The Life of Faith, Part 3 · Chapter 11

The Life of Faith · Part 3 · Chapter 11

p. 373CHAP. XI. Of the Order of Graces and Duties.

BEcauſe I find not this inſiſted on in any Writers for the peoples inſtruction, as it ought, I will not paſs over ſo needful a point without ſome further advertiſement about it. I will therefore ſhew you, 1. What is the compleatneſs and the harmony to be deſired: 2. What are our contrary defects and diſtempers: 3. What are the cauſes of them, and what muſt be the cure: 4. Some uſeful Inferences hence ariſing.

I. He that will be compleat and entire, muſt have all theſe Graces and Duties following.

p. 3741. A ſolid and clear underſtanding of all the great, the needful and practical matters of the ſacred Scriptures, 2 Tim. 3.16. (And if he have the underſtanding of the Scripture languages, and the cuſtoms of thoſe times, and other ſuch helps, his underſtanding of the Scripture will be the more compleat, Acts 26.3. If he have not, he muſt make uſe of other mens.)

2. A ſettled well grounded Belief of all Gods ſupernatural Revelations (as well as the knowledge of natural verities.)

3. Experience to make this knowledge and belief to be ſatiſfactory, powerful and firm. Eſpecially the experience of the Spirits effectual operations in our ſelves, by the means of this word, Rom. 5.4. & 8.9. Gal. 4.6.

4. The hiſtorical knowledge of the Scripture matters of fact, and how God in all ages (ſince Scripture times) hath fulfilled his Word, both promiſes and threatnings, and what Chriſt, and Satan, Grace and Sin, have been doing in the world. Therefore the Scripture is written ſo much by way of hiſtory; and therefore the Jews were ſo often charged to tell the hiſtory of Gods works to their children, 1 Cor. 10.1, 2, 6, 7, 11. Exod. 12.29. Deut. 26.22. Joſh. 4.6, 21, 22. & 22▪ 24, 27. Therefore the writing of Church-hiſtory is the duty of all ages, becauſe Gods Works are to be known, as well as his Word: And as it is your forefathers duty to write it, it is the childrens duty to learn it (or elſe the writing it would be vain.) He that knoweth not what ſtate the Church and world is in, and hath been in, in former ages, and what God hath been doing in the world, and how errour and ſin have been reſiſting him, and with what ſucceſs, doth want much to the compleating of his knowledge.

5. And he muſt have prudence to diſcern particular caſes; and to conſider of all circumſtances, and to compare things with things, that he may diſcern his duty, and the ſeaſons and manner of it; and may know among inconſiſtent ſeeming duties, which is to be preferred; and when and what circumſtances or accidents do make any thing a duty which elſe would be no duty or a ſin; and what accidents make that a ſin which without them would be a duty. This is the knowledge which muſt make a Chriſtian entire or compleat.

p. 3752. And in his Will there muſt be 1. A full reſignation and ſubmiſſion to the Will of God his Owner; and a full ſubjection and obedience to the Will of God his Governour; yielding readily, and conſtantly, and reſolut…ly to the commands of God, as the Scholar obeyeth his Maſter, and as the ſecond wheel in the clock is moved by the firſt: And a cloſe adhering to God as his chief Good, by a Thankful Reception of his Benefits; and a deſirous ſeeking to enjoy, and glorifie him, and pleaſe his Will: In a word, loving him as God, and taking our chiefeſt complacency in pleaſing him; in loving him, and being loved of him.

2. And in the ſame will there muſt be a well regulated Love, to all Gods works, according as he is manifeſted or glorified in them: To the humanity of our Redeemer; to the glory of Heaven, as it is a created thing; to the bleſſed Angels, and perfected ſpirits of the juſt, to the Scripture, to the Church on earth, to the Saints, the Paſtors, the Rulers, the holy Ordinances, to all mankind, even to our enemies; to our ſelves, our ſouls, our bodies, our relations, our eſtates, and mercies of every rank.

3. And herewithall muſt be a hatred of every ſin in our ſelves and others: Of former ſin, and preſent corruption, with a penitential diſplicence and grief; and of poſſible ſin, with a vigilancy and reſiſtance to avoid it.

3. And in the Affections there muſt be a vivacity and ſober fervency, anſwering to all theſe motions of the Will; in Love, Delight, Deſire, Hope, Hatred, Sorrow, Averſation and Anger; the complexion of all which is godly Zeal.

4. In the vital and executive Power of the ſoul, there muſt be a holy activity, promptitude and fortitude, to be up and doing, and to ſet the ſluggiſh faculties on work; and to bring all knowledge and volitions into practice, and to aſſault and conquer enemies and difficulties. There muſt be the Spirit of Power (though I know that word did chiefly then denote the Spirit of Miracles, yet not only) and of Love, and of a ſound mind.

5. In the outward members there muſt be by uſe a habit of ready obedient execution of the ſouls commands: As in the tongue a readineſs to pray, and praiſe God, and declare his Word, and edifie others; and ſo in the reſt.

6. In the ſenſes and appetite, there muſt by uſe be a habit p. 376of yielding obedience to Reaſon; that the ſenſes do not rebel and rage, and bear down the commands of the mind and will.

7. Laſtly, In the Imagination there muſt be a clearneſs or purity from filthineſs, malice, covetouſneſs, pride and vanity; and there muſt be the impreſſions of things that are good and uſeful; and a ready obedience to the ſuperiour faculties, that it may be the inſtrument of holineſs, and not the ſhop of temptations and ſin, nor a wild, unruly, diſordered thing.

And the harmony of all theſe muſt be as well obſerved as the matter: As

1. There muſt be a juſt Order among them: every duty muſt keep its proper place and ſeaſon.

2. There muſt be a juſt proportion and degree: ſome graces muſt not wither, whilſt others alone are cheriſhed: nor ſome duties take up all our heart and time, whilſt others are almoſt laid by.

3. There muſt be a juſt activity and exerciſe of every grace.

4. And a juſt conjunction and reſpect to one another, that every one be uſed ſo as to be a help to all the reſt.

I. The Order 1. Of Intellectual graces and duties, muſt be this. 1. In order of Time, the things which are ſenſible are known before the things which are beyond our ſight, and other ſenſes.

2. Beyond theſe the firſt thing known both for certainly and for excellency, is, that there is a God.

3. This God is to be known as one Being in his three Eſſential Principles, Vital Power, Intellect and Will.

4. And theſe as in their Eſſential Perfections, Omnipotency, Wiſdom and Goodneſs (or Love.)

5. And alſo in his perfections called Modal and Negative, &c. (as Immenſity, Eternity, Independancy, Immutability, &c.)

6. God muſt be next known in his Three Perſonalities ▪ as the Father, the Word, or Son, and the Spirit.

7. And theſe in their three Cauſalities; efficient, dirigent and final.

8. And in their three great works, Creation, Redemption, p. 377Sanctification (or Perfection) producing Nature, Grace and Glory, or our Perſons, Medicine, and Health.

9. And God who created the world, is thereupon to be known in his Relations to it; as our Creator in Unity, and as our Owner, Ruler, and Chief Good (efficient, dirigent and final) in a Trinity of Relations. You muſt know how the Infinite Vital Power of the Father, created all things by the Infinite Wiſdom of the Word, or Son, and by the Infinite Goodneſs and Love of the holy Spirit (As the Son redeemed us as the eternal Wiſdom, and Word Incarnate, ſent by the eternal Vital-Power of the Father, to reveal and communicate the eternal Love in the Holy Ghoſt: And as the Holy Ghoſt doth ſanctifie and perfect us, as proceeding and ſent from the Power of the Father, and the Wiſdom of the Son, to ſhed abroad the Love of God upon our hearts, &c.)

10. Next to the knowledge of God as Creator, is to be conſidered the World which he created, and eſpecially the Intectellual Creatures; Angels, or heavenly Spirits, and Men. Man is to be known in his perſon or conſtitution firſt, and afterward in his appointed courſe, and in his end and perfection.

11. In his conſtitution is to be conſidered, 1. His Being or eſſential parts: 2. His Rectitude or Qualities: 3. His Relations, 1. To his Creatour; And 2. To his fellow-creatures.

12. His eſſential parts are his ſoul and body: His ſoul is to be known in the Ʋnity of its Eſſence, and Trinity of eſſential faculties (which is its natural Image of God.) Its eſſence is a Living Spirit: Its eſſential faculties are 1. A Vital Activity, or Power: 2. An Ʋnderſtanding: 3. A Will.

13. His Rectitude, which is Gods Moral Image on him, conſiſteth 1. In the promptitude and fortitude of his Active Power: 2. In the Wiſdom of his Ʋnderſtanding: 3. In the Moral Goodneſs of his Will, which is its Inclination to its End, and Readineſs for its Duty.

14. Being created ſuch a creature, by a meer reſultancy from his Nature, and his Creator, he is related to him as his Creature; and in that Unity is the ſubſequent Trinity of Relations: 1. As we are Gods Propriety, or his Own: 2. His Subjects: 3. His Beneficiaries and Lovers: all comprized in p. 378the one title of his children. And at once with theſe Relations of man to God, it is that God is as before related to man, as his Creator, and as his Owner, Ruler, and Chief Good.

15. Man is alſo related to his fellow creatures, below him, 1. As their Owner, 2. Their Ruler, 3. Their End under God: which is Gods Dominative or Honorary Image upon man, and is called commonly our Dominion over the creatures: So that by meer Creation, and the Nature of the creatures there is conſtituted a ſtate of communion between God and Man, which is 1. A Dominion, 2. A Kingdom, 3. A Family or Paternity. And the whole is ſometime called by one of theſe names, and ſometime by the other, ſtill implying the reſt.

16. Gods Kingdom being thus conſtituted, his Attributes appropriate to theſe his Relations follow: 1. His Abſoluteneſs as our Owner: 2. His Holineſs, Truth and Juſtice as our Ruler: 3. And his Kindneſs, Benignity and Mercy as our Father or Benefactor.

17. And then the Works of God as in theſe three Relations follow; which are 1. To Diſpoſe of us at his pleaſure as our Owner: 2. To govern us as our King: 3. To love us, and do us good, and make us perfectly happy as our Benefactor and our end.

18. And here more particularly is to be conſidered, 1. How God diſpoſed of Adam when he had new made him: 2. How he began his Government of him: And 3. What Benefits he gave him, and what he further offered or promiſed him.

