Media: the middle things, in reference to the first and last things: or, The means, duties, ordinances, both secret, private and publike, for continuance and increase of a godly life, once begun, till we come to Heaven. Wherein are discovered many blessed medium's or duties, in their right method, manner and proceedings; that so a Christian (the spirit of Christ assisting) may walk on in the holy path, which leads from his new birth to everlasting life. / Drawn, for the most part, out of the most eminently pious, and learned writings of our native practical divines: with additionals of his own, by Isaac Ambrose, minister of the Gospel at Preston in Amoundernes.

CHAP. II.

SECT. 1. Of Duties in general: And first, of the Equity of Duties.

NO sooner is the soul translated into the state of grace, and crowned with those glorious Priviledges, but immediately it cryes out, O Lord, what shall I now do for thee? how shall I now live to thee? Good reason, the soul should now give up her self to Christ, for she knows, she is not her own, but Christs. Can there be such a heart in any Christian, as now to cast off Duty, and to continue in sin, because so much grace hath abounded? O no! The love of Christ constrains us (saith the Apostle) because we thus judge,* 1.1 — That he dyed for all, that they which live, should not henceforth live unto themselves, but unto him which dyed for them, and rose again. There is a Principle of love now in the hearts of believers, and this love of Christ constrains them to live to Christ: Ye are now a chosen Generation, a royal Priesthood, a holy Nation,* 1.2 a peculiar People, that ye should shew forth the praises of Christ, who hath called you out of darkness into his marvellous light: What blessed Titles are these? and to what end? but that they who are so en∣nobled by Christ, may now adorn the Gospel of Christ, and shew forth the praises of him who hath called them?* 1.3 Dearly be∣loved (saith the Apostle) I beseech you, as strangers and pilgrims, abstain now from fleshly lusts, which war against the soul, having your conversation honest among the Gentiles, that whereas they speak against you as evil doers,* 1.4 they may by your good works which they shall behold, glorifie God in the day of visitation. But what duties must they fall on? 1. Submit your selves to every Ordinance of man for the Lords sake. 2. Honor all men. 3. Love the Brotherhood. 4. Fear God. 5. Honor the King. 6. Suffer wrongs: You have herein Christ for example, and you must do all for Christs sake; or if these Duties will not contain all, Za∣chary tells us,* 1.5 that being delivered out of the hands of our ene∣mies,

we must serve him without fear, in holiness (in all Duties of the first Table) and righteousness (in all Duties of the second Table) all the days of our life. Indeed, how can we love Christ, and neglect duty to Christ?* 1.6 If you love me (saith Christ) keep my Commandments; the love of Christ will constrain us to im∣brace his Commandments, as a most precious treasure. I hope assuredly,* 1.7 that the God of grace and mercy will keep, by his power to Salvation, all those persons he doth deliver; and that he will sow the seeds of grace in their hearts, that they may not sin (i.) pre∣sumingly. And I hope also, God will meet with such as are distur∣bers of the truth of Christ, and peace of the Gospel, by their base and vile conversations: And I shall recommend to them the reading of the Epistle of Jude, where they may see the fearful wrath of God upon such persons as abuse the grace of God to sin. O let not the love of Christ thus manifested, be so basely requited at your hands, seeing the Lord hath so freely loved you, & given Christ to you, that you might be to the praise of the glory of his grace, in a godly Christian conversation, whereunto you are ordained. For you are Gods workmanship (saith the Apostle) created in Christ Jesus unto good works,* 1.8 which God hath before ordained, that you should walk in them. And I beseech you always to re∣member, That you cannot answer the free love of God towards you any other way, but by shewing it in a fruitful conversation in the world; considering that one end of your Redemption, that Christ who gave himself for you, might redeem you from all iniquity, and purifie you unto himself,* 1.9 a peculiar people, zealous of good works. Here's good equity for Duties; the soul cannot consider her de∣liverance by the blood of Christ, and by the Spirit of Christ, but she cryes, What shall I render unto the Lord for all his benefits towards me?* 1.10 I will take the cup of Salvation, and call upon the Name of the Lord: I will pay my vows unto the Lord, now in the presence of all his people: O Lord, truly I am thy servant, I am thy servant and the son of thy handmaid; thou hast loosed my bonds. For a man that hath a touch of the loving kindeness of Christ, and therefore stands ready to speak forth the praise of the glory of his grace, that hath so freely saved him, it must needs be an acceptable service to God in Christ.

SECT. 2. Of the Insufficiency of Duties.

BUt alas, what are these Duties to my Lord? or what are these Duties in themselves?

1. All the Duties of man, they are nothing at all unto God: Can a man be profitable unto God,* 1.11 as he that is wise can be profit∣able unto himself? Is it any pleasure to the Almighty, that thou art righteous? Or is it gain to him, that thou makest thy ways perfect? If thou be righteous, what givest thou him?* 1.12 or what re∣ceiveth he from thine hand? O my soul, thou hast said unto the Lord, Thou art my Lord:* 1.13 And what then? what recompence to God for this propriety? Nay, David is here non-pluss'd, My goodness extendeth not to thee. All the service of men and Angels, though they run parallel with the longest lines of eternity, are in∣sufficient recompence for my souls deliverance: When we have done all we can, still we must say, We are unprofitable servants.* 1.14

2. All the duties of man, as they are done by man, are in that respect sinful: What is Duty, but mans tye to that which is due? or (if we follow the Latines) what is Duty, but obedience commanded by God, to be performed by man? Now wherein any thing is to be done as of man, therein is some mixture of sin: All our righteousness is as filthy rags, as a menstruous cloth;* 1.15 How? All our righteousness? It is true, whilest a Believers heart is overcast with gross vapours, and is more then ordinarily dull in hearing, whilest it flies low and slow in praying, and is somewhat stiff, and untoward in fasting above measure, such Righteousness goes usually for sin; but if a soul gets under full sail; if it be filled with a stiff gale of the Spirit of Christ; if stoods of meltings flow from it; if it cry mightily, be swift to hear, be greedy in sucking in Divine Truths, and be somewhat exact in observing practical righteous means, to mourn and pray lustily, being helpt by the Spirit herein: Are such Prayers, Mourn∣ings, and other Divine Exercises in any sort sinful? yes, as there is some mixture of mans infirmity in them; and in our best Du∣ties there is some such mixture: for all our righteousness is as filthy rags, as menstruous clothes; I know who hath said it, and yet I know not wherein to contradict it. Christians may

distinguish between that which is the Spirits,* 1.16 in works after reno∣vation, and the whole work after they have done it: Now al∣though the motions and assistance of the Spirit be pure, holy, and without skum in the spring, to wit, in it self; yet by that time these motions and assistance have passed through the channels of their hearts, and have been mixed with their manifold corruptions in doing, even the whole work thereby becomes polluted. If this be so, that our best recompence to Christ for his loves be unprofit∣able to him, and sinful as done by man, What shall I say? how must I carry (saith the soul) to my Redeemer?

SECT. 3. Of the healing of Duties.

