The causes of the decay of Christian piety, or, An impartial survey of the ruines of Christian religion, undermin'd by unchristian practice written by the author of The whole duty of man.

CHAP. I. The Character of Christian Religion, demonstrating its aptitude to plant exemplary Vertue and Sanctity. (Book 1)

THE holy Psalmist gives it as part of the Cha∣racter of Pious persons, and therewithal a description of their felicity, Psal. 92. 13. That they shall bring forth more fruit in their Age: and what he thus observes of the members disjunctively and apart, reason suggests to be in a higher, and more eminent manner appliable to the whole body united: And it being as well the mark as duty of every single Christian to grow in grace, 2 Pet. 3. 18. we may by all rules of Proportion, conclude that the collective masse of such, the whole Church is by this time near attained to the measure of the stature of the fulness of Christ, Eph. 4. 3. And indeed this is so regular an inference, that whilest the premises stand firm 'tis impossible to shake the conclusion, the entire body must necessarily augment answerably to the growth of its several parts. And if we should so far let loose to speculation as to forget our experience: If we measure the effect only by the power and energy of the cause, we should surely be as far from doubting the premises also. Christianity is in its self of so prolifick a nature, so apt to impregnate the hearts and lives of its proselytes, that it is hard to imagine,

that any branch should want a due fertility that is engrafted into so vigorous a stock.

FOR first, in its spring and original it is most supernatural and divine, derived immediately from him, who had nothing more of man than he purpose∣ly assumed to draw us the nearer to him as God. He it was that disseminated this doctrine, and that in order to the purifying to himself a peculiar people zea∣lous of good works; and certainly his choice abundant∣ly justifies its propriety to that end, and his descent from Heaven on that errand puts so venerable a so∣lemnity upon it, that though his descent were very astonishing, yet it will be much more so, that it should fail of the designed effect.

AND indeed did our Faith give us no clue to lead us to the author, yet its composition would speak it to be of no humane extraction, its precepts are so excellent and refined, so agreeable to the more spiritual part of our temper, and so apt, as to fore∣stall, so to cleanse and sublimate the more gross and corrupt, as shews flesh and blood never revealed it. Nay farther, so effectually providing for all those advantages to mankind, which the wisest of mens laws have in vain attempted, that methinks they all stand before it like the Magicians before Moses, and by their impotence tacitly confess it to be the finger of God. 'Twere too large a Theme to confront them in the several instances, let it suffice to observe one which has a common influence on all; and that is the immaculate cleanness of heart, which Christs, and only Christs law requires. This is the only proper basis on which to superstruct, first innocency, and

then vertue, and without this the most rigid ex∣actors of outward purity, do but transcribe the folly of him, who Pumps very laboriously in a Ship, yet neglects to stop the Leak: or the worse tyranny of Pharaoh in requiring Brick without Straw: so far is it from a severity in our law-giver, thus to limit and restrain our thoughts, that it is an act of the great∣est indulgence: by no means the laying on a new burden, but the furnishing us with an Engine to bear with ease that weight which otherwise the stoutest Atlas must sink under. And were but this one precept sincerely conformed to, it would not only facilitate but ascertain the obedience to all the rest. If the first sparks of ill were quencht within, what possibility is there they should ever break out into a flame? How shall he kill that dares not be angry? Be Adulterous in act, that did not first transgress in his desire? How shall he be perjured that fears an oath? Or defraud that permits not himself to covet? In the like manner all positive acts of vertue, are but the natural effects of the interior habit. Where the love of God is seated in the Heart, 'twill operate in all the faculties, keep them in a busie endeavour of doing acceptable service: when fear is planted there, it will break forth in out∣ward reverence and duty; and so proportionably 'twill be in every other instance. 'Tis therefore an advice well becoming the wisdom of Solomon, Prov. 4. to keep the heart with all diligence: but then it is withal the work of him who is greater than Solomon, to teach us how to do this: for unless he keep that Ci∣ty the watchman waketh but in vain. If he instruct

not to secure those issues of life, they will betray and ruine, appear indeed the savour of death unto death. Now of this divine art of Tacticks and de∣fence, Christianity is the only School, and there∣fore most fitly qualified for the producing all those supernatural excellencies to which the timely pre∣possession of the heart, is the rudiment and prin∣ciple.

AND as the preceptive part enjoyns the most exact, and elevated vertue, so is it most advantage∣ously enforc't by the Promissory, which both in re∣spect of the kind and value of the rewards; and also the manner of proposing them, is most exquisitely adapted to the same end.

