The practice of Christian graces, or, The whole duty of man laid down in a plaine and familiar way for the use of all, but especially the meanest reader : divided into XVII chapters, one whereof being read every Lords Day, the whole may be read over thrice in the year : with Private devotions for several occasions...

A PREFACE To the ensuing TREATISE, Shewing the Necessity of Caring for the Soul.

§ 1. THE only intent of this ensuing Treatise, is to be a short & plain direction to the very meanest Readers, to behave themselves so in this world, that they may be happy for e∣ver in the next. But because 'tis in vain to tell men their duties, till they be perswaded of the necessity of performing it; I shall, before I proceed to the particulars required of every Christian, endeavour to win them to the pra∣ctice of one general duty preparatory to all the rest, and that is the consideration and care of their own Souls, without which they will ne∣ver think themselves much concern'd in the o∣ther.

2. Man, We know is made up of two parts, a body and a soul: The body only the husk or shell of the soul, a lump of flesh, subject to ma∣ny diseases and pains while it lives, and at last to death it self, and then 'tis so far from being valued, that 'tis not to be endured above ground, but layed to rott in the Earth. Yet to

this viler part of us we perform a great deal of care, all the labour and toil we are at, is to maintain that. But the more precious part, the Soul is little thought of, no care taken, how it fares, but as if it were a thing that nothing concerned us, is left quite neglected, never consi∣der'd by us.

3. This carelesnesse of the Soul is the root of all the sin we commit, and therefore whosoever intends to set upon a Christian course, must in the first place amend that. To the doing wherof, there needs no deep learning, or extraordinary parts, the simplest man living (that is not a na∣tural fool) hath understanding enough for it, if he will but act in this by the same rules of common reason, whereby he proceeds in his worldly business. I will therefore now briefly set down some of those motives, which use to stir up our care of any outward thing, and then apply them to the Soul.

4. There be four things especially, which use to awake our care, the first is the worth of the thing, the second the usefulnesse of it to us, when we cannot part with it without great damage and mischief, the third the great danger of it, & the fourth the likelyhood that our care will not be in vain but that it will preserve the thing cared for.

5. For the first,* 1.1 we know our care of any worldly thing is answerable to the worth of it; What is of greatest price, we are most watchful to preserve, and most fearful to lose; no man locks up dung in his chest, but his money▪ or what he

counts precious, he doth. Now in this respect the Soul deserves more care, then all the things in the world besides, for 'tis infinitly more worth. First in that is made after the image of God; it was God that breathed into man this breath of life; Gen 27. Now God being of the greatest excellency, and worth, the more any thing is like him, the more it is to be valued. But 'tis sure that no creature upon the earth is at all like God, but the Soul of man, and therefore nothing ought to have so much of our care. Secondly, the Soul never dies. We use to prize things according to their durablenesse: what is most lasting, is most worth. Now the Soul is a thing that will last for ever, when Wealth, Beauty▪ Strength, nay our very bodies themselves fade away, the Soul still continues. Therefore in that respect also, the Soul is of the greatest worth; and then what strange madnesse is it for us to neglect them as we do? We can spend Days, and Weekes, and Moneths and Years, nay our whole lives in hunting after a little wealth of this world, which is of no durance or continuance, ••nd in the mean time ••et this great durable treasure, our Souls, be sto∣•••• from us by the Divel.

6. A second motive to our care of any thing is the usefulnesse of it to us,* 1.2 or ••he great mischief we shall have by the ••osse of it. Common reason teaches us ••his in all things of this life: If our ••aires fall, we do not much regard 〈◊〉〈◊〉, because we can be well enough with∣••ut them: But if we are in danger to

lose our eyes or limbs, we think all the care we can take little enough to prevent it, because we know it will be a great misery. But certainly there is no misery to be compared to that mise∣ry, that followes the losse of the Soul. 'Tis true we cannot lose our Souls, in one sense, that is so lose them, that they shall cease to be; but we may so lose them in another, that we shall wish to lose them even in that. That is we may lose that happy estate, to which they were created, and plunge them into the extremest misery. In a word we may lose them in Hell, whence there is no fetching them back, and so they are lost for ever. Nay in this consideration our very bodies are concerned, those darlings of ours, for which all our care is layed out: for they must certainly after death be raised again, and be joyned again to the soul, and take part with it in whatever state; if then our care for the body take up all our time and thoughts, and leave us none to bestow on the poor Soul, it is sure the Soul will for want of that care, be made for ever miserable. But it is as sure, that that very body must be so too. And therefore if you have any true kindnesse to your body, shew it by taking care of your Souls. Think with your selves, how you will be able to endure everlast∣ing burnings, if a small spark of fire, light∣ing on the least part of the body, be so intole∣rable, what will it be to have the whole cast into the hottest flames? and that not for some few howres or days, but for ever; so that when you have spent many thousand of years in that un∣speakable