I Dare not but obey; though all the Duties in the world are insufficient to recompence those bowels of Gods mercies in Christ, I must not therefore cast away Duties. It is true, I can∣not but sin in all I do, my best Duties (nakedly and barely con∣sidered in themselves) are tainted, poysoned, and mingled with sin: But will it follow, That because I cannot be more clean, therefore I must be more filthy then needs? Nay, O my soul, if thou art married to that Bridegroom Christ, Duties and all things else are clean to thee.* 1.17 The whole filth and dung of our works, through faith in Christ, is extracted by Christ, and he pre∣senting the same, purged by himself alone, they are accepted with God: In this respect there is an healing of Duties, if we be in Christ. Certainly, that fruit which cometh from a root of Faith,* 1.18 must needs be good fruit: I believe, therefore I speak, saith the Psalmist: O my soul, canst thou say thus? I believe, therefore I pray; I believe, therefore I sanctifie the Lords day; I believe, therefore I do all Duties of obedience: Thy obedience then is the fruit of Paradice, for it grows on the very Tree of Life.* 1.19 Christ is The Sun of Righteousness, that ariseth with heal∣ing in his wings: Christ is that Sun, that by his heat of love ex∣tracts all the filth of sin out of thy Duties performed; and so thy Duties are healed, the Spiritual part of them being presented by the intercession of Christ, and the carnal defects covered by the Righteousness of Christ, in whom the Father is always well-pleased.

§. 1. Of the maner of healing our Duties.

NOw the maner (O my soul) how Christ heals our Duties, it is thus:

1. He takes our persons, and carries them in to God the Father, in a most unperceivable way to us; he knows, that if our persons be not first accepted, our Duties cannot be accepted: Love me, and love my Duty; hate me, and hate my Duty. It is true, that in the Covenant of Works, God first accepted of the work, and then of the person; but in the Covenant of Grace, God first accepts of the person, and then of the work: Now there∣fore, that our works (our Duties) may be accepted, Christ Iesus our great High Priest first takes our persons, and carries them into the presence of God the Father: This was plainly shadowed out to us, by that of the High Priest,* 1.20 who went into the holy of holiest, with the Names of all the Tribes upon his breast.

2. As Christ takes our persons, and carries them in to God the Father; so when we perform Duty, he observes what evil or failing there is in that Duty, and draws it out, before he presents it to God the Father: As a childe that would present his father with a Posie, he goes into the garden, and ga∣thers flowers and weed•• together; but coming to his mother, she picks out the weeds, and bindes up the flowers by themselves, and so it is presented to the father. Thus we go to Duty, and we gather weeds and flowers together, but Christ comes, and picks out the weeds, and so presents nothing but flowers to God the Father: Who may abide the day of his coming (said the Prophet of Christ) and who shall stand when he appeareth?* 1.21 for he is like a re∣finers fire, and like fullers sope: And he shall sit as a refiner and purifier of silver, and shall purifie the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness; then shall the offerings of Judah and Jerusalem be pleasant unto the Lord: mark, Thou shall their of∣ferings be pleasant: then? when? When he had purged their sacrifices and their offerings. Thus it was in the days of his flesh, and much more now.

3. As Christ takes away the iniquity of our holy things, so he observes what good there is in any of our Duties, and with that he mingles his own Prayers, Intercessions, Incense, and presents all as one work mingled toge∣ther unto God the Father: And another Angel (viz. the Angel of the Co∣venant) came and stood at the Altar, having a golden ••c••ser,* 1.22 and there was given to him much incense, that he should offer it with the prayers of all Saints upon the golden Altar, which was before the Throne: And the smoke of the incense which came with the prayers of the Saints, ascended up before God, out of the Angels hand.

§. 2. The Souls Quaere's in this case.

[Quare. 1] 1. IF this be so, O my soul, what is thy case? are not most of thy Duties performed with many fillings, infirmities, hardness of heart, straitness of Spirit, distracting thoughts? and is there any healing for such a Duty as this?

[Answ.] O yes! For first, in every Duty we perform, there are two things; there

is the sacrifice, and there is the obedience in offering of the sacri∣fice; the sacrifice may be imperfect, and yet our obedience in offering the sacrifice may be perfect with Gospel perfection. Secondly, God deals with our Duties as with our persons; though he finde a great deal of ungodliness in them, yet he imputes his righteousness unto them, and so he justifies our Duties, which in our eyes are most ungodly. This indeed is a wonder; did we ever hear or read of any seal, that when it was set upon the wax, would change the wax into its own mettal? or did we ever hear or read of any stamp, that being set upon brass, it would change the brass into silver, or being set upon silver, it would change the silver into gold? O but when Christ comes unto a Duty, and sets his own stamp, and his own righteous∣ness upon a Duty, that which was brass before, (i.) full of failings, and much unrighteousness, he changes it into silver, into gold; he onely hath the Philosophers Stone (as I may so speak) and all that Christ toucheth, it presently turns into gold; he turns all our Duties into golden Duties, and so presents them unto God the Father.

[Quare. 2] 2. But how should I know that Christ thus takes my Duties and heals them, and mingles them with his own incense, and carries them in unto God the Father?

[Answ.] Consider, didst thou never finde a Spiritual fire come down (as it were) upon thy heart in Duty, or after Duty? In the times of the Old Testa∣ment, if they offered up a sacrifice, and a material fire came down from hea∣ven, and burnt up the sacrifice to ashes, it was a certain testimony that the sacrifice was accepted: Now in the times of the Gospel, we must not ex∣pect material fire to come down upon our Duties, but hath the Lord at any time caused an inward and Spiritual fire to fall down upon thy heart, warm∣ing thy Spirit in Duty? there the Lord speaks thus much to thee, That thy sacrifice is turned into ashes, and it is accepted by Iesus Christ.

[Quare. 3] 3. O but whence comes this fire now in these Gospel times?

[Answ.] It issues from the blood and intercessions of Christ our Great high Priest; it is the efficacy of his blood, and power of his glorious intercession, that when thou feelest any good in Duties, doth at that very instant prevail with God the Father for what thou feelest: say then, Do I now in this Ordinance, or in this Duty, feel my heart warmed, or savingly affectect? O I see, I am bound to believe, that the Lord Jesus who sits in glory at the right hand of God, now, now he remembers me a poor worm on earth; now I feel the fruit of his death and intercession in Heaven; now I feel his spirit, power, grace, comfort, presence, sweetness; now I taste, I drink, I enjoy, and am abundantly satisfied with his rivers of pleasures: And if this presence of Christ be so sweet, what is himself then? O my soul, if ever thou dost thus relish the blood and spirit of Christ upon thy spirit in Duties, go thy way, and give glory to God.

SECT. 4. No resting in Duties.

ANd yet be wary, O my soul: It was Luthers saying, Take heed not onely of thy sins, but also of thy good Duties; they are apt (by reason of our corruption) to bring men into them∣selves, and this is very dangerous. Certainly, a man may not onely exclude Christ from his soul by gross sins, but by self-confidence: You are they which justifie your selves,* 1.23 said Christ to the Pharisees. Take a prophane man, what makes him drink, swear, cozen, game, whore? Is there no God to punish? Is there no Hell hot enough to torment? Are there no Plagues to confound him? Yes: Why sins he then? Oh! he prays to God for forgiveness; he sorrows, and repents in secret (as he saith) and this bears him out in his lewd prancks. Take a Moral man, he knows he hath his failings, and his sins, as the best have, and is overtaken sometimes as the best are; Why doth he not re∣move these sins then? Why is he not more humbled under his sins? The Reason is, he constantly observes Evening and Morn∣ing prayer, and then he craves forgiveness for his failings, by which course he hopes to make his peace with God: And hence he sinneth without fear, and riseth out of his fall into sin without sorrow; he maintains his sins by his Duties.