FOR first, if we consider the nature of the things promised, we shall find they are not gross and carnal, such as may court and gratifie the bestial part of us; but such as are proportioned to the su∣pream and leading principle, as feast a Soul, and suit with the capacities of an intelligence. All the beatitudes the Gospel tenders to its votaries, either relate to the purity or peace of the mind in this life; or else to its completer felicity hereafter. And though 'tis true, the body is not wholly unconsider∣ed, though the addition of all temporal necessaries be promised, yet even those are for the Souls sake, either to secure it from the sin of solicitude and di∣strust, or to preserve it a useful instrument for the others service. And as for the future glory in which the body is to partake, 'tis to be observed, that flesh and blood can not inherit it; that load of earth which now engages to corruption must be put off,

must be calcin'd and spiritualiz'd; and thus made glorious, be clothed upon with Glory. So that in all the Gospel dispensation, there is no provi∣sion for the flesh, its lusts and sensualities. And then sure there cannot be a more unanswerable ar∣gument against our providing for it, than to see it left out of Gods care. Indeed had we proposals of a Mahumetan Paradise, were we to expect our bliss only in the satiating our appetites, it might be reasonable here to whet them before hand, to stretch them to the utmost wideness, or in the Prophets phrase, to enlarge our desires as Hell, and by frequent antepasts excite our gust for that profuse perpetual meal. Or were we only to have our portion in this life, to enjoy an uninterrupted affluence of outward comforts, 'twere but good husbandry to improve them to the height, and the Wise mans advice would then cease to be Ei∣rony, Eccles. 11. 9. Rejoyce O young man, and let thy heart chear thee in the days of thy youth, and walk in the ways of thy heart, and the sight of thine Eyes. Had we only the prospect of a Canaan, such an eternal inheritance as a conquering Sword could give, as the salvation of a Ioshua, and the affluence of milk and hony could produce. 'Twould be no wonder, if we never voluntarily en∣dured the thirst and famine of the wilderness, but be always as they desiring meat for our lust, pro∣jecting the gratifying those desires in whose re∣pletion we placed our happiness. But when our Religion makes us no such tender, when all its hopes are of another make, invite to those Diviner

joys of which sensuality has no capacity or taste. What pretence can we have to cherish that here, which we must wholly be divested of hereafter, those immaterial felicities we expect, do natu∣rally suggest to us, the necessity of preparing our appetites, and hungers for them, without which Heaven can be no Heaven to us: for since the pleasure of any thing results from the agreement between it and the desire, what satisfaction can Spiritual enjoyments give unto a Carnal mind? Alass, what delight would it be to the Swine to be wrapt in fine Linnen, and laid in Odours: his senses are not gratified by any such delicacies, nor would he feel any thing besides the torment of being with-held from the mire. And as little complacency would a brutish Soul find in those purer and refin'd pleasures, which can only up∣braid, not satisfie him. So that could we by an impossible supposition phancy such a one assumed to those fruitions, his pleasure sure would be as little as his preparation for it was. Those Eyes which have continually beheld vanity, would be dazled, not delighted with the Beatifick vision; neither could that Tongue, which has accustom∣ed its self only to Oaths and Blasphemies, find Harmony or Musick in a Hallelujah. 'Tis the pe∣culiar priviledge of the pure in heart, that they shall see God; and if any others could so invade this their enclosure, as to take Heaven by vio∣lence, it surely would be a very joyless possession to these men, and only place them in a condition to which they have the greatest aversation and

Antipathy. So that holiness here, is not only necessary to the acquiring, but the enjoyment of Bliss hereafter: and therefore unless men will contrive to annihilate their joys, and affect the monstrous riddle of being tormented in Heaven, they cannot but from this Spirituality of the pro∣mises, infer a necessity of purifying themselves, and being capable at least of innocent Celestial joys: and since that only can be done by vertuous practice here on Earth, the Obligation thereto must needs be very pressing and indispen∣sable. And as the nature of the promises directs to this, so does the great transcendent value en∣courage and animate. Hope is the grand exciter of industry, and as the object of Hope is more or less desirable, so is the endeavour more intense or remiss; and upon this ground we must conclude the Christian has all reason to be the most indefa∣tigable, seeing his expectations are the noblest and most encouraging. That they are so, we cannot but acknowledge, if we admit of the de∣scription which the Spirit gives: that Spirit which as he seals us to it, so is himself the earn∣est of that Inheritance. He in the Sacred Scrip∣tures has drawn us a Map of the Countrey which we are to enter: and sure we may say of it as Ca∣leb and Ioshua did of Canaan, Numb. 14. 7. the land is an exceeding good land. For first, if we consider the Negative advantages it has, we shall find there is an absence of all the Ills, destructive or affrightful unto humane Nature. There shall be no more death, nor sorrow, nor crying, nor pain,

