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A
Religious Perfedion:
o R, A
T H I R D P A R T
OF THE
ENQUIRY
AFTER
HAPPINESS.
B y RICHARD LUCAS, D. D.
Late Prebendary of Wejlminfier.
H E B. vi. I.
therefore leaving the principles of the do5frine .of Christ, let us go on to perfeBion.
The Sixth Edition.
L 0 N B 0 N:
Printed for W. I n n y s in Pater-Nojier-Row* MDCCXLiX.
T O
Whitelocke Buiftrode,
OFT II E
Inner Temple, Efquire.
Friend, with a difcourfe, wherein I labour to ad- vance the great and true ends of life, the glory of God, and the perfedion and happinefs of man. I cannot, I confefs, pretend to have come up to the dignity of my fubjea ; yet I have done What I could, and have attempted it with my utmoft force. I know you too well to imagine you fond of an ad- A 2 drefs
^e Epijile Dedicatory.
drefs of this publick nature : you love the real and folid fatisfadions, not the pomp and flievv, thofe fplen- did incumbrances of lite : your ra- tional and virtuous pleafures burn like a gentle and chearful flame, without noife or blaze. However, I cannot but be confident, that you'll pardon the liberty which I here take, when I have told you, that the ma- king the beft acknowledgment I could to one, who has given me fo many proofs of a generous and paf- iionate friendfhip, was a pleafure to^ great to be refifted. I am,
Dear Sir^
Unfeigncdly Yours^
R. L u c
A S,
THE
CONTENTS.
^Z?^ I N T R O D U CTIO N, wherem is Jhewn the Connexion betwixt this^ and the author's for- mer treatifes^ concerning an Enquiry after Hap- pincfs. A jhort c ompari fin between fecidar and religious Perfeolion. ^hc defjgn of this book de- clared^ and juftified from fome exceptions ; and the 7nethod of the v/hole laid before the Reader.
Page i,
SECT. I.
Of Religious Perfection in general.
Chap. i.TyErfe/^iofi, a co7ifirmcd habit of holincfs. JL This notion conformable to reafon and fcripture. The nature of an habit confidercd^ accor- ding to four properties of it P^ge r
Chap. 2. This notion of PerfeBion countenanced by all parties^ however different in their expreffiins. Some Jhort reflections upon what the Pelagians, the Pa-- pifts, the Qiiakers, and the myftical writers have [aid concerning '^ftdo.dixon 17
Chap. 3. Several inferences dechced from the true no- tion of Perfedfion. With a plain method how per- Jons may judge of their prcfent Jtate. The difference between the extraordinary primitive convcrf.:ns^ and thcfe which may be expe5tcd in our days. JFiih a remark about infufed habits P. 7
Chap. 4. A general account of the blefftd Fruits and Advantages cf Religious PerfeBi:n ; zvhich is re- A % duied
The CONTENTS.
^ftcecl to thefe four heads, i. As it advances ihe hofiour of the iriie and living God, and his Son Jefus in the world. 2. As it prornctes the good of 7nankiud. Thcfe two treated of in the chapter of ■Zeal, - 3, As it produces in ihe perfe^ man a fidl cffurance of eternal happinefs and glory. 4. As it puis him in poff'Jpon of true happiucfs in this life, Thefe two lajl, A flu ranee, afid prcfent Happinefs cr Pleaftire, har.dtcd in this chapter : Where the pleafures of the firmer^ a?id of the perfe5l Chrijlian^ are compared P^g^ 44
Chap. 5. Of ihe attainment of Pcrfriion: zvith a particular account of the manner^ or the fever al Jleps by which man advances^ cr grows np to it : with three Remarks to make this difcourfe more ufeful^ and to free it from fome fcruples 77
Chap. 6. Of the Means of PerfSllon. Five general obfervations^ ferving for dire^ions in ihe tife of gof pel-7neans^ and inllrumental duties, i. The prac- tice of Wil'dom and Virtue is the bejl means to improve and Jircngthen both, 2. The two general end immediate injlruments^ as of Converfion fo of Perfedtion too., are ihe Gofpel and the Spirit. 3. The natural and immediate fruit of Meditation, Prayer, Eucharifi-, Pfahnody, and good Converfa- tion, or Friendfhip, is^ ihe quickening and enliven- ing the Confcicnce ; the for tiffing and confirming dur RcTolutions ; and the raiftng and keeping up an . heavenly Frame of Spirit. 4. The immediate ends of Difcipline, are the fuhduing the Pride of the heari^ and ihe reducing ihe Appetites of the body, 5. Some kinds cf life are better Juitcd to the great
. snds of religion and virtue., than others 92
Chap, J. Of the Motives to Perfeilion. Several im-
iivts fumriiid up tn .JJjorty and that great one, of
having ihe otlicr Life in our view^ infixed upon
4 ' 13S
The G O N T E N T S.-
S E C T. II.
Of the ffveral Parts of Perfeflion, Illumination, Li- berty, t?«^/ Zeal. Page. 145
Chap. I. /^^ Illumihation. I. The difingwjhing cha^ ^^ ra^er of illuminating truths. 1. TJiey purify us. 2. They Jiouri/h and frengthen us. 3. They delight us, 4. They procure us a glorious re" ivard. II. The nature of illuminating knozuledge. I. // mufi be deeply rooted. 5t. It mufi be difiin5t and clear, 3. // mufi be throughly concoSfed 1 48
C*hap. 2. Of theYx^its and Attainments^ Illumina- tion. That illumination docs not depend fo much upon a marCs outward Parts, extraordinary Parts, acquired Learning:, &c. as upon his moral Qualifi- cations \ Juch as Humility, Impartiality, and Love of the Truth. Four dircBions for the attainment of illumination. I. That we do not fuffer cur minds to he engaged in que ft of knowledge foreign to our purpofe, 2. That we apply our f elves with a very tender and fenfthle concern to the fludy of illumina- ting truths, 3. That we a5l conformable to thofe Meafares of light which we have attained. 4. That we frequetitly addrefs our f elves to God by Prayer^ for the illumination of his grace. TJje chapter con- cluded with a prayer of Fulgentius 1 80
Chap. 3. Of Liberty in general. Tlie notion of it tru^ ly flated and guarded. The fruits of this Liberty^ I. Sin being a great evily deliverance from it is great happinefs. 2. A freedom and pleafure in the atls of righteoufnefs and good works. 3. The near relation it creates betzveen God and us. 4. The great fruit of all, eternal life. IVith a brief exhortation to en- deavour after deliver cm e from fin 205
Chap. 4. Of Liberty y as it relates to original fin. The
nature of which confidered, chiefly with refpeB to its
Corruption. How far this dijhmper of nature is
curable. iVhlch way this cure is to be ejfeBed, 269
A 4 Ciijp,
The C O N T E N T S.
Ciiap. S- ^f Liberty, with refpcB to ftm of Infirmit)'. An Enquiry into thefe three things, i. JVliether there he any fuch fmsy v/z. Sins in which the mojl pcrfc5l live and die. 2. Jf there are., what they he ; or what dijlit2gni/})es them from damnable or mortal fins. 3. How far zve are to extend the liberty of the per- fe£l man in relation to thefe fins Page 296
Chap. 6. Of Liberty, as it imports freedom or delive- ance fro?n Mortal Sin. JFhat mortal fin is. Here the perfe£f man ?nufi be free from it ; and which way this Liberty may he hcfi attai?ied. With fome rides for the attairnnent of it ' 316
Chap. 7. Of Unfruitfulnefs, as it confifls in Idle- nefs. Idlcnefs^ either habitual or accidental. Confi- derations to deter men from the fin of Idlenefs 352
Chap. 8. O/" Unfruitfulners, as it confifis in Luke- vvarmnefs or Formality. The cai/Jes from ivhich Lukewar?nnefs proceeds. The folly., guilty and dan- ger of a Laodiccany?^/^ 367
Chap. 9. Of Zeul. What in general is meant by Zeal ; and what is that PerfeSlicn of hoUnefs in which it confifis. Whether the perfect jjian mufi he adorned with a confiuence of all virtues ; and to what degree of hoUnefs he may be fuppofcd to arrive 398
Chap. 10. Of Zeal, as it confifis in good Works. Thai cur civn fcciirity dc?nands a Zeal in thefe good lucirh : Jo likewije da the Good of cur Neighbour, and the Glory of God, which are much m.ore pro^ mted by good works 418
Chap. i-l. Of Humility. How neceffary it is to Per- fection 430
SECT. III.
C)f the Impediments of Perf^lion,
J:^1V E Impediments reckoned ?//>, and infificd en.
-*• I. Too loofe a notion cf religion. 2. An opinion that PcrfcQion is not attainable. 3.. That religion is an enemy to pie afire. 4. 77?^ Jove of the world. 5. The infirmity of the fiefn. The whole concluded with a prayer 442
THE
THE
INTRODUCTION.
^VK
__,yg Y what fleps I am advanced thus p[ B Im far ^Vz my Enquiry after Bappi- \CfeS^ «5/^, and what connexion or co- *^^ herence there is, between this and two c>//'fr difcourfes aheady publiflied on that fubjed:, is very obvious. In the Jirjl^ I endeavour to remove thofe objedi- ons which reprefent all enquiries and at- tempts after true happinefs in this life, ei- ther as fantaftick or unneceffary ; or, which is as bad, vain and to no purpofe: and, af- ter I have aflerted the 'ualue '^.nd pojibility oi happinefs, I do in general point out the true reafons of our ill fuccefs and difap- pointm.ent in purfuit of it. In ihtfecond^ I ftate the true notion of human life^ infill upon the feverai kinds of it, and fliew what qualifications and virtues the a^ive and con- templative life demand ; and then confider how life may be prolonged and improved. In this thirds I profecute the fame defign, which I had in the two former ; the pro- moting human happinefs. For life^ perfect twn, and happi?iejs hd.\^ a clofe and infepa-
rab!e
7^^ lrJroduBio7i» rable dependance on one another. For as life^ which is the rational exercife and em- ployment of our powers and faculties, does naturally advance on, and terminate in Per- JeBion \ fo Pcrfedlmiy which is nothing elfe but the maturity of human virtues^ does naturally end in that reft and peace, that tranquillity, ferenity, and joy of mind, which we call HappineJL Now PerfetVion^ in an abftraded and metaphyfical notion of it, is a ftate that admits neither of ac- ceffion nor diminution. But talking of it pradically, and in a manner accommda- ted to the nature of things, the PerfeBio?t of man confifts in fuch endowments and attainments as man is generally capable of in this life. And becaufe man may be confidered either in relation to this, or to another world, therefore human PerfeBiori may, I think, naturally enough be divided into religtom and fecular. By ficular^ I mean that which regards our intereft in this life : by religious^ that which fecures it in eternity. The one more diredtly and immediately aims at the favour of man 5 the other at the favour of God : the one purfues that happinefs, whatever it be, that is to be found in outward and worldly ad- vantages: the other, that which flows from virtue and a good confcience. 'Tis eafy now to difcern, which of thefe two kinds of Perfection is the mcnre defi rable ; the one
purifies
7^^ IntrodiiElion, til
purifies and exalts our nature, the other po- li(hes and varnidics it 3 the one makes a coinpleat gentleman, the other a true Chri- ftian ; the luccefs of the one is precarious, that of the other certain, having no depen- dance on time or chance, tlie humour or fancy of man 5 the pleafure of the one, is fliort and fuperficial ; that of the other, great and lafting ; the world admires the one, and God approves the other. To be throughly perfuaded of this, is a good ftep towards true wifdom, as being that, which will enable man to fleer the whole courfe of life aright. But while I prefer the one, I do not prefcribe the negledl or contempt of the other 5 fo far am I from it, that I am of opinion, that fecular Perfe5lion has very often fome influence upon our fpiritual flate, as well as its ufe and advantage in re- ference to our temporal one : that the mofl admired accomplifhments of a fecular life, are fo far from being inconuftent with reli- gion, that they naturally fpring from it, and thrive and flourifh mod when they are influenced and cultivated by it; and judg- ing that it might be of fome fervice to the world to inform and convince them of this, I had it fometimes in my thoughts to have treated here as well of fecular as religious Perfedion : but doubting how well this might fuit with my fun(5tion, and how far the beft obfervations I could make on this
fubjedt
iv 7he Infrodutiion,
fubjecl might fall fliort of anfvvering th^ expediation of men of worldly parts and experience, I laid afide the defign. Here then, I confine my meditations wholly to Religious Perfe6fio7i ; I examine the nature of it, both in general, and in particular j not only ftating the true notion of it, but alfo defcending to the feveral branches and parts of it ; 1 free it from thofe miftakes and difputes that perplex and incumber it ; I lay down the motives to it, and prefcribe the ways of obtaining it.
After this fliort account of my defign ; the next thing I am to do, is to prevent, if I can, thofe prejudices which may either wholly fruftrate, or at lead very much hin- der and diminifli the fuccefs and influence of it. Some are apt to flartle at the very mention of Perfection ^ they have enter- tained fuch humble thoughts, not only of human nature, but, as it feems, of divine grace too and evangelical righteoufnefs, that all talk of Perfe(flion feems to them like the preaching a new gofpel, and an ob- truding upon the world a fantaftick fcheme of proud and pretending morality. But this fear will foon vanifii, when I tell fuch, that I difcourfe of the PerfeBio?i of jnen, not angels : and, that I treat thisy not like a mo?ik^ or a fublime and iwhlXcJckool-^ ma?2, but like one, who have been daily converfant with the doubts and- fcruples,
with
l^he I?2trocIuFiio?i.
with the fears and frailties of human na- ture, and departing fouls. I do not pre- tend to blefs the world with the difcovery of new truths. If at any time I place old ones in a better light ; if I wipe off the duft, which difpute and time, and the cor- ruption of manners, has here and there feat- tered upon them, 'tis the utmoft I aim at.
But how numerous, will fome fay, are the controverfies that have in every age perplexed this fubjed: ? Grace and nature^ ferfeEiion 2ivAJm^ merit ^ jiipererogation^ &;c. thefe are themes that have exercifed and embroiled the Church of Chrift, almoft through all the feveral ages of it down to this day: and with how httle advantage to the honour of Chriftianity, and the in- tereft of virtue, have the brightefl parts, and the deepeft learning been here employ- ed ? To this^ all I have to fay, is, I write pradtically, and confult the interefl of fouls, not parties. I cannot but fee, and that with trouble and regret, how much Chriftianity has in almoft all times fufFered by thofe nice and fubtle, by thofe obftinate and paflio- nate difputes, with which writers have even opprefled and ftifled the moft fradlical fub- jeds 'y and do moft earneftly defire to fee the fpirit of Pokfuical divinity caft out of the Church of Chrift^ and that of a praBical and experimental one eftablifhed in the room of it. Tho* therefore, I have confidered
thofe
Vi 7he Inff'odtiBion.
thofe controverfies which concern my fub« jedl, it was with no other defign, than to guard and fortify my reader againft the ill influence of feveral errors, with which they abound. I decline all ufelefs fpeculations, and labour wholly to reftore religion to its native ftrength and beauty ; fo that I think this objedion will not touch me, who do not propofe to write a learned, but a ufeful book.
If any man be apprehenfive, that 'tis im- pofiible to aflcrt the dodrine of Ferfedlion^ without looking a little too favourably to- wards Pelagiamfm or Rnthufiajm, or fome- thing of this kind ; I do here aflure fuch a one, that I advance no Perfefiion that raifes men above the ufe or need of means, or in- vites them to negled: the njcord, prayer, or Sacraments, or is raifed on any other foun- dation than the gofpel of Chriji, I revive not Felaglanijm, nor clafli with St. Aujlin ; I need not thofe conceffions which he makes C^lefiius in the clofe of his book de Per- fe^iione Jujtitice, I am perfuaded that the ftrength of nature is too flight a foundation to build Perjeclion on : I contend for free- dom from no other fin than a^iial, volunta- ry^ and deliberate : and let concupifcence, or any unavoidable diflemper, or diforder of our nature, be what it will, all that I aim at here is, the reducing, not extirpating it. And finally, how earneftly foever I
exhort
The JniroduBion. vii
exhort to Terjc5lion, 1 can very well con- tent my felf with St. Auftins notion of it^ namely, that it is nothing elfe, but a daily frogrefs towards that pure a?id imfpoted holi^ nefs, which we (hall attain to iti another life.
Thus, I think, I have fufficiently guard- ed this following difcourfe againft the mif- apprehenfions and jealoufies of all, who have any ferious concern for religion, how much foever they may be fwayed by fome particular opinions. But after all, I do not expedt that it fhould meet with a very obli- ging reception from a great part of the world. Many there are, who will ever openly rally and ridicule all attempts of this kind : and there are others, who will fecret- ly flight and inwardly defpife them, as the vain and fond projeds of well-meaning in- deed, but very weak and unexperienced mortals. But this moves me little -, thefe men are generally too much ftrangers to Jin^ cerity^ to be competent judges of Perfecii" ^n : nor do I w^onder, if the corrupt and vicious part of mankind be infected with as much malice and envy againfl: extraordi- nary goodnefs, as fome are againll power and greatnefs. The ccnfcioufnefs of much bafenefs and corruption in one's felf, is apt to make one drive to bring down all men to the fame level, and to believe that there is nothing of Perfection in the world, but on- ly a groundlels or hypocritical pretenfion to
it.
Viii l^e h^trodtiFiion.
it. This is an opinion that ill men greedi- ly embrace, becaufe it gives them Ibme kind of peace, fecurity, and confidence; whereas the contrary opinion, as it would be apt to make them afliamed of \}cit\x pre- Jent ftate, lb would it make them fearful and apprehenfive of their future one. I write not therefore to fuch as thefe, nor can be much concerned what cenfure they pafs on a defign, ngainft v/hich they have an inveterate and obftinate averifion.
The method I obferve in this treatife is : in xhtf.rJifeBio7i^ I confider Perfeciion more generally : in the jecond^ the feveral parts of it ; and in the lajl^ the ohjlacles and impe- diments of our attaining it. In the two firft ledions, I always firft fix and explain the notion of that ilate of virtue which I dif- courfe of. Next I proceed to theyr////5or izdvantages of it ; and in the laft place pre- fcribe the tnetkod by which it may be at- tained.
SECT.
SECT. r.
Of Religious PerfedHon in general.
CHAP. I.
Perfeftion a confirmed habit of holinefs. Tin, nouon ccformable to reajhi and Jriptu^ rhe nature of an habU ionfrderel accord- ing to jour properties of it.
I^^J ^ %^c '^''P"/" ''"'' controveifies m}^ m ^."'^ from falfe and miftaken no- ^,{^;Mmi tions of the matter under de- bate ; and fi I could fliew it has happened here. Therefore, to prevent mif!
