ticularly and more especially oblig'd to a Com-CHAP. pliance; because, in that Case, they become XVIII. the only legal and acceptable Means for fulfilling the End. And when the Law of the Means does so plainly appear to the Subject, to be not only in Affirmance of the Law of the End, but entirely framed for, declaratively promotive of, and actually serviceable to the End; Do we then, argues the Apostle, make void the [moral Law thro' Faith? God forbid ; yea, we eflablish that Law. Whoever is honest and sincere in profefling Obedience to this Law, will be as sincere and obedient in embracing the other, and for the sake of the Religion of one, love the Religion of the other ; if he conscientiously holds to the one, he cannot in his Conscience despise the other,

But, to be sure, if he is false to the End, he. will use all manner of Artifice to evade the Means. Or should he happen to doubt of the Law of the Means, and at the same Time affect to give out among his Neighbours, how true is he to the End! when he himself, and all his Neighbours see that Law has no other View, but the fulfilling the End, and must certainly for that Reason proceed from the fame Fountain of Authority, the other took its Rise from: He must soon either lay aside his Doubts; or, if he should continue, and be troublesome with them, þis Neighbour will solve them for him, and tell him a Truth he can't deny, that the true Reason of it is, because he disaffects and dislikes the End, at the Bottom of his Heart,

XVIII. This accounts for that Scripture, why all

Men have not Faith *, i. e. have not an Inclina-
tion of Will 'or orderly Disposition of Heart to
such wife and worthy Things, as ordains them,
sets them in order to eternal Life: The Reason
follows, because they are unreasonable and wicked
Men, à Toroi, absurd Persons, Reason-Haters,
Truthlets Creatures, upon whose Will the To-
picks of common Reason and Persuasion have lost
their Influence ; from whom, as from incurable
Adverfaries to God, and their own Souls, it is
therefore pray'd to be deliver'd. The Author of
Characteristicks confesses, " that the highest Good
". and Happiness must depend upon right Opi-
66 nion t." And must not that right Opinion
necessarily extend to the right Means of attaining
that highest Good and Happiness?

To illustrate these Matters; the Laws, since the Reformation, which established the Protestant Religion and the English Liberties, rather supposed, than served the Subjects with effectual Means for that End; but they did the best they could with those imperfect Means ; till the happy Revolution came, which foon after feteled (Thanks be to God the Protector of the Reformation for his good Providence, for the Majority of one Vote in one of the Houses!) the particular, explicit, effectual Means ever after for it, in the present happy. Settlement. I ask then; though it was a Duty before for Men to do the best they could, are not all Subjects now, particularly, oblig'd to espouse, and adhere to this blessed, explicit Law of the Means, and that inviolably, and without

* 2 Thef. iii. 2.

+ Charact. Vol. III. pag. 169.


any doubting ? So, when the Savioun of the CH A P. World came to deliver Men from the Dominion XVIII. and Slavery of the Devil, tied and bound as they were to him in the Chain of their Sins, and blinded moreover by him with horrid Delusions ; were all the Natives of these Dominions as fenfible of the Value of Liberty in one Case, as in the other (not to say how much one excels the other) or, of the Enjoyment of a much better Life from one Deliverance than the other, it could not fail, but that every Soul would be, and appear to be as well affected to Jesus Christ; as to the present Government, and think it a Politeness

, of Honour and good Sense of a Briton to be firmly attached to, and constantly well behaved towards him, paramount to all other Honour, to all other little Politeness: For this would retrieve the true gallant Politeness, consisting in general Humanity, Justice, Veracity, Love of Virtue, and public Spirit, all which endear and secure Society; and by degrees would polish off the modern, mean Politeness, which appears out of Season in a Protestant, and to the Dishonour of a Christian Nation, in Falsbood, Selfishness, licentious Opinions, Luxury of several Sorts, a Spirit of Infidelity, and a Multitude of Wants ; and to increase them the more, a servile Imitation of the worst failings of the French. One is a Civil Virtue for the Civil Life of a British Subject, the other is a moral Divine Virtue for a moral and divine Life, begun in inward Peace with God here, and consummated in eternal Blessedness hereafter.

And if no Man can come to the Father but through him, the only appointed Mediator and Peace-maker, how can the Reje&ters of him precend to go to the Father, or expect any Peace

CH A P. with him in this Life, or the next? The Father XVIII. however is willing to have those Incogitant Per

fons faved, but then he wills the Means also ; and that is, by their coming to the Knowledge of ibe Truth of that only Means, and making proper use of it. It would well become the Deift therefore to consider, whether he will not become justly fuspected of being a good Subject as well to one Government, as the other. For does he imagine, that the present Administration of these Realms does not understand its Interest better, than not to interpose in time, for preventing such Sentiments from enlarging into a Fashion, (the Law of which has more fway over the sociable Nature of moft Men than the Laws of God, or the Magistrate) and for protecting the other Kingdom that is not of this World, as it is so exceeding serviceable to their own Kingdom, so long as it keeps clear from the Corruptions of Irreligion and Popery: but their Irreligion against Cbrist, wherewith they go on to infect such vaft Multitudes, directly leads and paves the Way to the other, as I before amicably shew'd *; and that we all know is the Ruin of all.

I CAN'T imagine why they don't rather chuse to submit to the Principal, in time, rather than be ensnar'd, having the Snare in Sight, into a Submission to his pretended Vicar. Is not feae fonable Virtue to both Governments better than Death-bed Repentance? The Design of King Cbarles II's Reign, according to a good Historian, “ seem'd to be to make us first Aiheists, in or“ der to make us Papists." But do they think in their little Conscience that those evil Times are coming about again?

Page 212, ESC. of this Vol.


XVIII. If after this nothing can be added to shew the Wickedness of refusing Obedience to the Law of the Means, I shall have Occasion afterwards co demonstrate the Folly of it to those who are so wife in their own Conceit. Mean time, it may be proper to observe how those things come about. And this will open the several Steps of Folly, in Mens Treatment of chis Law of the Means, Faith in the Mediator, in the Particulars before explain’d.

Now, it being agreed on all sides, that this Faith carries with it a declar'd moral Obligation, and most divine Direction to Purity and Holiness of Manners, therefore callid boly Faith ; where there is, and for so long as there is an Irregularity, or Immorality in the Will as to that sort of Obedience to this Faith, in either not embracing it at all; or not as what it really is ; or not putting it to its design'd Use; naturally produces a corresponding Conduct in the Understanding, to keep up some sort of outward Shew of Consistency, or some kind of Sense of inward Peace and Quiet in the Agent, such as it is. Therefore a resolv'd Adherence in the one so commonly brings forth a Refusal of the other ; a Corruption, or Latitude in one, a Corruption or Latitude in the other ; a Neglect of the one, an Inconsideration of the other. Hence it comes to pass, in the Nature of Things, that some are RejeEters, ochers Cor. rupters by Principle ; some Doubters, others careless Negletters of it.

1. THE REJECTERS of this Faith are desired to examine their own Breasts, whether


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