Revel. 21. 4. Here alass we are infested by all these. Sorrow and Pain, prey and insult on all the comforts of our lives; leave us not a Gourd, which is not like that of Ionah, smitten with these Worms: and then comes death, the grand devourer, and spares not life it self. Nay, those little respites which we have from these, are so embittered by unpleasant expectations and Pre∣sages, that we are sad before we are afflicted: in pain without a disease, and in death in the midst of life: and then a State exempted, not only from the Calamities but the Fears of these, may well deserve to be lookt upon with appetite.

BUT Heaven is designed for our reward, as well as rescue, and therefore is adumbrated by all those positive excellencies which can endear or recommend. It is a Crown, and that not of thorns, such as our Saviours was, and such as the more affected Diadems of the world oft prove un∣to the wearer, but one of Glory: nor is that Crown, nor that Glory like our sublunary splendors, which suddenly vanish, and leave the possessors to the greater obscurity and contempt: but 'tis perma∣nent, such as fades not away, 1 Pet. 5. 4. or in St. Pauls phrase, an eternal weight of Glory. But to give you its more comprehensive Character, 'tis a being with the Lord, 1 Thess. 4. 17. Nay, 'tis a possessing even God himself. He shall be their God, Rev. 21. 3. and what can he want who pos∣sesses him who is all things? How can he fail of of the most ravishing delight, that stands before him in whose presence is the fulness of Ioy, and at

whose right hand are pleasures, and those not short or transient, but for evermore? So indefeisible is our estate in those Ioys, that if we do not like mad prodigals sell it in reversion, we shall when we are once invested, be beyond the possibility of ill husbandry, not have it in our power to undo our selves. Now surely these are great and pre∣cious promises, such as may well sustain the weight of that inference the Apostle builds upon them; and engage us to cleanse our selves from all filthiness both of flesh and spirit, and to perfect holiness in the fear of God, 2 Cor. 7. 1. for they ad∣dress to that Principle which is confestly Predo∣minant in our Nature; so that if the love of Christ cannot, yet the love of our selves may constrain us. How must it then affront and baffle the en∣ticements of sin, when we compare its empty vanishing pleasures with those solid and durable joys? What a forestalling will it be of Satans markets, that God bids so much fairer for us: offers us that to which his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all this will I give (could he make such a whole-sale) can bear no proportion, and how then shall we ever barter it away for those little petty commo∣dities he retails to us; or make any other reply to his profers, than a get thee behind me Satan? For alas! can we remember that we are candi∣dates for a Kingdom, and yet retain the abject spirits of slaves? Do we expect to reign hereaf∣ter, and yet depose our selves before hand here? Suffer every the vilest lust to rule over us? Is so glorious a prize annext to the victory, and will

it not animate the faintest heart, and feeblest hands to the combate? What Lions can we fear in the way which this hope is not Sampson enough to encounter? How light are our heaviest, how momentary our most lasting Afflictions, if ba∣lanced with that eternal weight of Glory? Are we spoil'd of our goods, here is a reserve of treasure which no Thief, neither the slye, nor the avowed, the pilferèr, nor the sequestrator can invade. Are we reduced to our Saviours destitution, not to have where to lay our head, yet we have a building of God, an house not made with hands eternal in the Heavens. Are we reproacht for the name of Christ, that Ignominy serves but to advance our future Glory, every such Libel here, becomes Pa∣negyrick there. Nay, are we persecuted to death, that sends us but to take possession of the Crown of Life. Upon such sure grounds does our Chri∣stianity set us. While we make good its condition it puls out the sting of all that is most deadly. And in a more comprehensive sense, possesses us of the priviledge promised the Disciples, that no∣thing should by any means hurt them, Mar. 16. The most adverse chances being but like the ploughing and breaking the ground, in order to a more plen∣tiful harvest. And yet we are not so wholly turned off to that reversion, as to have no sup∣plies for the present; for besides the comfort of so great and certain an expectation in another life, we have promises also for this. Even of all those internal and spiritual satisfactions which attend the practice of piety. The feast of a good