''; v'^u'i!' ^^ ^" occafions of co2n. t,on (wh.ch ferves only to defeat the infll
th"hk> ^"r^^ of Praftical difcourfes) I
think K neceffary to begin here with a plain
^c^^nt.^.,u,sImeanbyi?./^,W,K
J?.%,W is nothing elfe, but the purifying and refimng nature by grace, th? raiLf
by wifdom and virtue. Religious Perfect ^ tion.
I
Religious PerfeEiion explained.
tion, therefore, is nothing elfe but the mo- ral accomplifhment of human nature, fuch a maturity of virtue as man in this life is capable of; Converfion begins, PerfeBion confummates the habit of righteouinefs : in the one, rehgion is, as it were, in its infancy; in the other, in its ftrength and manhood; fo that PerfeBion, in fhort, is nothing elfe, but a ripe and fettled habit of true holinefs. According to this noti- on of religious PerfcBion, he is a pcrfeB man, whofe 7nind is pure and vigorous, and his body tame and obfequious ; whofe faith is firm and fteady, his lo^oe ardent and exalted, and his hope full of afili- rance; whofe religion has in it that ardour and conftancy, and his foul that tranquil- lity and pleafure, which befpeaks him a child of the light, and of the day, a far- taker of the Divine Nature, and raifed above the corruption which is in the world through luft.
This account of religious PerfeBton is lo natural and eafy, that I fancy no man will demand 2i proof of it; nor fhould I go about one, were it not to ferve fome/^^r- ther ends than the mere confirmation of it. It has manifeftly the countenance both of reajbn 2.vid. fcripture > and how contradidto- ry foever fome ancient and latter fchemes of PerfeBion feem to be, or really are, to one another's yet do they all agree in efFea
Religious PerfeciioTi explained. in what 1 have laid down. If we appeal to Reajon^ no man can doubt, but that an habit ot virtue has much more of excel- lence and merit in it, than fingle accidental citls, or uncertain fits and paiTions ; fince an habit is not only the fource and Iprinp- of the nobleft anions and the moll elevated paffions, but it renders us more regular and fteady, more uniform and conllant in every thing that is good. As to good natural dijiofittons, they have little of ftrength lit- tle of perfeaion in them, till they be rai- led and improved into habits: and 'for our natural faculties, they are nothing elfe, but the capacities of good or evil^ they are undetermined to the one or other, till they are fixed and influenced by 7noral princi- ples. It remains then, that religious Fer- feaion muft confifl: in an habit of righteouf- iiefs. And to prevent all impertinent fcru- ples and cavils, I add a confirmed and well eftabliflied^one.
That this is the fcripture notion oi Per- fe5fion, is manifeft j Firjl^ From the ufe of this word in fcripture. Secondly, From the charadlers and defcriptions of the beft and higheft ftate which any ever adlually attained, or to which we are invited and exhorted.
I. From the ufe of the word : where-
ever we find any mention of Perfeaion in
Icnpture, if we examine the place well,
B 2 we
Religious PerfeSiio?i explained.
we (liall find nothing more intended, than uprightncfs and intcgrityy an unblameablc and unreproveable Hfcr, a ftate well ad- va?2ced in knowledge and virtue. Thus upright and perfeB are ufed as terms equi- valent, yob i. And that man was pcrfeB and upright^ fearing God and e/chewi?ig evil ; and Pjalm xxxvii. 37. Mark the perfe5l man and behold the upright man, for the end of that 7nan is peace. Thus again, when God exhorts Abraham to PerfBion, Gen. xvii. I. 1 am the Almighty God, walk be- fore me and be thou perfeB^ all that he ex- horts him to, is a fteady obedience to all his commandments, proceeding from a lively fear of, and faith in him ; and this is the ge- neral ufe of this word Perfecl throughout the Old Tejlament, namely to fignify a fin- cere and juft man, that feareth God, and efcheweth evil, and is well fixed and efta- bliflied in his duty. In the New Tejlamejit^ PerfeBion fignifies the fame thing which it does in the Old-^ that is, univerfal righte- oufnefs, and ftrength, and growth in it. Thus the perfeB man, 2 Tim. iii. 17. is one who is thi'oughly furnifl^ed to every good work. Thus St. PW tells us, G?/. iv, 12. that Epaphras laboured fervently in prayers for the Colofjians, that they might fland perfeB andcompleat in all the will of God, In James i. 4. the perfeB man is one, who is entire^ lacki?2g nothing, i. e. one who is advanced to
St matU'
Religious Pei^fe&ion explained. a maturity of virtue through patience and experience, and is fortified and eftablidied in faith, love, and hope. In this fenfe of the word Perfect St. Peter prays for thofe to whom he writes his epiftle, i Pet. v. lo. But the God of all grace who called us into his eterna[ glory by Chriji Jefas, after that ye havejujfcre'd a while, make you perfe5l, Jia- blijh, jlrengthen, Jettle you. When St. Paul exhorts the Hebrew; to go on to PerfeBion^ Heb. vi. he means nothing by it, but that ftate of manhood which confifts in a well fettled habit of wifdom and goodnefs. This is plain,/^, from ver. ii, 12. of this chap^ ter, where he himfelf more fully explains his own meaning J and we defre that every one of you do fiew the fame diligence, to the full affurance of hope unto the ^//^^ that ye be not flothfid, but followers of them who through faith and patie?2ce inherit the pro- mife. Next, from the latter end of the 5th chapter-, where we difcern what gave oc- cafion to this exhortation ; there diftinguifh- ing Chrijlians into two claffes, babes an4 Jirong men, i. e. perfeB and imperfeB, he defcribes both at large thus : For when for the time ye ought to be teachers, ye have need that ojie teach you again which be the firjl principles of the oracles of God, and are become fuch as have fieed of ?nilk, and not of ftrong meat ; for every one that ufeth milk is unfktlful in the word of righteoujhefs -, for he B 3 i^
Religious PerfeBion explained.
is a babe -, but flrong meat belongcth to them that are of full age^ even thofe "who by reajbn of 71 (e have their fenfes cxercijed to difcern both good and evil. And though here the apoftle leems more immediately to regard the perfeclion of knowledge', yet the perfe^lioJt of rlghteoufnefs muft never, in the lan- guage of the fcripture, be feparated from it. Much the fame remark muft I add concerning the integrity of righteoufnefs, and the Chriftians progrefs or advance in it, 'Though the fcripture, when it fpeaks of Perfeclion, doth fometimes more diredtly refer to the one, and fometimes to the other ; yet we muft ever fuppofe that they do mutually imply and mdxx At one afiother.y iince otherwife the notion of Ferfeclion would be extremely maimed and incom- pleat. I will infifl therefore no longer on the ufe of the words FerfeB and PerfeBi- on m fcripture : but as a further proof that my notion of Pe?fe5iion is truly fcripturaly I v;ill iliew,
2. That the utmoft height, to which the fcripture exhorts us, is nothing more than a fteady habit of holinefs; that the brigh- teft characters it gives of the perfect man, the lovelieft defcriptions it makes us of the perfeBefi ftate, are all made up of the na- tural and confefled properties of a ripe ha- bit. There is no controverfy that I know of, about the nature of a habit^ every
man's
Religious PerfeSJion explained.
man's experience inftnids him in the whole philolbpliy of it ; we are all agreed, that it is a kind o{ fecond nature^ that it makes us exert our felves with defire and earneftneis, with fatisfadilon and pleafure; that it renders us fixed in our choice, and conftant in our actions, and almoft as a- verfe to thole things which are repugnant to it, as we are to thofe which are dif- taftefal and dilagreeable to our nature. And that, in a word, it fo entirely and ablblutely poflefles the man, that the pow- er of it is not to be refifted, nor the em- pire of it to be fl^iaken off; nor can it be removed and extirpated without the great- eft labour and difficulty imaginable. All this is a confefe'd and almoft palpable truth in habits of fin : and there is no reafon why we fliould not afcribe the fame force and efficacy to habits of virtue-, efpecially if we confider that the ftrength, eafinefs and pleafure which belong naturally to thcfe ha- bits^ receive no imdW accejjion from the /i- fernatural energy and vigour of the Holy Spirit. I will therefore in a few words {hew how that fate of righteoifnefs which the fcripture invites us to, as our Perfe5fion, direcflly anfwers this account I have given of an habit.
Is habit in general a fecond nature^ This ftate of righteoufnefs is in fcripture cal- led the new Man, Ephef. iv. 24. the new B 4 creature.
8 Religious PerfeSiion explained^
creature^ 2 Cor. v. 17. the Divine Nature^ 2 Pet. i. 4. Does it confcquently rule and govern man ? Hear how St. Paul expreffes this power of the habit of holinefs in him- felf, Gal. ii. 20. / am crucified with Cbrift ', neverthelefs I live^ yet not 7, but Chrifi liveth in me -, and the life which I now live in the flejh^ I live by the faith of the Son of God, who loved me^ and gave himfelf for me. This is a conftant eflfed: of hcibitSy and is equally difcernible in thofe of vice and virtue , that ihty [way znd govern the man they poffefs ; Rom^ vi. 16. K?20W ye noty that to whom ye yield your f elves fer- vajits to obey^ his fervants ye are to whom ye obey i whether of fin unto death, or of obedi- ence unto righteoufnefs ?
Shall I go on to a more diftincfl and par- ticular confideration of the properties of an habit ? The firfi is, a great averfion for thofe things which are cojitrary to it, or obftrud: us in the exercife of it. And this is diredlly the difpofition of the perfect. man towards temptations and fins \ he is now aihamed of thofe things which before he gloried in ; he is filled with an holy in- dignation againft thofe things, which before he took pleafure in ; and what before he courted with fondnefs and paflion, he now fliuns with fear and vigilance. In brief, t\\Q Jtripture defcribes fuch an one as pofTcfled with au utter hatred and abhor- I rence
Religious PerfeSlion explained.
rence of every evil way, and as an irre- concileable enemy to every thing that is an enemy to his virtue and his God. Thus Pfal. cxix. 163. / hate and abhor lyings but thy law do I love-, and verfe 128. Inhere fore I ejleejn all thy precepts concerning all things to be rights and I hate every falfe way. And this is a genuine and natural efteft of integri- ty or uprightnefs of heart ; whence 'tis the obfervation of our Saviour^ Matt. vi. 24. No man can fervc two majlers-y for either he will hate the one^ and love the other ', or elfe he will hold to the one^ and defpife the other. And indeed every- where a hatred, a perfedl hatred of evil, is accounted as a neceiTary confequence of the love of God ; PfaL xxxvii. 10. Te that love the Lord^ hate evil : and therefore the Pfalmijl re- folves to praftife himfelf what he pre- fcribes to others ; Pfal, cu 2, 5. I will be- have myjelf wifely in a perfect way : O when wilt thou come unto me? I will walk within my houfe with a perfect heart : I will fet no wicked thing before mine eyes : I hate the work ef them that turn afide^ it fjall not cleave to me. And how can this be otherwife ? the love of God mud neceffarily imply an ab- horrence of evil ; and that habit^ which con- firms and increafes the one, mufl confirm and increafe the other too.
2. The next property of an habit is, that the anions which flow from it ^e
fif
1 o Religious PerfeEiion exp!ai7ied.
('if we meet not with violent oppofition ) performed with eafe and pkajure : what is natural, is pleaiant and eafy, and ha- bit is a jecond iiature. When the love of virtue, and the hatred of vice, have once rooted themfelves in the foul, what can be more natural than to follow after the one, and fhun the other ? fince this is no more than embracing and enjoying what we love, and turning our backs on what we deteft. This therefore is one conftant character of PerfcBion in fcripttire: de- light and pleafure are every- where faid to accompany the pradice of virtue, when it is once grown up to ftrength and matu- rity: I'he ways of ijvijdom are ways of plea- fantnefs, and all her paths are peace^ Prov. iii. 17. PeijeB love cajleth otit fear, i Joh. iv. 18. And to him that loves, the com- mandmeiits of God are 72of grievous, i Joh. V. 3. Hence it is, that that the good maris de^ light is in the law of the Lord, and that he meditates therein day and night, Pfal. i. 2. Nor does he delight lefs in aBion than me- ditation, but grows in grace as much as knowledge-, and abounds daily more and more in good works, as he increafes in the comfort of the Holy Ghoji, Confonant to this property of PerfeBion it is, that in Pfabn xix, and cxix, and elfewhere fre- quently, we hear the Pfalmiji expreffing a kind of inconceivable joy and tranfport
in
Religious PerfeSiion explai^ied. 1 1
in the meditation and praftice of the com- mands of God. So the firfl Chiillians,. who fpent their lives in devotion, iaith, and charity, are faid, A5ls ii. 46. to have eateti their meat with gladnefs and fmglcnefs of heart. And 'tis a delightful defcription we have of the apoftles, 2 Cor, vi. 10. As forrowful^ yet alway rejoicing-, as poor^ yet making many rich-, as having nothings yet pojjejjiiig all things,
3. Vigour and aBivity, or much earneft" nefs and application of mind, is a third property of an habit, 'Tis impoiTible not to be intent upon thofe things for which we have even an habitual pafiion, if this ex- prejjion may be allowed me ; an inclination, which has gathered ftrength and authori- ty from cuftom, will exert itfelf with fome warmth and brifknefs. Now cer- tainly there is nothing more frequently re- quired of, or attributed to the perfect man in fcripture, than zeal and fervency of fpirit in the ways of God ; and no w^on- der; for when adtions flow at once from principles and cuftom -, when they fpring from love, and are attended by pleafure, and are incited and quickened by faith and hope too ; how can it be, but that .we fhould repeat them with fome eagernefSj and feel an holy impatience as often as we are hindered or difappointed ? and as the nature of the thing fliews, that thus it
ought
3 a Religious PerfeBion explained,
ought to be, fo are there innumerable in- ftances in the Old T'cjiameni and the New^ which make it evident that thus it "doa^. Shall I mention the example of our hord^ ii>ho ivent about doing good, Adts x. 38 ? fhall I propofe the labours and travels of St Paur? thefe patterns it may be will be indged by fome too bright and dazling a light for us to look on, or at leaft too per- fed: for us to copy after ; and yet St. John tells us, that he, who Jays he abides in hitn^ ought himfelf alfo Jo to walk, even as he walked, I John ii. 6. And we are exhorted to be followers of the apojiles, as they were of Chrijl. But if the fervency of Chrijl and St. Paul feemed to have foared out of the reach of our imitation, we have itjjerior inftances enough, to prove the zeal and fruitfulnefs of habitual goodnefs. Thus David {2Lys of himfelf, Pjdl. cxix. 10. fVith my whole heart have I Jbught thee. And Jo- fiah, 2 Kii2gs xxiii. 25. isfaid to have turned to the Lord with all hisjbul, arid with all his might. How fervent was An?2a^ who de- parted not from the temple, but ferved God with fajiings and prayers night and day, Luke ii. 37.? How charitable Tabitha, who was full of good works and alms-deeds which Jhe did. Ads ix. 36 ? where jfhall I place Cornelius ? with what words fhall I fet out his virtues ? with what but thofe of the ffoly Ghojij Adts x. 2. He was a devout
man^
Religious PerfeBion explai?7ed. 1 3-
pi^rij and one that feared God with all his hoitfe^ which gave much ahns to the people^ arid prayed to God alway. But peradventure fome may imagine, that there is fomething Angular and extraordinary in thefe emi- nent perfons, which we muft never hope to equal ; but muft be content to follow them at a vaft diftance. Well, let this be fo r what have we to fay to whole churches animated by the fame fpirit of zeal ? what are we to think of the churches of Macedonia y whofe charity St. Paul thus magnifies, 2 Cor, viii. 2, 3. In a great trial of affiiBion^ the ahujidance of their joy and their deep poverty abounded to the riches of their liberality. For to their power I bear record^ yea, and beyond their power, they were willing of themfelves. And St. Paul declares him- lelf perjiiaded of the "Romans, that they were full of goodnefs, filled with all knowledge, Rom. XV. 14. And of the Corinthians he teftifies, that they were inriched in every thing, and came behind in 7io gift, i Cor. i. 5, 6. T}}at they did abound in all things, in faith, in diligence, &c. 2 Cor viii. 7, I will flop here; 'tis in vain to heap up more inftances : I have faid enoueh to (hew, that vigour and fervency in the fer- vice of God, is no miraculous gift, no ex- traordinary prerogative of fome peculiar favourite of heaven, but the natural and infeparable property of a well-confirmed ha- bit of holinefs. Laftly ;
1 4- Religious PerfeEiion explained,
Laftly ; Is confta^icy and Jleadi?2cfs the property of an habit ? it is an undoubted property of pcrJecIio?2 too. In Jcrtpture good men are cvery-where reprefented as Jiandiyig faft in the faith -^ ft edfajl and iin- 7novcable in the works of God-, holdi^ig faft thtir integrity: in one word, as conftantly following after righteoufnefs, and main- taining a good confcience towards God and man. And fo natural is this to one habitually gooA, that St. John affirms of fuch a one, that he cannot fin -^ i John iii. 9. Wbofoever is born of God, d4h not commit Jin, for his feed remaifieth in him, and he cannot fin, becanfe he is born of God. Ac- cordingly, fob is faid to have feared God, a?id ejthewed evil-, which muft be under- liood of the conftant courfe of his life. Zachary and Elizabeth are faid to be righ- teous, 'walking in all the commandments of Godblamelcfs, Luke, i. 6. Enoch, Noah, Da- vid, and other excellent perfons, who are pronounced by God righteous, and jiift, and perfect, are faid in fcripture, to walk . with God, to ferve hi?n with a perfedl heart, with a full purpofe of heart to cleave to him, and the like. And this is that conjiancy which Chrijlians are often exhorted to ; watch ye, Jland fajl in the faith, quit ye like men, be ftrong, i Cor. xvi. 13. And of which the firft followers of our Lord left us fuch remarkable examples. The dfciples are I faid
Religious PerfeBion explai^ted. 1 5
faid to have been continually in the temple hkjjing and prciijing God^ Luke xxiv. And the Jirfi Cbrijliam are laid to have continued jlcdfajlly in the apoftles do&rine andfellowjhip^ and in breaking of breads and in prayers. Ads ii. 42.
Thus I think I have fufiiciently cleared my notion of Perfet'iion from fcripture : nor need I multiply more texts, to prove what I think no man can doubt of, unlefs he miftake the main defign and end of the go/pel y which is to raife and exalt us to a fteady habit of holinefs : The end of the commandment, faith St. Paul, i Tim. i. 5. is charity out of a pure heart, mid of a good confciencCy and of faith unfeigned. This is the utmoft Perfection man is capable of, to have his mind enlightened, and his heart purified ; and to be informed, ad:ed, and influenced by faith and love, as by a vital principle : and all this is eflential to habitual goodnefs.