Take a Professor, such a one as may be exceedingly troubled about his sins, as endeavors very much after Mourning, Repent∣ing, Reforming, and others commend him for a diligent Chri∣stian, Do you not see how he mourns, and weeps, and prays? and now the wind is over, the tempest down, and there is a great calm in his soul, how comes he to this quiet? Oh! his affections were inlarged, he hath reached so high, as to a very proportion of repentance, and tears, and sorrow, and fasting, &c. and this hath given him ease, this hath took away the burthen, and laid his soul at rest: O poor soul, is this all the remedy to rid thee of the sting and guilt of sin? Hast thou no more pantings, but onely after bitterness, heaviness, mourning, melting, extraordina∣ry inlargements? Why then, let me tell thee, all thy righteous∣ness (though it were more perfect then it is) is but a filthy rag.* 1.24 Couldst thou weep thy heart out, should thy heart melt like

wax,* 1.25 dissolve into water; Couldst thou desire and pray till hea∣ven and earth shook▪ till thou hadst worn thy tongue to the stumps; Couldst thou fast till thy skin and bones cleave together; Couldst thou promise and purpose with full resolution to be better; Couldst thou reform thy heart, head, life, tongue, some, nay all sins; Couldst thou live like an Angel, shine like a Sun, walk up and down the world like a distressed Pilgrim; Coulst thou dye ten thousand deaths, lie at the fire back in Hell so many many milli∣ons of years, as there be piles of grass on the earth, or sands on the sea shore, or stars in heaven, or motes in the Sun; I tell thee, not one spark of Gods wrath against thy sins, can be quenched by all these Duties, nor by any of these sorrows or tears.

It was Austins saying, though it sounds harsh, that Repentance damns more then Sin; meaning, that thousands did perish by resting therein: It is no digging within our selves, for power to leave sin, to be more holy, and humble, and religious, and con∣sciencious, and so to think to work out our selves in time out of this state: The words which the Prophet put into Israels mouth, if they would truly turn unto God,* 1.26 were these, — Ashur shall not save us, we will not ride upon horses, q.d. We will trust no more to these outward means, we will not save our selves by our graces, or our abilities.

But how shall any man know, that he rests in his Duties?

I answer, By these signs following:

* 1.271. It is a sign that a man rests in his Duties, if he never found it a hard matter to come out of his Duties: Examine, if thou never yet sawest, if thou canst not tell the time when thou didst rest in Duties, and then didst groan to be delivered from these intanglements, thou hast just cause to fear.

2. It is a sign that a man rests in Duties, if he exceedingly prize the bare performance of Duties; those Duties that carry thee out of thy self unto Christ, make thee to prize Christ: Now tell me, Dost thou glory in thy self? Dost thou say, Now I am some body? I was before ignorant, forgetful, hard-hearted, but now I understand better, now I can sorrow for my sins, I can pray with some life, now I have done very well. Alas poor soul! if thou restest here, if thou thus inhancest the price of Duties, that thou beginn'st to dote on them, then do I pronounce from God,* 1.28 That thou dost rest in Duties: These things (saith Paul) I

accounted gain (i. before his conversion) but now I account them loss: This is the reason why a childe of God commonly after his prayers doubts much of Gods love towards him; whereas another man that falls short of him, never so much as questions his estate: The first seeth much rottenness and vileness in his best Duties, and so adjudgeth meanly of himself; but the other is ignorant of any such vileness, and therefore he prizeth and esteems highly of them.

3. It is a sign that a man rests in his duties, if he never came to be sensible of their poverty, and utter emptiness of any good in them. Didst thou never feel thy self in this maner? Oh! I am as ignorant as any beast, as vile as any devil; what a nest and litter of sin and rebellion works in my heart? I once thought, at least, my heart and desires were good, but now I feel no spiritual life; O dead heart, I am the poorest, vilest, basest and blindest creature that ever lived! If thou never feelest thy self thus, thou never camest out of thy Duties.

4. It is a sign that a man rests in his Duties, if he gain no Evangelical Righteousness by Duties (i.) if he prize not, desire not, delight not in union with the Lord Jesus Christ: Hence a childe of God asks himself after Sermon, after Prayer, after Sacrament, What have I gained of Christ? Have I got more knowledge of Christ? more admiring of the Lord Jesus Christ? on the contrary, a carnal heart, that rests in his Duties, asketh onely, What have I done?* 1.29 I thank God (said the Pharisee) I am not as other men are, — I fast twice in the week I give tythes of all that I possess: So, I pray, and hear, and reform, and sorrow for sin, therefore I think verily I shall be saved; no such matter: let a man have a Bucket of Gold, doth he think to get water, because he hath a Bucket; no, no, he must let it down into the well, and draw up water with it: So must thou let down all thy Duties into the Lord Jesus Christ, and draw life, and light from his fulness, otherwise (though thy Duties be golden Duties) thou shalt perish without Christ.

SECT. 5. Of the Use and Ends of Duties.

ANd canst thou not, O my Soul, be saved by thy Duties? to what end shouldst thou pray, or hear, or sorrow, or repent, or meditate, or examine, or confer? I answer, There are many ends and purposes, for which Christians may, and must perform Duties.

1. That herein, and hereby, they may express their obedience to Gods will:* 1.30 Rejoyce evermore, pray without ceasing, in every thing give thanks, for this is the will of God in Christ Jesus concern∣ing you (saith the Apostle;) and this was the ground of Davids inference,* 1.31 Thou hast commanded us to keep thy precepts diligently: And what then? O that my ways were directed to keep thy statutes.

2. That God the Father of our Lord Jesus Christ may be honored by the performance of these Duties: Herein is my Father glorified,* 1.32 that you bear much fruit; and as the Apostle, Ye are a chosen Generation,* 1.33 a royal Priesthood, an holy Nation, a peculiar People, that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light; Abra∣ham believed, and gave God glory: So we should pray, and me∣ditate, and hear, and all should tend to the glory of God. In∣deed, Hypocrites ayms are at other ends, by giving alms, and praying,* 1.34 and fasting, that they may have glory of men,— That they may be seen of men, — That they may appear unto men,—But the childe of God ayms at the glory of God. I confess, it s Gods grace to account of mans Duty as his glory, seeing it is so defective.

3. That Duties may be as Evidences of Gods everlasting love to them who are in Christ Jesus: They cannot save, but they let the foul into Christ, and follow, and accompany such a man as shall be saved. We hear of some that boast of joys, feeling, gifts, Spirit,* 1.35 and Grace; but if they walk in the commission of any one sin, or in the omission of any one known duty, or in the slovenly ill∣favored performance of Duties, they can have no assurance (say what they please) without slattering of themselves: If these things be in you (saith Peter) and abound,* 1.36 they will make you that you shall never be barren, or unfruitful in the knowledge of

our Lord Jesus Christ; and he that lacketh these things is blinde:— Wherefore, Brethren, give diligence to make your calling and election sure. Duties bring you in to Christ, and are Evidences when you are in Christ, that the Lord and mercy is yours, even as at the Sacrament, the Elements of Bread and Wine are out∣ward signs to bring Christ and the heart together; indeed, the heart must not rest in these signs, but when the soul is let in to Christ, then Faith must let go the outward Elements, and close, and treat immediately with the Lord Jesus Christ. So Grace and Duties are signs inward, and whiles men make use of them onely, as bare signs, to let them come in unto Christ, and their rejoycing is not in them, but in Christ, their confidence is not pitcht upon them, but upon Christ, there is and will be no dan∣ger at all in making such use of signs; especially seeing in na∣ture, the effect is a sign of the cause: Neither is it more deroga∣tory to Free-grace, or to Christs honor, for God to make such effects Signs of our union with him, then it was to make out∣ward Signs of his presence: It's true, these are not full testimo∣nies without the Spirit of Christ.

