Christ intended it and it will prevent abundance of unnecessary scruples, contentions, and divisions.

Direct. x11. Observe well in Scripture the difference between Christ's universal laws, (which bind all his subjects in all times and places,) and those that are but local, personal or alterable laws: lest you think that you are bound to all that ever God bound any others to.' The universal laws and unalterable are those which result from the foundation of the universal and unalterable nature of persons and things, and those which God hath supernaturally revealed as suitable constantly to all. The particular, local or temporary laws are those, which either resulted from a particular or alterable nature of persons and things as mutually related (as the law of nature bound Adam's sons to marry their sisters, which bindeth others against it) or those which God supernaturally enacted only for some particular people or person, or for the time. If you should mistake all the Jewish laws for universal laws (as to persons or duration) into how many errors would it lead you? So also if you mistake every personal mandate sent by a prophet or apostle to a particular man, as obliging all, you would make a snare of it. Every man is not to abstain from vineyards and wine as the Rechabites were; nor every man to go forth to preach in the garb as Christ sent the twelve, and seventy disciples; nor every man to administer or receive the Lord's supper in an upper room of a house, in the evening, with eleven or twelve only, &c. nor every one to carry Paul's cloak and parchments, nor go up and down on the messages which some were sent on. And here (in precepts about worship) you must know what is the thing primarily intended in the command, and what it is that is but a subservient means: for many laws are universal and immutable as to the matter primarily intended, which are but local and temporary as to the matter subservient and secondarily intended. As the command of saluting one another with a holy kiss, and using love-feasts in their sacred communion primarily intended the exercising and expressing holy love by such convenient signs as were then in use, and suitable to those times; but that it be done by those particular signs, was subservient, and a local alterable law; as appeareth, 1. In that it is actually laid down by God's allowance. 2. In that in other places and

times the same signs have not the same signification, and aptitude to that use at all, and therefore would be no such expression of love; or else have also some ill signification. So it was the first way of baptizing to dip them over-head; which was fit in that hot country, which in colder countries it would not be, as being destructive to health, and more against modesty; therefore it is plain that it was but a local, alterable law. The same is to be said of not eating things strangled, and blood, which was occasioned by the offence of the Jews; and other the like. This is the case in almost all precepts about the external worshipping gestures: the thing that God commanded universally is a humble, reverent adoration of him by the mind and body. Now the adoration of the mind is still the same; but the bodily expression altereth according to the custom of countries: in most countries kneeling or prostration are the expressions of greatest veneration and submission: in some few countries it is more signified by sitting with the face covered with their hands in some it is signified best by standing: kneeling is ordinarily most fit, because it is the most common sign of humble reverence; but where it is not so, it is not fit. The same we must say of other gestures, and of habits: the women among the Corinthians were not to go uncovered because of the angels'; and yet in some places where long hair or covering may have a contrary signification, the case may be contrary. The very fourth commandment however it was a perpetual law as to the proportion of time, yet was alterable as to the seventh day. Those which I call universal laws, some call moral; but that is no term of distinction, but signifieth the common nature of all laws, which are for the governing of our manners. Some call them natural laws, and the other positive: but the truth is, there are some laws of nature which are universal, and some that are particular, as they are the result of universal or particular nature and there are some laws of nature that are perpetual, which are the result of an unaltered foundation: and there are some that are temporary, when it is some temporary, alterable thing in nature from whence the duty doth result: : so there are some positive laws that are universal or

r 1 Cor. xi. 10.

unalterable, (during this world) and some that are local, particular or temporary only.

Direct. x111. Remember that whatever duty you seem obliged to perform, the obligation still supposeth that it is not naturally impossible to you, and therefore you are bound to do it as well as you can and when other men's force, or your natural disability hindereth you from doing it as you would, you are not therefore disobliged from doing it at all but the total omission is worse than the defective performance of it, as the defective performance is worse than doing it more perfectly. And in such a case the defects which are utterly involuntary are none of yours imputatively at all, but his that hindereth you (unless as some other. sin might cause that). As if I were in a country where I could have liberty to read and pray, but not to preach, or to preach only once a month and no more; it is my duty to do so much as I can do, as being much better than nothing, and not to forbear all, because I cannot do all.

:

Object. But you must forbear no part of your duty?' Answ. True but nothing is my duty which is naturally impossible for me to do. Either I can do it, or I cannot if I can, I must (supposing it a duty in all other respects), but if I cannot, I am not bound to it.