If any one delire further light or fatll- fadion in this matter, let him read the eighth chapter to the Romans, and he will foon acknowledge, that he there finds the fubftance of what I have hitherto advan- ced. There ^ though the njcord itfelf be not found, the thing called Perfetlion is . defcribed in all the ftrength and beauty, in all the pleafure and advantages of it: there the difciple of fefus is reprefenl^d
as
1 6 Religious Pe?[feSlio?i explained.
as one, who walks not afte?' the feJJ:, but after the fpirit -, as one, whom the law of the jpirit of life in Chrijl J ejus has fet free jrom the law of fm a?2d death j one, who ou (p^om^ does not 77nnd or reliJJ: the things of the fejh, but the things of the fpirit -, one, in whom the fpirit of Chrijl dwells : he does not ftand at the door and knocks he does not make a tranfient vifit; but here he reigns, and rules, and inhabits: one finally, in whom the body is dead becaufe of Jin, but the fpirit is life becaufe of right eoufnefs. And the refult of all this is the joy and confidence, the fecurity and tranfport that becomes the child of God. Te have 7iot received the fpirit of bondage again to fear ^ but ye have received the fpirit of adoption^ whereby we cry Abbay Father. The fpirit itfelf beareth wttnefs with our Jpirit ^ that we are the chil- dren of God', and if children , then heirs^ heirs of God, and joint-heirs with Chrijl. And now 'tis no wonder, if the perfect man long for the revelation of the glory of the Jons of God-, if he cry out in rapture, If God be for me, who can be againji me ? who fiall lay any thing to the charge of God's ele5l ? who JJoall feparate me from the love of Chrijl ? and fo on. If any one would fee the perfe^l man defcribed in fewer words, he needs but caft his eye on Rom, vi. 2 2. But now being made J'ree from fin, and become ferv ants to God, ye have your fruit unto holinefs, and the end everlajiing life. CHAP.
Religious PerfeSlion explained. 1 7
C H A P. II.
7^/5 notion of PerfeBion countenanced by all parties^ however different in their expref- Jions, Soine Jljort refleBions upon what the Pelagians, the Papills, the Quakers, a?2d the myftical writers^ have faid concerning Perfedion.
AFTER I have (hewed that this no- tion of FerfeBion is warranted by reafon and fcripture ; I fee not why I fhould be very folicitous whether it do or do not clafh with the opiniom of men. But the truth is, if we examine not fo much the exprejjions and words^ as ih^fenfe and mea??- ing of all parties about this matter, we fliall find them well enough agreed in it at the bottom. And 'tis no wonder, if (not- withftanding feveral incidental dijputes) they fhould yet agree in the main : fince the experience of mankind does eafily teach us what fort of PerfeElion human nature is capable of 3 and what can, or cannot a(5lu- ally be attained by 7nan. The Pelagians did not contend for an ajigelical Perfecliony nor St. Aujlin deny fuch a one as was truly fuitahle to man : the one could not be io far a ftranger to human nature^ as to ex- empt it in reality from thofe errors and de- feats which the beft of men complain of, C and
1 8 Religious Perfe8iio?t explained,
and labour againft. Nor was St. AtiJliJi fo little acquainted with the po^voer of the gof- pel, and of iht Jpint, as not to be well enough aflured that man might be habitu- ally goody and that fuch were influenced and afted by a firm faith, and a fervent love, and well-grounded hope. The dif- pute between them then, concerning Per- fe^lioUy did not confift in this^ whether men might be habitually good ? This was in reality acknowledged on both fides : nor, whether the beft men were fubjed to de- fefls? For this too both fides could not but be fenfible of : but in thefe two thi?igs efpecially; Firji, What was to be attribu- ted to grace^ what to nature ? and this relates not to the definition or effejice of PerfedlioUy but to the fource and origin of it. Secondly^ Whether thofe irregular motions, defedts, and errors, to which the beft men were fubjedl, were to be accounted fins or not ? neither the one fide nor the other then, as far as I can dif- cern, did in truth miftake the nature of human PerfeBion : each placed it in habi- tual righteoufnefs j the one contended for no morey nor did the other contend for lefs^ in the perfe6i man. And when the one af- ferted him free from fin, he did not aflTert him free from defers : And while the other would not allow the beft man to be without fin^ they did not by fin under-
ftand
Religious Pe7'feEiio7i explat72ed, 19
fland any thing elfe, but fuch diforders^ oppojitions to, or deviatioris from the law of God, as the Pelagian himfelf mud needs own to be in the perfeoi man. The dif- pute then was not, 'wbat man might or might not attain to? for both fides agreed him capable of the fame habitual righte- Gufnefs \ both fides allowed him fubjedl to the ^2in\Q frailties : but o?ie fide would have thcfc frailties accounted fi?2s, and the other would ?iot,
.Numerous indeed have been the con- troVerfies between the popiJJo and reformed churches, about precept and counfel, tnortal and venial fin, the pofjibility of fulfilling the law of God, the merit of good works, and fuch like. But after all, if we enquire w^hat that height of virtue is to which the befi: of men may arrive ; what thole frailties and infirmities are, to which they arefubjedt; 'twere, I think, cafy to iTiew that the wife and good are on all hands agreed about this. Nor does it much con- cern my prefent purpofe, in what fenfe, or on what account Papifs think fome fins venial, and Protejlants deny them to be fo ; fince neither the one nor the other exempt the perfeB man from infirmities^ nor aflTert any other height of PrrfeBion, than what confifts in a conlummate ind- well - eftabiiflied habit of virtue.\ Some men may, and do talk very extravagantly ^ C 2 but
120 Religious PerfeBion explained,
but it is very hard to imagine that fober , and pious men fliould run in with them. Suchy when they talk oi fuIfilU?ig the law of God, and keeping his commandments, muft furely underftand this of the law of God in a gracious and equitable fenfe : And this is no more than what the Jcrip- ture aflerts of every fincere Cbrijiian, When they talk of I know not what tranfcen- dent PerfeBion in monkery, they muft fure- ly mean nothing more, than that poverty, chaftity, and obedience, are heroick in- ftances of faith and love, of poverty of fpirit, and purity of heart j and that an Af- cetick difcipline is the moft compendious and effeftual way to a confummate habit of righteoufnefs. Filially, By the diftindion of precept and coiinfel, fuch can never in- tend furely more than this, that we are ob- liged io fome things under pain of damna- tion J to others, by the hopes of greater de- grees of glory: for *tis not eafy for me to comprehend, that any man, whofe judg- ment is not enflaved to the did:ates of his party, (hould deny either of thefe two truths. I. That whatever is neither forbidden nor commanded by any law of God, is i?idif'' ferent, 2. That no man can do more than love the Lord his God with all his heart, with all his foul, and with all his might, and his neighbour as himfelf. I fay, there is no degree or inftance of obedience^ that
is
Religious PerfeSlioii explaiftecl. 2 1
is not compriz'd within the latitude and perfedlion of thefe words. But whatever feme of the Church of Rome, or it may be the greater part of it may think; this, ■^ 'tis plain, was the fenfe of the ancients. cun<^^:oT St. Aujlin {a) could never underftand anyjubentar, merit or excellence in thofe things that^J'^^£^'^'.'^" were matter of counfel, not precept, unlefs monentur, they flowed from, and had regard to the '/'^^''^^^ love of God and our neighbour. And refcmntur Cajimts (b) excellent Mo?iks refolved ^11^^^^'%^^- the value of fuch things to confift in their (^-'^,.,^'/^* tendency to promote apoftolical purity and mmnprop- charity. And Gregory Nazianzen (<^)Au.Ench* thought it very extravagant, to pretend to c^^. 121/ be perfeBer than the rule, and exa^ler than (^)/^^-^'
- ^ -^ ■' mde ea
the law. quibus
The ^takers have made much noife and quditatis ftir about the dodlrine of Ferfediion, and {;^y^^,7«/, have reflected very feverely on others, as ^ tem- fubverting the great defign of our redemp- ^^^j^^.^ tion (which is deliverance from fin) and obfewata upholding the kingdom of darknefs: but>«^^(A- with what juftice^ will eafily appear when ^^^^ ^^J' I have reprefented their Jenfe^ which Ipoi/uant, will do very impartially^ and in as few ^^^^^J^ '-^^ C 3 and>7?aw
ej}, ut pu- ta vuptiasy afrricuhnramy di'vitas, folitudinis remotionemy Sec. Caflian. Colh. Patr. Ta/em igitur definitionein jupra Jejuniiy ScC. Nee in ip/a I'pei noftra terminum def gamut, fed ut per ipfu?n ad puritatem cordis Cf tipojlolicam charitatem per^oenire po£imui j ibid.
,i4v.c.v®- luflwTip^, (xnU Tn;^ ivtoXw? ujnAm/®-. Greg. Nazian*
2 2/ Religious P erf eSiion explained,
WAKey ^nd plain words as I can. Mr. TF, P. {d)
^?^," * tells us, 'That they are fo far infallible and perfed^ as they are led by the Spirit. This is iiideed true^ but *tis mere trifling : for this is an injallibility and perfeblion which no man denies, who believes in the Holy Ghofl\ fince whoever follows his guidance muft be in the right, unlefs the Holy Ghofi himfelf be in the wrong. He ur- ges, 'tis true, a great number of fcrip- iures to f,:ew (they are his own words) that a ft ate of FerfeBion from fln ( though not in fulnejs of wfdom and glory ) is attain- able in this life-, but this is too dark and (liort a hint to infer the fenfe of his par- (A Frinci- fy from it. Mr. Ed, Burroughs ( ^ ) is Truth, more full: fFe believe (faith he) that the ^>. faints upon earth may receive for givenefs of fltis^ and may be perfectly freed from the body of fln and deaths and in Chrift may be perfe5l and without ftn^ and may have viBory ever all temptatiofis^ by faith in yefus Chrift. And we believe every faint ^ that is called of God, ought to prefs after PerfeBion, and to overcome the de- vil and all his temptations upon earth: and we believe^ they that faithfully wait for ity fl:all obtain ity and ft: all be prefented without fin in the image of the father ; ajid fuch walk not after the fleft:, but after the Spirit^ and are in covenarit with God^ and their fins are blotted out^ and remem- bered
Religious PerfeSlion explained. [ 23- j
bered no more \ for they ceafe to commit Jifty being born of the jeed of God, If by fm here, he means, as he feems to do, de- liberate or prejumptiiom fin ; I do not think any eftablifhed Church, whether Protef tant or Popijh, teaches otherwife. Mr. Barclay { f ) goes very methodically to (f) 4'^^- work, andfr/i lets down the ftate of the ''^' queftion ; then confutes thofe that differ from him -, anfwers their objections out of fcripture -, and, /^/?/y, eflablifhes his own doctrine. As to the PerfeBion which he afferts, he lets us know, that it is to be derived from the Spirit of Chriji j that it confifts not in an impoffibility of finning, but a poffibility of not finning ; and that this perfect man is capable of daily growth and improvement. When to this I have added, that he fpeaks all along of that which we call wilful fin, as appears from his defcription of it-, for he calls it /;;/- quity, wickednefs, i?npurity, the fervice of Satan, and attributes fuch effcdts to it as belong not at all to what we cd\\ fms of infirmity ; when, I fay, this is added to render the fenfe clear, I can readily fub- fcribe to him : for, I know no fuch doc- trines in our Church as thofe which he there oppofes; namely, that the regene^ rate are to live in fm, and that their good works are impure 2i\~\AfmfuL But then, he either miftakes the main point in debate, C 4 or
24 Religious PerJeSiion explained.
or prudently declines: for the queftion is not, whether good men may live in inortal or wilful fi?i^ but whether good men are not lubje6t to frailties and infirjnities^ which are indeed fim^ tho' not imputable under the covenant of grace ? Whether the ^^- kers are not in this point Pelagians^ I do not now enquire ; becaufe if they be, they are already confidered. Two things there are in Mr. Barclays ftate of the queftion, v/hich I cannot fo well approve of ; the one is, that he expreffes hirnfelf fo injudi- cioufly about the growth and improvemeqt of his perfect man, that he feems to for- get the difference the fcriptures make be- tween babes and full grown men in Chrijl^ and to place Perfeftion fo low in reference to pofitive righteoufnefs or virtue, as if it confifted in jiegative only or ceafing from fin. The other is, that though he does not peremptorily affirm a ftate of impec- cability attainable in this life ; yet he feems inclinable to believe it, and imagines it countenanced by i yohn iii. 9. But he ought to have confidered, that whatever impeccability may be inferred from that texty it is attributed, not to fome extra- ordinary perfons, but to all, whofoever they be, that are born of God j but this is out of my way. All that I am to obferve upon the whole is, that thefe men place Perfe&icn cfpecially in refraining
from
Religious Perfe&io?i explained. 25
from fm : I advance higher^ and place it in a well -fettled h^jbit of righteouf- nefs. And I believe they will be as lit- tle diflatisfied with me for this, as I am with them, for afferting the perfe(fl man freed from fin. For, as Mr. Barclay ex- prefles himfelf, I think he has in reali- ty no adverfaries but Anttnojmaiis and Ranters.
As to that Perfedion which is magni- fied by 7n\ftical writers, fome of them have only darkned and obfcured the plain fenfe of the go/pel^ by figurative and un- intelligible terms. Tbofe of them, which write with more life and heat than other men ordinarily do, recomm.end nothing but that holinefs which begins in the fear, and is confummate in the love of God-, which enlightens the mind, purifies the heart, and fixes and unites man to his fovereign good, that is, God : and I am fure I fhall not dif- fer with theJL
There are, I confefs, almoft innumera- ble fayings of the fathers, which fuffici- ently teftify how little friends they were to FerfetlioUy in fuch a notion of it as is too generally embraced in the Church of Kome. The pri^nitive fpirit breathed no- thing but humility : it was a profefled ene- my to all felf-confidence and arrogance, to fupererogation and merit ; and it invi- ted men earneftly to refled: upon the
fins
26 Religious P erf eSiioft explained.
fins and flips of life, and on that oppofition which the law of the body maintains a- gainft the law of the jnind^ in fome de- gree or other, in the beft men. This con- fideration forced the bifl^op of Condome to that plain and honed confejjion ; Itaquc yuflitia noflra^ licet per charifatis ijifufio- nem fit vera, &c. nough our right eoii/hefs, becaufe of that love which the Spirit fl:eds abroad in our hearty be fincere and real ; yet It is 7wt ahfolute and confummate, be- caufe of the oppofition of concupifcence : fo that it is an indifpenfable duty of Chrifliani- iy, fo be perpetually bewailing the errors of life : Wherefore we are obliged humbly to confefs with St. Auftin, that our righteouf- nefs in this life confifts rather in the pardon of our fins, than in the perfection of our virtues. All this is undoubtedly true, hut concerns not me: I never dream of any man's paffing the courfe of life without
fin : nor do I contend for (iich a PerfeBi- on as St. Auftin calls abfolute, which will admit of no increafe, and is exempt from defedls and errors. Though on the other hand, I confefs, I cannot but think, fome carry this matter too far; and while they labour to abate the pride and co7ifide?2ce of man, give too much' encouragement to negligence and prefumption. I cannot fee how frequent relaples into deliberate ads of wickednefs can confift with a well-fet- I tied
Religious PerfeBion explaimcL 27
tied and eftablifhed habit of goodnefs. The heat of difpute in feme, and a fort of im- plicite faith for their authority m others, has produced many imwary expreffions, and I doubt very iinfound and pernicious -notions about this matter.
CHAP. III.
Several inferences deduced from the true 710- tion of PerfeBion. With a plain method how perfons may judge of their prefent flate. The difference between the extraor- dinary primitive converfiom^ and thofe which may be expeEied in our daySy with a remark about infufed habits.
HAVING in the two forfner chapters fixed the notion of religious Perfec-^ tion, and proved it confonant to reafon and fcripture ; and not fo only, but alfo made it appear, that it is countenanced by the unanimous confent of alh who have ever handled this fubjed: I have nothing now to do, but by way of ijiference to re- prefent the advantages we may reap from it.
I. It is from hence plain, that PerfeBion muft not be placed in fantaftick fpecula- tions or voluntary obfervances, but in the folid and ufeful virtues of the gofpel -y in
the
8 Religions PerfeFilon explained.
the works of faith, the labour of love, and
the patience of hope; in the purity and
humility of a child of light ; in the con-
ftancy and magnanimity which becomes one
who has brought the body into fubjedion,
and has fet his affed:ions on things above,
Ty6/^ ftate of PerfeBion is well enough
defcribed by the rule of St. Be?i?ief, Ergo
his omnibus humilitatts gradibus ajcenfis^
monachus mox ad charitatem^ &c. T!he monk
having pajj'ed through thefe fevei^al Jiages of
humility or mortification^ will arrive at that
love of God which cafieth out fear ^ by which
he will be enabled to perform all things
with eafe and pleafure^ andy as it were,
naturally y which before he performed with
reluBancy and dread ; being now moved and
a5led, not by the terrors of hell^ but by a
delight in goodmjs^ and the force of an ex^
cellent habit : both which, Chrifi by his
Spirit vouchfafes to increafe and exalt in his
Jervants now cleanfed and purged from all
Jin and vice,
2. This notion of PerfeSion proves all men to lie under an obligation to it : for as all are capable of an habit of holinefs; fo is it the duty of all to endeavour after it, \i PerfeSlion were indeed an angelical i^ate; if it did confift in an exemption from all defeds and infirmities, and in luch an elevation of virtue, to which no- thing can be added; then^ I confefs, all dif I courjes
Religious PerfeSiiojt explained. 29
courfes of it, and much more all attempts after it, would be vain, and infolent too // again, it did confift in fome heroick pitch of virtue, which fliould appear to have fome- thing fo fingiilar in it, as fliould make it look more like a miracle than a duty^ it were then to be expedled but once in an age from fome extraordi7iary perfon, called to it by peculiar injpiration and extraordi- nary gifts. But if Chrijlian PerfeBion be, as I have proved, only a well confirmed habit in goodnefs; if it differ from fmce^ 7'ity only, when Jincerity is in its ijoeaknefs and infancy^ not when grown up ; then 'tis plain, that every Chrijlian lies under an ob- ligation to //. Accordingly the fcripture exhorts all to perfeB holinefs in the fear of Gody to go on to Perfc5lion^ Heb. yi. and it affigns this as one great end of the infti- tution of a flanding minijlry in the churches of Chrifl^ namely, the psrfedijig the faints^ the edifying the body of Chrifl ; till we all come in the imity of the faith ^ a?id of the knowledge of the Son of God, unto a perfect man, unto the me a fur e of the flature of the fulnefs of Chrijl, Ephef. iv. 12, 13. And hence it is, that we find the apofiles purfuing this great end, by their prayers and labours, earneft- ly contending and endeavouring to prefent all Chriftians perfeB before God, i Theff. iii. 10. Night ayid day praying exceediyighy that we might fee your face^ and might perfect ,
\bat
30 Religious PerfeFiio?2 explained,
that which is lacking in your faith ^ Colof. i. 28. When we preachy warning every man^^ and teaching every man in all wifdom^ that we 7nay prefent every man perfetl in Chrift JeJiiSy fee I Pet,\, 10. Colof. iv. 13. Nay further, the fcripture frequently puts us in mind, that they are in a ftate of danger^ who do not proceed and grow in grace, and prefs on towards Perfection. Now all this is very eafily accountable, taking PerfeBion for a well fettled habit of holinefs ; but on no 0- ther notion of it.