torment, you shall be no neerer com∣••ng out of it, then you were the first day you went in: think of this, I say, and think this withall, that this will certainly be the end of neglecting the Soul, and therefore afford it some care, if it be but in pity to the body, that must bear a part in its miseries.

7. The third Motive to the care of any thing,* 1.3 is its being in danger; now a thing may be in danger two wayes, first by enemies from with∣out: This is the case of the sheep, which is still in danger of being devoured by wolves, and we know that makes the Shepheard so much the more watchful over it. Thus is it with the soul, which is in a great deal of danger, in respect of its enemies: Those we know are the World, the Flesh, and the Divel, which are all such noted enemies to it, that the very first▪ act we do in behalfe of our Souls, is to vow a continual war against them. This we all do in our Ba∣ptism; and whoever makes any truce with any of them, is false not only to his Soul, but to his vow also, becomes a forsworn creature: A consideration well worthy our laying to heart, But that we may the better understand, what danger the Soul is in, let us a little consider the quality of these enemies.

8. In a war you know there are divers things that make an enemy terrible. The first is subtilty, and cunning, by which alone many victories have been won, and in this respect the Divel is a dangerous adversary, he long since gave sufficient proof of his subtlety, in beguiling

our first parents, who yet were much wiser then we are, and therefore no wonder if he deceive and cheat us. Secondly, the watchfulness and diligence of an enemy, makes him the more to be feared, and here the Divel exceeds, it is his trade, business to destroy us, and he is no loiterer at it, he goes up and down seeking whom he may devour, 1 Pet 5. 8. He watches all oppor∣tunities of advantage against us, with such di∣ligence, that he will be sure never to let any slip him. Thirdly, an enemy neer us is more to be feared then one at a distance; for if he be far off, we may have time to arm, and prepare our selves against him, but if he be neer he may steal on us unawars. And of this sort is the flesh, it is an enemy, at our doors, shall I say? nay in our bosoms, it is always neer us, to take occasion of doing us mischiefs. Fourthly, the baser and falser an enemy is, the more dangerous; he that hides his malice under the shew of friendship will be able to do a great deal the more hurt. And this again is the flesh, which like Job to Abner, 2 Sam. 3. 27: Pretends to speak peaceably, to us, but wounds us to death; 'tis forward to purvey for pleasures and delights for us, and so see••••s very kind, but it has a hook under that baite, and if we 〈◊〉〈◊〉 at it, we are lost. Fifthly, the number of enemies make them more terrible; and the world is a vast army against us: There is no state or condition in it, nay scarce a crea∣ture which d••th not at sometime or other fight against the Soul: The honours of the world

seek to wound us by pride, the wealth by cove∣tousness; the prosperity of it tempt us to forget God, the adversities to murmure at him. Our very Table becomes a snare to us, our meat draws us to Gluttony, our drink to Drunkeness, our company, nay our neerest friends often bear a part in this war against us, whilest either by their example, or perswasions they intice us to sin

9. Consider all this, and then tell me, whether a Soul thus beset hath leisure to sleep; even Dali∣lah could tell Samson, it was time to awake when the Philistims were upon him. And Christ tells us, if the good man of the house had known in what hour the thief would come, he would have watched and not have suffered his house to be broken up, Mat. 24 43. But we live in the midst of thieves, and therefore must look for them every hour, and yet who is there among us, that hath that common providence for this precious part of him, his Soul, which he hath for his house, or indeed the meanest thing that belongs to him? I fear our Souls may say to us, as Christ to his disciples. Mat 26. 40. What could ye not watch with me one hour? for I doubt it would pose many of us to tell when we bestowed one hour on them, thoug•• we know them to be continually beset with most dangerous enemies. And then alas! what is like to be the case of these poor Souls, when their ad∣versaries bestow so much care, and diligence to destroy them, and we will afford none to preserve them, surely the same as of a besieged town, where no watch or guard is kept, which is ce••tain to fall a prey to the enemy. Consider this ye

that forget God, nay, ye that forget your selves, lest he pluck you away and there be none to deliver you, Psal. 50. 22.

