A Christian Directory

§. 37. And (unless it be in Loving God, or other acts of the superior faculties, about their ultimate end and highest object) there is scarce any thing in morality but hath its extremes. And where they are not discerned, they are seldom well avoided. And usually narrow sighted persons, are fearful only of one extreme, and see no danger but on one side; and therefore are easily carried, by avoiding that, into the contrary.

§. 37. And (unless it be in Loving God, or other acts of the superiour faculties, about their ultimate end and highest object) there is scarce any thing in morality but hath its extreams. And where they are not discerned, they are seldom well avoided. And usually narrow sighted persons, are fearful only of one extream, and see no danger but on one side; and therefore are easily carried, by avoiding that, into the contrary.

§. 38. I think it not unprofitable to instance in several particular Cautions, that you imitate not them that put asunder what God hath conjoined, and cast not away truth as oft as you are puzzled in the right placing or methodizing it.

§. 38. I think it not unprofitable to instance in several particular Cautions, that you imitate not them that put asunder what God hath conjoyned, and cast not away truth as oft as you are puzzled in the right placing or methodizing it.

§. 39. Inst. 1. The first and second Causes are conjoined in their operations, and therefore must not¹ be put asunder. If the way of influx, concourse, or co-operation be dark and unsearchable to you, do not deny that it is, because you see not how it is. The honour of the first and second Cause also are conjunct, according to their several interests in the effects: Do not therefore imagine, that all the honour ascribed to the second cause is denied or taken away from the first: For then you understand not their order: Otherwise you would see, that as the second causeth independence on the first, and in subordination to it, and hath no power but what is communicated by it, so it hath no honour but what is received from it: and that it is no less honour for the first cause to operate mediately by the second, than immediately by it self: And that there is no less of the Power, Wisdom or Goodness of God in an effect produced by means and second causes, than in that which he produceth of himself only without them: And that it is his Goodness to communicate a power of doing good to his creatures, and the honour of working and causing under him: but he never loseth any thing by communicating, nor hath the less himself by giving to his creatures: For if all that honour that is given to the Creature were taken injuriously from God, then God would never have made the world, nor made a Saint; and then the worst creatures would least dishonour God: Then he would not shine by the Sun, but by himself immediately: and then he would never Glorify either Saint or Angel. But on the contrary, it is Gods honour to work by adapted means: And all their honour is truly his. As all the commendation of a Clock or Watch is given to the Workman. And though God do not all so immediately as to use no means or second causes; yet is