19. And as to the ſecond, we muſt 1. Conſider the Antecedent part of Gods Government, which is Legiſlation and then (herafter) the conſequent part; which is 1. Judgment, 2. Execution. And Gods Legiſlation is 1. By making our Natures ſuch as compared with objects, Duty ſhall reſult from this Nature ſo related: 2. Or elſe by Precept or Revelation from himſelf, beſides our Natures. 1. The Law of Nature is fundamental and radical in our foreſaid Relations to God themſelves, in which it is made our natural duty, 1. To ſubmit our ſelves wholly to God, and his diſpoſal, as his own: 2. To obey his commands: 3. And to receive his mercies, and thankfully to return them, and to love him. But though p. 379(as Gods eſſential principles, and his foreſaid Relations, are admirably conjunct in their operations ad extra; ſo) our Relative obligations are conjunct, yet are they ſo far diſtinguiſhable, that we may ſay, that theſe which conjunctly make our Moral duty, yet are not all the reſults of our Relation to a Governour, as ſuch; but the ſecond only; and therefore that only is to be called the Radical Law in the ſtrict ſenſe, the other two being the Moral reſults of our Rectitude. The duty of ſubjection and obedience in general, ariſing from our Natures related to our Creator, is the radical governing Law of God in us. But yet the ſame ſubmiſſion, and gratitude, and love, which are primarily our duty from their proper foundations, are ſecondarily made alſo the matter of our ſubjective duty, becauſe they are alſo commanded of God. 2. The particular Laws of Nature are 1. Of our particular duties to God; or of Piety: 2. Or of our duties to our ſelves and others: 1. Acts of Juſtice, 2. And of Charity. Theſe Laws of Nature are 1. Ʋnalterable; and that is, where the nature of our perſons, and of the objects, which are the foundations of them are unalterable, or ſtill the ſame: 2. Or mutable, when the Nature of the things which are its foundation, is mutable. As it is the immutable Law of immutable nature, that we love God as God, and that we do all the good we can, &c. becauſe the foundation of it is immutable: But e. g. the Law againſt Inceſt was mutable in nature: For nature bound Adams children to marry each other; and nature bindeth us ſince (ordinarily) to the contrary: 2. The revealed Law to Adam was ſuperinduced. The parts of Gods Law muſt alſo here be conſidered. 1. The introductive Teaching part (for Gods teaching us, is part of his ruling us) and that is, Doctrines, Hiſtory and Prophecy. 2. The Imperative part, commands to do, and not to do. 3. And the ſanctions or motive parts in Law and execution, which are 1. Promiſes of Beneficial Rewards: 2. Threatnings of hurtful penalties.

20. Gods Laws being thus deſcribed in general, and thoſe made to Adam thus in particular, the next thing to be conſidered, is mans behaviour in breaking thoſe Laws; which muſt be conſidered in the Cauſes, and the Nature of it, and the immediate effects and conſequents.

p. 38021. And next muſt be conſidered Gods conſequent part of Government as to Adam, viz. his judging him according to his Law.

22. And here cometh in the Promiſe, or the firſt edition of the New Covenant, or Law of Grace; which muſt be opened in its parts, original and end.

23. And then muſt be conſidered Gods execution of his ſentence on Adam, ſo far as he was unpardoned; and ſo upon the world, till the end.

24. And next muſt be conſidered Gods enlargements and explications of his Covenant of Grace, till Chriſts Incarnation.

25. And next, mens behaviour under that explained Covenant.

26. And Gods ſentence and execution upon them thereupon.

27. Then we come to the fulneſs of time, and to explain the work of Redemption diſtinctly. And 1. Its Original, the God of Nature giving the world a Phyſician or a Saviour: 2. The Ends: 3. The conſtitutive Cauſes: Where 1. Of the Perſon of the Redeemer, in his Eſſence, as God and Man, and in his perfections, both eſſential, and modal, and accidental.

28. And 2. Of the fundamental works of our Redemption (ſuch as Creation was to the firſt Adminiſtration) viz. (his firſt Ʋndertaking, Interpoſition, and Incarnation, being all preſuppoſed.) 1. His perfect Reſignation of himſelf to his Father, and ſubmiſſion to his diſpoſing Will: 2. His perfect ſubjection and obedience to his Coverning Will: 3. His perfect Love to him: 4. And the ſuffering by which he expreſt all theſe. The three firſt meriting of themſelves; and the laſt meriting as a ſatisfactory Sacrifice, not for it ſelf, but for its uſefulneſs to its proper ends.

29. From this Offering once made to God, Chriſt acquired the perfecter title of a Saviour, or Redeemer, or Mediatour, which one contained this Trinity alſo of Relations towards Man: 1. Their Owner: 2. Their Ruler: 3. Their Benefactor: The Father alſo as the firſt principle of Redemption, acquiring a ſecond title (beſides the firſt by Creation) to all theſe: and towards God, Chriſt continueth the Relation of a heavenly Prieſt.

p. 38130. In order to the works of theſe Relations for the future, we muſt conſider of Chriſts exaltation; 1. Of his Juſtification and Reſurrection: 2. Of his Aſcenſion and Glorification: And 3. Of the delivering of All Power, and All Things into his hands.

31. The work of Redemption thus fundamentally wrought, doth not of it ſelf renew mans nature; and therefore putteth no Law of Nature into us of it ſelf, as the Creation did: And therefore we muſt next proceed to Chriſts Adminiſtration of this office, according to theſe Relations; which is 1. By Legiſlation or Donation; enacting the New Covenant (where this laſt and perfect edition of it is to be explained; the Preceptive, the Promiſory and the Penal parts, with its effects, and its differences from the former Edition, and from the Law of Nature and of Works.

32. And 2. By the promulgation or publication of this Covenant or Goſpel to the world, by calling ſpecial Officers for that work, and giving them their commiſſion, and promiſing them his Spirit, his Protection, and their Reward.

33. And here we come to the ſpecial work of the Holy Ghoſt; who is 1. To be known in his Eſſence and Perſon, as the third in Trinity, and the eternal Love of God: 2. And as he is the grand Advocate or Agent of Chriſt in the world, where his works are to be conſidered 1. Preparatory, on and by Chriſt himſelf: 2. Adminiſtratory: 1. Extraordinary, on the Apoſtles and their helpers: 1. Being in them a ſpirit of extraordinary Power, by gifts and miracles: 2. Of extraordinary Wiſdom and Infallibility, as far as their commiſſion-work required: 3. And of extraordinary Love and Holineſs. 2. By the Apoſtles, 1. Extraordinarily convincing and bringing in the world: 2. Settling all Church-Doctrines, Officers and Orders which Chriſt had left unſettled (bringing all things to their remembrance which Chriſt had taught and commanded them; and guiding them in the reſt.) 3. Recording all this for poſterity in the holy Scriptures. 2. His Ordinary Agency 1. On Miniſters, 2. By ſanctification on all true Believers is after to be opened.

34. And here is to be conſidered the Nature of Chriſtianity in fieri: Faith and Repentance in our three great Relations p. 382to our Redeemer, as we are his Own, his (Diſciples and) Subjects, and his Beneficiaries; with all the ſpecial benefits of theſe Relations as antecedent to our duty; and then all our duty in them as commanded: And then the benefits after to be expected (as in promiſe only.)

35. Next muſt diſtinctly be conſidered, the preaching, and converting, and baptizing part of the miniſterial Office; 1. As in the Apoſtles: 2. And in their ſucceſſors to the end; with the nature of Baptiſm, and the part of Chriſt, and of the Miniſter, and of the baptized in that Covenant.

36. And then the deſcription of the univerſal Church, which the baptized conſtitute.

37. Next is to be deſcribed the ſtate of Chriſtians after Baptiſm: 1. Relative, 1. In Pardon, Reconciliation, Juſtification, 2. Adoption. 2. Phyſical, in the Spirit of Sanctification.

38. Where is to be opened 1. The firſt ſanctifying work of the Spirit: 2. Its after-helps and their conditions. 3. All the duties of Holineſs, primitive and medicinal towards God, our ſelves and others.

39. Our ſpecial duties in ſecret: reading, meditation, prayer, &c.

40. Our duties in Family Relations and Callings.

41. Our duties in Church Relations; where is to be deſcribed the nature of particular Churches, their work and worſhip, their miniſtry, and their members, with the duties of each.

42. Our duties in our Civil Relations.

43. What temptations are againſt us, as be to be overcome.

44. Next is to be conſidered the ſtate of Chriſtians and Societies in the world: How far all theſe duties are performed; and what are their weakneſſes and ſins.

45. And what are the puniſhments which God uſeth in this life.

46. And what Chriſtians muſt do for pardon and reparation after falls, and to be delivered from thoſe puniſhments.

47. Of Death, and the change which it maketh, and of our ſpecial preparation for it.

p. 38348. Of the coming of Chriſt, and the Judgement of the great day.

49. Of the puniſhment of the wicked impenitent in Hell.

50. And of the bleſſedneſs of the Saints in Heaven, and the everlaſting Kingdom.

Theſe are the Heads, and this is the Method of true Divinity, and the order in which it ſhould lye in the underſtanding of him that will be compleat in knowledge.

II. And as this is the Intellectual Order of knowledge; ſo the order which all things muſt lye in at our hearts and wills, is much more neceſſary to be obſerved: 1. That nothing but GOD be loved as the infinite ſimple good, totally with all the heart, and finally for himſelf: And that nothing at all be loved with any Love, which is not purely ſubordinate to the Love of God, or which cauſeth us to love him ever the leſs.

2. That the bleſſed perſon of our Mediatour, as in the Humane Nature glorified, be loved above all creatures next to God: Becauſe there is moſt of the Divines Perfections appearing in him.

3. That the heavenly Church or Society of Angels and Saints be loved next to Jeſus Chriſt, as being next in excellence.

4. That the Ʋniverſal Church on earth be loved next to the perfect Church in Heaven.

5. That particular Churches and Kingdoms be next loved; and where ever there is more of Gods Intereſt and Image, than in our ſelves, that our Love be more there, than on our ſelves.

6. That we next love our ſelves, with that peculiar kind of love which God hath made neceſſary to our duty, and our happineſs and end; with a ſelf-preſerving, watchful, diligent love; preferring our ſouls before our bodies, and ſpiritual mercies before temporal, and greater before leſs.

7. That we love our Chriſtian Relations with that double Love which is due to them as Chriſtians and Relations; and love all Relations according to their places, with that kind of Love which is proper for them, as fitting us to all the duties which we muſt perform to them.

p. 3848. That we love all good Chriſtians as the ſanctified members of Chriſt, with a ſpecial Love according to the meaſure of Gods Image appearing on them.

9. That we love every viſible Chriſtian (that we cannot prove hath unchriſtened himſelf by apoſtacy or ungodlineſs) with the ſpecial Love alſo belonging to true Chriſtians, becauſe he appeareth ſuch to us: But yet according to the meaſure of that appearance, as being more confident of ſome, and more doubtful of others.

10. That we love our intimate ſuitable friends that are godly with a double Love, as godly and as friends.

11. That we love Neighbours and civil Relations, with a Love which is ſuitable to our duty towards them (to do to them, as we would have them do to us; which is partly meant by loving them as our ſelves.)

12. That we love all mankind, even Gods enemies, much more our own, as they are men; for the dignity of humane nature, and their capacity to become holy and truly amiable.

13. That all means be choſen according to the end (which is to be preferred before other ends) and their ſuitableneſs and fitneſs for that end (as they are to be preferred before other means.)

III. And the order of practice is, 1. That we be ſure to begin with God alone, and proceed to God in the creature, and end in God alone.

