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to our Redecmes, as wc are his own, his (Disciples ind) Subje&ts, and his Beneficiaries; with all the special benefits of thelc Relations as antecedent to our duty; and then all our du ty in them as commanded : And then the buncfits after to be expected (as in promise only.)

35. Next mult diftin&ly be considered, the preaching, and converting, and baptizing part of the minifterial Office ; 1. As in the Apofiles : 2. And in their successors to the end ; wich the nature of Baprism, and the part of Chrilt, and of the Miniftcr, and of the baprized in that Covenant.

36. And then che deferiprion of che universal Church, which the baptized.conftiruce.

37. Nexe is to be described the state of Chriftians after Baptısm : 1. Relutive, ri In Pardon, Rcconciliation, Juftification, 2. Adoption. 2. Pbyfical, in the Spirit of San&i. fication.

38. Where is to be opened 1. The firâ fanctifying work of the Spirit: 2. Iis afier-helps and their conditions. 3. All the durics of Holiness, primitive and medicinal towards God, our selves and others.

39. Our special duties in fecrct : reading, meditation, 40. Our duties in Family Relations and Callings.

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

42. Our duties in our Civil Relations.

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

44. Next is to be considered the state of Christians and Societies in the world : How far all the c dutics are performed; end what are their weaknesses and fins.

45. And what arc thc punilhments which God useth in this life.

46. And what Christians mn do for pardon and reparation after falls, and to be delivered from thosc punish ments.

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

48. Of

prayer, &c.

great day.

48. Of the coming of Christ, and the Judgement of the 49. Of the punishment of the wicked impenitent in Hell.

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

These are the Heads, and this is the Method of true Divinily, and the order in which it (hould lye in the undertianding of him that will be compleat in knowledge.

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II. . And as this is the Intelectual Order of knowledge; le the order which all things must lyc in at our bearts and wils, is much morc ncccfsary to be observed : 1. That nothing but GOD be loved as the infinite fimple good, totally with all the heart, and finally for bimself: And chat nothing at all be loved with any Love, which is not purcly subordinate to the Love of God, or which causesh us to love him ever she lefs.

2. That the blessed person of our Mediatour, as in the Humanc Nature glorified, be loved above all crescures next to God: Because there is most of the Divines Perlc&ions appcaring in him.

3. That the beavenly Churcb or Society of Angels and Saints be loved next to Jesus Chrift, as being next in cacellence.

4. That the Universal Cbureb on carth be loved next to the pesica Church in Heaven.

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

6. That we next love our felves, wich ebac peculiar kind of love which God hath made accesary to our duty, and our happiness and end ; with a self-preferving, watchful, diligent love; preferring our souls beforc our bodies, and piritual mere cics before temporal, and greater before lefs.

7. That we love our Christian Relations with that double Love which is due to them as Cbriftians 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.

8. That

* 8. That we'love all good Cbriftians as the fan&tified 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 unchriftened himself by apostacy or ungodliness) with the special Love also belonging to srue Chriftians, because he appeareil such to us : But yet according to the measure of that appearance, as being more confident of fome, and more doubtful of others.

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

11. That wel ve Neighbours and civil Relacions, with a Love which is suitable to our duty towards them (co do co them, as we would have them do to us ; which is partly meant by loving than as our felves.)

12. That we love all mankind, eren Gods enemies, much morc our own, as they are men; for the dignity of humans 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 fuitableness and fitness for that end (as they are to be preferred before other mcans.)

* III. And the order of pra&ice is, i. That we be furc te begin with God alone, and proceed to God in the creature, an end in God alone. * It is the principal thing to be known for finding out the true method of Divinity and Religion, chat (as in the great frame of Nature ; fo) in the frame of Mirality, the truc motion is cir. exlar : From God the efficient by God, the Dirigent to God, the finabCause of all; therefore as God is the fira spring or cause of motion ; fo the creature is the Recipient first, and the Agent after, in returning all to God again.

Therefore mark, chat our receiving Graces are our first gruses in exercise; and our receiving duties are our fuft duties; and then our returning graces and duties come next; in which we proceed from the leffer to the greater, till ws come up to God Limfeil.