Conscience is the true Christians daily diet, and sure whatever the rich men of the world think, he only can be said to fare deliciously: nay, he has yet more supernatural food, Manna rain'd down immediately from Heaven: the Holy Spirit sent on purpose to refresh and support him: those Joys which differ rather in degree than kind, from those which are to be his final portion. And that the Soul may not be too much incommoded in her house of clay, there is provision made for that also, such necessaries secured to the body, as may keep it in Tenantable repair: we have Christs express promise for it, that to those that seek the Kingdom of God, and his righteousness, all these things shall be added: if not that superfluity which may oppress and load, (render the body ra∣ther the Tomb than Mansion of the Soul) yet such as may sustain and support us: and sure 'tis easie to decide which is the happier lot. In short, we are sure of enough to defray the charge of that voyage, which lands us at Eternal Bliss: and certainly he must be of a very sluggish or queru∣lous humour, that shall demur upon setting out, or demand higher encouragements.

AND as the nature and value of the Promises render them most proper engagements and incen∣tives to all vertue; so if we consider the manner of proposing, we shall find them in that respect also highly contributive to the same end. For first, they are clear and express, not wrapt up in dark enigmatical insinuations, wherein men must exercise their sagacity aswell as their faith: but

revealed with that plainness, that 'tis impossible for any who knows but the letter of the Gospel to be ignorant of the Eternal rewards it proposes. And herein the difference belongs to Christianity above all other Religions, some whereof have left men so much in the dark, that many Sects among them have denied the immortality of the Soul, and sure they were but faint encouragements they could propose unto that vertue which was to pe∣rish with them. What should animate them to the rugged severe tastes of restraining appetites, subduing passions, eradicating habits who dis∣cerned no rewards for blameless Souls. 'Tis true indeed vertue is in her self perfectly amiable, though she brought no dowry, but experience shews us she has not many Platonick lovers: and when so few are ambitious to wed Her, when she brings an Eternal inheritance with her, we may easily guess how little she will be sought without it. When men once conclude that their Spirits shall vanish into the soft Air; the inference is ve∣ry obvious, Come on, let us use the creatures as in youth; as we find it elegantly pursued, Wisd. 2. But of those who acknowledged a future being, their preceptions were very misty and obscure. The Heathens had such confus'd notions of their Elysium, that the Epithet of shades belong'd more properly to the darkness than the refreshment, and was a reward fit for the votaries of those ambigu∣ous Oracles they consulted. And proportionably to the obscurity of their hopes were the Exercises of their vertue: their Piety was even overwhelmed

and confounded by the multitude of their Deities; nay, which is yet stranger, their Gods themselves seem to have been lost in their own croud: else sure the Athenians would never have inscrib'd an Altar to the unknown God: and indeed their offi∣ces were generally such, as if they had been devo∣ted to no other, they having as little discerning of their Worship as of their God. 'Twas wrapt up in clouds and darkness; had mysterious recesses to which the common worshipper had no admit∣tance; such as were to acquire a veneration only by not being understood: and though this must needs deprive their services of that spirit and quickness, which constitutes the vertue of devo∣tion, yet alas their Religion had more than that negative contrariety to Vertue. Many of their worships being nothing but a solemnity of the foulest vices: and their Divinity taught them to violate Morality. A deceit Satan could not pro∣bably so long have triumpht in, had they had the Gospel notion of Heaven, for sure they could not have suppos'd their Gods of such mutable inclina∣tions, as to affect purity in their cohabitants, and pollution in their Votaries: or such incongruous dispensers of rewards, as to apportion an impec∣cable state hereafter to the most flagitious crimi∣nals on Earth.

AS to the Iews 'tis true, they derived their light from a clearer Fountain, were under the Oeconomy of immediate Revelation, and therefore might be suppos'd to have had a freer prospect in∣to that Heaven, from whence their Law descend∣ed,

yet even they were in this, as in many other particulars, under Moses his veil, had rather dark adumbrations, and those too overwhelmed with the multitude of express temporal promises. The earthly Canaan lay so fair and open to their prospect, as easily intercepted their view of the Heavenly; and their faith must remove, at least overlook, that mountain before it could come to any sight of the Horizon and extended Sky. Nay, when 'tis remembred that the Sadduces a great and learned part of their Doctors denied all fu∣ture being, we must think the intimations of it were very obscure; it being scarce imaginable, that any considering men should think the Souls expir'd with the Body upon any other ground, but that they knew not what after State to assign it. So that though they wanted not figures and sha∣dows, or as the Apostle calls them, patterns of Heavenly things, Heb. 9. 23. yet they seem'd not to have been well understood, and the generality of men were not only in their Persons, but their Understandings denied entrance into the holy of holies; penetrated not that mystical representa∣tion, which was within the Veil: and answerable to this dimness of their perceptions, was the whole systeme and body of their Religion, which rather entertain'd its self in those external bodily performances, which affected the sense, than in those Divine and Spiritual raptures, which puri∣fied and elevated the Soul. 'Tis the Apostles affir∣mation, Heb. 9. that the sacrifices there offered could not make him that did the service perfect, as