It is the principal thing to be known for finding out the true method of Divinity and Religion, that (as in the great frame of Nature; ſo) in the frame of Morality, the true motion is circular: From … the efficient by God, the Dirigent to God, the final Cauſe of all; therefore as God is the firſt ſpring or cauſe of motion; ſo the creature is the Recipient firſt, and the Agent after, in returning all to God again.

Therefore mark, that our receiving Graces are our firſt graces in exerciſe; and our receiving duties are our firſt duties; and then our returning graces and duties come next; in which we proceed from the leſſer to the greater, till we come up to God himſelf.

p. 385Therefore in point of practice, the firſt thing that we have to do, is to learn to know God himſelf as God and our God, and to live as from him, and upon him as our Benefactor, from our hearts confeſſing that we have nothing but from him, and ſhall never be at reſt but with him, and in him, as our ultimate end; and therefore to ſet our ſelves to ſeek him as our end accordingly; which is but to ſeek to love him, and be beloved by him, in the perfection of knowledge and d…light.

2. The whole frame of means appointed by God for the attainment of this end, muſt be taken together, and not broken aſunder; as they have all relation each to other. And 1. The whole frame of Nature muſt be looked on as the firſt great means appointed to man in innocency, for the preſervation and exerciſe of his holineſs and righteouſneſs: 2. And the Covenant or Law poſitive, as conjoyned unto this: 3. And the Spirit of God, communicated only for ſuch a meer ſufficiency of neceſſary help, as God ſaw meet to one in that condition. And though theſe means (the Creatures, and the Spirit of the Creator in that degree) be not now ſufficient for lapſed man; yet they are ſtill to be looked on as delivered into the hand of Chriſt the Mediatour, to be uſed by him on his terms, and in order to his bleſſed ends.

2. But it is the frame of the recovering and perfecting means▪ which we are now to uſe: And in this frame 1. Chriſt the Mediatour is the firſt and principal; and the Author of our Faith, or Religion; and therefore from his Name it is called Chriſtianity. He is …ow the firſt means uſed on Gods part for communicating mercy unto man; and the firſt in dignity to be received and uſed by man himſelf; but not the firſt in Time, becauſe the means of revealing him muſt go firſt.

2. The ſecond means in dignity (under Chriſt) is the operation of the Holy Spirit as ſent or given by the Redeemer: which Spirit being as the ſoul of outward means (which are as the body) is given variouſly in a ſuitableneſs to the ſeveral ſorts of means (of which more anon.)

3. The outward means for this Spirit to work by and with, have been in three degrees: 1. The loweſt degree, is the world or creatures (called The Book of Nature) alone: 2. The ſecond degree was the Law and Promiſes to the Jews and their fore-fathers p. 386(together with the Law of Nature.) 3. The third and higheſt degree of outward means, is the whole frame of Chriſtian Inſtitutions, adjoyned to the Book of Nature, and ſucceeding the foreſaid Promiſes and Law.

Every one of theſe hath a ſufficiency in its own kind, and to its proper uſe. 1. The Law of Nature is ſufficient in its own kind, to reveal a God in his Eſſential Principles and Relations; and to teach man the neceſſity now of ſome ſupernatural Revelations and Inſtitutions; and ſo to direct him to enquire after them (what and where they be.)

2. The Promiſes and Jewiſh Law (of Types, &c.) was ſufficient in its own kind, to acquaint men that a Saviour muſt be ſent into the world, to reveal the Will of God more fully, and to be a ſacrifice for ſin, and to make reconciliation between God and man, and to give a greater meaſure of the Spirit, and to renew mens ſouls, and bring them to full perfection, and to the bleſſed fruition of God. The Jewiſh Scriptures teach them all this, though it tell them not many of the Articles of our Chriſtian Belief.

3. The Chriſtian Goſpel is ſufficient in its own kind, to teach men firſt to believe aright, in the Father, Son, and Holy Spirit, and then to love and live aright.

When I ſay that each of theſe is ſufficient in its own kind, the meaning is, not that theſe outward means are of themſelves ſufficient without the Holy Spirit; for that were to be ſufficient not only in ſuo genere, but in alieno vel in omni genere; not only for its own part and work; but for the Spirits part alſo: But other cauſes being ſuppoſed to concur, it is ſufficient for its own part: As my Pen is a ſufficient Pen, though it be not ſufficient to write without my hand.

Now the meaſure of the Spirits concourſe with all theſe three degees of means is to be judged of by the nature of the means, and by Gods ends in appointing them, and by the viſible effects. And whereas the world is full of voluminous contentions about the doctrine of ſufficient and effectual grace, I ſhall here add thus much in order to their agreement. 1. That certainly ſuch a thing there is, or hath been, as is called ſufficient not-effectual grace: By ſufficient they mean ſo much as giveth man all that Power which is neceſſary to the commanded p. 387act (or forbearance) ſo that man could do it without any other grace or help from God (which ſuppoſeth that mans will in the Nature of it, hath ſuch a vital, free, ſelf-determining power, that (ſometimes at leaſt) it can act, or not act, when ſuch bare power is given to it) and ſometimes doth, and ſometimes doth not. But the word [neceſſary] is more proper than [ſufficient:] The latter being applicable to ſeveral degrees, but [nec…ſſary] ſignifieth that degree, without which the Act cannot be performed.

That there is ſuch a thing, is evident in Adams caſe, who had that grace which was neceſſary to his forbearing the firſt ſin (or elſe farewell all Religion.) And there are few men will deny but that all men have ſtill ſuch a degree of help for many duties which they do not perform; and againſt many ſins which they do not forbear; (as to forbear an oath, or a lye, or a cup of drink, to go to Church when they go to an Alehouſe, &c.) Such a thing therefore there is, and ſuch a power mans will hath to do or not do, when ſuch a degree only of help is given.

Therefore we have reaſon enough to ſuppoſe 1. That ſuch a degree of the Spirits help is given under the bare Teachings of the Creature, or to them that have no outward light but natural revelation, as is neceſſary to the foreſaid ends and uſes of that Light or Means, that is, to convince man that there is a God, and what he is, as aforeſaid, and that we are his ſubjects and ben…ficiaries, and owe him our chi…feſt love and ſervice, and to convince them of the need of ſome further ſupernatural revelation. Not that every one hath this meaſure of ſpiritual help; for ſome by abuſing the help which they have, to learn the Alphabet of Nature, or to practiſe it, do forfeit that help which ſhould bring them into Natures higher forms. But ſo much as I have mentioned of the help of the Spirit is given to thoſe that do not groſly forfeit it by abuſe, among the Pagans of the world: And ſo much multitudes have attained.

2. And ſo much of the Spirit was given ordinarily to the Jews, as was ſufficient to have enabled them to believe in the Meſſiah to come, as aforeſaid; if they did not wilfully reject this help.

3. And ſo much ſeemeth to be given to many that hear p. 388the Goſpel, and never believe it; or that believe it not with a juſtifying Faith, is as ſufficient to have made them true Believers, as Adams was to have kept him from his fall. For ſeeing it is certain that ſuch a ſufficient uneffectual grace there is, we have no reaſon to conceit that God doth any more deſert his own means now, than he did then; or that he maketh Believing a more impoſſible condition of Juſtification under the Goſpel, to them that are in the neereſt capacity of it (before effectual grace) than he made perfect obedience to be to Adam. The objections againſt this are to be anſwered in due place, and are already anſwered by the Dominicans at large.

4. The outward means of grace under Chriſt are all one frame, and muſt be uſed in harmony as followeth.

1. The Witneſs and Preaching of Chriſt and his Apoſtles, was the firſt and chief part; together with their ſettling the Churches, and recording ſo much as is to be our ſtanding Rule in the holy Scriptures, which are now to us the chief part of this means.

2. Next to the Scriptures, the Paſtoral Office and Gifts, to preſerve them, and teach them to us, is the next principal part of this frame of means. In which I comprehend all their office [Preaching for converſion, baptizing, preaching for confirmation and edification of the faithful, praying and praiſing God before the Church; adminiſtring the body and blood of Chriſt in the Sacrament of communion; and watching over all the flock, by perſonal inſtruction, admonition, reproofs, cenſures and abſolutions.

3. The next part (conjunct with this) is the communion of the faithful in the Churches.

4. The next is our holy ſociety in Chriſtian families, and family-inſtructions, worſhip and juſt diſcipline.

5. The next is our ſecret duties between God and us alone: As. 1. Reading, 2. Meditation, and ſelf examination, 3. Prayer and thankſgiving, and praiſe to God.

6. The next part is our improvement of godly mens intimate friendſhip, who may inſtruct, and warn, and reprove, and comfort us.

7. The next is the daily courſe of proſpering Providences and Mercies, which expreſs Gods Love, and call up ours; p. 389(as proviſions, protections, preſervations, deliverances, &c.)

8. The next is Gods caſtigations (by what hand or means ſoever) which are to make us partakers of his holineſs, Heb. 12.9, 10.

9. The next is the examples of others; 1. Their graces and duties: 2. Their faults and falls: 3. Their mercies: And 4. Their ſufferings and corrections. 1 Cor. 10.1, 10, 11.

10. And laſtly, Our own conſtant watchfulneſs againſt temptations▪ and ſtirring up Gods graces in our ſelves. Theſe are the frame of the means of Grace, and of our receiving duties.

2. The next in order to be conſidered, is the whole frame of our returning duties, in which we lay out the talents which we receive, which lye in the order following.

1. That we do what good we can to our own ſouls: that we firſt pluck the beam out of our own eyes, and ſet that motion on work at home, which muſt go further: Therefore all the foregoing means were primarily for this effect; (though not chiefly and ultimately for this end.)

2. Next we muſt do good according to our power to our neer Relations.

3. And next to our whole Families, and more remote Relations.

4. And next, them to our Neighbours.

5. And next, to Strangers.

6. And laſtly, To Enemies, of our ſelves and Chriſt.

7. But our greateſt duties muſt be for publick Societies, viz. 1. For the Common-wealth (both Governours and People,) 2. And for the Church.

8. And the next part (in intention and dignity) muſt be for the whole world (whoſe good by prayer and all juſt means we muſt endeavour.)

9. And the next for the honour of Jeſus Chriſt our Mediatour.

10. And the higheſt ultimate temination of our returning duties, is the pure Deity alone.

For the further opening to you the Order of Chriſtian Practice, take theſe following Notes or Rules.

p. 3901. Though receiving duties (ſuch as hearing, reading, praying, faith, &c.) go firſt in order of nature and time, before expending, or returning duties, ſo that the motion is truly circular; yet we muſt not ſtay till we have received more, before we make returns to God of that which we have already: But every degree of received grace, muſt preſently work towards God our end: and as there is no intermiſſion between my moving of my hand and pen, and its writing upon this paper; ſo muſt there be no intermiſſion between Gods beams of Love and Mercy to us, and our reflexions of Love and Duty unto him. Even as ths veins and arteries in the body lye much together, and one doth often empty it ſelf into the other, for circulation, and not ſtay till the whole maſs hath run through all the veſſels of one ſort (veins or arteries) before any paſs into the other.