3. This account of PerfeBion removes thofe fcruples which are often ftarted about the degrees of holinefs and meafures of duty, and are wont to difturb the peace, clog the vigour, and damp the alacri- ty of many well-meaning and good peo- ple. Nay, many of acute parts and good learning are often puzzled about this matter: fome teaching, that man is not bound to do his befl ; others on the quite contrary, that he is fo far bound to it, that he is always obliged to purfue the moft per- fe5l duty^ to chiife the moft perfeB means, and to exert the iitmofl of \ki2X flrength^ and ^(X according to the utmofl of that ca- pacity with which God has endowed him. Now all thefe things, when we come to ap- ply thefe general doctrines to particular inftances, and a vaft variety of circum- fiances^ have fo much latitude^ ambiguity,
and
Religious Perfection explained. 31
and uncertainty in them, that men of tender confciences, and defeElive under- ftandings, reap nothing from fach high- flown indefinite dlfcourfes, but doubts and fcruples. It requires a ftrong and pene- trating judgment to refolve what is the ut- moft extent of our power and capacity ; what the bc/i mean, and what the mojl perfeB duty, when many prefent them- felves to us, and all varioiijly circumflan- tiated. But now, as I have ftated matters, we are bound indeed to purfue and labour after growth and improvemcjit in the love of God, and charity towards our neigh- bour, in purity, humility, and the like. And this we (hall certainly do, if we be fincere\ in other matters we are left to our prudence^ and if the error of our choice proceed only from an error in judgment^ and a corruption in our hearts^ we 2SQ fafe enough.
4. *Tis very eafy to difcern now where we ftand in reference to PerfeB ion ; how remote we are from it, or how near to it. For the 7iature of an habit being plain and intelligible, the effeBs and properties of it obvious to the meaneft capacity, 'tis eajy to determine, upon an impartial examina- tion^ whether we be habitually good or not, or what approaches we have made towards it. And becaufe this is a matter of no fmall importance^ and men are generally
back-
3 2 Religious PerfeElion explained,
backward enough to advance too far into fuch rejfeclions and applicatiojis^ as may breed any difiurbance to their peace ^ or any diminution of their good optJiioii for the^n- felves, tho* neither the one nor the other be too well grounded ; I fhall not think my time mifpent, if I here take this tafic upon me; and endeavour by feveral particular dedudlions, to lay every xmvi^fiate as plainly open to his view as I can.
I. Then, from the notion I have given of PerfeBioUy it appears, that if sl man's life be very uneven, unconftant, and con- tradid:ory to itfelf ; if he be to day zfaijit^ and to morrow a fmncr j if he yield to day to the motives of the go/pel and im- pulfes of the Jpirit, and to morrow to the follicitations of the fefi and temptations of the world, he is far from being perfect ; fo far, that there is not ground enough to conclude him afincere or real, tho' imperfedl, convert. The only certain proof of rege- neration is vidtory ; he that is born of Gody overcometh the world, i John v. 4. faith^ tho* it be true, is not prefently faving and jiiftifying, till it have fubdued the will and captivated the heart, i, e. till we begin to live by faith-, which is evident from that corn in the parable, which tho* it fhot up, yet had it not depth of earth, nor root enough, and therefore was withered up, and brought forth no fruit. Regret
and
Religious PerfeSiio7i explained. 33
and forrow for fin is an excellent pafTion ; but till it has fubdued our corruptions, changed our afFedions, and purified our hearts, 'tis not that faving repentance in the apofl:le, 2 Cor, vii. 10. Godly forrow worketh repentance^ not to he repejjted of. We may have fudden heats and paflions for virtue ; but if they be too fhort-liv'd to implant it in us, this is 720t that charity or love which animates and impregnates the new creature mentioned, Gal v. 6. faith %1'orking by love, Lafl:ly, We may have good purpofes, intentions, nay, relo- lutions ; but if thefe prove too weak to obtain a conquejl over our corruptions^ if they prove too weak to refift the tempta-- tions we are v/ont to fall by, 'tis plain that they ai'e not fuch as can demonftrate us righteous^ or entitle us to a crown, which is promifed to him that overcometh. And here I cannot but remark, to how little purpofe controverfes have been multiplied about the jiijlif cation of man. 'Tis Ofie thing for God to juftify us, /. e, to pardon ouv fms, and account us righteous, and his children ; and another, for us to know, or be affured, that he does fo. If we enquire after the former, 'tis plain to me, that no man can be accounted righteous by God, till he really is fo : and when the man is fanBified throughout in fpirit, foul, and body i then is he certainly jujlified, and D not
34 Religious PerfeSiio?i explained.
not till then. And this I think is confefled by all, except Antimmiam\ and whatever difference there is amongft Chrijiiam in this matter, it lies in the forms and variety of exprejjwjh They, that contend earneftly for the neceffity of good works^ do not, I fuppofe, imagine, that the works are ho- ly, before the heart is fo , for, as is the fountain^ fuch will be its flreams ; as is the tree^ fuch will be its fruits. What abfurdity then is there in admitting that men are juftified before they bring forth good works ; if they cannot bring forth good works, till they be fandified and changed ? on the other hand, they who con- tend fo earneftly for jujlification by faith without workSy do not only fuppofe that the man is throughly changed, by the infu- fion of habitual grace \ but alfo that this grace, as foon as it has opportunity, will exert and exprefs itfelf in good works: and they do readily acknowledge that the faith which does 720t work by love, is an hijiorical un- animatedyiz/VA. And if fo, how natural is it to comprife in that holinefs, which jujii- fies^ not only the change of the hearty but of the actions? but here I think it is well worth the confidering, whether that tho- rough change in the nature of a linner, which is called holinefs, be now effefted, at once 2Lnd in a moment, and not rather gradually and in time ? for this may give i fome
'Religious Per feSi ion explained, 35
fome light to the dodlrlne oi jiijlification, and draw us off from fpeculations and theories to more ufeful and practical thoughts and difcourfes about it. 'Tis true, in the primitive times, when the convidion of a iinner was wrought by a dazling hght, by furprizing miracles, by exuberant influxes of the Jpirit, and the concurrence of many extraordinary things, fantitfication ( as in the goaler and his fa- mily. Ads xvi.) might be begun and /F////Z'- ed in the Jame hour. But I doubt it is rarely fo with us at this day ; our vices are not fo fuddenly fubdued, nor our vir- tues fo fuddenly implanted. Our convic- tions, in the beginning of converfion, are feldom fo full and clear as theirs : and, if we may judge by the ejfeBs, 'tis but feldom that the principle of a new life is infufed in the fame plenty and power it ap- pears to have been in them. And if fo, then thefe things will follow 3 i. Though in the firft plantation of the go/pel men being converted, as it were, in a moment, ingrafted by haptifm into Chrift, and re- ceiving the Holy Ghoft, the earnejl of their jujlification or acceptance with God, and their future glory : we may very well fay of them, that they were not only jujlifed, but alfo k?2ew themfelves to be fo, iejore they had brought forth any other fruit of righteoufnefs, than what was implied ir\ D 2 the
3 6 Religious Perfection explained.
the dedication of themfelves to Cbrijl by that folemn rite of baptijm : but at this day, when converlion is not efFecfted in the fame manner ; when faith and good works do mutually cherifli one another ; when righteoufnefs is not brought forth into vidlory, but by lo?2g labour and tra- vel 3 I fee not why faith and good works may not be pronounced jointly and antece- dently neceflary to omx jujiijic at ion. 2. The dodtrine of infufed habits has been much ridiculed and expofed as abfurd, by fome men ; and, I muft confefs, if it be ejlhi' tial to a habit ^ to be acquired by length of time and repetition of the fame afts, then an infufed habit is a very odd expref- fion : but why God cannot produce in us thofe ftrong difpofitions to virtue in a moment^ which are naturally produced by time ; or why we may not afcribe as much efficacy to i^ifufed grace y as philofophers are wont to do io repeated adis, I cannot feej nor can I fee, why fuch difpofitions^ when infufed^ may not be called habits^ if they have all the properties and effe6ls of an habit. And that fuch excellent difpofiti- ons were on a fudden wrought in the minds of Chriftians in the beginning of Chri- flianity, is too plain from the hiflory of thofe times to need a proof But whether fuch changes are ordinarily effedled fo fud- denly at this day, we have much reafon to
doubt \
Religious PerfeStio7i cxplaiJied. 37
doubt ; nay, I think it appears from what I have faid, there is luflicient reafon to {lc?jy it. And, if fo, the infujion of habits cannot be fo properly infifted on Jiow as then-, and niDe may be more fubjcd: to make iinwar- rantable inferences from the dotlrine of m^ fiijed habits^ than they were in thofe bright and miraculous days. 3. As our progrejs to fan^ification muft h^ flower than formerly, as it muft be longer before the grace that is infufed, fo far mafter our corruption and dilate and diifufe itfelf through our whole nature, as that we may juftly be denomi- nated holy and righteous from the preva- lence of this holy principle: to, by a necef- fary confequence, our jufiijication muft commence later. But, after all, I know not why we ftiould be fo inquifitive after the time of our jujiification by God. The comfort of a Chriftian does not refult imme- diately from Gods ju/lifyi?ig him, but from his knowing that he does fo. And if this be the thing we are now fearching after, namely, what rational a[jurance we can have of our jujiification, and when, as in- deed it is ; then, though I do not pretend ta determine, that man is not, or may not be juftified or accounted righteous by God^ up- on a thorough change of mind or foul, be- fore this change difcovers itfelf in a feries of vi5iories over thofe temptations by which he was led captive before j yet I affert, D 3 M,
38 Religious PerfeStion explained.
frji, that the true and folid proof of the JanBijication of the hearty is fanBity of life. Next^ when I talk of vidlory, I fuppofe man engaged^ I fuppofe him encoun- tered by temptations and enemies ; and then I affirm, that the faiths which is not flrong enough to conquer^ is not ftrong enough to jujlify. If any man demand, may not that faith, which is foiled to day conquer to morrow ? I anfwer, I muft leave this to God: I can pronounce nothing of the fmcerity of the heart, but by the out- ward deportment and fuccefs. And if this be the proper way of judging of a man's fincerity, I am fure I may with much more confidence affirm, that nothing lefs than vi^ory can be a clear argument of Pcrfec- tion. My bufinefs therefore {hall ever be to be Holy^ and then I am fure I (hall be jujlified, \i I be Holy, God, who cannot err, will certainly account me fo ; and if I ceafe to be fo, God muft ceafe to account me fo. And this is all which I defign by this long paragraph : that is, to render Men more careful and diligent in making their cal- ling and eledion fure, and to prevent pre- fumption and groundlefs confidence. And that nothing that I have here /^/^ may be perverted to a cofitrary purpofe ; that no man, from fome paflionate refolutions or fudden changes of his own mind, may be tempted to conclude too hafiily of his being
jufiijiedy
Religious PerfeSiion explained. 39
jujlijiedy as if the change wrought in him were equal to that commonly effcc^led in xh^firji converts of Chrijlianity ; I think it not amifs to put fuch a one in mind, that even thefe were not juftified, unlefs they did profefs Cbrtfl with the mouth, as well as believe in him with the heart-, and that this publick profeffion of Chriftianity in thofe days was equivalent to w^;/vgood works in theje,
idly. He, that feels in himfelf little or no fervency of fpirit, little or no hunger and thirft after righteoufnefs, has reafon to fufped, that his regularity is little more than common decency and civility^ and to doubt, left his religion be nothing elfe but cujlom or common prudence, I fee not how fo much indifference and Jluggijhnefs can confifl: with a firm belief and expeBation of a crowny with a fmcere love of God, and righteoufnefs. But if we may fuppofe fuch a one retrained from evil, and preferved in the way of duty, after a fort, by the fear of God, and a defire of heaven -, yet cer- tainly this can be but the infancy of the new creature at moft: and the be ft advice, that can be given fuch a one, is furely that of St. Peter, that by adding one degree of virtue to another^ he would ufe all diligence to make hii calling and ele6lion fure, 2 Pet. i. 10.
3^/y, If a man's religion produce very few good works, or fuch only as put him
D 4 ^Q
40 Religious PerfeBion explained.
to little travel or expence, we may con- clude that this man is not pcrfeB ; his charity is too weak, too narrow to be that of an exalted Chriftian : the heft that we can think of fuch a one is, that he is yet taken up in the difcipline of mortijication, that he is contending with his liijls and paf- Jions, which are not yet fo far reduced, fo far fubdued and brought under, as to leave him in a ftate of liberty and peace^ and in a capacity of extending and enlarging his charity. This remark, that the inconji- derablenefs of our good works is reafon enough to queflion, not only one's Perftc- tion but Jinccrity^ holds good in Jiich ca- fes only, where neither opportunity nor capacity of higher and nobler performances is wanting, I dare not pronounce that no man can be a Clm/iian, unlefs he be fit to be a martyr : 'tis true, the loweji degree of jincerity muft imply a purpofe and refolu- tion oi Viim'tx{d\ obedience^ in defiance of all temptations; but yet that grace, for ought I can prove to the contrary, may be fufficient to fave a man, that is fufBcient to mafter the difficulties he is to encounter with, altho' he fliould not be able to grapple with the diftempers and tryals to which the body and the ftate of ayiother man may be fubjed:. Surely the wifdom and the faithfulnefs of God can be no further con- cerned, than to qualify any one for the dif- 1 charge
Religious PerfeFHo7i explai?ied. 41
charge of thofe duties which he thinks fit to call him to : and if tlie difcharge of fuch duties be not a fofficient proof of our fince- rity, we can never have any, but mufl be always held in fufpcnce and torture about our future ftate. I fee no reafon to quefti- on, but that the difciples of our Lord were in a ftate of grace before the refurrediion^ and the following Pentecojl : and yet I think I have plain reafon to believe, that they were not fit to be martyrs and confejjors till then ; the grace they had before might, I doubt it not, have enabled them to live *virtuouJly amidft common and ordinary temp- tations: but it was neceffary that they fhould be endowed with power from on high^ before they could be fit to encounter thofe fiery trials^ to which the preaching of the gojpel was to expofe them. To this furely our Mafter refers, when he tells the Pharifees, That the children of the bride- chamber were not to faft while the bridegroom- was with them : when he tells his difciples, / have many things to fay ^ but you cannot bear them yet : when he afked the fons of Zebe- dee^ are ye able to drink of the cup that Ifijall drifik of and to be baptized with the baptifn that I am baptized with? Matth. xx. 21. If this be true divinity, as I am ( I had al- moft faid) confident it is 5 then lam confi- dent, that which requires very iinaccount- able tefts of a man*s fincerity^ is very ex^
travagant.
42 Religious PerfeSiion explained.
fra'vagant. For example, when men talk at this rate, that a fincere Chriftian fhould have fuch an abhor r ate e for y?;/, as to fear guilt more than its puniJJ:me?it : fuch a love of Gcii, as rather than offend him, to be content to precipitate and plunge himfelf into the jaws, not of deaihy like the martyrs, but of M/itfelf.
4.thly, If the duties of religion be very troublejbme and uncafy to a man, we may from hence conclude, that he is not per fe^ : for tho* the beginning of wifdom and virtue be generally harJJj ^nd fevere to the Jool and /inner, yet to him that has conquered, the yoke of Chrift is eaJVy and his burthen light \ to him that infilled with the love of God, his commandments are notgrievoui\ hence is that obfervation of the fon of Sirach, Ecclus. iv. 17, 18. For at thejirjifie will walk with him by crooked ways, and bring fear and dread upon him, and torment him with her difcipline, until fie may trufi his foul, and try him by her laws ; then will foe return the firaight way unto hifn, and comfort him, a7id fiew him her fecrets. The reafon of this aflertion is palpable; it is the nature of an habit to render difficult things eafy, harfi things pleafant, to fix a floating and imcer- tain humour, to nurfe and ripen a weak and tender difpofticn into nature. And *tis as reafon able to expedl thefe efleds in reli^ gious as in any other forts of habits.
Lfjlly,
Religious PerfeEiion explained. 43
Lajlly, He who does not find religion full of pleafure, who does not glory in God^ and rejoice in our Lord yefuSy he who is not filled with an humble ajfurance of the di- mne favour ^ and a joyful expeBation of //;/- mortality and ^/or^, does yet watit fomething; he is yet defetlive^ with refpedt either to the brightnefs of illumination, the abfolute- nefs of liberty y or the ^r^or of /o'u^ ; he may be a ^<?(?^ man, and have gone a great way in his Chriftian race, but there is fomething ftlll behind to compleat and per- feSf him; fome ^rror or other creates him groundlefs fcruples \ fome incumbrance or impediment or other, whether an infelicity of temper, or the incommodioufnefs of his circumftances, or a little too warm an ap- plication towards fomething of the world, retards his vigour^ and abates his affec- tions,
I have now finifhed all that I can think neceffary to form a general idea of religi- ous FerfeBlon : for I have not only given a plain definition or dejcription of it, and coiifirmed and fortified that defcription by reafon and fcripture, and the concurrent fenfe of all fides Q.nd parties, but have al- fo by various inferences, deduced from the general notion of Perfediion, precluded all groundlefs pretenfions to it, and enabled men to fee how far they are removed and difiant from it, or how near they approach
it.
j^^ Of the Fruit of Per feci mu
it. The next thing I am to do, accord- ing to the method I have propofed, is, to confider iht fruits and advantages of Per- Jedlion, A coniideration which will fur- nifli us with many great, and, I hope, efFecSual incitements or motives to it ; and demonflrate its Jubjei'viejicy to our happi- neJL
CHAP. IV.
