2. That which is good "materially and in itself, though vitiated from the relation which it hath to the person by whom it is per- formed, is approved^, and hath its acceptation in its proper place ; for duties may be performed two ways: — (1.) In hypocrisy and pretence. So they are utterly abhorred of God, in matter and manner. That is
1 " Manifestissime patet in impiorum animis miUam habitare virtutem ; sed omnia opera eorum immuuda esse atque poUuta, habentium sapientiam non spiritualem sed animalem, non coelestem sed terrenam." — Prosper, ad CoUut. cap. xiii. " Omue etcnim probitatis opus nisi scmine veris Exoritur fidei, peccatum est, inque reatuni Vertitur, et sterilis cumulat sihi gloria poeuam."
Prosper, de Iiigratis. cap. xvi. 407-409. "Multa landabilia atque mirandapossunt in homine reperiri, qute sine charitatis me- dullis habent quidcui pietatis similitudiuem, sed non habcnt vcritatem." — Idem, ad Rufin. de Lib. Arbit.
291' LIFE AND DEATH, [BOOK III.
sucli a poisonous ingredient as vitiates the whole, Isa. i. 11-15; Hos. i. 4. (2.) In integrity, according unto present light and con- viction ; which, for the substance of them, are approved. And no man is to be exhorted to do any thing in hypocrisy: see Matt. X. 26. And on this account also, that the duties themselves are ac- ceptable, men may be pressed to them. But, —
8. It must be granted that the same duty, for the substance of it in general, and performed according to the same rule as to the out- ward manner of it, may be accepted in or from one and rejected in or from another. So was it with the sacrifices of Cain and Abel. And not only so, but the same rejected duty may have degrees of evil for which it is rejected, and be more sinful in and imto one than unto another. But we must observe, that the difference doth not relate merely unto the different states of the persons by whom such are performed, — as, because one is in the state of grace, whose duties are accepted, and another in the state of nature, whose duties are re- jected, as their persons are: for although the acceptation of our persons be a necessary condition for the acceptation of our duties, as God first had respect unto Abel, and then unto his offering, yet there is always a real specifical difference between the duties them- selves whereof one is accepted and the other rejected, although, it may be, unto us it be every way imperceptible ; as in the offerings of Cain and Abel, that of Abel was offered in faith, the defect whereof in the other caused it to be refused. Suppose duties, therefore, to be every way the same, as to the principles, rule, and ends, or what- ever is necessary to render them good in their kind, and they would be all equally accepted with God, by whomsoever they are performed, for he is " no respecter of persons." But this cannot be but where those that perform them are partakers of the same grace. It is, therefore, the wills of men only that vitiate their duties, which are required of them as good; and if so, they may justly be required of them. The defect is not immediately in their state, but in their wills and their perversity.
4. The will of God is the rule of all men's obedience. This they are all bound to attend unto ; and if what they do, through their own defect, prove eventually sin unto them, yet the commandment is just and holy, and the observance of it justly prescribed unto them. The law is the moral cause of the performance of the duties it requires, but not of the sinful manner of their performance; and God hath not lost his right of commanding men, because they by their sin have lost their power to fulfil his command. And if the equity of the command doth arise from the proportioning of strength tliat men have to answer it, he that contracts the highest moral disability that depraved habits of mind can introduce or a course of sinning
CHAP. IV.] NATUEAL AND SPIRITUAL, COMPARED. 205
produce in him, is freed from owing obedience imto any of God's commands, seeing all confess that such a habit of sin may be con- tracted as will deprive them in whom it is of all power of obedience ! Wherefore, —
5. Preachers of the gospel and others have sufficient warrant to press upon all men the duties of faith, repentance, and obedience, although they know that in themselves they have not a sufficiency of ability for their due performance; for, — (I.) It is i\ie will and command of God that so they should do, and that is the rule of all our duties. They are not to consider what man can do or will do, but what God requires. To make a judgment of men's ability, and to accommodate the commands of God unto them accordingly, is not committed unto any of the sons of men. (2.) They have a double end in pressing on men the observance of duties, with a supposition of the state of impotency described: — [1.] To prevent them from such courses of sin as would harden them, and so render their con- version more difficult, if not desperate. [2.] To exercise a means appointed of God for their conversion, or the communication of saving grace unto them. Such are God's commands, and such are the duties required in them. In and by them God doth use to com- municate of his grace unto the souls of men ; not with respect unto them as their duties, but as they are ways appointed and sanctified by him unto such ends. And hence it follows that even such duties as are vitiated in their performance, yet are of advantage unto them by whom they are performed ; for, — 1st. By attendance unto them they are preserved from many sins. 2d In an especial manner from the great sin of despising God, which ends commonly in that which is unpardonable. 3d They are hereby made useful unto others, and many ends of God's glory in the world. Hh. They are kept in God's way, wherein they may gradually be brought over unto a real con- version unto him.