2. The internal returns of Love are much quicker than the return of outward fruits. The Love of God ſhed or ſtreamed forth upon the ſoul, doth preſently warm it to a return of Love: But it may be ſome time before that Love appear in any notable uſeful benefits to the world, or in any thing that much glorifieth God and our Profeſſion. Even as the heat of the Sun upon the earth or trees, is ſuddenly reflected; but doth not ſo ſuddenly bring forth herbs, and buds, and bloſſoms, and ripe fruits.

3. All truly good works muſt have one conſtant Order of intention (which is before opened; God muſt be firſt intended, then Chriſt, then the univerſal Church in Heaven and Earth, &c.) But in the order of operation and execution, there may be a great difference among our duties: As God appointeth us to lay out ſome one way, and ſome another. Yet ordinarily, as the emitted beams begin from God, and dart themſelves on the ſoul of man; ſo the reflected beams begin upon, or from our hearts, and paſs toward God (though firſt beloved and intended) by ſeveral receptacles, before they bring us to the perfect fruition of him.

4. Therefore the order of Loving (or complacency) and the order of doing good (or Benevolence) is not the ſame. We muſt Love the univerſal Church better than our ſelves: But we cannot do them ſincere ſervice, before we do good to our ſelves. p. 391And our neereſt Relations muſt be preferred in acts of Beneficence before many whom we muſt love more.

5. When two goods come together (either to be Received, or to be Done) the greater is ever to be preferred; and the chuſing or uſing of the leſſer at that time, is to be taken for a ſin. I lately read a denyal of this, in a ſuperficial ſatyre; but the thing it ſelf, if rightly underſtood, is paſt all doubt with a rational man. For 1. Elſe good is not to be choſen and done as good, if the beſt be not to be preferred. 2. Elſe almoſt all wicked omiſſions might be excuſed: I may be excuſed for not giving a poor man a ſh…lling (whatever his neceſſity be) becauſe I give him a farthing: No doubt but Dives, Luke 16. did good at ſuch a rate as this at leaſt: and elſe a man might be excuſed from ſaving a drowning man, if he ſave his horſe that while, &c. A quatenus ad ſummum valet conſequentia, in the caſe of deſiring and doing good. But then mark the following explications.

6. That is not alwaies to be accounted the greateſt good, which is ſo only in regard of the matter ſimply conſidered: But that is the greateſt good, which is ſo conſideratis conſiderandis, all things conſidered and ſet together.

7. When God doth peremptorily tye me to one certain duty, without any diſpenſation or liberty of choice, that duty at that time is a greater good and duty, than many others which may be greater in their time and place. A duty materially leſſer, is formally (and by accident materially) greater in its proper ſeaſon. Reaping, and baking, and eating, are better than plowing, and weeding the Corn; as they are neerer to the end: But plowing, and weeding are better in their ſeaſon. To make pins or points, is not materially ſo good a work as to pray: But in its ſeaſon (as then done) it is better: And he that is of this trade, may not be praying when he ſhould be about his trade: Not that he is to prefer the matter of it, before praying; But praying is to keep its time, and may be a ſin when it is out of time. He that would come at midnight to diſturb his reſt, to preſent his ſervice to his Lord or King, would have little thanks for ſuch unſeaſonable ſervice.

8. He that is reſtrained by a lower calling, or any true p. 392reſtraining reaſons, from doing a good which is materially greater, yet doth that which is greateſt unto him. Ruling and Preaching are materially a greater good, than threſhing or digging; and yet to a man whoſe gifts and calling reſtrain him from the former to the latter, the latter is the greateſt good.

9. Good is not to be meaſured principally by the Will or Benefit of our ſelves, or any creature; but by 1. The Will of God in his Laws: And 2. By the intereſt of his pleaſedneſs and glory: But ſecondarily, humane intereſt is the meaſure of it.

10. It followeth not that becauſe the greateſt good is ever to be preferred, that therefore we muſt perplex and diſtract our ſelves, in caſes of difficulty, when the ballance ſeemeth equal: For either there is a difference, or there is none: And if any, it is diſcernable, or not. If there be no difference, there is room for taking one, but not for chuſing one: If there be no diſcernable difference, it is all one to us, as if there were none at all: If it be diſcernable by a due proportion of enquiry, we muſt labour to know it, and chuſe accordingly: If it be not diſcernable in ſuch time, and by ſuch meaſure of enquiry, as is our duty, we muſt ſtill take it as undiſcernable to us. If after juſt ſearch, the weakneſs of our own underſtandings leave us doubting, we muſt go according to the beſt underſtanding which we have, and chearfully go on in our duty, as well as we can know it, remembring that we have a gracious God and Covenant, which taketh not advantage of involuntary weakneſſes, but accepteth their endeavours, who ſincerely do their beſt.

11. Meer ſpiritual or mental duties require moſt labour of the mind; but corporal duties (ſuch as the labours of our calling) muſt have more labour of the body.

12. All corporal duties muſt be alſo ſpiritual (by doing them from a ſpiritual principle, to a ſpiritual end, in a ſpiritual manner:) But it is not neceſſary that every ſpiritual duty be alſo corporal.

13. The duties immediately about God our end, are greater than thoſe about any of the means (caeteris paribus.) And yet thoſe that are about lower objects, may be greater by accident, p. 393and in their ſeaſon: As to be ſaving a mans life is then greater than to be exciting the mind to the acting of Divine Love or Fear: But yet it is God the greateſt object then, which puteth the greatneſs upon the latter duty; both by commanding it, and ſo making it an act more pleaſing to him: and becauſe that the Love of God is ſuppoſed to be the concurring ſpring of that Love to man, which we ſhew in ſeeking their preſervation.

14. Our great duty about God our ultimate end, can never be done too much, conſidered in it ſelf, and in reſpect to the ſoul only; we cannot ſo love God too much: And this Love ſo conſidered, hath no extream, Matth. 22.37.

15. But yet even this may by accident, and in the circumſtances be too much: As 1. In reſpect to the bodies weakneſſes; if a man ſhould ſo fear God, or ſo love him, as that the intenſeneſs of the act, did ſtir the paſſions, ſo much as to bring him to diſtraction, or to diſorder his mind, and make it unfit for that or any other duty: 2. Or if he ſhould be exciting the Love of God, when he ſhould be quenching a fire in the Town, or relieving the poor that are ready to periſh. But neither of theſe is properly called, A loving God too much.

16. The duties of the heart, are in themſelves greater and nobler than the actions of the outward man, of themſelves abſtractedly conſidered. Becauſe the ſoul is more noble than the body.

17. Yet outward duties are frequently, yea moſt frequently, greater than heart duties only; becauſe in the outward duty it is to be ſuppoſed that both parts concur (both ſoul and body.) And the operations of both, is more than of one alone: and alſo becauſe the nobler ends are attained by both together more than by one only: For God is loved, and man is benefited by them. As when the Sun ſhineth upon a tree, or on the earth, it is a more noble effect, to have a return of its influences, in ripe and pleaſant fruits, than in a meer ſudden reflexion of the heat alone.

18. All outward duties muſt begin at the heart, and it muſt animate them all▪ and they are valued in the ſight of God, no further than they come from a rectified will, even from the Love of God and Goodneſs: However without this, they p. 394are good works materially, in reſpect to the Receiver: He may do good to the Church, or Common-wealth, or Poor, who doth none to himſelf thereby.

19. As the motion is circular from God to man, and from man to God again (Mercies received; and Duties and Love returned) ſo is the motion circular between the heart and the outward man: The heart moving the tongue and hand, &c. and theſe moving the heart again; (partly of their own nature, and partly by divine reward:) The Love of God and Goodneſs produceth holy thoughts, and words, and actions; and theſe again increaſe the Love which did produce them, Gal. 5.6.13. Heb. 6.10. Heb. 10.24. 2 John 6. Jude 21.

20. The Judgment muſt be well informed before the Will reſolve.

21. Yet when God hath given us plain inſtruction, it is a ſin to cheriſh cauſleſs doubts and ſcruples.

22. And when we ſee our duty before us, it is not every ſcruple that will excuſe us from doing it: But, when we have more conviction that it is a duty, then that it is none, or that it is a ſin, we muſt do it, notwithſtanding thoſe miſtaking doubts. As if in Prayer or Alms-deeds you ſhould ſcruple the lawfulneſs of them, you ought not to forbear, till your ſcruples be reſolved, becauſe you ſo long neglect a duty: Elſe folly might juſtifie men in ungodlineſs and diſobedience.

23. But in things meerly indifferent, it is a ſin to do them doubtingly; becauſe you may be ſure it is no ſin to forbear them, Rom. 14.23. 1 Cor. 8.13, 14.

24. An erring Judgment intangleth a man in a neceſſity of ſinning (till it be reformed) whether he act or not ▪ according to it. Therefore if an erring perſon ask, What am I bound to? the true anſwer is, to lay by your errour, or reform your Judgment firſt, and then to do accordingly▪ and if he ask an hundred times over [But what muſt I do in caſe I cannot change my Judgment?] the ſame anſwer muſt be given him, [God ſtill bindeth you to change your Judgment, and hath given you the neceſſary means of information; and therefore he will not take up with your ſuppoſition, that you cannot: His Law is a fixed Rule, which telleth you what you muſt believe, and chuſe, and do: And this Rule will not change, though you be blind, and ſay, I p. 395cannot change my mind. Your mind muſt come to the Rule, for the Rule will not come to your perverted mind: Say what you will, the Law of God will be ſtill the ſame, and will ſtill bind you to believe according to its meaning.]

25. Yet ſuppoſing that a mans errour ſo entangleth him in a neceſſity of ſinning, it is a double ſin to prefer a greater ſin before a leſſer: For though no ſin is an object of our choice, yet the greater ſin is the object of our greater hatred and refuſal; and muſt be with the greater fear and care avoided.

26. An erring Conſcience then, is never the voice or meſſenger of God, nor are we ever bound to follow it; becauſe it is neither our God, nor his Law, but only our own Judgment which ſhould diſcern his Law. And miſ-reading or miſunderſtanding the Law, will not make a bad cauſe good, though it may excuſe it from a greater degree of evil.

27. The judicious fixing of the Wills, Reſolutions, and eſpecially the increaſing of its Love, or complacency and delight in good, is the chief thing to be done in all our duties, as being the heart and life of all, Prov. 23.26.12. & 4.23. & 7.3. & 22.17. & 3.1, 2, 3. & 4.4, 21. Deut. 30.6. Pſal. 37.4. & 40.8. & 119.16, 35, 70, 47. & 1.2. Iſa. 58.14.

28. The grand motives to duty, muſt ever be before our eyes, and ſet upon our hearts, as the poiſe of all our motions and endeavours: (As the travelers home and buſineſs, is deepeſt in his mind, as the cauſe of every ſtep which he goeth.)

29. No price imaginable muſt ſeem great enough to hire us to commit the leaſt known ſin, Luke 12.4. & 14.26, 28, 33. Mat. 10.39▪ & 16.26.

