4, And in things of this nature those who are called to the in- struction of others are carefully to avoid extremes; for “he that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lorp.” And several instances there are of the miscarriages of men on the one hand and the other. On the one lay the sin of the Pharisees of old. When they had gotten the pretence of a command, they would burden it with so many rigid
SECT. 8-5.] OF THE LORD’S DAY. 439
observances, in the manner of its performance, as should make it a yoke intolerable to their disciples, getting themselves the reputation of strict observers of the law. But, in truth, they were not so want- ing unto their own ease and interest as not to provide a secret dispen- sation for themselves, They would scarce put a finger to the bur- dens which they bound and laid on the shoulders of others. And this is the condition of almost all that hath an appearance of reli- gion or devotion in the Papacy. And a fault of the same nature, though not of so signal a provocation, others may fall into unad- visedly, who are free from their hypocrisy. They may charge and press both their own consciences and other men’s above and beyond what God hath appointed. And this they may do with a sincere intention to promote religion and holiness amongst men, by engag- ing them into the strictest ways of the profession of it. Now, in the direction of the consciences of men about their duties to God, this is carefully to be avoided; for peace is only to be obtained in keep- ing steady and even to the rule. To transgress on the right hand, whatever the pretence be, is to lie for God; which will not be ac- cepted with him.
5. On the other hand there lieth a rock of far greater danger; and this consists in the accommodation of the laws, precepts, and institutions of God, unto the lusts, and the present courses and practices of men. This evil we have had exemplified in some of late, no less conspicuously than the forementioned was in them of old. A mystery of iniquity unto this purpose hath been discovered not long since and brought forth to light, tending to the utter de- bauchery of the consciences and lives of men. And in it lies the great contrivance whereby the famous sect of the Jesuits have pre- vailed on the minds of many, especially of potentates and great men in the earth, so as to get into their hands the conduct of the most important affairs of Europe. And this abomination, as it is known, hath lately been laid open by the diligence of some; in which at once concurred a commendable care of Christian morality and a high*provocation in other things by them who endeavoured to cor- rupt it. A search hath been made into the writings which that sort of men have published, for the direction of the consciences of men in the practice of moral duties, or unto their disciples, for their guidance upon confessions. Anda man may say of the discovery what the poet said upon the opening of the house of Cacus, Ain., viii. 262; 243 :—
“Panditur extemplo foribus domus atra revulsis: Abstracteeque boyes, abjurateeque rapinse Colo ostenduntur, Non secus ac si qua penitus vi terra dehiscens,
Infernas reseret sedes, et regna recludat Pallida.”
440 PRACTICAL OBSERVANCE [EXERC. VI.
Such a loathsome appearance of vizards and pretences for the extenuating of sin, and countenancing of men in the practice of it, was never before presented unto the eyes of men. The main of their design, as is now manifest, hath been so to interpret Scripture laws, rules, and precepts, as to accommodate them all to that course of corrupt conversation which prevaileth generally in the world, even among them who are called Christians,—
“Gratum opus agricolis ;’’—
a work exceedingly acceptable and obliging to all sorts of men, who, if not given up to open atheism, would rejoice in nothing more than in a reconciliation between the rule of their consciences and their lusts, that they might sin freely, without trouble or remorse. To this end, having learned the inclinations and temptations of men from their private confessions, and finding it a thing neither possible in itself, nor at all conducing to their own interest, to endeavour their reformation by and recovery unto the fixed, stable rule of truth and duty, they have, by their false glosses, subtile distinctions, and re- fined imaginations, made it to justify and countenance them in the highest abominations, and in ways leading constantly to the practice of them. And there is nothing, in their whole course, which faithful interpreters of the mind of God ought more carefully to avoid, than a falling in any instance into that evil which these men have made it their design to promote and pursue. The world, indeed, seems to be weary of the just, righteous, holy ways of God, and of that exact- ness in walking according to his institutions and commands which it will be one day known that he doth require. But the way to put a stop to this declension, is not by accommodating the commands of God to the corrupt courses and ways of men. The truths of God and the holiness of his precepts must be pleaded and defended, though the world dislike them here and perish hereafter. His law must not be made to lackey after the wills of men, nor be dis- solved by vain interpretations, because they complain they cannot, indeed because they will not, comply with it. Our Lord Jesus Christ came not to destroy the law and the prophets, but to fulfil them, and to supply men with spiritual strength to fulfil them also. It is evil to break the least commandment; but there is a great aggrava- tion of that evil in them that shall teach men so todo. And this cannot be done but by giving such expositions of them as by virtue whereof men may think themselves freed from an obligation unto that obedience which indeed they do require. Wherefore, though some should say now, as they did of old, concerning any command of God, “ Behold, what a weariness it is! and what profit is it to keep his ordinances?” yet the law of God is not to be changed to give