pertaining to the conscience, and he gives the rea∣son in subjoyning, that they stood only in meats and drinks, and carnal ordinances. Alas what propriety had all their legal purifications towards the cleansing of the mind? That might be in the Mire while the body was in the Laver: and while the surface of the man was sprinkled with blood, the heart might be more beastial than those crea∣tures who lent the ablution. And indeed if we consider their morality, we shall find that outside formal ceremony had proceeded to infect and poyson that also. The outward restraint, the bare forbearance of an actual commission, being by them thought a full compliance with all the Negative precepts: so that we see Christ is fain to assert the Internal part of the Obligation, and extend the duty to the thoughts and inclinations. Besides, those acts of vertue they perform'd were commonly such as had an Aspect, rather on their temporal well-being, than distant and unseen re∣wards their Justice, and Charity confin'd to their own Nation, directed to the flourishing of their own Common-wealth: whereas Aliens were devo∣ted to their rapine and despight; so that if they were vertues, they were rather Political than Mo∣ral, and indeed while they placed so much of their hopes on Earth, lookt on secular plenty and tranquillity as their reward, 'twas but consonant they should square their endeavours by that mea∣sure, and consider things not simply in their na∣tive properties of good or ill, but according to their tendency towards that they esteem'd their felicity.

BUT God has provided, as the Apostle says, Heb. 11. 40. better things for us, has not only made a better Covenant with us, but has establisht it upon better promises, Cap. 8. 6. given us clearer revelations, not only of our duty, but our recom∣pence, the veil in Christ is done away, and we all with open face, Behold as in a glass the glory of the Lord, 2 Cor. 3. 18. The Gospel puts the evi∣dences of our inheritance into our own hands, seal'd by his explicite and direct promise, who cannot lye: and that not only engag'd by way of munificence, but bargain and contract, as the purchase of that price, which our Redeemer fully paid in our behalf. And sure this is in the Apostles phrase strong consolation; and if so, it must be forcible encitement likewise, he cannot but run alacriously, who has the prize in his Eye, nor can S. Paul use a more pressing argument to his Corinthians, To be stedfast, unmovable, always abounding in the work of the Lord, than this assu∣rance, That their labour shall not be in vain in the Lord, 1 Cor. 15. 58.

AND as this clear proposal of the promises is most proper to encourage and inspirit our en∣deavours, so is the conditionality most efficaci∣ous to necessitate and engage them. Had Hea∣ven been only promis'd as a largess, and with a blind promiscuous bounty dispenc'd without dis∣crimination, how much it might have rais'd our gratitude, I know not, but sure it would not have excited our industry, which in all instances we find is whetted by interest: and where that is

otherwise secur'd, men generally estimate it a part of the benefit that their labour is superseded; and please themselves no less in a lazy bequest, than a full enjoyment. So that indeed it is this circumstance of the promises that must give life to all the rest, and make them operative toward the producing of good life; for admit the joys we expect never so Divine and Spiritual for their kind; never so great and transcendent for degree, and these also represented to us in the most clear and convincing manner, yet if they be tendered not as objects of our choice, but the certainty of our fate, felicities which we are only concerned to enjoy, but not to acquire, they may make us glad, but surely not diligent; it being but a cold in∣ducement to any undertaking to be assur'd 'tis per∣fectly needless: we have therefore all reason to confess it our greatest advantage towards vertue, that God has so linkt our hopes and our duty toge∣ther: and indeed when we consider the great dis∣proportion between the one and the other; the infinity of the reward, with the despicableness of the service, we must resolve that he had no other design in making his promises conditional, than to engage us by our interest to that holiness, to which he saw our inclinations did not bind us: that it was an artifice of his love to ensnare us in∣to two felicities by proposing of one, enforce us to take one good in the way to another, vertue in passage to glory.