30. The ſecond great means (next to the right forming of the heart) for the avoiding of ſin, is to get away from the temptations, baits and occaſions of it. And he that hath moſt grace, muſt take himſelf to be ſtill in great danger, while he is under ſtrong temptations and allurements, and when ſin is brought to his hands, and alluring objects are cloſe to the appetite and ſenſes.

31. The keeping clean our Imaginations, and commanding our Thoughts, is the next great means for the avoiding ſin: and a polluted fantaſie, and ungoverned thoughts are the neſt where all iniquity is hatched, and the inſtruments that bring it forth into act.

p. 39632. The governing of the ſenſes is the firſt means to keep clean the Imagination. When Acha… ſeeth the wedge of gold, he deſireth it, and then he taketh it. When men wilfully fill their eyes with the objects which entice them to luſt, to covetouſneſs, to wrath; the impreſſion is preſently made upon the fantaſie; and then the Devil hath abundance more power to renew ſuch imaginations a thouſand times, than if ſuch impreſſions had been never made. And it is a very hard thing to cleanſe the fantaſie which is once polluted.

33. And the next notable means of keeping out all evil Imaginations, and curing luſt and vanity of mind, is conſtant laborious diligence in a lawful calling, which ſhall allow the mind no leiſure for vain and ſinful thoughts; as the great nouriſher of all foul and wicked thoughts, is Idleneſs and Vacancy, which inviteth the tempter, and giveth him time and opportunity.

34. Watchfulneſs over our ſelves, and thankful accepting the watchfulneſs, fault-findings, and reproofs of others,, is a great part of the ſafety of our ſouls, Mat. 26.41. & 25, 13. Mark 13.37. Luke 21.36. 1 Cor. 16.13. 1 Theſ. 5.6.2 Tim. 4.5. Heb. 12.17. 1 Pet. 4.7.

35. Affirmative Precepts, bind not to all times; that is▪ no poſitive duty is a duty at all times. As to preach, to pray, to ſpeak of God, to think of holy things, &c. it is not alwaies a ſin to intermit them.

36. All that God commandeth us to do, is both a Duty and a Means; it is called a Duty in relation to God the efficient Law-giver, firſt: and it is a Means next in relation to God the end, whoſe work is done, and whoſe will is pleaſed by it. And we muſt alwaies reſpect it in both theſe notions inſeparably. No Duty is not a Means; and no true Means is not a Duty; but many ſeem to man to have the aptitude of a Means, which are no duty but a ſin; becauſe we ſee not all things, and therefore are apt to think that fit, which is pernicious.

37. Therefore nothing muſt be thought a true Means to any good end, which God forbiddeth: For God knoweth better than we.

38. But we muſt ſee that the negative or prohibition be univerſal, or indeed extendeth to our particular caſe: and p. 397then (and not elſe) you may ſay that negatives bind to all times.

39. Nothing which is certainly deſtructive to the end, and contrary to the nature of a Means, is to be taken for a Duty. For it is certain that Gods Commands are for edification, and not for deſtruction, for good, and not for evil.

40. Yet that may tend to preſent inferiour hurt, which ultimately tendeth to the greateſt good. Therefore it is not ſome preſent or inferiour incommodity that muſt cauſe us to reject ſuch a means of greater future good.

41. Whatſoever we are certain God commandeth, we may be certain is a proper Means, though we ſee not the aptitude, or may think it to be deſtructive; becauſe God knoweth better than we: But then we muſt indeed be ſure that it is commanded hic & nunc, in this caſe and place, and time, and circumſtances.

42. It is one of the moſt needful things to our innocency, to have Chriſtian wiſdom to compare the various accidents of thoſe duties and ſins which are ſuch by accident; and to judge which accidents do preponderate. For indeed the actions are very few which are abſolutely and ſimply duties or ſins in themſelves conſidered, without thoſe accidents which qualifie them to be ſuch: Accidental duties and ſins are the moſt numerous by far: And in many caſes the difficulty of comparing the various accidents, and contrary motives, is not ſmall,

43. Therefore it is, that (as in Phyſick and Law Caſes, &c. the common people have greateſt need of the advice of skilful Artiſts, to help them to judge of particular Caſes, taking in all the circumſtances, which their narrow underſtandings cannot comprehend; which is more of the uſe of Phyſicians and Lawyers, than to read a publick Lecture of Phyſick, or of Law, ſo) the Office of the Church-Guides, or Biſhops, is of ſo great neceſſity to the people, in every particular Church: And that not only for publick Preaching, but alſo to be at hand, to help the people, who have recourſe unto them in all ſuch caſes, to know in particular what is duty, and what is ſin.

44. And therefore it is (beſides other reaſons) that the Office of the Biſhops or Paſtors of the Churches, muſt in all the proper parts of it, be done only by themſelves, or men in that p. 398Office, and not per alios, by men of another Office: And therefore it is, that bare titles or authority will not ſerve the turn, without proportionable or neceſſary abilities or gifts; becauſe the work is done by perſonal fitneſs; and caſes and difficulties can no more be reſolved, nor ſafe counſel given for the ſoul in matters of Morality, by men unable, than for the body or eſtate, in points of Phyſick, or of Law. (As the Lord Verulam in his Conſiderations of Eccleſiaſtical Government hath well obſerved.)

45. In ſuch caſes where duty or ſin muſt be judged of by compared accidents; the nature of a Means, or the intereſt of the End, is the principal thing to be conſidered: And that which will evidently do more harm than good, is not to be judged a duty (in thoſe circumſtances) but a ſin: as if the queſtion were whether Preaching be at this time, in this place, to this number, to theſe individuals, a duty: If it appear to true Chriſtian prudence, that it would be like to do more hurt than good, it is a ſin at that time, and not a duty: and yet Preaching in due ſeaſon, as great a duty ſtill. So if the queſtion were, whether ſecret prayer be at this hour or day, a duty: If true reaſon tell you, that it is like to hinder, either family-prayer, or any other greater good, it is not at that time a duty: Or if the queſtion be, whether reproof or perſonal exhortation of a ſinner be now a duty: If true reaſon tell me, that it is like to do more harm than good, it is not a duty then, but accidentally a ſin: For we muſt not caſt pearls before Swine, nor give that which is holy unto Dogs, leſt they tread it under foot, or turn again and all to rend us. And there is a time when Preachers that are perſecuted in one City, muſt fly to another; and when they muſt ſhake off the duſt of their feet, for a witneſs againſt the diſobedient, and turn away from them. (The imprudent people can eaſily diſcern this when it is their own caſe, but not when it is the Preachers caſe; ſo powerful is ſelf-love and partiality) Mat. 7.6, 7. Mat. 10.14. & 23.34. & 10.23. The reaſon of all this is 1. Becauſe God appointeth all Means for the End: 2. And becauſe the Law by which in ſuch caſes we muſt be ruled, is only general; as, Let all things be done to edification; as if he ſhould ſay, Fit all your actions, which I have not given you a particular peremptory p. 399Law for, to that good which is their proper end.] 1 Cor. 14.5▪ 12.3, 26.17. 2 Cor. 10.8. & 12.19. & 13.10. 1 Cor. 10.23. Epheſ. 4.12, 16, 29. 1 Tim. 1.4. Rom. 15.2. 1 Cor. 12.7.

46. Publick Duties, ordinarily, muſt be preferred before private: And that which is for the good of many, before that which is for the good of one only.

47. Yet when the private neceſſity is more preſſing, and the publick may be omitted at that time with leſs detriment, the caſe doth alter. As alſo when that one that we do good to is more worth than the many, in order to the honour of God, or the more publick good of the whole ſociety: or when it is one that by ſpecial precept, we are obliged to prefer in our beneficence

48. Civil Power is to be obeyed before Eccleſiaſtical, in things belonging to the Office of the Magiſtrate: and Eccleſiaſtical before the Civil, in things proper to the Eccleſiaſtical Gvoernours only. And Family Power before both, in things proper to their cognizance only. But what it is that is proper to each power, I ſhall tell them when I think they are willing to know, and it will do more good than harm to tell it them.

49. The ſupreme Magiſtrate is ever to be obeyed before his Inferiours: becauſe they have no power but from him; and therefore have none againſt him (unleſs he ſo give it them.)

50. No Humane Authority is above Gods, nor can bind us againſt him; but it is all received from him, and ſubordinate to him.

51. No Humane Power can bind us to the deſtruction of the ſociety which it governeth; becauſe the publick or common good, is the end of Government.

52. The Laws of Kings, and the Commands of Parents, Maſters and Paſtors (in caſes where they have true Authority) do bind the ſoul primarily, as well as the body, ſecondarily: But not as the primary, but the ſecondary bond. It is a wonderful and pittiful thing, to read Divines upon this point [Whether the Laws of men do bind the conſcience?] what work they have made as in the dark, when the caſe is ſo very plain and eaſie? ſome are peremptory that they do not bind conſcience; and ſome that they do; and ſome calling their adverſaries the Idolizers of men; and others again inſinuating that they we guilty of treaſon againſt Kings, who do gainſay p. 400them; when ſurely they cannot differ if they would.

1. The very phraſe of their queſtion is non-ſenſe, or very unfit. Conſcience is but a mans knowledge or judgment of himſelf as he is obliged to his duty and the effects; and conſequently, of the obligations, which lie upon him.

It is a ſtrange queſtion, whether I am bound in knowledge of my ſelf: But it were a reaſonable queſtion, whether I be bound to know; or whether I know that I am bound. It is the whole man, and moſt eminently the Will, which is bound by Laws, or any Moral Obligations. The man is bound.

But if by conſcience, they mean the ſoul, it is a ridiculous queſtion: For no bonds can lie upon the body immediately, but Cords or Iron, or ſuch like materials. The ſoul is the firſt obliged, or elſe the man is not morally obliged at all.

If the ſenſe of the queſtion be, whether it be a Divine or a Religious obligation, which mens commands do lay upon us▪ The anſwer is eaſie: 1. That Man is not God; and therefore as humane it is not Divine. 2. That Mans Government is Gods inſtitution, and Men are Gods Officers; and therefore the obligation is Religious, and Inſtrumentally or Mediately Divine. Either mens Laws and Commands do bind us or not: If not, they are no Laws, nor authoritative Acts: If they do bind, either it is primarily by an authority originally in themſelves that made them (and then they are all gods: And then there is no God.) Or elſe it is by derived authority. If ſo, God muſt be the Original (or ſtill the Original muſt be God.) And then is the high way any plainer than the true anſwer of this queſtion, viz. That Princes, Parents, &c. have a governing or Law-giving power from God, in ſubordination to him; and that they are his Officers in governing: And that all thoſe Laws which he hath authorized them to make do bind the ſoul, that is, the man, immediately as humane, and inſtrumentally or mediately as Divine, or as the bonds of God. As my Covenant bind my ſelf to conſcience, (if you will ſo ſpeak, rather than that they bind my conſcience) ſo do men a Laws alſo bind me. You may as well ask whether the writing of my pen, be its action or mine; and be an animate, or inanimate act; which is ſoon reſolved.