4. That they that use and exercise Duties may obtain the Promises:* 1.37 Godliness is profitable unto all things (saith the Apo∣stle) having the promises of the life that now is, and of that which is to come. There are many Promises scattered up and down in the Word, and hereby if God be not a debtor unto thee, yet he is to himself, and to his own faithfulness. Reddis debita, nulli debens, cryed Austine; Thou Lord payest debts, and owest to none; it was free for thee before thou hadst promised, whether to to give me heaven, or no: but now the word is out of thy mouth, I use Duties as means, though I adhere onely to thee, and to thy faithfulness, who hast promised. To prevent mistake, Duties are considered in a double relation: First, as services, in respect of the command; and Secondly, as means to obtain and procure blessings at Gods hands, in relation to his promise: Now the most in the world perform Duties as acts of obedience onely, and so rest in the present performance; but if we do them in Faith, we shall have an eye to the Promise, and look on Du∣ties as means to obtain some mercy, yea, Salvation it self at Gods hands, Phil. 2.12.* 1.38 Romans 10.10.* 1.39 2 Cor. 7.10.* 1.40 1 Pet. 1.9.* 1.41

But is not this to be saved by Duties?

No such thing: For herein we speak not of Duties originally, or per se, but instrumentally, and with relation to the Lord Jesus Christ; not as meritorious causes, but as subordinate means of our salvation in the name of Christ: The best of Duties carry no such lustre, beauty, and Energetical vertue in their own faces and natures; they are but meer empty pits, and dry chanels (of themselves) though never so curiously cut out, but Christ fills them (and as some desire Ministers to do) so I am willing for my part to say and express thus much of Christ,* 1.42 that the peo∣ple may clearly understand and remember so much, and be guided explicitely to the Fountain it self, Christ alone.

5. That these Duties may turn to our comforts: Not so, as to put confidence in them, to take comfort from them as a cause; that cannot be, for who can look upon any thing he doth with that boldness? but as the testimony of Gods eternal love to us.* 1.43 Thus Hezekiah, not as a proud Pharisee, but as a thankful acknowledger of what was in him, prayed, I beseech thee, O Lord, remember me, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight: Some suppose, that such a temptation as this might fall on He∣zekiah, that when he had labored to demolish all those Supersti∣tions, and now became dangerously sick, that he had not done well; and therefore he comforts himself in his heart, That he did those things with a perfect heart, not absolutely, but compa∣ratively perfect: We may therefore take comfort from Duties, not so as to rest in them, but so as to praise God thereby. It's a good way, nesciendo scire, in not knowing, to know, that so we may praise God for them; and sciendo nescire, in knowing, not to know, that so we may be humble in our selves.

6. That others might receive good, and thereby be occasioned to glorifie God:* 1.44 These things are good, and profitable unto men, saith the Apostle; and, Let your light so shine before men, that they may see your good works, and glorifie your Father which is in heaven. Christ doth not here encourage vain glory, but he pro∣pounds the true ends of our visible holiness; for godliness being light, it ought not (in suitable Duties) to be hid under a bushel: My goodness extendeth not to thee,* 1.45 but to the Saints that are on the earth, and to the excellent, in whom is all my delight. Hierome

said of Augustine, That he loved Christ dwelling in Augustine; so ought we to walk, that others may love Christ dwelling in us.

There's an Exhortation to wives, so to walk,* 1.46 that their hus∣bands may he won to the Lord: Sweet soul, it may be thou pray∣est for thy husband, in a carnal condition, thou desirest him to go to hear such a Minister, such a Sermon; go on in these Duties, adding this to the rest, See that thy life also may convert him.

7. That Duties may carry us to the Lord Jesus,* 1.47 the onely Sa∣vior; he alone is able to save them to the uttermost that come unto God by him (i.) in the use of the means: Hear a Sermon to carry thee to the Lord Jesus; Fast, and pray,* 1.48 and get a full tide of affections in them, to carry thee to the Lord Jesus Christ (i.) to get a more love of him, more acquaintance with him, more union in him, and communion with him; use thy Duties, as Noahs Dove did her wings, to carry thee to the Ark of the Lord Jesus Christ, where onely there is rest: If she had never used her wings, she had faln in the waters; and if she had not return∣ed to the Ark, she had found no rest: So, if thou shalt use no Duties, but cast them all off, thou art sure to perish; and if they convey thee not to Christ, thou mayest lie down in sorrow: or as it is with a poor man, that is to get over a great water for a treasure on the other side, though he cannot fetch the Boat, he calls for it, and useth it, to carry him over to the treasure: So Christ is in heaven, and thou on earth, he doth not come to thee, and thou canst not get to him, now call for a Boat; though there is no grace, no good, no salvation in a pithless Duty, yet use it to carry thee over to the treasure, The Lord Jesus Christ: When thou comest to hear, say, Have over, Lord, by this Ser∣mon; when thou comest to pray, say. Have over, Lord, by this Prayer to a Savior: But this is the misery of people, like foolish Lovers, when they are to woo for the Lady, they fall in love with her Handmaid, that is onely to lead them to her: So men fall in love with, and dote upon their own Duties, and rest con∣tented with the naked performance of them, which are onely Handmaids, to lead the soul unto the Lord Jesus Christ.

8. That the Lord Christ may be exalted, and advanced by Duties. The main end of Duties, is the glory of him who hath Redeemed us with the price of his blood, and by the power

of his Spirit; this sets the Crown on his head: Behold King Solomon,* 1.49 with the Crown wherewith his mother crowned him. How many perform Duties, not to set the Crown on Christs head, but to set the Crown on their own heads? So do hypo∣crites, that seek their own praise, and credit, and profit; so do all, especially that do any thing with a conceit of meriting at Gods hands. Now this is the main end of right obedience, That the Crown may be set on Christs head, that he who is King of Saints, may have the honor given him, due to his Kingly Office. In this respect, I cannot blame them who blame others, for cry∣ing up, and magnifying mans works in their own name. To say that Christ is always supposed as principal,* 1.50 is no sufficient Apology: For why onely supposed? why not he named, as well as Duties, and Righteousness? Certainly, it is not good ma∣ners (to say no worse) to forget him, whiles his poor Instru∣ments are so highly remembred. When Servants bring Presents from their Masters to any, they do not say, I bestow such and such a thing on you, but, My Master sends it you; if he should take it on himself, he should go for an arrogant fellow: nor will it salve the matter, when he is taxed for such arrogancy, to say, My Master should have been supposed, when he gave no hint of him. Me think it were comely (saith the Author rightly in this) in extolling of Mans Righteousness, explicitely to ascribe all the praise to the glory of Christ,* 1.51 and his grace: And, I see not (saith another ingeniously) but that Ministers may be humbled, that they have pressed religious Duties, but not so as to set up Christ: and hereby people have been content with Duties, and Sacraments, though no Christ in them: but as vessels were to be of pure Gold in the Temple, so ought all our Duties to be of pure and meer Christ for acceptation. Again, If Bernard said, He did not love to read Tully, because he could not read the Name of Christ there; how much rather may we say, That in many Sermons, in many a mans Ministery, the drift and end of all his preaching is not, that Christ may be advanced. And again, Let Christ be the matter of our Righteousness and Comfort, more then he hath been; you know the posts that were not sprinkled with blood, were sure to be destroyed, and so are all those persons and duties that have not Christ upon them. How sweet is the harmony of Dissenting Brethren? Me thinks, I would not lose a shred of that gold