Therefore

Therefore in point of practice, the first thing thac we have to do, is to learn to know God himself as God and our God, and to live as frim bim, and upon bim as our Benefactor, from our hearts confeffing that we bave notbing but from him, and (ball never be at reft but with bim, and in bin, as our ultimate end; and therefore to see our felves to seek bim as our end accordingly, which is but to feek to love bim, and be beloved by him, in the perfection of knowledge and delight.

2. The whole frame of means appointed by God for the at. tainment of this end, must be taken sogatber, and not broken asunder; as they have all relation cach to other. And 1. The whole frame of Nature' mult be looked on as the fight great metos appointed to man in innocency, for the prelervation and casercise of his holiness and righteousncls : . 2. And the Covesunt or Law.pofitive, 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 ons in that condicion. And though these means the Creatures, and the Spirit of sbe Creator in ibat degree) bc oot now fufficient for lapfed man ; yet they are fill to be looked on as delivered into the hand of Chrif the Mediatour, to be used by him on his terms, and in order to his bleffed ends.

2. But it is the frame of the recovering and perfeding mcans, which we are now to ufc: And in this fram í. Chrift the Mediatour is the firft and principals and the Author of our Faith, or Religion ; and therefore from his Name it is called Cbrifianity. He is (now the firft means used on Gods port for Communicating mercy unto man; and the firft in dignity to be received and ufed by man binnfelf; but not the firft in Time, because the means of revealing bime muft go firft. s 2. The second means in dignity (under Chrif) is the operation of the Holy Spirit as sent or given by the Redeemer: which Spirit being as the foul of outward means (which are us the body) is given variously in a suitableness to the several forte of means (of which more anon.)

3. The outward means for this Spirit to work by and with. have been in three degrees: j. The lowest degree, is the world ar credures (called The Book of Nature ) aloncă 3. The second dogtes was the Law and Promises to the Jews and their fore

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fachers (Logether with the Law of Neuro) 7.. The third and highe degree of Oxtend meens,is the whole frame of Cbriftim Inftitutions, adjoynce to the Book of Nature, and succeeding the forefaid Promises and Lan. .: 2013

Evory oncof chele barh a fficiency in its own kind, and to its proper used. The Law of Nunc is sufficient in its own! kind, cosicacal Gad in his Elencial Principles and Relations ; and

to tcach man the neceffiey now of fome supernatural Reveletions and Inftitutions, and so to dised him to enquire after chem (plat and mbarr they be).'; ?1112 113 usi Boban æbere

3:32 2. The Promises and Jewith Law CofTypes, &c) was lafficient in its open kind, so acquaint men that is Savien met be sent into ibe porld, to seveal the Willos God morc fully, and to be a sacrifice for fin, and to makc rcconciliation between God and man, and to give a greater mcafure of the Spirit, and to renew mens fouls, and bring them co hull perfe&ion, and to the blessed fruition of God. The Jewith Scripturto seach them all chis, though it tollithem not many of the Articla of eur Chriftian Bclick

3. The Chriftian Gospel is fufficient in its own kind, to teach mca fiift to believe erigbe, in the Father, Son, and Holy Spirit, and then to love and live arighr.

Copy72893 Sic When I lay that auch of these

is fufficient in cirs loww kind, the meaning, not that thefa outward theans tre of themselvts Wficient without the Holy Spirit for thar wert to be fufficient not only in fue genere, but in slicno vel in omnigenert ; not only for its open part and work but for the Spirits part also: But other causes being fupposed to concur, it is fufficient for its own pert: Army Pen işia sufficient pony though it be not fufficient to write without my bando 9:*10813

Now the mcaluse of the Spirits concourfe with all these thacc degees of means is to be judged of by the nature of the mcans, and by Gods ends in appointing them, and by the vifible efls. And whereas the world is fullof voluminous contentions about the dodrine of sufficient and effe&ual grace,

I Thall here add thus much in order to their agrertent. 1.

That certainly such a thing there is, or hath been, as is called fuffie cient not-cffctual grace: By fufficient they mean so much as giveth man all that Power which is uiceffery to the commanded

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