53. To conclude theſe Rules, as the juſt impreſs of the p. 401Spirit, and Image of God upon the ſoul, is Divine Life, Light and Love, communicated from God by Jeſus Chriſt, by the holy Spirit, to work in us and by us for God (in the ſoul and in the world) and by Chriſt to bring us up at laſt, to the ſight and fruition of God himſelf; ſo this Trinity of Divine principles, muſt be inſeparably uſed, in all our internal and external duties towards God or men; and all that we do muſt be the work of Power and of Love, and of Wiſdom or a ſound mind, 2 Tim. 1.7.

II. Having been ſo large in opening the Order of our Duties, I muſt be briefer than our caſe requireth, in telling you our Diſorders, or contrary diſeaſe. O what a humbling ſight it would be, if good Chriſtians did but ſee the pittiful con…ſions of their minds and lives. They find little melody in their Religion, becauſe there is little harmony in their apprehenſions, affections or converſations. If the diſplacing one wheel or pin in a clock, will ſo much fruſtrate the effect, it is a wonder that our tongues or lives do ever go true, which are moved by ſuch diſordered parts within: that were it not that the Spirit of grace doth keep an order where it is eſſential to our Religion (between the End and the Means, &c.) we ſhould be but like the parts of a watch pulled in pieces, and put up together in a bag. But ſuch is Gods mercy, that the body may live when many ſmaller veins are obſtructed; ſo that the Maſter veſſels be kept clear.

I. There are ſo few Chriſtians that have a true method of Faith or Divinity in their underſtandings, even in the great points which they know diſorderly, that it is no wonder if there be lamentable defectiveneſs and deformity, in thoſe inward and outward duties, which ſhould be harmoniouſly performed, by the light of this harmonious truth. And no Divine in the world can give you a perfect Scheme of Divinity in all the parts; but he is the wiſeſt that cometh neereſt to it. Abundance of Schemes and Tables you may ſee, and all pretending to exactneſs: But every one palpably defective and confuſed; even thoſe of the higheſt pretenders that ever I have ſeen. And one errour or diſorder uſually introduceth, in ſuch a Scheme, a p. 402confuſion in all that followeth as dependant on it.

Some confound Gods Attributes themſelves (nay who doth not:) They confound the Three great Eſſential Principles, with all the Attributes, by ſimilitude called Modal and Negative: and they uſe to name over Gods Attributes, like as they put their money or cheſs-men into a bag, without any method at all.

Some confound Gods Primary Attributes of Being, with his Relations, which are ſubſequent to his Works, and with his Relation-Attributes.

Some confound his ſeveral Relations to man, among themſelves; and more do confound his Works, as they flow from theſe various Relations.

The great works of the Creator, Redeemer, and Sanctifier, and their ſeveral deſigns, ſignifications, and effects, are opened obſcurely and in much confuſion.

The Legiſlative Will of God de debi… inſtitutive, (which is it that Damaſcene, Chryſoſtome, and the School-men mean by his Antecedent will, if they ſpeak properly) which ever goeth before mans actions (duties or ſins, or as the Fathers called them merits or demerits) is confounded by many with the acts of his Judgment and Execution (called his conſequent Will, becauſe it ever preſuppoſeth mens precedent actions:) Or, his works, as Law-giver, Judge and Executioner, are oft confounded.

And ſo are the Orders of his Precepts, Promiſes, and penal Threats, and the Conditions of his Promiſes: and the order of his Precepts among themſelves; and of his Promiſes as one reſpecteth another.

And our Relations to God, and the ſeveral reſpective duties of thoſe Relations, are ordinarily much confounded.

The work of the Holy Ghoſt (as we are baptized into the belief of him) is poorly, lamely and diſorderly opened, to the encouraging of the carnal on one hand, or the Enthuſiaſts on the other.

Law and Goſpel, and Covenant and Covenant; words and works; the precepts of Chriſt, and the operations of the Spirit, are ſeldom thought on in their proper place and order, and differences.

p. 403In a word, Conſectaries are confounded with principles: Nature, Medicine, and Health; the precepts and parts of Primitive Sanctity, with the precepts and means of M…dicinal Grace; the End and the Means; yea nothing more uſually than words and things are confounded and diſordered by the moſt (that I ſay not by us all.)

The circular motion of grace, from God, and by God, and to God, and in man the receiving duties as diſtinct from the improving duties; and theſe, as communicative and diſpercing unto man, from thoſe aſcendent unto God, partly in the fruits, and partly in the exaltation of the mind it ſelf, theſe are not to be found, nor abundance more which I paſs by, in any juſt harmonious Scheme.

II. And O what confuſion is in our Hearts or Wills, and lameneſs, & defect as well as confuſion; which muſt needs be the conſ…quent of a lame and confuſed underſtanding. It is ſo great, that I am not willing to be ſo tedious as to open it at large.

III. And the confuſion in our practices, taking it in, and expreſſing it, will ſhew you your heart-confuſion of it ſelf. But to open this alſo would be long; and the regular order before laid down, will ſhew you our diſorders without any further enumerations or inſtances.

Only ſome of our lameneſs and partialities, contrary to entire and compleat Religiouſneſs, I ſhall briefly mention, becauſe I think it to be of no ſmall need, to the moſt, even of the more zealous part of Chriſtians.

1. In our Studies and Meditations, we are partial and defective: we ſearch hard perhaps for ſome few Truths, with the neglect of many hundred more.

2. In our Z…al for Truth, we are oft as partial, greatly taken with ſome one or few, which we think we have ſuddenly and happily found out, and ſee more into than others do; or in which we think we have ſome ſingular or ſpecial intereſt▪ and in the mean time little affected with abundance of Truths of greater clearneſs and importance, and of more daily uſefulneſs, p. 404becauſe they are things that all men know, and common unto you with the moſt of Chriſtians.

3. In your love to the godly, and your charity, in expreſſions, and in your daily prayers, what lameneſs and partiality is there? Thoſe that are neer you, and converſant with you, you remember; and perhaps thoſe in the Kingdom, or Countrey where you dwell: Or at leaſt thoſe of your own ſociety, opinions and party. But when it cometh to praying for the world, and all the Church abroad; and when it cometh to the loving of thoſe that differ from you, what partiality do you ſhew?

4. In the courſe of duties to God and man, how rare is that perſon that doth not quite omit, or ſlubber over ſome duty as if it were nothing, while he doth with much earneſtneſs proſecute another? One that is much in receiving duties for themſelves (as hearing, reading, meditating, praying) can live all the week with quietneſs of conſcience, without almoſt any improving duties, or doing any good to others: as if they were made for themſelves alone. And ſome Miniſters lay out themſelves in Preaching, as if they were all for the good of others; but pray as little, and do as little about their own heart, as if they cared not for themſelves at all; or elſe were good enough already.

Some are conſtant in Church-duties, perhaps with ſome ſuperſtitious ſtrictneſs; but in family duties how neglective are they? They are for very ſtrict diſcipline in the Church, and cannot communicate with any that wear not the ſame badge of ſanctity which they affect: But in their families, what prophaneneſs, careleſneſs and confuſion is there? They can have family communion with the moſt ungodly ſervants, that will but be profitable to them. Dumb Miniſters are their ſcorn; but to be dumb Parents and Maſters to their children and ſervants, they can eaſily bear. Formal preaching and praying in the Church they exclaim againſt; but how formally do they pray at home, and catechize and inſtruct their family? If a Magiſtrate ſhould forbid them to pray, or catechize, or inſtruct their families, they would account him an impious, odious perſecutor▪ but they can neglect it ordinarily when none forbiddeth them, and never lay any ſuch accuſation on themſelves.

p. 405Some are much for the duties of Worſhip in private; but negligent of publick Worſhip: and ſome are diligent in both, that make little ſcruple of living idly without a Calling, or doing the works of their Callings deceitfully and unprofitably. They are cenſorious of one that is negligent in Gods Worſhip, but cenſure not themſelves (nor love to be cenſured by others) for being idle and negligent ſervants to their Maſters; and omitting many an hours work, which was as truly their duty as the other. Yea when they are told of ſuch duties as they love not (as obedience, labour, charity, patience, mortifying the fleſh, &c.) their conſciences are juſt as ſenſeleſs, or as prejudiced, or quarrelſom, as the conſciences of other men are againſt Religious exerciſes.

5. And in our reformation and reſiſting ſins of commiſſion, ſhell lameneſs and partiality is common with the moſt. He that is moſt tender of a ſin which is in common diſgrace among the godly, is little troubled at as great a one which hath got any reputation among them by the advantage of ſome errours. In England, through Gods mercy, the prophanation of the Lords day, is noted as a heinous ſin. But beyond Sea where it is not ſo reputed, how ordinarily is it committed? Many would condemn Joſeph, if they had heard him ſwear by the life of Pharaoh, becauſe through Gods mercy, ſwearing is a diſgraced ſin. But how ordinarily do the dividing ſort of Chriſtians, raſhly or falſly cenſure men behind their backs that differ from them▪ upon unproved hearſay, and gladly take up falſe reports, and never ſhed a tear for many ſuch ſlanders, back b…ings and wrongs▪ Many … one that would take an oath or curſe for a certain ſign of an ungodly perſon yet make little of a leſs diſgraceful way of evil ſpeaking, and of a pi…viſh unpleaſable diſpoſition; and when they are in patient of a cenſure, or a ſoul word, are patient enough with their impatiency.

And it deſerveth tears of blood to think how little the ſins of ſelfiſhneſs and pride are mortified in moſt of the forwardeſt Chriſtian (even in them that go in mean attire.) How much they love and look to be eſteemed, to be taken notice of, to be well thought of, and well ſpoken of? How ill they bear the leaſt contempt, neglect or diſreſpect? How abundantly they p. 406overvalue their own underſtandings? and how wiſe they are in their own conceits? and how hardly they will think ill of their moſt falſe or fooliſh apprehenſions? and how proudly they diſdain the judgments of wiſer men, from whom if they had humility, they might learn perhaps twenty years together, and yet not reach the meaſure of their knowledge? and what a ſtrange difference there is in their judging of any caſe, when it is anothers, and when it is their own?