AND indeed who would not think this me∣thod so invincibly efficacious, as might supersede

the necessity of any other, but God who under∣stands our thoughts, long before, Psal. 139. 1. foresaw, that notwithstanding this proposal of a Canaan, there would be Rubenites and Gadites, who would set up their rest on this side of Iordan; so intent on the commodity of their Cattle, as to be content themselves to be part of the Herd, and become like the Beasts that perish: That there would be men of so ignoble, disingenuous tempers, as none of these cords of a man would be able to draw; and therefore there is another part of the Gospel-Oeconomy fitted to their capacities; the threats and interminations, those terrors of the Lord, which as Goads may drive those brutish Creatures who will not be attracted: that those who think themselves perfectly unconcern'd in Davids question, who shall ascend unto the hill of the Lord, Psal. 24. 3. may yet startle at Esays, who among us can dwell with everlasting burnings? Of so formidable a kind are those menaces, as is sufficient to awake the most drowsie stupid Soul, and are most apt to operate upon that part of their temper, which evacuated the gentler me∣thod: that very sensuality which made them de∣spise Heaven, may help to enhanse the dread of Hell; the lack of a drop of water will be most in∣supportable to him who fared deliciously every day; those flames will be yet more scorching to those bodies, who by studious effeminacies and softness have superadded an artificial tenderness to the natural; nor will the gnawing of the worm appear more intolerable to any, than those who

here make it their business to tye up its Iaws, gag or stupifie that Conscience which would now admonish, but will there torment. And when to this is added the perpetuity of these pains, that the worm shall never die, the fire never be quencht, certainly this puts such an edge upon the terror, as may well make it in the Apostles phrase, quick and powerful, searching even to the dividing asun∣der of the Soul and Spirit, the joynts and marrow. When we are assur'd that the Axe is thus laid unto the root of the tree, and that every tree that brings not forth good fruit must be hewn down and cast into the fire, we shall sure be warn'd to bring forth meet fruits of repentance, and fly from the wrath to come.

BUT because neither invitations nor threats can avail with those who are any way invincibly impeded to apply them to their benefit: since the most glorious prize, the most formidable dan∣ger, is insignificant to him, who wants power to run unto the one, or from the other; it has plea∣sed God to inspirit and actuate all his Evangelical methods, by a concurrence of supernatural strength, makes it not only eligible but possible, I may say easie and pleasant for us to do whatever he commands us: and notwithstanding our natu∣ral debility, makes us through Christ which strengthens us, able to do all things: by his Spirit he prevents, assists, restrains, excites, comforts, convinces; gives grace and adds to that the hap∣pier largess of a will to use it, and knowledge to discern the want of more: infusing to the Soul an ardent thirst of greater powers, and readier means

of service, which the performance actuates to greater strengths, and yet enflames to new de∣sires, and more importunate pursuits, whilest God at once bestows and crowns his own donati∣ons; still giving unto him that has, till that at last he gives himself; and grace is swallowed up in glory. And to assure us of this aid, he has been pleased to oblige himself: descends to the solem∣nity of a Pact and Covenant; has indented with us, and constituted it a principle part of the new and everlasting Covenant made with mankind in the blood of the Son of God, to send the comforter, his Holy Spirit, to be with us till the end of the world, and do all this. So that the Gospel is at once the assigner of our tasks, and the Magazeen of our strength; so much Spirit goes along with that Letter; so much internal grace is annexed to its outward administration, as will to all, who do not resist it, infallibly render it the power of God to salvation. For 'tis not the sole priviledge of a S. Paul, but the common portion of all Christians, That Gods grace shall be sufficient for them; which is sure a more Gospel-like promise, than that it should be too strong for them: so violent and ir∣resistible as to commit a rape upon their Spirits; such a mighty wind as drives them headlong upon duty. Indeed this competency is of all other pro∣portions the most incentive to industry; we see in Temporals, too little makes men desperate, and too much careless; and certainly 'twould be the same in Spirituals: but now when we have stock enough to set up with, and that too of so impro∣vable

a nature, that is capable of infinite ad∣vancement, and yet on the other side no less ca∣pable of total decay also, it being given with this express condition, that upon neglect it shall be withdrawn: so that our own sloth may make us poor, but nothing else can keep us from being abundantly rich: what can be imagin'd more ani∣mating to diligence and endeavour? And this being the condition wherein our Christianity has placed us, added to the former considerations, will be∣yond exception or subterfuge, evince its perfect aptitude and fitness for the End to which it was aim'd, the Planting and nourishing all true Vertue among men, the introducing the tree of life into the world again, and so forming us a Paradise even amidst the briers and thorns of our Exil'd state.