Object. But it is not suffering that must deter you, for that is a carnal reason: and your suffering may do more good than your preaching.' Answ. Suffering is considerable either as a pain to the flesh, or as an irresistible hindrance of the work of the Gospel: as it is merely a pain to the flesh, I ought not to be deterred by it from the work of God; but as it forcibly hindereth me from that work, (as. by imprisonment, death, cutting out the tongue, &c.) I may lawfully foresee it, and by lawful means avoid it, when it is sincerely for the work of Christ, and not for the saving of the flesh. If Paul foresaw that the preaching of one more sermon at Damascus was like to hinder his preaching any more, because the Jews watched the gates day and night to kill him, it was Paul's duty to be let down by the wall in a' basket, and to escape, and preach elsewhere. And when the Christians could not safely meet publicly, they met in See Mr. Truman's book of Natural and Moral Impotency.

Acts ix. 25.

secret ".

Whether Paul's suffering at Damascus for preaching one more sermon, or his preaching more elsewhere, was to be chosen, the interest of Christ and the Gospel must direct him to resolve: that which is best for the church, is to be chosen.

Direct. XIV. Remember that no material duty is formally a duty at all times: that which is a duty in its season, is no duty out of season.' Affirmative precepts bind not to all times, (except only to habits, or the secret intention of our ultimate end, so far as is sufficient to animate and actuate the means, while we are waking and have the use of reason). Praying and preaching, that are very great duties, may be so unseasonably performed, as to be sins: if forbearing a prayer, or sermon, or sacrament one day or month, be rationally like to procure your help or liberty to do it afterward, when that once or few times doing it were like to hinder you from doing it any more, it would be your duty then to forbear it for that time (unless in some extraordinary case): for even for the life of an ox or an ass, and for mercy to men's bodies, the rest and holy work of a sabbath might be interrupted; much more for the souls of many. Again I warn you, as you must not pretend the interest of the end against a peremptory, absolute command of God, so must you not easily conclude a command to be absolute and peremptory to that which certainly contradicts the end; nor easily take that for a duty, which certainly is no means to that good which is the end of duty, or which is against it. Though yet no seeming aptitude as a means, must make that seem a duty, which the prohibition of God hath made a sin.

Direct. xv. It is ever unseasonable to perform a lesser duty of worship, when a greater should be done; therefore it much concerneth you to be able to discern, when two duties are inconsistent, which is then the greater and to be preferred:' in which the interest of the end must much direet you; that being usually the greatest which hath the greatest tendency to the greatest good.

Direct. XVI. Pretend not one part of God's worship against another, when all, in their place and order, may be done.' Set not preaching and praying against each other;

u John xix. 38. Acts xii. 12, &c.

nor public and private worship against each other; nor internal worship against external; but do all.

Direct. XVII. Let not an inordinate respect to man, or common custom be too strong a bias to pervert your judgments from the rule of worship; nor yet any groundless prejudice make you distaste that which is not to be disliked.' The error on these two extremes doth fill the world with corruption and contentions about the worship of God. Among the Papists, and Russians, and other ignorant sorts of Christians, abundance of corruptions are continued in God's worship by the mere power of custom, tradition, and education and all seemeth right to which they have been long used and hence the churches in South, East, and West continue so long overspread with ignorance, and refuse reformation. And on the other side mere prejudice makes some so much distaste a prescribed form of prayer, or the way of worship which they have not been used to, and which they have heard some good men speak against, whose judgments they most highly esteemed, that they have not room for sober, impartial reason to deliberate, try, and judge. Factions have engaged most Christians in the world into several parties, whereby satan hath got this great advantage, that instead of worshipping God in love and concord, they lay out their zeal in an envious, bitter, censorious, uncharitable reproaching the manner of each other's worship. And because the interest of their parties requireth this, they think the interest of the church and cause of God requireth it; and that they do God service when they make the religion of other men seem odious: when as among most Christians in the world, the errors of their modes of worship are not so great as the adverse parties represent them (except only the two great crimes of the popish worship: 1. That it is not understood, and so is soulless. 2. They worship bread as God himself, which I am not so able as willing to excuse from being idolatry). Judge not in such cases by passion, partiality, and prejudice.

* Majus fidei impedimentum ex inveteratâ consuetudine proficiscitur: ubique consuetudo magnas vires habet; sed in barbaris longè maximas: quippe ubi rationis est minimum, ibi consuetudo radices profundissimas agit. In omni natura motio co diuturnior ac vehementior, quo magis est ad unum determinata. Jos. Acosta de Ind. lib. ii. p. 249.

y See Bishop Jer. Taylor's late book against Popery.