And among how few is the ſin of fleſh-pleaſing ſenſuality mortified? abundance take no notice of it, becauſe it is hid, and can be daily exerciſed in a leſs diſgraceful way. If they be rich, they can enjoy that which is their own; and they can cleanlily do as Dives did, Luke 16. and take their good things here. Having enough laid up for many years, they think they may take their caſe, and eat, drink, and be merry, without rebuke, Luke 12.19, 10. They that are the moſt zealous in ſtrict opinions, and modes of Worſhip, can live as Sodom did, in pride, fulneſs of bread, and abundance of idleneſs, and uſe meat for their luſts, and make proviſion for the fleſh, to ſatisfie thoſe luſts, and yet never ſeem to themſelves, nor thoſe about them to offend; much leſs to do any thing that is groſly evil, Ez…k 16.49. Pſal. 78.18, 30. Rom. 13 13, 14. They drink not till they are drunk, they eat not more in quantity than others; they labour as far as need compels them; and this they think is very tollerable. And becauſe the Papiſts have turned the juſt ſubduing of the fleſh, into hurtful auſterities, or formal mockeries, therefore they are the more hardened in their fleſh pleaſing way. They take but that which they love, and that which is their own, and then they think that the fault is not great: and what Chriſt meant by Dives his being cloathed in purple and ſilk, and faring ſumptuouſly every day, they never truly underſtood: Nor yet what he meaneth by the poor in ſpirit, Matth. 5.3. which is not (at leaſt only or chiefly) a ſenſe of the want of grace, but a ſpirit ſuited to a life of poverty, contrary to the love of money, and of fulneſs, and luxury, and pride: When we are content with neceſſaries, and eat and drink for health more than for pleaſure, or for that pleaſure only which doth conduce to health: and when we will be at no needleſs ſuperfluous coſt upon the …, but …h…ſe p. 407the cheapeſt food and rayment which is ſufficient to our lawful ends; and uſe not our appetites, and ſenſe, and fantaſie to ſuch delight and ſatisfaction as either increaſeth luſt, or corrupteth the mind, and hindereth it from ſpiritual duties and delights, by hurtful delectation or diverſion: nor beſtow that upon our ſelves, which the poor about us need to ſupply their great neceſſities. This is to be poor in ſpirit; and this is the life of abſtinence and mortification, which theſe ſenſual profeſſors will not learn. Nay, rather than their throats ſhall not be pleaſed, if they be children in their Parents Families, or Servants, they will ſteal for it, and …ke that which their Parents and Maſters (they know) do not conſent to, nor allow them: And they are worſe thieves than they that ſteal for hunger and meer neceſſity; becauſe they ſteal to ſatisfie their appetites and carnal luſts; that they may fare better than their ſuperiours would have them. And yet perhaps be really conſcientious and religious in many other points, and never humbled for their fleſhly minds, their gluttony and thievery; eſpecially if they ſee others fare better than they: and they quiet their conſciences, as the moſt ungodly do, with putting a hanſome name upon their ſin, and calling it, taking, and not ſtealing, and eating, and drinking, and not fulneſs of bread, or carnal guloſity. Abundance of ſuch inſtances of mens partiality in avoiding ſin, I muſt omit, becauſe it is ſo long a work.

6. Yea in the inward exerciſe of Graces, there are few that uſe them compleatly, entirely, and in order; but they neglect one, while they ſet themſelves wholly about the exerciſe of another; or perhaps uſe one againſt another. Commonly they ſet themſelves a great while upon nothing ſo much as labouring to affect their hearts with ſorrow for ſin, and meltingly, to weep in their confeſſions (with ſome endeavours of a new life.) But the Love of God, and the thankful ſenſe of the mercy of Redemption, and the rejoycing hopes of endleſs Glory, are things which they take but little care about: and when they are convinced of the errour of this partiality, they next turn to ſome Antinomian whimſie, under the pretence of valuing Free Grace; and begin to give over per…ile…s … and the care▪ and watchfulneſs againſt ſin▪ and diligence p. 406duplicate page p. 407duplicate page p. 408in a holy fruitful life, and ſay that they were long enough Legal…ſts, and knew not Free Grace, but lookt all after doing, and ſomething in themſelves; and then they could have no peace; but now they ſee their errour, they will know nothing but Chriſt. And thus that narrow fooliſh ſoul cannot uſe Repentance wi…hout neglecting Faith in Chriſt; and cannot uſe Faith, but they muſt neglect Repentance; yea ſet Faith and Repentance, Love and Obedience in good works, like enemies or hindrances againſt each other: They cannot know themſelves and their ſinfuln…ſs, without forgetting Chriſt and his righteouſneſs: And they cannot know Chriſt, and his Love, and Grace, without laying by the knowledge or reſiſtance of their ſin. They cannot magnifie Free Grace, unleſs they may have none of it, but lay by the uſe of it as to all the works of holineſs, becauſe they muſt look at nothing in themſelves ▪ They cannot magnifie Pardon and Juſtification, unleſs they may make light of the ſin and puniſhment which they deſerve, and which is pardoned, and the charge and condemnation from which they are juſtified: They cannot give God thanks for remitting their ſin, unleſs they may forbear confeſſing it, and ſorrowing for it. They cannot take the Promiſe to be free, which giveth Chriſt and pardon of ſin, if it have but this condition, that they ſhall not reject him: Nor can they call it the Goſpel, unleſs it leave them maſterleſs and lawleſs; whereas there is indeed no ſuch thing as Faith without Repentance, nor Repentance without Faith: No love to Chriſt without the keeping of his Commandments; nor no true keeping of the Commandments without Love: No Free Grace without a gracious ſanctified heart and life; nor no gift of Chriſt and Juſtification, but on the condition of a believing acceptance of the gift; and yet no ſuch believing but by Free Grace: No Goſpel without the Law of Chriſt and Nature; and no mercy and peace but in a way of duty. And yet ſuch Bedlam Chriſtians are among us, that you may hear them in pangs of high conceited zeal, inſulting over the folly of one another, and in no wiſer language, than if you heard one lunatick perſon ſay, I am for health, and not for medicine; and another, I am for medicine, and not for the taking of it; and another, I am for the Phyſick, and not for the Phyſician; and p. 409another, I am for the Phyſician, and not the Phyſick; and another, I am for the Phyſick; but not for health. Or as, if they contended at their meats, I am for meat, but not for eating it, and I am for putting it into my mouth, but not for chewing it; or I am for chewing it▪ but not for ſwallowing it; or I am for ſwallowing it, but not for digeſting it; or I am for digeſting it, but not for eating it, &c.

Thus is Chriſt divided among a ſort of ignorant proud Profeſſors: and ſome are for his Sacrifice, and ſome for his Interceſſion, ſome for his Teaching, and ſome for his Commands, and ſome for his Promiſes; ſome for his Blood, and ſome for his Spirit; ſome for his Word, and ſome for his Miniſters, and his Church; and when they have made this ſtrange proficiency in wiſdom, every party claim to be this Church themſelves; or if they cannot deny others to be parts with them of the Myſtical Church, yet the true ordered Political diſciplined Church is among them, the matter of their claim and competition, and one ſaith, It is we, and the other, no but it is we; and the Kitchin, and the Cole-houſe, and the Sellar go to Law, to try which of them is the Houſe. Thus when they have divided Chriſts garments among them, and pierced, if not divided himſelf, they quarrel rather than caſt lots for his coat.

7. I perceive this Treatiſe ſwelleth too big, or elſe I might next ſhew you, how partial men are in the ſenſe of their dangers.

8. And in the reſiſting of Temptations; he that ſcapeth ſenſuality, feareth not worldlineſs; or he that feareth both, yet falleth into Hereſie or Schiſm; and he that ſcapeth errours, falleth into fleſhly ſins.

9. And what partial regard we have of Gods mercies.

10. And how partial we are as to our Teachers, and good Books.

11. And alſo about all the Ordinances of God, and all the the helps and means of grace.

12. And how partial we are about good works, extolling one, and ſenſleſs of another; and about the opportunities of good. In a word, what l…me apprehenſions we have of Religion, when men are ſo far from ſetting all the parts together in a well-ordered frame, that they can ſcarce forbear the p. 410dividing of every part into particles: and muſt take the food of their ſouls as Phyſick, even like Pills which they cannot get down, unleſs they are exceeding ſmall.

III. The Cauſes of this Calamity I muſt for brevity but name.

1. The natural weakneſs of mans mind, doth make him like a narrow-mouthed bottle that can take in but a little at once, and ſo muſt be long in learning and receiving.

2. The natural lazineſs and impatience of men, will not give them leave to be at ſuch long and painful ſtudies, as compleatneſs of knowledge doth require.

3. The natural pride of mens hearts will not give them leave to continue ſo long in a humble ſenſe of their emptineſs and ignorance, nor to ſpend ſo many years in learning as Diſciples: but it preſently perſwadeth them that their firſt apprehenſions are clear and right, and their knowledge very conſiderable already; and they are as ready to diſpute and cenſure the ignorance of their Teachers, if not to teach others themſelves, as to learn.

4. The poverty and labours of many, allow them not leiſure to ſearch and ſtudy ſo long and ſeriouſly, as may bring them to any comprehenſive knowledge.

5. The moſt are not ſo happy as to have judicious, methodical and laborious Teachers, who may poſſeſs them with right principles and methods, but deliver them ſome truths, with great defectiveneſs and diſorder themſelves; and perhaps by their weakneſs tempt the people into pride, when they ſee that they are almoſt as wiſe as they.

6. Moſt men are corrupted by company and converſe with ignorant e…roneous, and ſelf-conceited men, and hearing others (perhaps that are very zealous) make ſomething of nothing, and make a great matter of a little one, and extolling their own poor and lame conceits, they learn alſo to think that they are ſomething when they are nothing, deceiving themſelves, Gal. 6.3, 4.

7. Moſt Chriſtians have loſt the ſenſe of the need and uſe of the true Miniſterial Office, as it conſiſteth in perſonal counſel p. 411and aſſiſtance, beſides the publick Teaching; and moſt Miniſters by neglecting it, teach them to overlook it.

8. Every man hath ſome ſeeming Intereſt in ſome one Opinion, or Duty, or Way, above the reſt; and ſelfiſhneſs cauſeth him to reel that way that intereſt leadeth him.

9. Education uſually poſſeſſeth men with a greater regard of ſome one opinion, duty, way or party, than of the reſt.

10. The reputation of ſome good men doth fix others upon ſome particular waies or notions of theirs above others.

11. Preſent occaſions and neceſſities ſometime do urge us harder to ſome means and ſtudies, than to others: eſpecially for the avoiding of ſome preſent evil, or eaſing of ſome preſent trouble; and then the reſt are almoſt laid by.

12. Some Doctrines deeplier affect us in the hearing, than others; and then the thoughts run more on that, to the neglect of many thing as great.

13. Perhaps we have had ſpecial experience of ſome Truths and Duties, or Sins, more than others; and then we ſet all our thoughts about thoſe only.

14. Uſually we live with ſuch as talk moſt of ſome one duty, or againſt ſome one ſin, more than all the reſt; and this doth occaſion our thoughts to run moſt in one ſtream, and confine them by hearing and cuſtom to a narrow channel.

15. Some things in their own quality, are more eaſie and near to us, and more within the reach of ſenſe. And therefore as corporal things, becauſe of their ſenſibility and nearneſs, do poſſeſs the minds of carnal men, inſtead of things ſpiritual and unſeen; even ſo Paul, and Apollo, and Cephas; this good Preacher, and that good Book, and this Opinion, and that Church-ſociety, and this or that Ordinance, do poſſeſs the minds of the more carnal narrow ſort of Chriſtians, inſtead of the harmony of Chriſtian truth, and holy duty.