which both Authors (so strongly my heart beats and pants after unity) give out to be weight in the Ballance of the Sanctuary: It is observed by the former, That when the Church grew into credit, then Religio peperit Divinitas & filia devoravit matrem; I may as truly say, Christus peperit Justitiam, & filia devoravit matrem: just as if a King should promote a Favorite, and then he should be so applauded for his usefulness to the Subjects, that the King must be dethroned, and he Crowned in his place: — In all exigences, wants and extremities, how few followers hath Christ himself? how rarely are men sent to shelter themselves under the shadow of his wings? In the mean while, what hi∣deous outcryes for Prayers, Mournings, Fastings, &c. to help men at a dead lift? What sending and posting to them in extre∣mities, as if they kept a Court by themselves? for Christ is sel∣dom heard of, at least not set up so high as to do all; and that this Righteousness is but meerly his ministring servant: What the Apostle said of himself, I may as truly say of the best Righte∣ousness best assisted, What is Prayer, Mourning, Fasting, Hear∣ing, but ministers by whom ye believed, and received mercy?* 1.52 and if but as ministers at best, shall they be greater then the Lord? Let me not be mistaken, I intend no derogation to Righteousness, but the bringing of it into it's own place, namely, that it is to be used as that, where according to Christs directions we may meet with him, from whose hands alone we may expect whatever we pant after, according to his will; reserving a submission to be disposed of otherwise, if he see fit. Again, it is not the Spi∣ritualness, nor the fervency in the performance of Duties that carries it, but when Duties are performed as to the Lord, and for the Lord, and not to and for our selves; O my soul, in re∣spect of all these ends, use and exercise Duties, but be sure of Christ in all, above all, more then all: O let Christ have the Crown set on his head, give him all the glory. Cast not away Du∣ties, but cast them down at the feet of Jesus Christ, as the Twenty four Elders cast their Crowns, saying, Thou art worthy,* 1.53 O Lord, to receive glory, and honor, and power: for thou hast cre∣ated all things (all Duties) and for thy pleasure they are and were created.

SECT. 6. Of the Saints abilities or power to do Duties.

[Obj.] * 1.54BƲt alas, how should I perform my Duty? by nature I am dead, and except God give me an heart and strength, what can I do? There is no power in my hands, I am nothing in my self, and therefore till God come, or naked Christ come, I will sit down in discouragements; Let God do all, I see I have no ability at all, &c.

[Ans.] What sayest thou (O my soul?) surely this is thine infirmity; these conclusions are ill drawn from a true Principle: It is true, all is of God, and by nature I am dead; but it is ill urged in this case, for that the Regenerate have in them a Seed, a Spiri∣tual Principle, a power to do good: First, because such are living, and all life is a power to act. 2. Else there is no specifical dif∣ference betwixt a man regenerate and unregenerate, if both were still dead, and without strength. 3. Grace is a renewing of that image of God and Holiness which we lost in Adam; but that was a power to do what God required,* 1.55 therefore so far as that image is repaired, so far there is power. 4. Else we should not have as much benefit by the second Adam, as we had by the first: for the first would have communicated his power to do good, and being corrupted, doth communicate power to do sin; therefore much more by Christ have we a life, a power to do good in our measure.

[Obj.] * 1.56It may be objected, Without me ye can do nothing.

The meaning is, Except ye be implanted into me, ye can do no∣thing: The word [Without me] signifieth, Seperate from me, or apart from me; and intimateth this onely, That till we are knit unto Christ, we are but dead, and barren branches, and so Christ explains himself, As the branch cannot bring forth fruit of it self, except it abide in the Vine, no more can ye, except ye abide in me.

[Obj.] * 1.57It may be objected again, It is God that worketh, both to will and to do of his good pleasure.

[Sol.] This denies not that the Saints have in them A seed, a spring, a principle of life, a power; but on the contrary, it affirms, That they have a power, onely that this power is of God: We should work

out our salvation in humility, not boasting in our own selves, for all is received of God: More fully, God is said to work the will and the deed, 1. By giving a principle of Spiritual life, habitual grace, a renewed frame of heart. 2. By exciting and strength∣ning this grace: and both these are ever afforded to the Saints, onely the latter is more or less, according to his pleasure: So that in the worst times, a Believer hath power to do good, though not alike at all times; and this power we must use, and put forth our selves as we are able, or we cannot with reason ex∣pect his help. A Ship hath instruments of motion (though not an internal principle) and if the Mariner would have help by the winds, he must loose his Cables, and hoise his Sails; so must we, or else we may lie still.

Now that which we are to do, is, —

First, To stir up our selves; for God hath promised to meet us, and to reach out his hand to help us, if we be not wanting to our selves: It is certain, a godly man cannot by his own en∣deavors alone raise up his soul, nor recover his loss, though he should lay Mountain upon Mountain, and pile endeavors upon endeavors; yet as endeavors without God cannot, so God without endeavors will not help us herein, and therefore labor we to quicken our selves (i.) work we upon our own hearts, by our understandings; as the striking of the Flint and Steel to∣gether begetteth fire, so the meeting of these two faculties, ha∣ving an internal life in them, do quicken the soul. Thus we see David pleading with himself, sometimes chiding, Why art thou cast down, O my soul, and why art thou disquieted within me?* 1.58 some∣times exciting himself to Duty, Praise the Lord, O my soul, and all that is within me, praise his holy Name: sometimes comforting himself in God, Turn to thy rest, O my soul,* 1.59 for God hath dealt bountifully with thee: It was an usual thing for him to talk with himself, and he found so much good in this way, that he puts all upon it, Commune with your own hearts upon your beds,* 1.60 and be still; the understanding is to the heart, as the stomack to the body, all is fed by it: Set therefore upon our hearts with quick∣ning thoughts: for as rubbing and chafing the hands with hot Oyls, is a means to recover them, when they are benumb'd; so the plying of the heart with stirring thoughts, and inforcing argu∣ments, is a means to revive it: And amongst all thoughts, there

are none more prevalent, then Of sins past, Of Heaven, Hell, Eternity, Love of Christ, these are strong Cordials to chear up the Spirits.

2. To fall on the Duty; for if we be doing, he will work with us, in us, and for us. Is it thus (O my soul) that thy heart is stirred, rowzed, revived? then set to thy hands, idle beggars must be whipped, he that will not work, must not eat: Remem∣ber, we have a life in us, if we be in Christ; and as we have a life, so there is a never-failing presence of the Spirit, to attend that power which we have: If then we put forth our selves to that we are able, and as far as our power extends, God will draw near to us. It is true, that which we want is out of our reach, we are not able to make crooked things to become straight, to lay those swelling Mountains of Corruption level, but yet we must set to the work: Joshua could not with the strength of Rams horns sounding, cast down the walls of Jericho, but yet he must set upon the work; when the Midianites fall, there must be The Sword of the Lord,* 1.61 and Gideon: The father holdeth an Apple to the childe, the childe cannot reach it, yet his short arm must be put forth, and then the father, whose arm is long enough, will reach it to him; we must be doing, and yet when all is done, our hearts must learn habitually to say, Not I, but Christ in me: Let us still interest Christ in all we do, as the efficient-final cause.

SECT. 7. Of the Saints delights in Duties.

