to him fo much fpirit as to make an attempt, and engage him to do that upon fo preffing, fo great a concern which meer curiofity prompts men daily to in common affairs. And he that is not moulded of this cold and stubborn clay, he that has not loft one of the elements of mans compofition, and has but a fpark of fire in his temper, will furely have fome warmth towards this fo inviting an experiment: and when he has once made it, I doubt not, it will then joyn with the fuffrages both of reafon and confcience in approbation of Chrifts Laws, and will with Solomon pronounce of this fpiritual wisdom, her ways are ways of pleasantness, and all her paths are peace, Prov. 3.17.

AND now it must be a strange Violence of impiety, that must break this threefold cord, that fhall difannul the joint fentence of all that are competent Judges in this matter. This is not the ftrength of Samfon that brake withs and cords, but of the Legion that pull'd in pieces fetters and chains; and though too many men make it their own work; yet certainly 'tis only the Devils Intereft: he afpires to the rule and government of us; and to that end nothing can be more contributive than these prejudices we take up againft Chrifts conduct. A Soul like a Nation, can neither bear two Legislators, nor be without one: And Satan having but that fingle competitor, our quarrelling with Chrifts Laws, is virtually an embracing of his. When we fend Ghrift that rebellious meffage, Nolumus

bunc

us.

bunc regnare, we say to the other as the Trees to the Bramble, Jud. 9. 14. come thou and reign over And to this defiance of the one, and invitation of his oppofite, he very nearly approaches, that thus defames Chrifts commands as irrational or fevere. The traducing of a government being, we know, the immediate præludium to the cafting it off; libelling the forlorn-hope to rebellion. But would God men would foberly weigh whither fuch a mutinous humor tends; and when our outward Condition has given us so many pregnant and costly Proofs of its ruinous effects, take caution that it make not the like wrack within us: that we do not madly exchange Christs gentle Service,and glorious Rewards; for Satans cruel bondage,and crueller Wages: the golden chains of the one which do more adorn than tie us; for the Iron, the Adamantine links of the other, which bind us till they deliver us over to thofe Chains of darkness, where our captivity fhall be irreverfible. If this fo reasonable, fo neceffary a care may be admitted; 'twill certainly confute the profane Sophiftry of our Age, filence our impious Gavils, and instead of providing us of the colour of an auftere Mafter to excufe our floth: will engage us to that diligence that fhall fuperfede the use of fuch shifts, and then we may hope to fee Chriftianity have a Refurrection day again, affume a Body fomewhat of solidity and substance; which now wanders about like a ghost or Spectre, a shade or vanifhing apparition which leaves no footsteps behind it: and to the re-union, O let us all emulously

loufly contribute, take up every one of us his dry Bones and bring it to the Prophet, or rather to Him who fpake by that Prophet, to breath upon them, till at last they be cemented and infpirited in active Duty to fhew forth the Praises of that God who hath call'd us out of darkneß into his marvellous light, 1 Pet. 2. 9.

CHAP. VI.

A Survey of the Mifchiefs arifing from Partial Obedience.

A

NOTHER fort of prepofterous Confiderers there are,by whom the power and force of Chriftianity is no less obftructed: and thofe are they that contrive not how they may most comply with it, but how they may best bend it to comport with them. That rebate its edge, or turn it only against fuch of their corruptions as they have least kindness for. That weigh the Precepts with no other defign but that of taking the lighteft: thofe to which their constitutions or other circumftances carry leaft repugnance; and come unto the Gospel not to as a law, but to a Market; cheapen what they beft, like, and leave the reft for other cuftomers.

THAT thus it is with, many needs no other proof than the variety vifible in the lives of feveral profeffors. One man behaves himself moI deftly,

owns

deftly, and tells you his religion commands him bumility, yet at the fame time tranfgreffes the as ftrict precept of Justice, and will defraud him he bows to. On the contrary another is Just but Infolent, and though his Sentence do not bend, expects his Clients fhould. That man the purity of his religion in vifiting the fatherless and widows, yet difclaims it again by not keeping himself unspotted of the world. This perfon is Abftemious but Uncharitable, will drink no wine but thirsts for bloud. He prays much, yet curfes more; whileft he is meek but indevout. Now while the Rule is one and the fame, how fhould it come, that mens Practices fhould fo vary,were it not for the unequal Application: did they take it entire, though there might be difference in the degrees, yet fure not in the kinds of their Vertues, and as men would not differ fo from one another, fo neither would they from themselves, there would be then no fuch thing as a charitable Drunkard, a devout Oppreffor, a chaft Mifer; Monsters engendred by this unnatural commixture of light with darkness, but Piety would be uniform and extensive, and bring into captivity every thought unto the obedience of Chrift, 2 Cor. 10. 5. And till it be thus, Ghriftianity can never be thought to have atchiev'd any part of its defign, which was not aim'd against any one fmgle limb, but against the whole body of fin. Alas, tis not the lopping off one of the remote members, that will render the remaining ones any whit the lefs vital, the having a part less to ani

mate,

mate, will rather ferve to concenter the spirits, and make them more active in the reft: as we fee the pruning of Trees, makes them more prolifick. And this effect is very obvious among men: he who has no general diflike to vice, if he repudiate one, 'tis commonly that he may cleave closer to another; and what he defalks from fome dry, infipid fin, is but to make up a Benjamin's Mess for some other more guftful. If the Wanton be fober, 'tis odds he thinks excefs a Rival to his luft, if the Proud man be liberal, 'tis becaufe covetousness is inglorious; fuch unevenneffes are caus'd not by an unkindness to any Sin (unless poffibly that averfion which natural conftitution raifes in fome) but by a partiality to one or more favourite Vices, for whofe better accommodation, and fecurer reign, not only Vertue, but other Vices alfo muft give place.

AND this 'tis much to be fear'd will upon a true account, be found to be the fum of many mens piety, fomething they think they must pay to the importunity of their Religion, which upbraids them fo loudly that they are willing to ftop its mouth, but yet would do it with as much frugality, and good managery as may be, and fo confider what 'tis they can beft fpare: what refufe Sin which brings them in little of fatisfaction, and is perhaps in competition with some other more agreeable and this they can be content to devote to the flaughter, fet it to receive all the impreffions of the Sword of the spirit; and fo use it as a buckler to their darling lufts, to ward off thofe

12

blows