16. Nature it ſelf as corrupted, is much more againſt ſome truths, and againſt ſome duties, internal and external, than againſt others. And then when thoſe that it is leſs averſe to, are received, men dwell on them, and make a Religion of them, wholly or too much, without the reſt. As when ſome veins are ſtopped, all the blood is turned into the reſt; or when one part of the mould is ſtopped up, the metal all runneth into p. 412the reſt, and maketh a defective veſſel: Or when one part of the ſeal is filled up before, it maketh a defective impreſſion on the wax. Therefore the duties of inward ſelf-denial, humility, mortification, and heavenlineſs, are almoſt left out in the Religion of the moſt.

17. Temptations are ever more ſtrong and violent againſt ſome duties, than againſt others, and to ſome ſins, than to others.

18. Moſt men have a memory, which more eaſily retaineth ſome things than others: eſpecially thoſe that are beſt underſtood, and which moſt affect them. And grace cannot live upon forgotten truths.

19. There is no man but in his Calling, hath more frequent occaſion for ſome graces and duties, and uſeth them more, and hath more occaſions to interrupt and divert his mind from others.

20. The very temperature of the body inclineth ſome all to fears and grief, and others to love and contentedneſs of mind: and it vehemently inclineth ſome to paſſion, ſome to their appetite, ſome to pride, and ſome to idleneſs, and ſome to luſt; when others are far leſs inclined to any of them: And many other providential accidents, do give men more helps to one duty, than to another, and putteth many upon the tryals, which others are never put upon: And all this ſet together is the reaſon that few Chriſtians are entire or compleat, or eſcape the ſin and miſery of deformity; or ever uſe Gods graces and their duties, in the order and harmony as they ought.

IV. I ſhall be brief alſo in telling you what Inferences to raiſe from hence for your inſtruction.

1. You may learn hence how to anſwer the queſtion, whether all Gods Graces live and grow in an equal proportion in all true Believers. I need to give you no further proof of the negative, than I have laid down before: I once thought otherwiſe; and was wont to ſay, as it is commonly ſaid, that in the habit they are proportionable, but not in the act. But this was becauſe I underſtood not the difference between the particular habits, and the firſt radical power, inclination or p. 413habit (which I name that the Reader may chuſe his title, that we may not quarrel about meer words.) The firſt Principle of Holineſs in us, is called in Scripture, The Spirit of Chriſt or of God: In the unity of this are three eſſential principles, Life, Light and Love; which are the immediate effects of the heavenly or divine influx upon the three natural faculties of the ſoul, to rectifie them, viz. on the Vital Power, the Intellect and the Will: And are called the Spirit, as the Sunſhine in the room is called, the Sun: Now as the Sunſhine on the earth and plants, is all one in it ſelf as emitted from the Sun, Light, Heat and Moving force concurring, and yet is not equally effective, becauſe of the difference of Recipients; and yet every vegetative receiveth a real effect of the Heat and Motion at the leaſt; and ſenſitives alſo of the Light; but ſo that one may (by incapacity) have leſs of the heat, and another leſs of the motion, and another leſs of the Lght; ſo I conceive that Wiſdom, Love and Life (or Power) are given by the Spirit to every Chriſtian: But ſo that in the very firſt Principle or effect of the Spirit, one may have more Light, another more Love, and another more Life: Bus this it accidental from ſome obſtruction in the Receiver; otherwiſe the Spirit would be equally a Spirit of Power (or Life) and of Love, and of a ſound mind (or Light.)

But beſides this New Moral Power, or Inclination, or Ʋniverſal Radical Habit, there are abundance of particular Habits of Grace and Duty, much more properly called Habits, and leſs properly called the Vital or Potential Principles of the New Creature: There is a particular Habit of Humility, and another of Peaceableneſs, of Gentleneſs, of Patience, of Love to one another, of Love to the Word of God; and many habits of Love to ſeveral truths and duties: a habit of deſire, yea many, as there are many different objects deſired; there is a habit of praying, of meditating, of thankſgiving, of mercy, of chaſtity, of temperance, of diligence, &c. The acts would not vary as they do, if there were not a variety and diſpoſition in theſe Habits; which appear to us only in their acts. We muſt go againſt Scripture, reaſon, and the manifold hourly experience of our ſelves, and all the Chriſtians in the world, if we will ſay that all theſe graces and duties are equal in the Habit in every Chriſtian. How impotent are ſome in bridling a paſſion, or p. 414bridling the tongue, or in controlling pride and ſelf-eſteem, or or in denying the particular deſires of their ſenſe, who yet are ready at many other duties, and eminent in them. Great knowledge is too oft with too little charity or zeal; and great zeal and diligence often with as little knowledge. And ſo in many other inſtances.

So that if the Potentiality of the radical graces of Life, Light and Love, be or were equal, yet certainly proper and particular habits are not.

But here note further, 1. That no grace is ſtrong where the radical graces, Faith and Love are weak: As no part of the body is ſtrong, where the Brain and Heart are weak; (yea or the naturals, the ſtomach and liver.)

2. The ſtrength of Faith and Love is the principal means of ſtrengthening all other graces; and of right performing all other duties.

3. Yet are they not alone a ſufficient means, but other inferiour graces and duties may be weak and neglected, where Faith and Love are ſtrong; through particular obſtructing cauſes. As ſome branches of the tree may periſh when the root is ſound; or ſome members may have an Atrophie, though the brain and heart be not diſeaſed.

4. That the three Principles, Life, Light and Love, do moſt rarely keep any diſproportion; and would never be diſproportionable at all, if ſome things did not hinder the actings of one more than the other, or turn away the ſoul from the influences and impreſſions of the Spirit more as to one than to the reſt.

2. Hence you may learn, That the Image of God is much clearlier and perfectlier imprinted in the holy Scriptures, than in any of our hearts. And that our Religion objectively conſidered, is much more perfect, than ſubjectively in us. In Scripture, and in the true doctrinal method our Religion is entire, perfect and compleat. But in it, it is confuſed, lame and lamentably imperfect. The Sectaries that here ſay, None of the Spirits works are imperfect, are not to be regarded: For ſo they may as well ſay, that there are none infants, diſeaſed, lame, diſtracted, poor, or monſters in the world; becauſe none of Gods works are imperfect. All that is in God is God, and therefore perfect; p. 415and all that is done by God is perfect as to his ends, and as it is a part in the frame of his own means to that end which man underſtandeth not: But many things are imperfect in the receiving ſubject. If not, why ſhould any man ever ſeek to be wiſer or better than he was in his infancy, or at the worſt.

3. Therefore we here ſee that the Spirit in the Scripture is the Rule by which we muſt try the Spirit in our ſelves, or any other. The Fanaticks or Enthuſiaſts, who ra…l againſt us, for trying the Spirit by the Scriptures, when as the Spirit was the Author of the Scriptures, do but rave in the dark, and know not what they ſay. For the Eſſence of the Spirit is every where; and it is the effects of the Spirit in both which we muſt compare: The Spirit is never contrary to it ſelf: And ſeeing it is the Sunſhine which we here call the Sun, the queſtion is but, where it ſhineth moſt? whether in the Scripture, or in our hearts? The Spirit in the Apoſtles indited the Scriptures, to be the Rule of our faith and life unto the end: The Spirit in us doth teach and help us to underſtand and to obey thoſe Scriptures. Was not the Spirit in a greater meaſure in the Apoſtles, than in us? Did it not work more compleatly, and unto more infallibility in their writing the Scriptures, than it doth in our Ʋnderſtanding, and obeying them? Is not the ſeal perfect, when the impreſſion is oft imperfect? Doth not the Maſter write his Copy more perfectly, than his Scholars imitation is, though he teach him, yea and hold his hand? He that knoweth not the Religious diſtractions of this age, will blame me for troubling the Reader with the confutation of ſuch dreams: But ſo will not they that have ſeen and taſted their effects.

4. Hence we may learn that he that would know what the Chriſtian Religion is indeed (to the honour of God, or their own juſt information) muſt rather look into the Scripture to know it, than into Believers. For though in Believers it be more diſcernable in the kind (as mens lives are more conſpicuous than Laws and Precepts, and the impreſs than the ſeal, &c.) yet it is in the Laws or Scriptures more compleat and perfect, when in the beſt of Chriſtians (much more in the moſt) it is broken, maimed and confuſed.

5. This telleth us the reaſon why it is unſafe to make any p. 416men (Popes, or Councils, or the holieſt Paſtors, or ſtricteſt people) the Rule either of our faith or lives. Becauſe they are all imperfect and diſcordant, when the Scripture is concordant and compleat. He that is led by them, may erre, when as the Scripture hath no errour. And yet it is certain, that even the imperfect knowledge and grace of faithful Paſtors and companions, is of great uſe to thoſe that are more imperfect than they, to teach them the Scriptures, which are more perfect than they all.

6. Hence we ſee why it is, that Religion bringeth ſo much trouble, and ſo little comfort to the moſt, or too many that are in part Religious. Becauſe it is lame and confuſed in them. Is it any wonder that a d…ſplaced bone is painful? or that a diſordered body is ſick, and hath no great pleaſure in life? or that a diſordered or maimed watch or clock, doth not go right? O what a life of pleaſure ſhould we live, if we were but ſuch as the Scripture doth require! and the Religion in our hearts and lives were fully agreeable with the Religion deſcribed in the Word of God.

7. And hence we ſee why moſt true Chriſtians are ſo querulous, and have alwaies ſomewhat to complain of and lament; which the ſenſleſs, or ſelf-juſtifying hypocrites overlook in themſelves. No wonder if ſuch diſeaſed ſouls complain.

8. And hence we ſee why there is ſuch diverſity and diviſions among Believers, and ſuch abundance of Sects and Parties, and Contentions, and ſo little Unity, Peace and Concord. And why all attempts for Unity take ſo little in the Church. Becauſe they have all ſuch weakneſs, and diſtempers, and lameneſs, and confuſedneſs, and great diſproportions in their Religion. Do you wonder why he liveth not in peace, and concord, and quietneſs with others, who hath no better agreement in himſelf? and no more compoſedneſs and true peace rt home? Mens grace and parts are much unequal.

9. And hence we ſee why there are ſo many ſcandals among Chriſtians, to the great diſhonour of true Chriſtianity, and the great hinderance of the converſion of the Infidel, Heathen and ungodly world: What wonder if ſome diſorder, falſhood, and confuſion appear without, in words and deeds, when there is ſo much ever dwelling in the mind?

p. 41710. Laſtly, Hence we may learn what to expect from particular perſons, and what to look for alſo publickly, in the Church, and in the world. He that knoweth what man is, and what godly men are, but as well as I do, will hardly expect a concordant uniform building to be made of ſuch diſcordant and uneven materials; or that a ſet of ſtrings, which are all, or almoſt all out of tune, ſhould make any harmonious melody; or that a number of Infants ſhould conſtitute an Army of valiant men; or that a company that can ſcarce ſpell, or read, ſhould conſtitute a learned Academy. God muſt make a change upon individual perſons, if ever he will make a great change in the Church. They muſt be more wiſe, and charitable, and peaceable Chriſtians, who muſt make up that happy Church ſtate, and ſettle that amiable peace, and ſerve God in that concordant harmony as all of us deſire, and ſome expect.