* 1.62MY yoke is easie, and my burthen is light, saith Christ; and that which makes it so, is, The delights which the Saints have in Gods service:* 1.63 I have delighted in the way of thy testimo∣nies, saith David: I have? yes, and I will delight in thy statutes: I will? yes, and Thy testimonies are my delight: They are? yes, and My delight shall be in thy Commandments: They shall be? how long? even to perpetuity it self; I will delight continually in thy statutes. These are the strings David beats upon, and they make heavenly Musick; Musick even cheering him in the midst of his sorrows:* 1.64 Trouble and anguish are upon me, yet are thy

Commandments my delight: and, Ʋnless thy Law had been my delight, I should have perished in my affliction.

Now the reason why Gods people finde such delight in Du∣ties, is, 1. Because in Duties they come to see the face of God in Christ: Hence Duties are called The face or presence of God;* 1.65 the Worship of the Jews was called, An appearing before God: David breathes out his desires in the same expression, When shall I come and appear before God?* 1.66 The Queen of Sheba counted it an high favor to stand before Solomon, What high favor then is this to stand before Jesus Christ, and to hear wisdom it self speak to our souls? 2. Because in Duties they have converses, and com∣munion with God, who is the God of all Consolation; and with the Spirit of God, who is called the Comforter: Now as a man that walks amongst Perfumes, must needs smell of the Perfume; so they that converse with the God of all joy, must needs be filled with all joy: and therefore David calls God His exceeding joy. The Saints look upon Duties (the Word,* 1.67 Sa∣craments, Prayers, &c.) as Bridges to give them a passage to God, as Boats to carry them into the bosom of Christ, as means to bring them into more intimate communion with their hea∣venly Father, and therefore are they so much taken with them: When they go to the Word, they go as one goes to hear news of a friend; when they go to Pray, they go to talk with a friend; when they go to Read, they go to read a Letter from a friend; when they go to receive, they go to Sup with a friend: They look upon Duties and Ordinances, as those things whereby they have to do with God and Christ, and therefore are Duties so precious. Indeed, to them who have to do with nothing but Duty in Duty, but Prayer in Prayer, but Hearing in Hearing, to them Duties are dead, and dry, and spiritless things; but they that have to do with God and Christ in Duty, to them Duties are passing sweet and precious. This seems a Riddle to unre∣generate men, they wonder what the Saints finde in Duties, where the sweetness, what the comfort is, what secret golden Mines they finde in these diggings, when themselves finde no∣thing, but burthensom Stones, and Clay: Oh! the Saints meet with Christ in Duties, and therefore they cannot but finde great treasure: Davids soul was athirst, not for a Kingdom, but for God, for the living God, Psal. 42.2. It is the highest reward,* 1.68 the

very wages which the Saints look for in Duties, to finde God in them:* 1.69 Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy Courts: We shall be satisfied with the goodness of thy house, even of thy holy Temple.

A good Caveat in these days, when so many do cry down Duties: What, My Brethren, Shall we look upon that as our burthen, which is our delight? our bondage, which is our Priviledge? What is the happiness of a glorified Saint, but that he is always under the line of love, ever in the contemplation of, and converses with God? And shall that be thought our bur∣then here, which is our glory hereafter? Take heed of this; take heed you do not think it an hell, a pain, a vexation, to be in God-approaching, and Christ-meeting Duties. I know weariness may be upon the flesh, there are weaknesses, and distempers there, but chide them away, entertain them not: Number it among your choysest Priviledges, Comforts, Delights, to converse with God in Christ: Consider if there be an Heaven, it is the very presence of this God in Christ. Hence they who meet with God in duty, usually finde their hearts sweetly refreshed, as if Heaven were in them:* 1.70 For in thy presence there is fulness of joy, and at thy right hand there are pleasures evermore.

[Obj. 1] But if there be such delight in Duties, what is the reason that wicked men account it a wearisomness, and burthen, and snuff at it:* 1.71 Behold, what a weariness is it? and ye have snuffed at it, saith the Lord.

[Ans.] A wicked man cannot delight in Gods service, because it is above his capacity: Whiles he is at Duty, he is like a fish out of his Element; the Duty is heavenly and Spiritual, but he is worldly and natural, no wonder therefore he delights not in it. But more particularly, a wicked man delights not in Duties, —

1. Because of his ignorance of the worth and excellency of Duties, he cannot possibly delight in what he knows not: So much as we know, so much we desire and delight, and no more.

2. Because of his infidelity: Faith is the main organ of com∣fort, and therefore no wonder (as it was said of the Jews) if the word preached do not profit him,* 1.72 not being mixed with faith in him that heard it.

3. Because of the absence of the all-seeing and quickning Spirit: It is the Spirit that quickneth, the flesh profiteth nothing;* 1.73 the words that I speak to you are Spirit and life: As the Body is dead without the Spirit, so Duties without Christs quickning Spirit, are dead and lifeless.

[Obj. 2] But if there be such delight in Duties, what is the reason that the Saints themselves do miss of their comforts in Duties

[Ans.] I answer, 1. There are none of Gods people but they do sometimes or other finde comfort, either in Duties, or from Duties. 2. If at any time they miss of comfort, it is because they do not meet with God, whom they came to converse withal: As when a man goes to meet with a friend, and meets him not, he comes away sadded in his Spirit; so when a childe of God comes to some Duty, hoping to enjoy sweet com∣munion with God in it, and then fails of his expectation, this must needs fill him full of sadness. It was an excellent speech of Bernard, I never go from God without God; happy Christian,* 1.74 that when he goes to converse with God in some Duty, can say, I never go from God without God; I never go to God, but I meet with God; and, I never go from God, but I carry God with me.

[Obj. 3] But if no comfort, no delight without God in our Duties, What then is my case, that have no sence, no feeling of Gods presence in Duties? When I have done all I can, methinks I cannot finde God, I cannot meet with Christ.

[Ans.] I answer, Hast thou indeed no sence of Gods presence, and yet hast thou a sence of Gods want? It is good then to observe the different effects of Gods presence, or else thou mayest wrong God, as well as thy self; to say he was not with thee, when yet he was: As 1. There are manifest and evident fruits of Gods presence in Duties; as, Much liberty of Spirit, much Joy, much Peace, assurance of Faith. 2. There are more inward and reserved fruits of his presence; as, Sence of want, sorrow for want, desire of enjoyment, willingness unto further Duties, to finde that which we want in some other: In the former, God is with us, and we know he is with us; in the latter, God is with us, and we know not so much: This was the case of the two Di∣sciples going to Emmaus, Their eyes were holden,* 1.75 that they could not know Christ; yet afterwards when they did know him, they

remembred, that they had sufficient evidence of his presence, even when they knew him not,* 1.76 Did not our hearts burn within us, while he talked with us by the way, and opened to us the Scri∣ptures? Now whence was that fire, but from the Spirit of Christ conveyed in his Word?

[Obj. 4] But what is the reason that Gods people do sometimes miss of Gods comfortable presence in Duties?