A general account of the bleffed fruits and advantages of Religious PerfeBion, Which is reduced to thefe four heads, i. As it advances the honour of the true and livijig God, and of his Son Jefus, in the world, 2. As it promotes the good of mankind, T^hefe two treated of in the chapter of zeaL 3. As it produces in the perfeh man a full affurance of eter- nal happinefs and glory, 4. As it puts him in poffeffion of true happinefs in this life, Tiheje two lafi^ aflurance, aiid pre- fent happinefs or pleafure, handled in this chapter. Where the pleafures of the fmner and of the perfeB Cbrifiian are
comtared.
■I
OF the two former I fhall fay nothing here\ defigning to infift upon them more particularly in the following fedion,
under
Of the Fruit of PerfeSilon. 45
under the head of zeal, where I (hall be obhged by my method to confider the fruit of it ; only I cannot here forbear remark^ ifig, that PerfeBion, while it promotes the honour of God and the good of ma?t, does at the fame time promote our own happi- nefs too^ fince it muft on this account moft effedtually recommend us to the love of the one and the others Them that honour jne^ faith God, / will honour^ i Sam. ii. 30. And our Saviour obferves, that even Pub- licans and Jinners love thofe who love them^ Matth. V. 46. Accordingly St. Luke tells us of Chrift, Luke ii. 52. 'T^hat J ejus in^ creajed in wijdom and flat ure^ and in favour with God and man ; and of thofe eminently devout and charitable fouls, A5is ii. that they had favour with all the people 5 fo re- refiftlefs a charm is the beauty and loveli- nefs of perfedt charity, even in the moft depraved and corrupt times. And what a blejjing now, what a comfort^ what a pleajure is it, to be the favourite of God and man !
The third 2.v\d, fourth I will now difcourfe of, and that the more largely^ becaufe as to afurance^ it is the foundation of that pleafure^ which is the richeft ingrediejit of human happinefs in this life. And, as to our prefent happinefs^ which is the fourth fruit of Perfedlion^ it is the very thing for the fake of which I have engaged in my
prefent
46 Of the Fruit of PerfeSiio?i,
prefent fubjedt. And therefore it is very fit that I fhould render the tendency of Perfc5lion to procure our prefent Happinefs very confpicuous. Beginning therefore with qjfurance, I will aflert the pojfibility of at- taining it in this life y not by embroiling myfelf in the brakes of feveral nice and fubtle Jpeculatiom with which this fubjecft is overgrown 5 but by laying down in a fra5lical manner, the grounds on which af- jiirance depends; by which we fhall be able at once to difcern the truth of the do5lrine of a[[urancey and its dependance upon Fer- fe&ion.
Now ajfiirance may relate to the time prefent y or to come : for the refolution of two queftions, gives the mind a perfect eafe about this matter. The Jirjl is, am I a/Ju- red that I am at prefent in a ftate of grace ? Thtfecondy am I afured thzt 1 (hzll cojiti^ nue fo to my life's end'? To begin with xh^firf: the anfwer of this enquiry depends on three grounds.
Firji^ A divine revelation^ which de- clares in general, who {hall he faved-, name- ly, they who believe and repent. Nor does any feSi doubt, but that repentance towards God, and faith in our Lord Jefus Chrifl^ as St. Paul fpeaks, are the indifpenfablc conditions of life. 'Tis true, the notion of repentance is miferably perverted by fome^ and that of faith by others : but what re- medy
Of the Fruit of PerfeSlion. 47
medy is there againft the lufts and paflions of men? The fcripture does not only re- quire repentance and faith ; but it explains and dejcribes the nature of both, by fuch confpicuous and infallible charadlers, that no man can be miftaken in thefe two points, hut his error muft be owing to fome criminal prejudices or inclinations that biafs and pervert him. Good men have ever been agreed in thefe matters : and catholick tradition is no -where more iincontroulable than here: the general doc- trine, of all ages hath been, and in this ftill is, that by repenta?ice vfQ are to underftand a ?jew nature and ?iew life : and by faith, when diftinguifhed from repentance (as it fometimes is in fcripture) a reliance upon the mercy of God through the merits and inter cejjion of J ejus, and atoneynent of his blood. Heaven lies open to all that per- form thefe conditions \ every page of the gofpel attefts this ; this is the fubftance of Chriji's commiffion to his apofiles, that they fhould preach repentance and remif- fion of fins through his name amongft all nations And this is one bleiTed advan- tage, which revealed religion has above natural -, that it contains an exprefs decla- ration of the Divine Will, concerning the pardon of all fins whatfoever upon thefe terms. Natural religion indeed teaches us, that God is merciful -, but it
teaches
48 Of the Fruit of Perfeciio?u
teaches us, that he i^ jitft too; and it can never ajfiwc us, what bounds God will let to the exercifc of the one ox the other \ and when juftice, and when mercy (hall take place : what fins are^ and what are not ca- pable of the benefit of facrifice and re- pentance. And this iincertamty, confider- ing the fins of the beft fife, was ever na- turally apt to beget defpondencies, me- lancholy, and fometimes a fuperftitious dread of God,
The Jkond ground of afllirance, as it relates to our prefent ftate, is an applica- tion of the conditions of life laid down in the gofpel to a man's own particular cafe, thus ; they that believe and repent, iTiali be faved; I believe and repent, therefore / fhall be faved. Now that a man upon an examination of himfelf, may be through- ly ajfured that he does believe and repent, is evident ivora fcripture, which does not only exhort us to enter upon this examiria- tion, but alfo afl^erts, that ajfurance, joy, and peace, are the naturol fruits of it : but let a ?nan examine himfelf, and fo let him eat of that bread, and drink of that cup, i Cor. xi. 28. Examine yourf Ives whether you be in the faith', prove your ownfehes: know ye not your own felves, how that Jefus Chrifl is in you, except ye be reprobates ? 2 Cor. xiii. 5, Butjanbiify the Lord God in your hearts -, and be ready alwaxs to give ananfwer to every man
that
Of the Fruit of PerfeSiio7t, 49
that ajketh you a reafon of the hope that is in you^ with meeknejs and fear ^ i Pet. iii. 13. And hereby voe do hiow that we know him^ f we keep his commandments, i John ii. 3. Be- loved y if our hearts condemn us not, tlien have we confidence towards God^ i John iii. 2. 'Tis true, men do often deceive themfelves, and entertain a more favourable opinion of their ftate than they ought. But whence proceeds this? Even from too partial or fuperficial reflections on themlelves, or none at all. And therefore the apoftle teaches us plainly, that the only way to corredt this error, is a Jiricere and diligent fearch into ourfelves : for if a man think himfelf to be fomething when he is nothing, he deceiveth him-' felf: hut let every man prove his own work^ a?id then Jhall he have rejoicing i?i himfelf alone y and not in another. Gal. vi. 34. But it is obje^ed againft all this, that the heart of man is fo deceitful, that it is a very dif* ficult matter to make a thorough difcovery of it. We often tbink our felvesy///t^rc', when the fuccefs of the next temptation gives us juft reafon to call this fincerity into quef tion\ fuch is the contradictious compofition of our nature, that we often a(ft contrary to our inward convi^lions, and frequently fail in the execution of thofe defigns, in the performance of thofe refolutions, which we have thought very well grounded ; and this being not to be charged upon the infuffi- E ciencv
5^. ^f ^^^ Fruit of PerfeSiion.
ciency of God's grace^ but the levity or in- fincerity of our own hearts^ how can we fafely frame any right opinion of our felves from thofe affeBions and purpofes^ which are fo little to be relied upon ? To this I anjhsoer. Firjl^ We are not to conclude any thing concerning our progrefs or perfe5fio?i too hajlily -, we are not to determine of the final ijjiie of a war by the fuccejl of one or two engagements ; but our hopes and ajju- ranees are to advance (lowly and gradually in proportion to the abatement of the enemy ^ force, and the incrcaj'e of our own ; fo that w^e may have time enough to examine and prove our own hearts. Secondly^ A Jincere Chriftian, but efpecially one of a ^nature virtue, may eafily difcern his fpiritual ftate, by the inward movings and a3i?2gs of the foul, if he attend to them : for it is impof- lihle that fuch a one (hould be ignorant^ what imprejjions divine truths make upon hinri. Is it poffible he fliould be ignorant^ whether \\\s faith ftands Jirm againft the fhock of all carnal objedions ; whether he earnellly defire to pleafe God^ as loving him above all things j whether he thirft after the confolation and joy of the Spirit^ more than after that oi fejijihle things? Is it poffible the foul (hould bewail its heavi- nefs and dri?2efs, which the beft are liable to at fome feafon or other ? Is it poffible that the foul fliould be carried upwards I frequent-
Of the Fi'-utt of PerfeEiion. 5 1
frequently on the wings oi faith and love^ that it lliould maintain a familiar and con- ftant converfation with heaven^ that it fliould long to be delroered from this ivorld of trouble, and this body of deaths and to enter into the regions ot peace, of life, and righteoufnefs ? Is it pofTible, I fay, that thefe (hould be the ajfeclions, the longings and earnings of the foul ; and yet that the good man, the perfeB man, who often en- ters into his clojet^ and communes with his own hearty fliould be igmrant of them ? It cannot be. In a 'ze^'^jr^, can the reluctan- ces of the body\ and the allurements of the worldy be difarmed, weakened, and redu- ced ? Can the hunger and thirft after righ- teoufnefs be very eager, the relifh of y//r/- tual pleafure brijfk and delightful, and the contempt of ^worldly things be really and thoroughly fettled, and yet the man be infenjible of all this? It ca?i7iot be. Bat if we feel thefe afiedtions in us, we may lafe- ly conclude, that we are partakers of the Divine Nature-, that we have efcaped the corruption that is in the world through luji -, and that the new creature is at leaft growing up into a perfeB ?nan, to the meafure of the fiature of the fulnejs of Chrijl. Thirdly, The fureft tej} of a itate of grace, is our abounding in good works : you foall know the tree by its fruity is our Majlers own rule, and it can never deceive us : He that doth E 2 righteouf
5 2 Of the Fruit of PerfeBion.
righteoiijnefs is bor?i of God, If then we be frequent and fervent in our dcvotio7i to- wards God'y if we be modeft and grateful in the fuccclJes, patient and refigned, calm and ferene under the crojfes and troubles of life ; if we be not only punElualy but ho^ iiourable in out dealings ; if we be 'vigo- rous and gejterous in the exercifes of cha^ rity-y if we be not only juft and true, but •* meek, gentle and obliging in our words; if we retrench not only the finful^ but jometKmg from the innocent liberties and gratifications of fenfe^ to give our felves more intirely up to the duties and pleafures oi faith : if finally, we never be afhamed of virtue, nor flatter, compliment, nor wink at vice; if we be ready to meet with death with comfort, and retain life with fome degree of indifference: if thefe things, I fay, be in us, we have little reafon to doubt of the goodnefs of our fiate : foi good works being the natural fruit of grace^ it is impoffible we fliould abound in the 072e without being poffeffed with the other. One would think now, that there (hould be nothing further needful to efta- blifh the conflation of a Chrijlian 3 and yet Gody out of regard, no doubt, to the vaft importance and happy influence of af^ y/^r^/^r^", has furnilhed us with ^;7c?^/^^r ground of it, which is,
I The
Of the Fruit of PerfeSiio7t. 53
The 3^ and lajl^ namely, the teftimony of the Spirit. This Spirit, as it affijh us in our exmninati'n^ fo it ratifies and confirms our ientence by its Jnffrage^ Jo^^ify^^^S ^^^ aj]uranci\ and increafing omv joy. All this ih^ fcnpture exprefly teaches us ; for the Spirit is called, 'T'he earneft of our inheri- taftce, the Jeal of our redemptio?i, Eph. i. 13, 14. Eph. iv. 30, 31. 2 Cor. ii. 10. 2 Cor. V. And though it be not improbable, but that thefe, and fuch like places, may relate more immediately to the fpirit of promife which was conlpicuous in miracles^ and feems to have accompanied all that be- lieved in the infancy of the Churchy accor- ding to thofe words of our Saviour, And thefe figjis fjall follow them that believe -y in my name they fljall ca/i out devils. Sec. Mark xvi. 17. Yet there are texts enough which aflure us, that the Spirit of God (hould be imparted to believers through all fucceed- ing ages, and that this (hould be one effe<5l of it to comfort us, and be a pledge to us of the divine favour : thus, Rom. xv. 1 3 . Now the God of hope fill you with all joy and peace in believing^ that ye may a- hound in hope through the power of the Holy Ghoji. And, Rom. viii. 15, 16. For ye have not received thejpirit of bondage again to fear ; but ye have received the fpirit of adoption^ whereby we cry Abba Father \ the Spirit iff elf beareth witnejs with our fpirit^ that- we E 3 ar$
Of the Fruit of PerfeSlion.
are the children of God -, and if children^ then heirs y heirs of God, and joint heirs with Chrijl, If it be here demanded, what this tcftimGny of the Spirit is : I anfwer, 'tis a powerful energy of the bleffed Spirit, fjed- ding; abroad and increafing the love of God in our hearts, Rom. v. Irihulation worketh pa- tience, patience experience^ and experience hope, and hope makes not ajhamed ; becaiife the love of God isjhed abroad in our hearts by the Holy Ghojl which i^ given unto ns. This is x'tiQ fpirit of adoption, the fpirit of obfigna- tion, the fpirit of glory, and the fpirit of love ; happy is he who is partaker of it, he has attained the maturity of FerfeBion and pleafure. I can fcarce forbear going in with fome of the fathers, who thought that fuch as thefe could never finally fall. I can fcarce forbear applying to fuch, thofe words, Rev. XX. 6. Blcfed and holy is he that hath part in the fir ji rclurrcBion \ on fuch the fecond death bath no po'v;er. Thus far I have confidered (iffurance as it relates to the prefent time. But,
2 . Affurance may regard the time to come ; and it conduces very little lefs to the peace ^nA pleajure oi a Chrijlian to be afjured that he (hall perjevere in a good ftate, than that he is 720W in one, Let us therefore in the next place examine what grounds ih^ perfeB man may hav^ for fuch a perfuafion : Now thefe are likewife three.
Firji,
Of the Fruit of PerfeBio?!. 5 5
Firjly 1!\\Q propcjifion 2iX\A favour of God'
for the perfetJ man. Secondly^ The fu^ciency of divine (jfjifl-
ance. And, Thirdly^ The confcience of his own Z;//'^-
grity.
I. The favour of G^<^. I need not go about to prove that God will be ever ready to ajjiji the perfeB man; I need not prove that his eyes are always upon the righteous, and that his ears are always open to their prayers ; that they are the dear objects of his delight and love : reafon and fcripture both do abun- dantly attefl this, and the repeated promifes of God to good men, encourage them to hope from God whatever beloved children may from a tender and kind father. Is not tl/n enough then to infpire ih^ perfeB man with great and confident hopes ? He knows, not only, that God is an imfnutable God, free from all levity and inconflancy 3 and there- fore, that nothing lefs than prefumption and obftinacy, habitual negledl or wicked- nefs, can tempt him to recall his gifts, or repent him of his favours : he knows not only that God h faithful, and will jtot fuffer him to be tempted above what he is able j but* he knows alfo, that he has a powerful Li- ter ce [J or at the right' hand of God, an Ad- vccate with the Father^ who qannot but E 4 pre-
56 Of the Fruit of PerfeBion.
prevail. Nor is this all yet ^ he has a great many things that plead for him with God : there are his tears which are bottled up; there are \i\^ prayers and alms which are gone up for a memorial before God ; there is a book of remembra72ce written, wherein all his pious difcourfes are regi- ftred ; and God is faithful, and cannot for- get his ivorksy and labour of love. The Spi^ rit of God will not foon quit the hofom that it fo long refided in ; it will not fufter itfelf 10 be divided from that perfon, with whom it had entred into fo clofe an union^ that it feemed as it were inanimated or incorpo- rated with him, and become effential to his Being : whence it is rhat xk\t J'pirit is faid to be grieved when he is forced and compelled to retire.
2. They^^^W ground oi a(furance for the time to come^ is the Jiifficiency of divine af- Jijlance. The good man is well affured^ that God will never refufe the prote6tion of his Providence^ or the aid of his Spirit : and what can be too dijicult ior Jucb a one ? Providence can prevent a temptation, or remove it ; the Spirit can fupport him un- der it, and enable him to vanquifh it ; nay, it can enable him to extra 6t v\tv^ Jlrength and vigour from it j my grace is fufficient for thee, 2 Cor xii. 9. the truth of which af- fertion has been illuftrioufly proved by the vi(flories of martyrs and confejfors, who
trium-
Of the Fruit of PerfeEiion. 5 7
triumphed over the united force of men and devih. Tho* then the conjhience of human frailty may awaken in the ^eft of men fear and caution^ the ajjurance of divine affijlance cannot but beget in them an ho- ly co7ijidence ; the fnares and temptations of the world, the fubtilty and vigilance of the devil may juftly create a Jbllici- tilde in the beft of men ; but when they confider themfelves encompafled with the divifie favour y they can have no reafon to defpond.
