governors are frail mortals, like himself, and consequently cannot please every one, nor be absolutely perfect in all things.

In cases of real oppression, the christian hath a better God to go to, than his own passions, or the violences of sinful men, or the evil god of this present evil world, who kindles those violences and passions by his Own. He doth not rave, but pray; not swear and curse, but bless; not strive to cut throats for his own self-will, but to subdue his own heart first to the will of God, and then to soften the hearts of others by temperance of conduct, kindness of reason, and innocence of life. And who is he that will harm you, if ye be followers of that which is good? But if ye suffer for righteousness sake, happy are ye; and be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts.

The word of God is the christian's rule of politics; not the false, fanciful, ignorant, and impracticable speculations of men, who know not their own hearts, and who, deriving all from their own stock, or, aiming like Belial, to live without yoke, could not have true wisdom or grace, and consequently could not truly and really govern themselves. Whatever principles, temper, and conduct, cannot be sanctified by the word of God and prayer, are absolutely unholy to a christian, and strictly to be avoided by him.

CHAP. III.

THE REAL CHRISTIAN WILL PUNCTUALLY
OBEY THE LAWS OF HIS COUNTRY, IN
EVERY THING NOT OPPOSITE TO
THE WILL AND WORD OF GOD.

INIQUITY, not righteousness, is the object and occasion of law. Without law, so sinful is man, there could be no society, property, liberty, or peace. And though real christians would, as such, do nothing but right, were there no law at all; yet as the number of these is few, and as the nature of man is frail and requires order and direction, they cannot better show, that they could live without laws, than by the most exact attention never to break them.

There is only one case, in which a christian can withdraw his obedience; namely, when the laws of men are directly opposite to the will, and word, and laws of God. But he ought to be very sure, that they are so, and should rarely trust to his own single judgement; lest, instead of suffering for God by resisting man, he only set up his natural self-will against that of others, and so disgrace rather than glorify the cause of goodness and truth.

The laws of his country ought to be very dear, at this time, to a British christian;

Y

because he is most unreservedly protected by them, in his liberty, property, and religion. He can now sit, and kneel too, under his own vine, none making him afraid.

A professor in religion acts unworthily, when he strives to evade the spirit and intention of the laws, or to profit by secretly breaking them. It is no act of faith, either to smuggle, or to eat, drink, and wear, such things, as the prudence of the state hath forbidden. Persons, who can allow themselves in this licentiousness, ought to examine the uprightness and sincerity of their own consciences, and whether they would not yet further contribute to the ruin and confusion of their country, if the punishment and force, meant for ungodly men, did not restrain even them. The christianity of a smuggler, or shuffler of just duties and taxes, is as much to be doubted, as the honour and justice of a professed highwayman. It inay be added, that the man deserves the highest blame, who, professing religion, can venture to do what religion and reason uniformly condemn. By his profession, he renders himself both a cheat and a hypocrite; whereas, without it, he would only have been demonstrated---a knave.---These are hard and bad names; but they cannot be so bad or offensive to us, as the persons, to whom they rightly belong, most certainly are in the sight of HIM, who hateth iniquity.

CHAP. IV.

HOW A REAL CHRISTIAN SHOULD CONDUCT
HIMSELF TOWARDS THE CHURCH
OF GOD.

THE untamed corruptions and natural blindness of the human heart have introduced a great variety of disorders into christian profession, and occasioned the whole. multitude of sects and parties. All believers agree, that there is but one spiritual church, the bride of Christ and the mother of the faithful; but all believers do not act, as if they really consented to this truth. What mischiefs hath not the carnal mind produced in all ages! Superstition, bigotry, persecution, pomp, parade, and intolerance, are all of them the proper fruits of an evil heart, uncircumcised, unsubdued, untaught, by the Spirit and power of God. They are the evil detestable weeds in the spiritual field, which do nothing but stifle, over-run, rob, and impoverish the corn.

There are real christians perhaps in every christian church or society; and it will scarcely be denied, that there are hypocrites, formalists, carnalists, and ungodly men in all. Let the christian's conscience be free; for God is his only master in these things:

Y Q

but to whatever particular profession he may belong, let his conversation be edifying to that, and let his charity be shown to all the rest. He should be willing to think the best things of any good men, considering the prejudices of education, the differences of situation and temper, and the advantages which God hath given to some above others; and especially considering, that real christians of all denominations are sincere in their views, and under deep concern for the salvation of their souls. These considerations beget tenderness in every spiritual mind; and the want of this tenderness in any man is no proof, that he is not yet carnal. "In things necessary, there should be unity; in things not necessary, liberty; and in all things, charity."

Whatever difference may be in the outward mode or form of real christians respecting the worship of God, their life and spirit of worship are one and the same. As believers under the law had the like grace of faith with those under the gospel, though there was a vast disparity in their outward dispensations; so these last have an inward and substantial unity, yea, and uniformity too, one with another. Let each then, in his several vocation, not so much strive for the honour of a party, the love of party being only the love of self; but to glorify Christ with all the gracious power which may be given him. It would be