[Ans.] I answer, They miss of Gods comfortable presence, 1. Be∣cause (it may be) they bring no vessels at all to hold the Conso∣lations of God; I mean, no hunger after Gods presence in the Ordinance: or 2. Because they bring vessels so little, and so narrow-mouthed, that they will hold but very little water; I mean, they bring so little hunger after God, that God will not vouchsafe to satisfie it: or 3. Because they bring their ordinary hearts, their carnal and worldly hearts to heavenly and Spiritual Duties, hearts unsuitable to the Duties, hearts unsensible of the Duties: Thus a man findes no sweetness in his meat; the reason is not, Because his meat is unsavory, but Because his taste is distempered; the Ordinances are sometimes sweet, and wound always be so, were the souls pallate always in the same temper: or 4. Because there is some Achan unstoned, some sin unre∣pented of that eclipseth the light of Gods countenance, some Spiritual obstructions; these, and such like are the causes, why the Saints sometimes miss of their comforts. — But the fault is never in the Duty, which is brim-full of rare and ravishing com∣fort;* 1.77 that as Bernard relates the story of himself, Sometimes when he went to his Prayers, he found himself dull, and heavy; but after he had strugled a little with his dulness, all on a sudden he was visited with the visitations of the Almighty: I should ac∣count my self happy (said he) if these visitations would always last; but Oh, it continues but a while! And Austine relates this story of himself, that Ʋpon a time, when he and his Mother Monica were discoursing together about the joys of Heaven, and the comforts of Gods Spirit, they were so filled with joy, that Austine useth these words,* 1.78 Lord, thou knowest in that day, how vilely we did esteem of the world, with all his delights. — The comforts of the world are not worthy to be named that day that we speak of these comforts: O the pure, the undefiled comforts and delights that are to be found in Duties, when

God is found in them: Can a man who is cold, come to the fire and not be warmed? Can he that is in the dark, come into the open Sun and not be enlightened? God is the spring of Com∣fort, and therefore surely our hearts will be comforted, if we meet with God in our Duties.

SECT. 8. Of the essential Requisites in Duties.

BUt what are they we call Duties? or what are those essen∣tial Requisites (O my soul) in Duties? Many by Duties in∣tend nothing but that which is external and sensible, as Coming to the Church, and receiving of Sacraments, &c.

I answer, These are like clothes upon a dead man, that cannot warm him, because there is no life within: The soul of all Du∣ties is that which is internal, or essential; In which respect three ingredients are necessary, viz.

That they be

• From God.
• Through God.
• To God.

1. From God: It is of the very essence of a Duty, that it be commanded by God. Hence in one Chapter we read thirteen several times, I am the Lord; q. d. such and such Commands I injoyn you: Would you know the grounds? I am the Lord,* 1.79 a God of soveraign Power and Authority, and my Will it is that such Duties be done. Look to this (O my soul) in thy Duties, know the Commands, and do them, because they are command∣ed: If thou dost them, and yet knowest not that God com∣mands them, this is no true obedience; or if thou knowest they are commanded, but yet dost them not because they are com∣manded, or in Conscience to his Command, neither is this obe∣dience to God. In all Duties rightly performed, there must be a knowledge of, and an eye to the will of our God, Rom. 12.2. Eph. 5.17.* 1.80

2. Through God (i.)

• Through the Spirit, who doth Spi∣ritualize them.
• Through Christ, who presents them, and makes them acceptable to God.

1. Through the Spirit of God: Now the Spirit works on our Spirits, stirs up the regenerate part to the performance of our Duties; and therefore look how much there is of the Inner man, of the regenerate part, of the holy Spirit in Duty, so far it is sanctified, so far it is accepted, and no further. God is my witness (saith Paul) whom I serve with my Spirit in the Gospel of his Son:* 1.81 In every service we perform, our Spirit stirred up by Gods Spirit, must needs have a hand in it, or it is but the body and carcase of a right service: The soul, will, and affection, must go together with our Duties (that I mean by our Spirit) or the vitals are wanting. Ex. gr. If a man come to confess his sins, and yet slights them inwardly in his heart; if a man pray for reconciliation with God, and yet have no longing, and sighing in his heart after it; if he earnestly ask grace, or the Spirit of Mortification, and yet his heart doth not inwardly seek it, Now he prays not in the Spirit, and therefore God will not accept it; For God is a Spirit,* 1.82 and they that worship him, must worship him in Spirit and in Truth: In Spirit (i.) not onely in the under∣standing and minde (Prayer is not a work of wit, or of memo∣ry) but also in will and affection: When all within us is opened, and explicate, and exposed to the view of the Lord; when we call in all our thoughts and affections, and recollect them toge∣ther, as the lines in the Centre, or as the Sun-beams in a Burning-glass, That makes Prayer to be hot and fervent; whereas other∣wise it is but a cold and dissipated thing, that hath no strength or efficacy in it.

[Quest.] If this spiritualness in Duties be so necessary, how is it that the Saints have so much of earth and flesh ordinarily in their Duties?

[Ans.] I answer, In every regenerate man there is both Flesh and Spirit; It may be the Flesh lies uppermost, and the Spirit lies in the bottom, so that a man, though a Saint, may hear carnally, receive carnally, pray carnally, that is, when the flesh hath gotten the upper hand, as in some fits it may, when the minde is filled with worldly sorrow, worldly rejoycing, and worldly desires; such Duties the Lord regards not, be the man never so holy: But if the regenerate part be acted and stirred up by Gods Spirit, and the Flesh that always hinders, be removed by the same Spirit, then are the Saints able to do their Duties to God in Christ Jesus Spiritually.

2. Through Christ: For Christ perfects, perfumes, and pre∣sents our Duties to his heavenly Father; as Duties come from us, they savor of flesh, but the Angel of the Covenant mingleth much Incense with them,* 1.83 and so he offers them upon the golden Altar, which is before the Throne. Here is sweet comfort (O my soul) What though thy Duties are weak, and cold, and con∣fused, full of distempers, and damps? yet through Christ they are fortified, and enlivened, with his pacifying perfection, and inter∣cessory Spirit: Through Christ they are perfumed with the pre∣cious odours of his fresh-bleeding Merits, and blessed Mediation, and so they are made acceptable to God, that he may receive them, that he may not refuse and reject them.

Observe here a double Intercessor:

• One is the Spirit, that helps our in∣firmities.
• The other is Christ, that makes them acceptable to God.

3. To God: (i.) to set forth his Glory, and Free-grace; for as his Name is blasphemed when we walk in wickedness, so it is glorified in doing our Duties: This is the end of all our Duties, indeed of all our doings; Whether ye eat or drink,* 1.84 or whatsoever ye do, do all to the glory of God: One Duty sancti∣fying Christ and Free-grace in the heart, is more then a thousand. Yong Christians it may be do more works, but not as works of grace; the more Evangelical our works are, and the more to God (for that is the end of the Gospel, to honor Christ and Free-grace) the better they are: We are of the Circumcision, who rejoyce in the Lord Jesus, worship God in the Spirit,* 1.85 and have no confidence in the flesh.

SECT. 9. Of the kindes of Duties in several divisions.