3. The confcience of his own integrity is a third ground of a good man's confidence ; he knows that nothing but crying pro- vocations can quench the fpirit, and ob-» hge God to defert him 5 and he has reafon to hope, that this is that he cajinot be guilt"^ of He is fure, that prefumptuous wicked- nefs is not only repugnant to his princi- ples y but to the very bent of his nature^ to all the inclinations and paffions of his foul : I fpeak here of the perfeB man ; can he ever wilfully diflionour and difobey God^ who loves him above all things, and has done fo long ? Can he forfake, and betray his Saviour, who has long rejoiced and glo- ried in him 5 who has been long accuftomed to look upon all the glories and fatisfadlions of this life, as dung and drofs in compari- fon of him ? Can he, in one word, ever be feduced to renounce and hate religion^
who
5^ Of the Fruit of PerfeSiion.
who has had fo long an experience of the beauty, and of the plea fu re of it ? Good habits, when they arc grown up to perfec- tion and maturity, feeni to me as fiat ur at as 'tis poffible evil ones fliould be : and if fo, *tis no lefs difficult to extirpate the one than the other. And I think I have the fcripture on my fide in this opinion : Does the prophet ^Jeremy demand, Can the Ethiopian change his Jkin^ or the leopard his [pots'? then may you that are accujlom-- ed to do evil, learn to do well, Jer. xiii. 23. St. 'John on the other hand does affirm, whojoever is born of God, doth not commit fin 3 for his feed remaineth in him ; and he cannot fin, becaufe he is born of God, i John iii. 9. Whojoever abideth in him, fmneth 710 1, V, 6. T^hefe are the grounds of affurance with refpeft to the time to come. As to per- fonal and peremptory predeftination to life and glory, 'tis at lead a controverted point, and therefore unfit to be laid as the founda- tion of affurance. But fuppofe it were granted, I fee not which way it can affed: our prefent enquiry, fincethe wifeft amongft thofe who R'lcklQ for it, advife all to go- vern themfelves by the general promifes and threats of the gofpel ; to look upon fruits of righteoifiicfs as the only folid proof of a ftate of grace ; and if they be under the dominion of any fm, not to prefume upon perfonal eleBion^ but to
look
Of the Fruit of PerfeBion. 59
look upon themfelves as in a ftate of dam- nation, till they be recovered out of it by repentance. Thus far all fides agree ; and this I think is abundantly enough ; for here we have room enough for joy and peace^ and for cautioji too; room enough for confidence, and for watchfuhiefs too : the Romanifis indeed, wall not allow us to be certain of falvation, certitudine fidei cut non potcft juhejfe falfum, with fuch a ccrtatJity as that with which we entertain an article of faith, in which there is no room for error ; /. e. w^e are not fo fure that we are in the favour of God, as we are, or may b^- that there is a God : We are not fo fure, that we have a title to the ?nerits of Chrifl, as we are, or may be, that fefus is the Cbrifi. Now if this af- fertion be confined to that affurance which regards the time to co?jie, as it generally is ; and do not deny affurance in general, but only certain degrees or meafures of it ; then there is nothing very abfurd or intolerable in it. For a lefs affurance than that which this dodrine excludes, will be fufiicient to fecure the pkafure and tranquillity of the perfeB man. But if this affertion be de- figned againfl that alTurance which regards. our prejent flate ; then I think it is not found, nor agreeable, either to reafon, fcrip- turc, or experience. For firfi, the quef- tion being about ^ matter Qi fail, 'tis in
vain
6o Of the Fruit of PerfeBion.
vain to argue that cannot be, which docs appear manifeftly to have been : and cer- tainly they who rejoiced in Chriji with joy iwfpeakabk^ and full of glory ^ were as fully ferjwaded^ that they were in a ftate of grace and falvafion, as they were that Jefus was rijen from the dead, &- condly^ 'tis one thing to balance the jlrotgth and degrees of ajfurance -, another to ba- lance the reafons of it. For it is very poffible that ajfurance may be ftronger, where the rcajon of it may not be fo clear and evident as where the ajfurance is lefs. Thus for example \ the evidence oi fenfe feems to mofl learned men to be ftronger than that of yi?/V/6 : and yet through the affiftance of the fpirit, a man may embrace a truth that depends upon reve^ latmiy with as much coiifidence and cer- tainty as one depending upon Jenfe, And fo it may be in the cafe of ajfurance : the Spirit of God may by its concurrence raife our afjurance as high as he pleafes ; al- though the reafon on which it be built, fhould not be divine and infallible, but merely morale and fubjed: at lea ft to a po[]i^ bility of error. But thirdly^ why iliouJd not the certainty I have concerning my prefent /late, be as divine and infallible, as that I have concerning an article of faith '^ if the premijes be infallible, why ftiould not the conclujion ? he that believer
and
Of the Fruit of PerfeEiion. 6 1
and repents is in a ft ate of grace ^ is a di- vine and infallible propolition : and why may not this other, / believe and repent^ be equally infallible, though not equally divine? what faith and repentance is, is revealed ; and therefore there is no room for my being here mijlaken: befides, I am qffijied and guided in the trial of myfelf by the Spirit of God. So that the truth of this propofition, / believe and repeiit^ de- pends partly upon the evidence of fenfe j and I may be 2.% Jure of it, as of what I do or leave undone : partly upon the evidence of inward fenjation^ or my confcioufnefi of my own thoughts ; and I may be as fure of it as I can be of what / love or hate^ rejoice or grieve for : and laftly, it depends upon the evidence of the Spirit of God^ which ajjijls me in the exami?iation of myfelf according to thofe charadlers of faith and repentance, which he hath himfelf revealed. And when I conclude from the two former propofitions, that / afn in a ft ate of grace ^ he confirms and ratifies my infere?ice. And now, let any one tell me, what kind of certai?2ty that is, that can be greater than this ? I have taken this pains to fet the dodtrine of ^^ [urance in a clear light, becaufe it is the great fpring of the perfebl man*s comfort and pleafure^ and fource of his Jlrength and ioy. And this puts me in mind of that
other
62 Oj the Fruit of PerfeSiion.
other fruit of PerfedVwji^ which in the be- ginning of this chapter I promifed to infill: on, which is,
It^ Jubjerviency to our happinefs i?i this life.
That happinefs increafes in proportion with Ferjeilion^ cannot be denied ; unlefs we will at the fame time deny the hap- pinefs of a man, to exceed that of an infant, or the happinefs of an angel that of a man. Now this truth being of a very great importance^ and ferving fingly inftead of a thoufand motives to PerfeBio??^ I will confider it impartially, and as clofely as I can. Happinefs and pleafure^ are ge- nerally thought to be only two words for the fame thing: nor is this very remote from truth; for let but pleajiire be folid and lafting, and I cannot iee what more is wanting to make man happy. The beft way therefore to determine how much PerfeBion contributes to our happinefs, is to examine how much it contributes to oui: pleafiire.
If, with the Epicurean^ we think indo-- knee our fupreme happinefs, and define pleafiire by the abfence oi pain\ then I am fure the perfeB man will have the beft claim to it. He furely is freeft from the miftakes and errors,, from the paffions and . . . , follies.
Of the Fruit of Perfeclioft. 63
follies, that embroil human life : he cre- ates no evil to himfelf, nor provokes any unneceflary danger. His 'vii'tue effldlually does that, which atheijm attempts in vain ; difpels the terror of an invifible power : he needs not drown the voice of confci- ence by wine, or noife, or the toil of life ; it fpeaks nothing to him, but what is kind and obliging 5 it is his comforter, not his perfecutor: and as to this world, he reaps that fatisfadlion and tranquillity from the moderation of his affedions, which ambition and avarice do in vain promife themlelves ixom preferments, or the increafe of "wealth. If therefore there were any ftate on this fide heaven exempt from evil, it mud be that of the perfect man. But he knows the world too well to flatter himfelf with the expedtation of indolence, or an imdijliwhed tranquillity here below ; and is as far from being deluded by vain hopes, as from being feared by vain fears, or tor- tured and dift ended by vain defires. He knows the world has its evils, and that they cannot wholly be avoided-, he knows it, and dares behold them with open eyes, Jiirvey their force, and feel and try their edge. And then, when he has colkdted his own ftrength, and called in the aid of heaven, ht prinks not, nor defponds , but meets evil with that courage, and bears it with that evennefs of mind, that he feems, even in his
cffiic-
64 Of the Fruit of PerfelTion.
afflillton^ nearer to indolence^ than the fool and Jlnner in his profperity. So that I can- not forbear prolelling, there appears fo much beauty, fo much loveli?2efs in the deportment of the perfect man, with re- fpecfl to the e'vih of lije, that for that rea- fon alone, were there no other, I fliould ad- mire and prefer his virtue above any pof- JeJJion or ejijoyment of life. Give me leave to coinpare the faint and finner on this occa- lion ; and but very briefly : T^he wife mans eyes, faith Solomon, Ecclef. ii. 14. are in his head ; but the fool walketh in darknef. The wife man fees that he has enemies, I mean evils ; and therefore he informs him- feif well of their ftrength, obferves their motion, and prepares for the encounter: but ignorance and ftupidity is the greateft bleffing of the fmner's life ; and his mojfl admired quality is not to be apprehenfive of evil, till it crufli him with its weight. But if the finner be not fool enough to ar- rive at this degree o»f brutality ; then as foon as the report of the mod diflant evil, or the moft inconfiderable, reaches his ear, bow it fills his imagination, how it fliakes his heart, and how it embitters his plea- fures ! and to what poor and defpicable arts, to what bafe and diflionourable fliifts does his fear force him ? when on the fame occafion we difcover nothing in the perfe^ man, but a beautiful mixture of
humi-
Of the Fruit of PerfeSiloH. 65
humility and faith, devotion and confi- dence or affurance in God ; He is not afraid of evil tidings ; his heart is fixed^ trufling in the Lord, Pfal. cxii. a frame of fpirit, which, to thofe who have opportu- nity and fenfe to obferve it, renders him both more beloved and revered, Lajlly^ If we confider the wicked and the good man, actually under the weight and preffare of evily how much ufilike is the ftate of the one in reality to that of the other^ even while the outward circumftances are the fame ? what chearfulnefs, what courage, what refignation, what hopes adorn the one ! what infl:rud:ion to all, what fatif- fadtion to his friends and relations does his deportment afford ! and how does it infpire and warm the breafts of thofe that converfe with him, with an efteem for, and love of goodnefs, and himfelf I what charm, what delight is there in thofe gra- cious fpeeches, that proceed at this time out of a good man's mouth ! / know that my Redeemer liveth : the Lord giveth, and the Lord taketh away, and blefjed be the name of the Lord : thou of very faitbfulnefs hafl caufed me to be afflidied : God is the flrength of my hearty and my portion for ever : and fuch Hke. And how often dots he pour out his heart in fecret before God! how often does he reflefl: on the gracious and wife ends of divine chaftifement ! and F how
66 Of the Fruit of PerfeSiion.
how often does he, with defire and thirft, meditate on that fulnels of joy which ex- perts him in the prefence of God ! but \tt us caft our eye now on the i:oluptuaryy on the ambitious^ on the covetous^ or any other fort oi Jinner^ under difgrace, po- verty, ficknefs, or any fuch calamity ; what a mean and defpicable figure does fuch a one make ! what impatience, what def- pondency, what guilt, what pufiUanimity does every word, every a5fion betray ! or it may be, his infolence is turned into crouching and fawning ; his rudenefs and violence, into artifice and cunning ; and his irreligion, into fuperftition. Various in- deed are the hiunours^ and very difi^erent the carriage of thefe unhappy men in the day of tryal'y but all is but mifery in a different drefs -, guilt and bafenefs under a different appearance. Here I might further remark, that that faith which produces pa- tience in adverfitVy produces like wife Je-- curity and co7ifidence in projperity, I will lay me down (may every good may fay in the words of the Pfalmijl) and Jleep, and rije again, for thou, Lord^ Jhalt ?nake me dwell in fafety. And fjrely the one is as fer- viceable to the cafe of human life as the other. But I think I have faid enough to fliew, that if pleafure be fuppofed to im- ply no more than indolence^ the ferfeSi man has without controverfy afar greater
(hare
Of the Fruit of PerfeEiio?t. 67
fliare of it than any other can pretend to.
But let us take pleafiire to be, not a mere cahn^ but a gentle breeze y not to confift ia mere rejl and quiets but a delightful mo^ tion ', not in the mere tranqinllity of the mind, but in the tranfport of it, or fome- thing 7iearly approaching it. Perfe^lton^ I am confident, will fuffer nothing by this change of the notion of pleafure. How rmny plea- fures has the wife man, which depend not on fortufie^ but himfelf (I mean his diligence and integrity) and to which tl.e finner is an ntitv Ji ranger ! what pleafure, what tri- umph is equal to that of the perfett man, when he glories in God^ and makes his boaft of him all day long? when he re- joices in the Lord with joy unfpeakable and full of glory ? when being filed with all the fulnefs of God, t ran/ported by a vital fenfe of divme love, and flrengthcncd and ex alt - ed by the mighty energy of the fpirit of adoption, he m^\nid\ns^ 2i fellowjhip with the Father, and with his Son Jefus ? All com- munion with God, confifts in this joy of love and affurance, and has a tafte of heaven in it. Let the moft fortunate, and the wifejl Epicurean too, ranfack all the ftore-houfes and treafures of nature ; let him mufler together all his legions of pleafure, and let him, if he can, confoli- date and incorporate them all ; and after F 2 all,
68 Of the Fruit of PerfeSiio?t,
all, being put into the fcale againft this alone, they will prove lighter than vanity itfelf. To be the care, the delight, the love of an Almighty God^ to be dear to him who is the origin and fountain of all Perfection ; Lord, what reft, what con- fidence, what joy, what extafy, do thefe thoughts breed ! how fublime, how lofty, how delightful and ravifliing are thofe ex- prefiions of St. John ! i Epift. iii. i, 2. Bel old, *whai munner of love the Father has beft owed upon us^ that we J/jould be called the fons of Gcd'^l tkerejore the world knoweth us not^ hecaufi it knew him not. Beloved, now are we the fons of God, and it doth 7iot yet appear what we f J all be ; but we know, that when he floall appear, we f: all be like him, for we fdall fee him as he ts. And thofe again of the Ffalmifi, I am coiitiniially with thee -, thou dojl hold me by my right hand : thoufialt guide me with thy ccunfel, and afterwards receive me into glory, Pial. Ixxii. 23, 24. But I will defcend to cooler and hmnblcr pleafures. It is no fmall happinefs to the perfedl man, that he is himfelf a proper objed: of his own complacency. He can refled; on the truth and juftice, the courage and con- llancy, the meeknefs and charity of his foul, with much gratitude towards God, and contentment in himfelf. And this fure- ly he may do with good reafon : For the Perje^ions of the mind are as juftly
to
Of the Fruit of PerfeBmi. 69
to be preferred before thofe of the body, ?.s thofe of the body before the gifts oi for^ tune. Nor is it a matter of fmall impor- tance to be;/>/t'.7/dY/ with onts fclf : for grant any one but* this, and he can never be very imeajy, or very tniferable. But ivithout this there are very few things which will not difturb and difcompo(e ; and the moft ob- liging accidents of life will have no rcliili / in them. 'Tis true, folly and vanity does fometimes create a j elf -complacency in. tha (inner j why, even then, 'tis a pleajing error. But there is as much difference between ih^juj} and rational complacency of a wi/l* man in hlmfeif, and the mijlaken one of a fool, as there is between the falfe and fleet- ing fancies of a dream, and the folid fatif- fadions of the day. This will be very ma- nifeft upon the flightejl view we can take of thofe actions, which are the true reafon of the good man's fatifadlion in himfelf, and render his confcience a continual feafl to him.
It is commonly faid, that virtue is its own reward : and though it muft be ac- knowledged, this is a reward which is not fuflicient in all cafes, nor great enough to vanquifhyi;;^^ forts of temptations-, yet there is a great deal of truth and weight in this faying. For a ftate of virtue is like a ftate of health or peace, of ftrength and beauty -, and therefore delirable on its own F 3 ac^
70 Of the Fruit of PerfeBion.
account. And \i pleafure, properly fpeak- ing, be nothing el(e but the agreeable exer- cije of the po'wers of nature about their pro- per cbje^s y and if it be therj abiblute and compleat, when thefe powers are raifed, and the exercife of them is free and undif- turbed^ then certainly virtue^ which is no- thing elfe but the perfect adtion of a per- feB nature, as far as the o?2e and the other may be admitted in this ftate of mortality^ muft be a very confiderable pleafure. A6ts of wifdom and charity, the contem.plati- on of truth, and the love of goodnefs, muft be the moft natural ^nd delightful exer- cife of the niind of man : and becaule truth and goodnefs are infinite and omniprefejit^ and nothing can hinder the perfeS man from conteinplating the one, and lovijig the other ; therefore does he in his degree and meafure participate of his felfj^iffici- ency, as* he docs oi other Perfedtions of God-^ and enjoys within himfelf an inexhauftible fpring of delight. How many, how vari- ous are the exercifes and employments of the mind of man ! and when it is once poliChed and cultivated, how agreeable are they all ! to invent and find out, to illuftrate and adorn, to prove and demonftrate, to weigh, difcriminate and diftinguifli, to de- liberate calmly and impartially, to ad with an abfolute liberty, to defpife little things, and look boldly on dangers j to do all 5 things
Of the Fruit of PerfeBion.
things dexteroufly, to converfe with a f-^veet and yet a maniy air, in honeft and opcn^ yet takings obliging language ! how delightful are thele things in themfelves ! how much do they cor»duce to the fervice, the beauty, and dignity of human hfe! to thefe accom^ plificd minds we owe hiftories, fciences, arts, trades, laws. From all which if c?//6fr^ reap an unfpeakable plea jar e^ how much n'lore the authors^ the parents of them ? And all this puts me in mind of one great ad'uautage which the perfect man enjoys above the vnoii fortunate fenfualiils ; which is, that he can never want an opportimity to employ all the vigour of his mind, ufefully and delightfully. Whence it is, that retire-- 7nent, which is the prifon and the punifmnent of the fool^ is the paradife of the wife and good.
But let us come at length to /Z;^/ pleafure which depends upon exterjial ohje(5ls ; where, if any- where, (ho, fool 2inA fi?i?ier mull dif- pute his title to pleafire with the wife and good. How many things are there here which force us to give the preference to the wije man ? I will not urge, that a nar- row^ a private fortune can furniih ftore enough for all the appetites of virtue ; that a wife man need not at any time purchale his pleafure at too dear a rate ; he need not lie, nor cheat, nor crouch, nor fawn : this is the price oi finful pleafure. I will not, I F 4 fay.
7 2 Of the Fruit of PerfeEtion.
fay, urge thefe and the like advantages, fincc the world thinks it want oi fpirit to be con- tent with a little \ and want of wit not to pradife thofe arts, let them be never fo bafe, by which we may compafs jnore, I'll only remark thefe few things. Firjl^ the wife man's profpedi is enlarged. Pie is like an artift or philofopher, which difcovers a thoiifand plea fares and beauties in a piece ^ wherein the ideot can fee none : he fees in all the v/orks, in all the providences of God, thofe depths, thofe contrivances, which the fool cannot fathom ; that order^ that harmo- ny\ which the finfier is infenfble of. Next^ The pleafure oi fcnfe, that is not refined by virtue, leaves 2iflain upon the mind : 'tis coarfe and turbulent, empty and vexatious. The pleafure of virtue is like a jiream, which runs indeed within its banks, but it rum fmoGth and ^/^(S-r ^ and has a Jpring that always j^'t^/^i the current : but the pleafure oi fin is like a land- food, impetuous, mud- dy, and irregular : and as foon as lifoifakes the ground it overflows, it leaves nothing behind it, but fime and ;?///a Laflly, The wife m.an forming a true eflimate of the ob- jects oi fenfe, and not looking upon them as his ultimate end, enjoys all that is in them, and is not fooled by an expectation of more. Thus having confidered the ohjeBs of hu- man pleajiire, two things are plain : Firfi, That the perfect man has many fources or
fountains
Of the Fruit of PerfeSiion. 73
fountains of pleafure, which the /inner ne- ver taftes of, which he cannot relifli, which he is a ftranger to: Next^ As to outward things, that he has even here, many advan- tages above the other. But what is more con/iderable yet, is,
All the claim the fm?ier lays to pkafure^
is confined to tht prefent moment, which is
extremely Jljorty and extremely uncertain \
the time that is paji and to come^ he quits all
pretenfions to, or ought to do fo. As to the
time pajly the thing is felf-evident : for the
Jinner^ looking back, fees his pleafures and
fatisfaciions ; the good man his trials and
temptations part and gone : the finner fees
an end of his beauty and his jlrength \ the
good man of his weaknejjes ^nd follies: the
one when he looks back is encountered with
Jin and folly, wlckednefs and Jl:ame: the
other with repentance and ^(9(?J i£;or/^i : guilt
and y^jr haunt the refle(5tions of the one^
peace and hope attend thofe of the other.
