as to think this a good reafon against laws and government.

3. The divifions of chriftians are fo far from being an argument against chriftianity, that on the contrary, they are an argument that men. fhould embrace christianity more heartily, and make more confcience' of obeying the precepts of it. And if they did this, the greatest part of those contentions and uncharitable animofities which are among them would prefently ceafe. If the chriftian religion were truly entertained, and men did feriously mind the precepts of it, and give up themfelves to the obedience of its laws, differences would not be eafily commenced, nor fo vehemently profecuted, nor fo pertinaciously continued in, as they are. Men would not, upon every flight reafon, and little doubt and fcruple, rend and tear the body of CHRIST in pieces, and feparate themfelves from the communion of the church they live in, and in which they were baptized and received their chriftianity.

If men seriously confider'd, and truly understood what they do, when they divide the church of CHRIST upon little fcruples and pretences, they would hardly be able to think themfelves chriftians, whilst they continued in thefe unchriftian and uncharitable practices.

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SERM. If men would but be, or do what christianity requires, there would be no occafion for this objection; and if men will not, chriftian religion is not to be blamed for it, but those that act fo contrary to the plain precepts and directions of it. I proceed to the

Seventh and laft objection, the vicious and wicked lives of a great part of the profeffors of christianity. This is a heavy objection indeed, and fuch an one, that though we may juftly be ashamed to own the truth of it, yet can we not have the face to deny it. 'Tis fo fad a truth, that it is enough to confound us, and to fill all our faces with fhame and blufhing: but yet it is an objection not fo ftrong against christianity, as it is shameful to chriftians. And notwithstanding the utmost force of it, we have no cause to be ashamed of the gofpel of CHRIST; but the gofpel of CHRIST may justly be ashamed of us. For whatever we be, "the gospel of CHRIST is the power of God unto "falvation." The natural tendency of it is to reform and fave men, and " the wrath of God is "therein revealed against all ungodliness and un"righteousness of men, however they may detain "the truths of GOD in unrighteousness," and not fuffer them to have their due and proper influence upon their hearts and lives.

But that I may give a more clear and particular answer to it, I defire you to attend to these following confiderations.

1. It cannot be denied, but that christianity hath had once very great and marvellous effects upon the hearts and lives of men. And for this I appeal to the lives and manners of the primitive chriftians, for which we have not only the teftimony of our

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own books and writers, but even of the adversaries S ER Mof our religion. What reformation christianity at firft wrought in the manners of men, we have clear and full testimony, from what the apostles wrote concerning the several churches which they planted in feveral parts of the world. What hearty unity and affection there was among chriftians; even to that degree, as to make men bring in their private eftates and poffeffions for the common fupport of their brethren, we may read in the hiftory of the Acts of the apoftles. The city of Corinth, by the account which Strabo gives of it, was a very vicious and luxurious place, as moft in the world; and yet we fee by St. Paul, what a ftrange reformation the chriftian religion made in the lives and manners of many of them; 1 Cor. vi. 9, 10, 11. "Be not deceived; neither fornicators, nor adulterers, nor "idolaters, nor effeminate, nor thieves, nor cove"tous, nor drunkards, nor revilers, nor extor"tioners, shall inherit the kingdom of GOD. And "fuch were fome of you: but ye are wafhed, but

ye are fanctified, but ye are juftified, in the name "of the LORD JESUS, and by the SPIRIT of our "GOD." And furely it is no small matter to reclaim men from fuch a profligate courfe of life. The apostle inftanceth in crimes and vices of the first rate, from which yet he tells us many were cleansed and purified “by the name of the LORD JESUS, "and the SPIRIT of GOD;" that is, by the power and efficacy of the christian doctrine, together with the co-operation of GOD'S HOLY SPIRIT.

After the apoftles, the ancient fathers, in their apologies for chriftianity, give us a large account of the great power and efficacy of the christian doctrine

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SER M. upon the lives and manners of men. Tertulliah tells the Roman governors, that their prisons were full of malefactors, committed for feveral crimes; but they were all heathens. De veftris femper aftual carcer, "their prifons were thronged with criminals of their own religion:" but there were no chriftians to be found committed there for fuch crimes; Nemo illic chriftianus, nifi boc tantùm, &c. "There were "no chriftians in their prifons, but only upon ac❝count of their religion." Or if there were any malefactors that had been christians, they left their religion when they fell into thofe enormities. And afterwards he adds, that if chriftians were irregular in their lives, they were no longer accounted chriftians, but were banish'd from their communion as unworthy of it. And they appealed to the heathens, what a fudden and ftrange change chriftianity had made in feveral of the most lewd, and vicious, and debauched perfons, and what a vifible reformation there presently appeared in the lives of the worft of men, after they had once entertained the christian doctrine.

And these testimonies are so much the stronger, because they are publick appeals to our adverfaries, which is not likely they who were fo perfecuted and hated as the chriftians were, would have had the confidence to have made, if they had not been notoriously true, even their enemies themselves being judges.

And that they were fo, we have the confeffion of the heathens themselves. I fhall produce two remarkable teftimonies to this purpose, and one of them from the pen of one of the bittereft enemies that the chriftian religion ever had. 3

Pliny,