10. But I told you, there was a second way, whereby a thing may be in danger, and that is from some disorder, or distemper within it self. This is often the case of our bodies, they are not only lyable to outward violence, but they are within themselves sick and diseased. And then we can be sensible enough that they are in danger, and need not to be taught to seek out for means to recover them. But this is also the case of the Soul; we reckon those parts of the body diseased, that do not rightly perform their office, we account it a sick palate that tastes not aright, a sick stomack that digests not. And thus it is with the Soul, its parts do not rightly perform their offices.

11. The parts of the Soul are especially these three: The Understanding, the Will, and the Affections. And that these are disordered, there needs little proof; Let any man look seri∣ously into his own heart, and consider, how little it is he knows of spiritual things, and then tell me whether his understanding be not dark: How much apter is he to will evil then good, and then ••ell me whether his will be not Crooked: And how strong desires he hath after the pleasures of sin, and what cold and faint ones towards God, and goodness, and then tell me whether his af∣fections be not disordered, and rebellious even against the vice of his own reason within him. Now as in bodily diseases, the first step to the

cure is to know the cause of the sickness, so like∣wise here it is very necessary for us to know how the Soul first fell into this diseased condition, and that I shall now briefly tell you.

12. God created the first man Adam without sin,* 1.4 and endued his Soul with the full know∣ledg of his duty, and with such a strength, that he might if he would perform all that was re∣quired of him. Having thus created him, he maks a covenant or agreement with him, to this purpose, that if he continued in obedience to God, without committing sin; then first that strength of Soul, which he then had should still be continued to him; and first, that he should never dye, but be taken up into heaven, there to be happy for ever. But on the other side, if he committed sin, and disobeyed God, then both he and all his children after him, should lose that knowledg and that perfect strength, which ena∣bled him to do all that God required of him; and secondly, should be subject to death, and not only so, but to eternal damnation in Hell.

13. This was the agreement made with A∣dam and all mankind in him (which we usually call the first covenant) upon which God gave A∣dam a particular commandment, which was no more but this, that he should not 〈◊〉〈◊〉 of one only tree of that garden wherein he had placed him. But he by the perswasion of the Divel 〈◊〉〈◊〉 of that tree, disobeys God, and so brings that cu••se upon himself, and all his posterity. And so by that one sin of his ••e lost both the full knowledg of his duty, and the power of performing it. And

we being born after his image, did so likewise and so are become both ignorant in discerning what we ought to do, and weak and unable to the doing of it, having a backwardnesse to all good, and an aptnesse, and readiness to all e∣vil, like a sick stomack, which loaths all whol∣some food, and longs after such trash, as may nourish the disease.

14. And now you see where we got this sicknesse of soul, and likewise that it is like to prove a deadly one, and therefore I presume I need say no more, to assure you our souls are in danger. It is more likely you will from this de∣scription think them hoplesse. But that you may not from that conceit, excuse your neglect of them, I shall hasten to shew you the contrary, by proceeding to the fourth motive of care,

15. That fourth motive is the liklyhood▪ that our care will not be in vain,* 1.5 but that it wil•• be a means to preserve the thing cared for; where this is wanting, it disheartens our care. A Physi∣cian leaves his patient when he sees him past hope, as knowing it is then in vain to give him any thing, but on the contrary when he sees hopes of recovery, he plies him with medicines. N•••• in this very respect we have a great deal of rea∣son to take care of our souls, for they are not so far gone, but they may be recovered, nay it is certain they will if we do our parts towards it.

16. For though by that sin of Adam al•• mankind were under the sentence of eternal con∣demnation,* 1.6 yet it 〈◊〉〈◊〉 God so far to pity o••r

misery, as to give us his son, and in him to make a new Covenant with us after we had broken the first.

17. This SECOND COVENANT was made with Adam, & us in him, presently after his fall, & is briefly contained in those words, Gen. 3. 15. Where God declares that the SEED OF THE WOMAN SHALL BREAK THE SER∣PENTS HEAD; and this was made up, as the first was, of some mercies to be afforded by God and some duties to be performed by us.