As to the time to come, the atheljl hath no
prcfpeEl at all beyond the grave, the mc^-
^^ Chriftian a very dlfmal one, the 'Z£;£'^^
and Imperfect a doubtful one ; only the
w//^ and perfect an affured, joy fid, and ^6'-
llghtful one. And this puts me in mind of
/Z;^/ which is the proper y?//// of Perfecll-
on, and the trueft and greateft plealure of
human ///^, that is, afjurance^ affurance of
the
74 Of the Fruit of PerfeBio?u
the par do?! oifn, affurance of the div'me fa- "jonry aflu ranee of immortality and glory.
Need I prove, that ajfurance is an un- fpeakable pkafure? One would think, that to man, who is daily engaged in a conjUB with fome evil or other, it were fuperflu- ous to prove that it is a mighty pleafure to be raifed, tho* 7iot above the a[jault^ though not above the reach^ yet above the venom and malig7iity of evils : to be Jilkd with joy, and ftrength, and confidence ; to ride triumphant under the protecflion of the di- vine favour^ and fee the fea of hfe, fwell and tofs itfelf in vain,, in vain threaten the bark it cannot fink ^ in vain invade the cable ^t cannot burjl. One would think, that to man, who lives all his life long in bondage for fear of deaths it fhould be a furprizing delight to fee death lie gajping at his feet, naked and impotent, without Jiiftg^ with- out terror : one v/ould, finally, think, that to man, who lives rather by hope than ejz- joyment, it (hould not be neceffary to prove, that the Chrijiians hope, whofe confidence is greater, its objeds more glorious, and its fuccefs more certain than that of any worldly fancy or projedl, is full of plea- fure-, and that it is 2l delightjul proipc<^ to fee the heave?2S opened, and Jefus, our Je- fus, our Prince and Saviour^ fitting at the right hand of God.
Thus
Of the Fruit of PerfeEiion. 75
Thus I have, I think, fufficiently made out the fubferviency of Ferfediion to the happinefi of this prefent life, which was the thing propofed to be done in this chapter. Nor can I imagine what ohjeSiiom can be fprung to invalidate what I have faid ; un- lefs there be any thing of colour in thefe t^ooo,
I. To reap iht pkafure, will fome one fay, which you have defcribed here, it re- quirCb fomething of an exalted gtnms,^ fome compafs of underftanding, fome jagacity and penetration. To this I anfwer^ I grant indeed that fome of thofe pkajures which I have reckoned up as belonging to the per- fe5i man, demand a fpirit raifed a little above the vulgar: but the r/V.6^pleafures, not the moft polijhed and elevated fpirits, but the moft devout and charitable fouls are beji capable of. Such are the peace and tranquillity which arifes from the conqueji and reduclion of all inordinate affections: l\\Q fatisfa5iion which accompanies a fincere and vigorous difcharge of duty, and our refieEliom upon it ; the Jecurity and reji which flows i^om Jelf-refignationy and con- Jidence in the divine protection : and laftly, the joy that fprings from the full affjrance of hope.
But, 2^7)', It may be objeded, 'tis true all thefe things feem to hang together well enough mjpeculationy but when we come
to
75 Of the Fruit of PerfeSiion.
to examine the matter of y}7(5?, we are al- moft tempted to think, that all which you have faid to prove the ways of wifdom^ ways of pleafantnefe^ and all her paths peace ^ a- mounts to no more than a pretty amufement of the mind, and a vifionary fcheme of hap- pinefs. For how few are there, if a?iy^ who feel all this to be truth, and experi- ment the pleafure you talk of ? How few are they in whom we can difcover any figns of this fpiritualy^^', or fruits of a divine tran- qiiillity or fecurity? I anfwer^ in a word, the examples of a perfect and ^nature virtue are vtxy few -, religion runs very low, and the love of God and goodnejs in the bofoms of moji Chrijlians fuflfers fuch an allay and mixture^ that it is no wonder at all, if fo imperfeB a Jiate breed but very weak and irnperfeB hopes, very faint and doubtful joys. But I fhall have occafion to examine the force of this objeBion more fully, when I come to the obftacles of PerJeBion,
CHAP.
Of the Attainmmt of PerfcBmt. 77
CHAP. V.
Of the attainment of P erf e^ ion: with a particular account of the manner^ or the fever al jleps^ by which man advances or grows up to it : with three remarks to 7nake this difcourfe more njeful^ and to free it from fomefcruples.
I Have in ihtfirft, fecond^ and third chap- ters explained the iiotion of Religious PerfeBion. In the fourth chapter I have infilled on two effects of it,' ajjurance and pkafure : my method therefore now leads me to the attainment of Perfection. Here I will do two things. ly?, 1 will trace out the feveral fteps and advances of the Chri- ftian towards it, and draw up, as it were, a fliort hiftory of his fpiritual/r^^gr^, from the very infancy of virtue to its maturity and manhood, zdly, 1 will difcourfe brief- ly of the motives and means of Perfedlioju
Of the Chrijlians progrefs towards Per- fedlion.
Many are the figures and metaphors by which the fcripture defcribes this -, alluding one while to the formation, nourifhment, and growth of the natural man ; another while to that of plants and vegetables : one
while
78 Of the Attainment of Perfeclion.
while to the dawning and increaiing light that fliines more and more to the perfedt day. Another v/hile to that fucceffion of labours and exped:ations v/hich the hufbandman runs thro' from ploughing to the harveft. But of all the fimilies which the fpirit makes ufe of to this end, there is one efpecially that feems to me to give us the trueft, and the livelieft image of the change of a finner into a faint. The fcripture reprefents^/^ as a ftate of bondage^ and righteoufnefs as a ftate of liberty-, and teaches us, that by the fame fteps by which an enflaved and oppreffcd people arrive at their fecular, by the very fame does the Chriftian at his fpiritual liberty and happinefs.
Firji then, as foon as any judgment or mercy, or any other fort of call, awakens and penetrates the finner; as foon as a clear light breaks in upon him, and makes him fee and confider his own ftate, he is prefent- ly agitated by various paflions, according to his different guilt and temper, or the different calls and motives by which he is wrought upon : one while fear, another while fhame; one while indignation, ano- ther while hope, fills his foul : he refents the tyranny, and complains of the perfe- cution of his lufts ; he upbraids himfelf with his folly, and difcovers a meannefs and fliamefulnefs in his vices, which he did
not
Of the Attai7iment of PerfeBion. 79
not refled: on fiifficiently before; he is vexed and troubled at the plagues and mifcbiefs his fin and folly have already procured him, and thinks he has reafon to fear, if he perfift, others far more intole- rable. The7i he calls to mind the goodnefs, the long fuftering of God^ the love of ye/us, the demonjiration of the Spirit and of Power ; and how diftant foever he be from virtue, he difcerns there is a beauty and pleafure in it \ and cannot but judge the righteous happy. T^hefe thoughts, thefe travels of the mind, if they be not ftrangled in the birth by a man's own wilfulnefs or pufillanimity, or unhappily diverted upon fome temptations, do kindle in the bofom of the finner, the defires of righteoufnefs and liberty ; they fill him with regret and (hame, caft him down, and humble him before God, and make him finally refolve on {haking off the yoke. This may be called a ftate of illumifiation -, and is a ftate of preparation for, or difpofition to repen- tance: or, if it be repe^itance itfelf, 'tis yet but an embryo: "to perfe^ it, 'tis ne- ceflary,
Secondly^ that the finner make good his refolutions, and adually break with his lufts, he muft rejccfl their follicitations, and boldly oppofe their commands ; he muft take part with reafon and religion,
keep ♦
8o Of the Attainment of Perfection.
keep a watch and guard over his foul, and muft earneftly labour by naortiiication and diicipline, by meditation and prayer to root out vice, and plant virtue in his foul. This in the language of the pro- phet is ceajing to do evil^ a?jd learning to do well^ Ifa. i. 1 6, 17. He that has proceeded thus far, though he feel a great conflid: within ; though the oppofition of luft be very ftrong, and confequendy the difcharge of his duty very difficult, he is neverthelefs in a ftate of grace^ but in a ftate of child- hood too ', he is Jincere^ but far from being perfedt. And yet this is the ftate which many continue in to the end of their lives, being partly abufed by falfe notions, and taught to believe, from Rom. vii. that there is no higher or perfedter ftate ; partly in- tangled and incumbered by fome unhappy circumftances of life: or, it may be, the force or impetus of the foul towards Per- fedliony is much abated by the fatisfad:ioa of profperity, and the many diverfions and engagements of a fortunate life : but he that will be perfeB^ muft look upon this ftate as the beginning of virtue. For it muft be remembered, that a ftubborn and powerful enemy will not be fubdued and totally brought under in a moment. The Chriftian therefore muft profecute this v/ar till he has finiihed it j I will not fay by
extir-
Of the Attai?tment of PerfeBmt. 8 1
extirpating, but difabling the enemy. But here I would have it well obferved, that the reducing the enemy to a low conditi- on, is not always effeded by an uninier- rupted feries of vidiories ; for feldom is any fo fortunate, or fo brave, fo wife, or fo watchful, as to meet with no check in the long courfe of a difficult war 5 'tis enough if he be not difccuraged, , but inftiudted and awakened by it. And to prevent any fatal dilafter, two errors muft carefully be avoid- ed. Ftr/1, A hafty and fond confidence in ourfelves, with an over-weening contempt and negle(5l of the enemy: and next, alt falfe and cowardly projeds of truces and accommodations : nor is the fitting down content with poor and low attainments very far removed from this latter. T^bis is th^Jecond flage of the Chriftian's advance toward Perfetlion ; and may be called the ftate of liberty. The third and lafl, which now follows, is the ftate of zeal, or love^ or, as rnyftick writers delight to call it, the flate of union.
The yoke of fin being once fliaken off, the love of righteoufnefs, and a delight in it, is more and more increafed : and noiv the man proceeds to the lajl round in the fcale of Perfe5iion. The wifdom^ courage, and vigour of a convert, is gene- rally at firfl employed in fubduing his corruptions, in conquering his ill habits, G and
82 Of the Attainment of PerfeSiion.
and defeating his enemies ; in watching over his own heart, and guarding himfelf againft temptations. But this being once done, he is in full liberty to purfue the works of peace and love. Now he may advance from Jicccjfary to voIu?itary acfts of felf-denial, which before would have been putting 7iew wine into old bottles y contrary to the advice of our Mafter^ Mat. ix. 17. Now he may enlarge his knowledge, and exchange the milk of the icord fo): Jlrong meat^ for the wifdom and the myfteries of it : now he may extend his watchfulnefs, his care; and whereas they were before wifely, for the mod part, confined to his own fafety, he may now, like our Saviour, go about doing good, Ads X. 38. proteding, ftrength- ning, and refcuing his weak brethren; pro- pagating the faith, and inflaming the bo- foms of men with the love of yefus and his truth. Now, in a word, he may give himfelf up to a life of more exalted con- templation, purity and charity, which will be natural and eafy now, though it were not fo in the beginning. And this life is accompanied icith peace and joy in the Holy Ghqfl ', with confidence and pleafure: nov^ the yoke of Chrifl is eafy^ and his burdm light \ now he rejoices with joy unfpeakable^ and hopes full of glory. Now 'tis not \o much l:)e that lives , as Chrift that lives in him : For the life which he now leadsy is in-
tirely
Of the Attain77ient of PerfeSiion. 8 3
tirely the produdl of faith and love ; and his greateft bufinefs is to maintain the ground which he has got, and to hold faft the ftedfaftnefs of his hope unto the end.
To render this fhort account of the growth of virtue, from its very feed to maturity, the more iifefid^ and to free it from iomtfcrupksy which it may otherwife give occafion to ; I will here add tivo or three remarks, i. That the flatc and ha- bit of pe?'fe5iion, is a different thing from fome fudden flights, or efforts of an extra-* ordinary pajjion ; and fo is. the "fixt and eflabhllied tranquillity of the mind, from fome fudden gufts, and fhort-liv*d fits of fpiiitual joy. No man attains to the ha- bits of virtue and pleafure but by degrees ; and the natural method and order by which he advances to either^ is that which I have fet down. But as io fome fallies of the mo ft pure and exalted paiiions, as to fhort-liv'd fits oi perfeoiic?!^ as to tran- fient taftes, fliort and fudden tranfports of fpiiitual pleafure, it is -very often otherwiic. God fometimes, either to allure the frailty of a new convert, or to fortify his refo- lution againft ilome hazardous trial, does raife him to an extraordinary height, by more than ufual communications of his bleiled Spirit ; and ravifhes him by fome glances, as it were, of the beatifick vifion. G 2 Raptures
84 Of the Attainimnt of PerfeSiio?t.
Raptures of love, the melting tendernefs of a pious fonow, the ftrength of refolu- tion and faith, the confidence and exul- tancy of alTu ranee, do fometimes accom- pany feme fort of Chridians in the begin- nings of righteoufiiefs, or in the ftate of illumination. Where the convidion is full, the imagination lively, and the paffions tender, it is more eafy to gain Perfedfion, than to preferv^ it. When a profligate fin- ner in the day of God's power is fnatched like a firebrand out of the fire, refcued by fome amazing and ilirprizing call, like J/iael by miracles out of Egypt ; I wonder i]ot, if fuch a one love^ much^ becaufe ?mich has been forgiven him ; I wonder not, if he befwallo'vved up by the deeped and the livelieft fenfe of guilt and mercy; I won- der not, if fuch a one endeavour to re- pair his pad crimes by heroick adls, if he make hade to redeem his lod time by a zeal and vigilance hard to be imitated, never to be parallel'd by others. Hence we read of Judaljs love in the day of her efponfah, Jer ii. 2. And of the firjl love of the church of Ephefus^ Rev. ii. 4. as the mod perfed:. And in the fird times of the gofpel, when men were converted by adonifliing miracles , when the prefence and example of Jcfus and his followers ; when the perfpicuity and authority, the ipirit and power, the ludre and furprize
of'
Of the Attabwient gJ PerfeSlioit. P «:
of ihe "ucord of life and falvation dazzled, over-powered and tranfported the minds of men, and made a thorough change in a nu)- ment; and when again no man profclTcd Chriftianity, but he expeded by his (ufler- ings and martyrdon:i to feal the truth of his profeiTion ; I wonder not, if virtue ripened faft under fuch miraculous influences of heaven ; or if affurance fprung up in a mo- ment from theie bright prouis of an un- fliaken integrity. But we who live in colder clim.atts -, who behold nothing in \o clear and bright a light as thofe happy ioals did, mud be content to make ihoner and flower fleps \,ov^?ixd% perfect ion ^ and fatisfy our felves with a natural not miraculous progrefs. And we, whofe virtues are fo generally under-grown, and our tryals no other than common ones, have no reafoa to expedl the joys of a ferfeti ajjurance, till we go on to Perfe^ioji.
2dly\ As Perfe5fio?i is a work of time, fo is it of great expence and coft too ; I mean, 'tis the effed of much labour and travel, feif- denial and watchfulnefs, re-* folution and confl:ancy. Many are the dangers which we are to encounter thro* our whole progrefs tow^ards it j why elfc are we exhorted, to learn to do good? 'Tq ferfe5l holinef in the fear of God^ z Cor. vii. I, 2. To he renewed in the fpirit of our minds from day to day^ Eph^ iv. 23. T^o G 3 "watch^
86 Of the Attainment ofPerfeBion.
ivatch^ Jiand fajl^ to quit us like men^ to be Jirong, I Cor. <:vi. 1 3 . To take to us the 'whole armour of God, that we may abk to jland againfi the wiles of the devil-, aud when we have done all, to ft and, Eph vi. 11, 13. To ufe all diligence to make our calling and cle5iion Jure, 2 Pet. i. o. and fuch hkt r* nay, which is very remarkable, thefe and the like exhortations were add t fled to Clor^f- tians in thoje times, wh'ch had' mir ;;Jd advantiges above thefe of our I
fliould Jay, that the Spirit of Goo ne fandifyipg grace of God, was then p^^nred forth in more plentiful meafure than ever after^ not only jcnpture, as I thirik, hut renjcn too, would be on my fide. 'i he intereil of the church of Chrift required it ; fandity being as neceflary as mira- cles to convert the Jew and the Gentile. Buc befide? this, the then wonderful and furprizing light of the gofpel, the pre- fence of 'J ejus in the flefli, or of thofe who had been eye-witnefles of his glory ; a croud of wondrous works and miracles, the expedation of terrible things, tem- poral and eternal judgments at the door, and an equal expedation of glorious ones too. All thefe things breaking in, beyond expedation, upon a Jewijlj and Pagan world, overwhelmed before by thick dark- nefs, and whofe abominations were too notorious to be concealed, and too de- 5 teftable
Of the Attainment of PerfeFiion. 87
teftable to be exciifod or diifeiided, could not but produce a very great and fadJca change. Now therefore, if in thefe times many did llart forth in a mj:n:!au fi: for bciptil'n and ?narfyrdom', if miny anionj;ffc thcfe were fuddenly changed, iiill fi'^d and crowned, I wonder not. "To is was a day of power ^ 2l day of glory ^ wherein God af- lerted Hiaifelf, exalted his Son, and ref- cued the world by a flrctchcd out hand. I fhould not therefore from hence be in- duced to expedt any thing like at this day. But yet if, notwithftanding all this, Chri- ftians in thofe happy times, amidft fj many advantages, flood in need of fuch exhorta- tions, what do not we in thefe times ? if fo much watchfulnefs, prayer, patience, fear, abilinence, and earnell: contention became them, when God as it were bowed the heave?2s^ and came down and dwelt amonifi men ; what becomes us in thefe days, m the dregs of time, when God ftands as it were aloof off, to fee what will be our latter end, retired behind a cloud, which our hereiiesand infidelities, fchifms and divi- fions, fins and provocations have raifed ? To conclude, he that will be perfect mud not fit like the lame man by Bethejdas pool, expecting till fome angel come to cure him ; but, like our Lord, he muft climb the mount, and pray, and then he may be transformed ; he may be raifed- as G 4 much
8 8 Of the Attainme7ii of PerfeEiion.
much above the moral corruption of his nature by Perfe^ion^ as our Saviour was above the meanefs and humility of his body, by his glorious ^rafisfigiiratmi. Thefe two obfervations are of manifold ufe. For many expedt pleafurc when they have no right to it ; they would reap, before vir- tue be grown up and ripened -, and being moie intent upon the fruit of duty, than the difcharge of it, they are frequently difappointed and dlfcou raged. Others there are, who miftaking fome fits and flafhes of fpiritual joy for the habitual peace and pleafure of Perfe5lw?i, do entertain too ear- ly confidences, and in Head of perfecting ho- linefs in the fear of God, they decline, or it may be, fall away through negligence and fecuriry ; or, which is as bad, the du- ties of religion grow taflelefs and infipid to them for want of that pleafure which they ignorantly or prefumptuoufly exped: Ihould conftantly attend them : and fo they are difheartened or difgufted, and give back; whidi^they would never do, if they did rightly underftand, that Ferfedlion is a work of time 3 that a fettled tranquillity, an ha- bitual joy of fpirit, is the fruit only of Per- feSiion ; and that thofe fhort gleams of joy, which break in upon new converts, and fometimes on other imperfedt Chriftians, do depend upon extraordinary circum- ftances, or are peculiar favours of heaven.