THese Duties some have distributed according to their seve∣ral objects, God, our Neighbor, and our selves: 1. The Lord claims our Love, Fear, Honor, and Obedience. 2. Our Neighbor claims our Duty, Courtesie, Bounty: And for our selves, we must 1. Instrust the Ʋnderstanding: 2. Bridle the Will: 3. Moderate the Affections. Others in retribution to Christ, give us another scheame of such Duties, as they call meer Gospel-Duties. So it is our Duty, 1. To think and muse much on Christ, and upon his loves towards us. 2. To speak much of Christ, and to commend him to others: When the Spouse was asked,* 1.86 What her beloved was above others? she sets him forth in every part of him, and concludes with this, He is altogether lovely. 3. To be oft in the company of Christ, and to grow up thereby into a familiar acquaintance with him. Now Christ is with us here but two these ways, Either in his Ordinances, or Providences, by his holy Spirit: So that to be oft in Christs company, is to be much in his Word, in Prayer, in Sacraments, in Christian communion, in Meditation, in examination of our hearts, in his Providences of mercies, Crosses and Tryals. 4. To do much for Christ, and that willingly: This is love indeed, To keep his Commandments,* 1.87 and those are not grievous. 5. To suf∣fer and endure any evil for Christ: What tell you me (saith Paul) of bonds and imprisonments?* 1.88 I am ready, not onely to be bound, but to dye for the sake of Christ at Jerusalem. My life is not dear to me,* 1.89 that I may finish my course with joy: For thy sake we are killed all the day long. No question these Heads will include all sorts of Duties: But the method I shall prosecute (wherein I desire to confound Duties, Ordinances, and Means, whereby a Christian walks on in the holy path) I have otherwise di∣gested thus:

• The Duties of a Christian are either of
  • The first kinde, as Watchfulness.
  • The second kinde: And these have refe∣rence—

• Either
  • onely to
    • Secret Ordinances, as
      • ...Self-examination.
      • ...Experiences.
      • ...Evidences.
      • ...Meditation.
      • ...Life of Faith.
    • Private Ordinances, either
      • In one Family, as Family-Duties.
      • In more Families joyned, as Christian Society.
    • Publike Ordinances, as
      • ...Hearing the Word.
      • ...Receiving the Sacraments.
  • Joyntly to all three, and they are either
    • Ordinary, as
      • ...Praying.
      • ...Reading the Word.
    • Extraordinary, as
      • ...Fasting.
      • ...Feasting.

[Obj.] It may be objected, That in this Analysis there is not that ex∣press mention of Christ; and the reason why some vilifie Duties, is because the very Name of Christ is not in them.

[Sol.] But I answer, If the Name be awanting, yet Christ is not. I have heard of many that have stood much in appearance for Je∣sus Christ, so that they would bow, and do homage to the very sound and syllables of his Name, and yet none more enemies un∣to Christ then they, being the very limbs of Antichrist: Many (saith Christ) will say to me in that day, Lord, Lord,* 1.90 have we not prophesied in thy name, and in thy name have cast out devils, and in thy name have done many wonderful works?* 1.91 (as if the name of Christ had been a Spell) And then will I profess unto them, I never knew you, depart from me ye that work iniquity; and thereupon he concludes, that he onely is a wise man, * 1.92 and builds upon the rock who hears Christs sayings, and doth them. Hence learn (O my soul) that he that presseth to the practice of the word of Christ, he preacheth Christ, he sets up Christ, though he do not directly name Christ, or though his Text be not literally of Christ; even as a man may have no other subject of his Sermon but Christ, and yet betray Christ. Thus much of Duties in general.

Notes

• * 1.1

  2 Cor. 5.14, 15.
• * 1.2

  1 Pet. 2.9.
• * 1.3

  11.
• * 1.4

  12.13.17.19.
• * 1.5

  Luk. 1 74, 75.
• * 1.6

  Iohn 14.15.
• * 1.7

  An ingenuous Confession of Dr. Crisp our open adversa∣ry; some that extol him may do well to remember it. See Dr. Crisp Assu∣rance of Faith.
• * 1.8

  Eph. 2.10.
• * 1.9

  Tit. 2 14.
• * 1.10

  Psal. 116.12.13.14.1••.
• * 1.11

  Iob 22.2, 3.
• * 1.12

  Iob 35.7.
• * 1.13

  Psal. 16.2.
• * 1.14

  Luke 17.10.
• * 1.15

  Isa 64.6.
• * 1.16

  Dr. Crisp in his Sermon on Phil. 3.8. A known adversary to the pure Doctrine of Duties.
• * 1.17

  Dr. Crisp on Phil. 3.8.
• * 1.18

  Psal. 116.10.
• * 1.19

  Mal. 4.2.
• * 1.20

  Exod. 28 29.
• * 1.21

  Mal. 3.2, 3, 4.
• * 1.22

  Rev. 8.3, 4.
• * 1.23

  Luke 16.15.
• * 1.24

  Isa. 64.6.
• * 1.25

  Shepherds sincere Con∣vert.
• * 1.26

  Hos. 14.2.
• * 1.27

  Signs of mans resting in Duties. Shepherds sin∣cere Convert.
• * 1.28

  Ph••l. 3.8.
• * 1.29

  Luke 18.12.
• * 1.30

  1 Thess. 5.16, 17, 18.
• * 1.31

  Psal. 119 4, 5.
• * 1.32

  Iohn 15.8.
• * 1.33

  1 Pet. 2 9.
• * 1.34

  Mat. 6.2.5.16.
• * 1.35

  Sheph. ibid.
• * 1.36

  2 Pet. 1.8, 9, 10.
• * 1.37

  1 Tim. 4 8.
• * 1.38

  Phil. 2.12.
• * 1.39

  Rom. 10.10.
• * 1.40

  2 Cor. 7.10.
• * 1.41

  1 Pet. 1.9.
• * 1.42

  Dr. Crisp on Phil. 3.8.
• * 1.43

  2 King. 20.3.
• * 1.44

  Tit. 3.8. Mat. 5.16.
• * 1.45

  Psal. 16.2, 3.
• * 1.46

  1 Pet. 3.1.
• * 1.47

  Heb. 7.25.
• * 1.48

  Shepherd ibid.
• * 1.49

  Cant. 3.11.
• * 1.50

  Dr. Crisp in Phil. 3.8.
• * 1.51

  Mr. Burges Vindiciae legir.
• * 1.52

  1 Cor. 3.5.
• * 1.53

  Rev. 4.11.
• * 1.54

  Psal. 77.10.
• * 1.55

  Eph. 4.24.
• * 1.56

  Iohn 15.5. Sol. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sco••sm a me. Calv. Iohn 15.5.
• * 1.57

  Phil 2.13.
• * 1.58

  Psal. 42.5. Psal 103.1.
• * 1.59

  Psal. 116.7.
• * 1.60

  Psal. 4 4.
• * 1.61

  Iudg. 7.18.
• * 1.62

  Mat. 11.30.
• * 1.63

  Psal. 119.14.16.24.47.117.143.
• * 1.64

  92.
• * 1.65

  Exod. 23.17.
• * 1.66

  Psal. 42.2.
• * 1.67

  Psal. 43 4.
• * 1.68

  Psal. 42.2.
• * 1.69

  Psal. 65.4.
• * 1.70

  Psal. 16.11.
• * 1.71

  Mal. 1.13.
• * 1.72

  Heb. 4.2.
• * 1.73

  Ioh 6.63.
• * 1.74

  Nunquam abs te recedo Do∣mine sinc te.
• * 1.75

  Luke 24.16.
• * 1.76

  Luke 24.32.
• * 1.77

  Beatum me predicarem, &c. Sed rara hora, brevis mora, oh si duraret. Bernard.
• * 1.78

  Quàm mundus eviluit cum omnibus suis delectationibus. August.
• * 1.79

  Lev. 19.
• * 1.80

  Rom. 12.2. Eph. 5.17.
• * 1.81

  Rom. 1.9.
• * 1.82

  Iohn 4.24.
• * 1.83

  Rev. 8.3.
• * 1.84

  1 Cor. 10.31.
• * 1.85

  Phil. 3.3.
• * 1.86

  Cant. 5.9.16.
• * 1.87

  1 Ioh. 5.3.
• * 1.88

  Acts. 21.13.
• * 1.89

  Rom. 8.36.
• * 1.90

  Mat 7.22.
• * 1.91

  23.24.
• * 1.92

  25