18. God therein promises to send his only Son, who is God equal with himself, to earth, to be∣come man, like unto us in all things, sin only ex∣cepted, and he to do for us these several things.

19. First to make known to us the whole will of his Father, in the performance whereof we shall be sure to be accepted and rewarded by him. And this was one great part of his business, which he performed in those many Sermons and precepts, we find set down in the Gospel. And herein he is our prophet, it being the work of a prophet of old not only to foretel, but to teach. Our duty in this particular is to hearken diligently to him, to be most ready, and desirous to learn that will of God, which he came from heaven to reveal to us. This 2d. thing he was to do for us, was to satis∣fie God for our sins, not only that one of Adam; but all the sins of all mankind, that truly repent and amend, & by this means to obtain for us for∣giveness of sins, the favour of God, and so to re∣deem us from hell, and eternal damnation which was the punishment due to our sin. All this he did for us by his death, he offered up himself a

sacrifice for the sins of all those who heartily bewail, and forsake them. And in this he is our Priest, it being the Priests office to offer sa∣crifice for the sins of the people. Our duty in this particular is first truly, and heartily to repent us of, and forsake our sins, without which they will never be forgiven us, though Christ have died. Secondly, Stedfastly to be∣lieve, that if we do that, we shall have the be∣nefits of that sacrifice of his, all our sins, how many and great soever, shall be forgiven us, and we saved from those eternal punishments, which were due unto us for them: Another part of the Priests office was blessing and pray∣ing for the people, and this also Christ per∣forms to us. It was his especial commission from his Father to bless us, as St. Peter tels us Acts 3. 26. God sent his Son Jesus to bless you, and the following words shew wherein that blessing consists, in turning away every one of you from his iniquity, those means which he has used for the turning us from our sins, are to be reckoned of all other the greatest bles∣sings, and for the other part, shat of praying, that he not only performed on earth, but conti∣nues still to do it in Heaven, He sits on the right hand of God and makes Request for us, Rom. 8, 34. Our duty herein is not to resist this unspeak∣able blessing of his, but to be willing to be thus blest in the being turned from our sins, and not to make void, and fruitless all his prayers, and intercessions for us, which will never prevail for us, whilst we continue in them.

21. The third thing, that Christ was to do

for us, was to enable us, or give us strength to do what God requires of us. This he doth first by taking off from the hardness of the Law, given to Adam, which was never to commit the least sin, upon pain of damnation, and requi∣ring of us onely an honest and hearty endea∣vour to do what we are able, and where we fail, accepting of sincere repentance. Secondly, By sending his Holy Spirit into our hearts, to govern, and rule us, to give us strength to overcome temptations to sin and to do all that he now under the Gospel requires of us. And in this he is our King, it being the office of a King to govern, and rule, & to subdue enemies. Our duty in this particular is to give up our selves obedient subjects of his, to be governed, and ruled by him, to obey all his Lawes, not to take part with any Rebel, that is, not to cherish any one sin. But diligently to pray for his grace to enable us to subdue all, and then carefully to make use of it to that purpose.

22. Lastly, He has purchased for all that faithfully obey him an eternal glorious inhe∣ritance, the Kingdom of Heaven, whether he is gone before, to take possession for us. Our duty herein is to be exceeding careful, that we forfeit not our parts in it, which we shall cer∣tainly do, if we continue impenitent in any sin; Secondly, Not to fasten our affections on this world, but to raise them up, according to the precept of the Apostle, Col. 2. 2. Set your affe∣ctions on things above & not on things on the earth, continually longing to come to the posses∣sion of that blessed inheritance of ours, in com∣parison

whereof all things here below should seem vile and mean to us.

23. This is the summe of that second Covenant we are now under, wherein you see what Christ has done, how he executes those three great offices of King, Priest and Prophet, as also what is required of us, without our Faithful performance whereof, all that he hath done, shall never stand us in any stead; For he will ne∣ver be a Priest to save any, who take him not as well for their Prophet, to teach, and their King to rule them; nay, if we neglect our part of this Covenant, our con∣dition will be yet worse, then if it had never been made; for we shall then be to answer not for the breach of Law onely, as in the first, but for the abuse of mercy, which is of all sins the most provoking. On the other side, if 〈◊〉〈◊〉 faithfully perform it; That is, set our selves hear∣tily to the obeying of every precept of Christ, not going on wilfully in any one sin, but bewailing and forsaking whatever we have formerly been guilty of, it is then most certain, that all the afore-mentioned benefits of Christ belongs to us.

24. And now you see how little reason you have to cast off the care of your Souls, upon a conceit they are past cure, for that it is plain th••y are not; Nay, cer∣tainly they are in that very condition, which of all others make them fittest for our care. If they had not been thus REDEEMED by CHRIST, they had been then so hopeless, that care would have been in vain; On the other side, if his Redemption had been such, that all men should be saved by it, though they live as they list, we should have thought it needless to take care for them, because they were safe without it. But it hath pleased God so to order it, that our care must be the means, by which they must receive the good even of all that Christ hath done for them.

25. And now, if after all that God hath done to save these souls of ours, we will not bestow a little care on them our selves, we very well deserve to perish. If a Physician should undertake a patient that were in some desperate disease, and by his skill bring him so far out of it, that he were sure to recover, if he would but take care of himself, and observe those rules the Physician set him, would you not think that man weary of his life, that would refuse to do that? So certainly that man is weary of his soul, wilful∣ly casts it away, that will not consent to those easy condi∣tions, by which he may save it.

26. You see how great kindness God hath to these souls of ours, the whole Trinity, Father, Son, and Holy-Ghost have all done their parts for them. The Father gave his only Son, The Son gave himself, left his glo∣ry, and endured the bitter death of the cross, meerly to keep our souls from perishing. The Holy-Ghost is be∣come as it were our attendant, waites upon us with conti∣nual offers of his grace, to enable us to do that which may preserve them; Nay he is so desirous we should accept th••se offers of his, that he is said to be grieved, when we refuse them, Eph. 4. 30. Now what g••eater disgrace; and af∣front can we put upon God then to dispise what he thus values, that those souls of ours, which Christ thought worth every drop of his blood, we should not think worth any part of our care? We use in things of the world, to ••ate them according to the opinion of those who are best skilled in them, now certainly God, who made our souls, ••ist knowes the worth of them, and since he prizes them 〈◊〉〈◊〉 high, let us (if it be but in reverence to him) be a∣••••amed to neglect them. Especially now, that they are 〈◊〉〈◊〉 so hopeful a condition, that nothing but our own ••arelesnesse can possibly destroy them.

27. I have now bri••fly gone over those four motives of

care I at first proposed, which are each of them such, as ••••••ver misses to stir it up towards the things of this world and I have also shewed you, how much more reasonable nay necessary it is, they should do the like for the Soul▪ And now what can I say more, but conclude in the words of Isaiah 46. 8. Remember this and shew your selvs men▪ That is, deal with your Soul as your reason teaches you to do with all other things that concern you. And sure this common Justice binds you to, for the Soul is that which furnishes you with that reason, which you exercise in all your worldly business, and shall the Soul it self receive n•• benefit from that reason, which it affords you? This is a•• if the Master of a family, who provides food for his ser∣vants, should by them be kept from eating any himself and so remain the onely starved creature in his house.

28. And as Justice tyes you to this, so Mercy doth like∣wise, you know the poor Soul will fall into endlesse and unspeakable miseries, if you continue to neglect it, and the•• it will be too l••te to consider it. The last refuge you ca•• hope for is Gods mercy, but that you have despised, and a∣bused. And with what face can you in your greatest nee•• beg for his mercy to your Souls, when you would not as ford them your own? No not that common Charity 〈◊〉〈◊〉 considering them, of bestowing a few of those idle hours you know not (scarce) how to passe away, upon them.

29. Lay this to your hearts, and as ever you hope so Gods pity, when you most want it, be sure in time to pity your selves, by taking that due care of your preciou•• Souls, which belongs to them.

30. If what hath been said, have perswaded you to 〈◊〉〈◊〉 so necessary a duty, my next work will be to tell you 〈◊〉〈◊〉 this care must be imployed, and that in a word, is in th•• doing of all th••se things, which tend to the making 〈◊〉〈◊〉 Soul happy, which is the end of our care, and what th•••• are I come now to shew you.

Notes

• * 1.1

  The worth of the S••ul.
• * 1.2

  The mise∣ry of lo∣sing the Soul.
• * 1.3

  The dan∣ger the soul is in.
• * 1.4

  The first Covenant.
• * 1.5

  That our care will not be in vain.
• * 1.6

  The s••cond Covenant.