Lafily.
Of the Attai7i7ne7it of PerfeSiion. 89
Lajilyy there are fuafiy^ who have enter- tained very odd fancies about the /://~ talnment of FcrfeBlon \ they talk and x<\ as if Perfe5lt07i were the produd, not of time and experience, bat of an inftant; as if it were to be infufed in a moment, not ac- quired 3 as if it were a mere arbitrary fa- vour, not the fruit of meditation, and dif- cipline "Tis true, it cannot be doubted by a Chriftian, but that Perfection derives itfelf fi'om heaven ; and that tlie feed of it is the grace of God: yet it is true too, and can as httle be doubted by any one who confults the gofpel, and the experience of the bed men, that we mufl: watch, and pray, and contend, labour and perfevere, and that long too, ere we can attain it. And whoever fancies himfelf rapt up into the third heaven on a fudden, will fi'ij himfelf as fuddenly let down to the earth again ; if he do not ufe his ucmoft dili- gence to fortify his refolutiorjs, to cherifli the new born flame, and to guard and im-^ prove his virtues ^.
^dl)\ It may be objecfted againfl the ac- count I have given of the growth of vir- tue, that when I come to the maturity of it, my colours are too bright, my ftrokes too bold, and the form I have given it too divine. For you defcribe it, will one fay, as if man, now grown perfeEl^ had no- thing to do, but to enjoy God^ and Xwcix-
9 o Of the Atta inment of PerfeBion,
felf ; as if he were already entered into rejiy and did adually y?/ down with Chriji in hea- *venly places-, as if, in a woid, virtue were no longer his talk, but pkajure; as if he had nothing to do but to rejoice continual- ly, nothing further to prefs after, nothing to combat, nothing to contend with: whereas the fathers generally, and all ju- dicious modern writers, feem to place Per- fediion in nothing higher, than in a perpe- tual progrefs towards it -, they look upon life as a perpetual warfare, and utterly de« ny any fuch height or eminence as is raif- ed above clouds and ftorms, above trou- bles and temptations. But to this I have feveral things to fay, which will clear my fenfe about this matter, and difpel all ob- jeBions. Firji, I have defcribed the laft ftage of the Chriflian's fpiritual progrefs, which I call a ftate of zeal, and in which I fuppofe the Chriftian to commence per- feft) this, I fay, I have defcribed in the fame manner, and, as near as 1 could, in the fame words which the fcripture does. Secondly^ I do not pretend any where to affcrt, that there is any (late in this life railed above trials and temptations. Alas! the moll perfeB man will find it work enough to make good the ground he has gained, and maintain the conqueft he has won; much watchfulnefs and labour, much humility and fear, and many other virtues
are
Of the Attainmeyit of Perfe&ion. gi
are neceffary to perfeverance in a (late of FerfcBion. Thirdly^ As the world now goes, and indeed ever did, PerfeBion is a ftate we arrive at very late, and all the way to it full of labour and travel, full of dangers and difficulties ; fo that upon this account, the life of man may well enough be faid to be a perpetual warfare. But, Fourthly^ I do by no means affirm, that the perfeB man is incapable of growth and improvement. Of this I ffiall have occa- lion to unfold my fenfe more fully after- wards. In the mean time I cannot forbear obferving here, that there is a great diffe- rence between the growth of an imperfeB and a perfe^ Chriftian ; for fuppoling grace to be always increafing, and the very ma- turity of virtue to admit of degrees; yet the marks and diftindions of fuch different degrees are fo nice and delicate, that the advances of the perfeB man are fcarcely perceptible to himfelf, without the clofeft and flrideft enquiry, much lefs can they fall under the obfervation of others. The firft change of a finner from darknefs to light, from vice to virtue, from an averfi- on for God and goodnefs, to '2ifincere, tho' not a perfeci love of both, is very palpa- ble : fo again ^ the change from a ftate of weaknefs and inconftancy, to one of ftrcngth \ of conflict and difficulty, to one of eafe and liberty 5 of fear and
doubt.
92 Of the Attai7t7nent of Perfe&ion.
doubt, to one of confidence and pleafure, is little lefs evident than fenlible. But the feveral degrees of growth afterwards^ the improvements, whatever they be, of a mature flate, are of another nature, not confiding in a change^ but addition \ and that made injenfibly. Here therefore, the perfect man, in order to maintain the peace and pleafure of his mind, need not enter into a nice and fcrupulous examination of the degrees and meafures of his virtues; 'tis fufficient that he make good his pofl: j 'tis enough if he follow the advice of St. Paul J I Cor. XV. 58. If he be Jtedfaji and unmoveahle^ and always abounding in the work of the Lord,
CHAP, VL
Of the means of Perfeclion, Five general cbfervationSy ferving for dirediions in the ufe of gofpeUmeans^ and inftrumental-^^- ties, I. Tihe praBice ^ wifdom ^;7^ vir- tue, is the beji way to improve andjlrength- en both, 2. The two general and imme- diate inflrumentSy as of converfion, Jo of Perfection too, are the gofpel ajid the fpirit. 3. 'Ihe natural and immediate fruit of meditation, prayer, eucharift, pfalmody, and good converfation, or ffiendfliip, is^ the quickening and e72li^
veiling
Of the Attammmt ofPerfeSiion. 93
"vening the confcience, the fortifyijig and confirming our refolutions, and the raifing and keeping up an heavenly frajne , of fpirit. 4. l^he immediate e?2ds of difcipline, are the fiibdiiing the pride of the hearty and the reduci?ig the appetites of the body. 5. So?72e kinds of life are better jiiitcd to the great ends of religion and virtue^ than others.
SHould I infift particularly on every one of the means or injlruments of Perfec- tion, it would lead me through the whole fyftem of religion ; it would oblige me to treat of all the articles of our faith, and all the parts of moral righteoufnefs. For the virtues of the gofpel do all afford mu- tual fupport and nourifliment to one ano- ther y and mutually minifter to their own growth and ftrength. And prayer and the Lord's f upper, not to mention medita- tion, pjalmody, converjation, difcipline, are founded upon the belief of all the myfte- ries of our religion ; and confift in the ex* ercife of almoft all Chriftian graces, as re- pentance, faith, hope, charity : but this would be an endlefs tafk. I purpofe there- fore here only to lay down fome few general obfcrvations^ which may ferve for diredtions in tne ufe of gofpel-mcans, point out the end we are to aim at, and enable us to reap the utmoft bejjefit from them.
§. I.
94 Of the Attainment of PerfeBlon.
§. I. The fraBice of wifdom and vir- tue, is the beft way to improve and ftrengthen both. This is a proportion al- moft felf-evident : for befides that it is acknowledged on all hands, that the fre- quent repetition of fingle a5is of i'irtue, is the natural way to arrive at an habit of it; the practice of virtue gives a man great boldnefs towards God, mingles joy and pleafure in all his addreffes to him, purifies and enlightens the mind, and en- titles him to more plentiful m.eaiures of grace, and higher degrees of favgur. If ye continue in my word^ then are ye 7ny dif- ciples indeed ; aijd ye fiall know the truth ^ and the truth Jlmll make you free, John viii. 31, 32. 7i him that hath, fiall be given , and he floaU have more abundance, Matth. xiii. 12. If this be fo, as undoubtedly it is, it is plain, that we ought not to be fond of fuch a folitude or retirement, as cuts oft" the opportunity of many virtues, which may be daily pradlifed in a more publick and acftlve life. The true Ancho- rite, or her mite, was at firf little better than a piom extravagant : 1 will not fay how much nioorfe he is now. Meditation and prayer are excellent duties ; but meek- nefs and charity, mercy and zeal, are not one jot inferior to them. The world is an excellent (chool to a good Chrifli-
an;
\i
1
Of the Attatnme7it of PerfeEllon. 9 5
an J the follies and the miferies, the tri- als and temptations of it, do not only cx- ercife and employ our virtue, but culti- vate and improve it : they afford us both infirudiion and difcipline, and naturally ad- vance us on towards folid wifdom, and a well - fettled power over our felves. *Tis our own fault if every accident that befals us, and every one whom we con- verfe with, do not teach us fomewhat ; occalion fome wife RejlcBion^ or inkindle fome pious affdlkn in us. We do not re« fled: on our words and adlions, we do not obferve the motions of our own hearts as diligently as we ought ; we make little or no application of what we fee or hear, nor learn any thing from the wifdom and the virtue, the folly and the m^dnefs of -man^ and the confequences of both : and fo we neither improve our knowledge^ nor our 'Virtue^ but are the fame to day we were yejlerda)\ and life wajies av^ay in common accidents, and cuftomary aclions, with as little alteration in us, as in our affairs : whereas, were- we mindful, as we ou^ht, of our true intereft, and defirous to reap fome fpiritual benefit from every thing, the virtues of good men would in- kinijie our emulation, and the folly and ni-idnefs oi Jinncrs^ would confirm our ab- horrence for fin 5 from ojie we fhould learn contenL from another induftry \ here we
(houid
96 Of the Attainment of Perfection,
{houid fee a charm in meeknefs and chari- ty, there in humlHty ; in this man we fhould fee realbn to admire difcretion and con:imand of himfelf; in that courage and conftancy, afliduity, and perfeve- rance : nor would it be lefs uleful to us^ to obierve, how vanity expofes one^ and peeviflmefs torments another-^ how pride and ambition embroil a third ; and how hateful and contemptible avarice ren- ders a fourth ; and to trace all that va- riety of ruin, which luft and prodigali- ty, diforder and (loth, leave behind them. And as this kind of obfervations will fill us with folid and ufeful knowledge^ fo will a diligent attention to the rules of righte- oufneis, and difcretion in all the common and daily adlions of life, enrich us with true virtue. Religion is not to be confined to the Churchy and to the clojet^ nor to be exercifed only in prayers diuA facraments^ tneditations and alms ^ but every- where, we are in the prefence of God, and every word, every adion, is capable of iiiora- lity. Our defedts and infirmities betray themfelves in the daily accidents and the common converfation of life; and here they draw alter the very important con- fequences ; and therefore here they are to be watclied over, regulated and governed, as well as in our moxc folernn adions. 'Tis
to
Of the Attai?i?ne?it of PerfeEilon. 97
to the virtues or the errors of our common converfation and ordinary deportment, that we owe both our friends and enemies, our good or bad character abroad, our do- meftick peace or troubles ; and in a high degree, the improvement or depravation of our minds. Let no man then, that will be pe?'fcB or happy, abandon himfelf to his humours or inclinations in his car- riage towards his acquaintance, his chil- dren, his fervants : let no man, that will be perfect or happy^ follow prejudice or fafldion in the common and cuftomary ac- tions of life : but let him affure himfelf, that by a daily endeavour to conform thefe more and more to the excellent rules of the gofpel, he is to train up himfelf by de- grees to the moft abfolute wifdom^ and the moft perfeB virtue he is capable of. And to this end he muft firft know him- felf, and thofe he has to do with ; he muft difcern the proper feafon and the juft occafion of every virtue ; and then he muft apply himfelf to the acquiring the per- fection of it by the daily exercife of it, even in thofe things, which, for want of due reflection, do not commonly feem of any great importance. To one that is thu^ difpofed, the dulnefs or the carelefnefs of a fervant, the ftubbornefs of a child, the fournefs of a parent, the inconftancy of friends, the coldnefs of relations, the negled: H or
98 Cf the Attainment of PerfeEiion.
or ingratitude of the world, will all prove extremely ukful and beneficial ; every thing will inftru(ft him, every thing will afford an opportunity of exercifing fome virtue or another ; fo that luch a one fhall be daily learning, daily growing better and wiler. V'
§. 2. The two great injlruments^ not of regeneration only, but alio of per fever ance and Perfelfion^ are the M'ord and the Spirit of God, This no man doubts that is a Chri- llian : and therefore I will not go about to prove it : nor will I at prefent difcourfe of the energy and operation of the one, and the other -, or examine what each is in its felf, or wherein the one differs from the other. 'Tis abundantly enough, if we be affured that the go/pel and the Spirit are proper and fufficient means to attain the great ends I have mentioned, namely, our converjion and PerfeBion, And that they are fo, is very plain from thofe texts which do exprefly aifsrt, that the gofpel contains all thofe truths that are neceffary to the clear expofition of our duty, or to the moving and obliging us to the pradice of it. And that the Spirit implies a fupply of all that fupernatural ftrength, be it what it will, that is neceffary to enable us, not only to will, but to do that which the gofpel convinces us to be our duty. Such
are,
Of the Attai7tme72t of PerfeE^tcn. 9 9
are, Rom, i. 2. For the law of the fpirit of life in Chrifl Jefus, hath made ?ne free from the law of fm and death. 2 Tim« iii. 16, 17. All fcripture is given by infpiration of Gody and is prof table for doBrine, for reproof] for correBion^ for i?i/lnitlion in righteoifnefs, T'hat the man of God ?nay be perfeB^ tho- roughly fiirnifloed unto all good works. 2 Cor. xii. 9. Andhe faid unto me^ my grace is fif fcient for thee, for my jirength is made per- fedl in weaknefs. Mofi gladJy therefore will I rather glory in my infirmities, that the power of Chrifl may reft upon 7ne. \ Pet. i. 5. Who are kept by the power of God through faith unto falvation, ready to be revealed in the laft time. 'Tis needlefs to multiply texts on this occafion ; otherwife it v/ere , very eafy to fhew, that all things neceflary to life and godlinefs, are contained in the Word and Spirit ; that whatever is neceffarily to be wrought in us to prepare us for, or en- title us to eternal falvation, is afcribed to the gofpel and the Spirit. This truth then being unqueftionable, that the gofpel and the Spirit are the two great i?ftrume7its of PerfeBion -, we may from hence infer two rules, which are of the moft univerfal ufe, and of the moft powerful efficacy in the purfuit of PerfeBion. i. We cannot have too great a value, too great a paffion for the Book of God y nor fix our thoughts and hearts too earneflly upon the truths of
H 2 it.
100 Of the Atta^7^7n^77t ofPerfeBion.
it. We muft imitate the 'T'hejfalonians^ in behalf of whom St. Paul thanks God, be^ caiife 'when they received the word of God li'hicb they heard of him^ they received it 720t as the word of men ; but as it is in truths the word of God, i Theff ii. 13. that is, we muft entertain the gojpe I, as that which has infallible truth in all its dcftrines, uncon- troulable authority in all its precepts, a di- ^ vine certainty in all its promifes and threats, and a divine wifdom in all its counfels and diredions : and he that thus believes will certainly find the gofpel to work ef- fectually in him, as it did in the Thefalo^ nians. What light and beauty will he difcern in all its defcriptions of our duty ! what force in all its "perfuafions ! what ma- jefty, what dignity, what life, what pow- er, what confolation, what fupport ! in one word, what heavenly virtue will he difcern in each part of it, and what vaft and un- I fathomable wifdom in the whole compo- fure and contrivance of it 1 how v/ill he then admire it, how will he love it, how v^ill he ftudy it, how will he delight in it ! how will he be tranfported by the pro- mifes, and awed by the threats of it ! how will he be pierced and ftruck through by thofe exaggerations of fin, and captivated and enamoured by thofe lively and divine de- fcriptions of virtue he meets in it ! how will he adore the goodnefs of God^ confpicu-
ous
Of the Attainment of PerfeSilon. i o i
ous in our redemption ! how will he be inflamed with the love of Jcfus^ and be amazed at his condefcenlion and humi- lity ! this and much more is the natural effedl of our receiving the gofpcl as we ought, and pondering the truths of it with devout and inceffant meditation. This the royal Pfalmi/l was abundantly fenfi- ble of, Thy word ka've I hid in my hearty that I might not fin againjl ihee^ Pfal. cxix. 1 1 . Thou through thy commandments hajl made we wifer than mine enemies : for they are ever with ?ne. I have more under fl and- ing than all my teachers : for thy tefli monies are my meditation ^ ver. 98. To which I might add many other verfes out of that Pfalm^ containing the various and mighty effe5is of the word of God, Nor will any one think that I attribute too much to the ftudy of this word of life^ who fliall confide r that it is one of the great works of the Holy Spirit^ to incVuie our hearts to the teftimonies of Gody to write his laws in our heart s^ to diipofe us to attend to revealed truths ; and,, in one word, to fix our minds and thoughts upon them. 2. Since the Spirit, together with the go/pel^ is a joint principle of regeneration and Per- feBion, 'tis manifeft, that we ought to live in a continual dependance upon God. He muft be our hope and confidence in the day of trial : Pie muft be our praifs and H 3 boaft
i o 2 Of the Attainment of PerfeBion.
boaft in the day of viBory, and in the day of peace : when we lie down^ and when we rfe upy we muft fay with the Pfalmif, '^is than. Lord, that makefl me dwell in fafety, Plal. iv. 8. We muft look upon ourldves as iurrounded by enemies, and beiicged by fpii'itual dangers, as David was by temporal : and as he in the one, fo muft we in the cther^ expedl ftrength and falvation from hi/n. Through God njoe Jl:all do valiantly^ for he it is that fiall tread dow?2 our enemies, Pfal. Ix. 12. Many nations com- pafs 77ie round about 5 but in the 72ame of the Lord 1 tdHI deflroy them. And when we have conquered temptations, and routed the powers of darknefs, we muft afcribe all, not to our own ftrength, nor to our own v/atchfulnefs, but to the grace and the power of God. If the Lord himfelf had not been on our fide, nc'w may Ifraelfay, if the Lord himfelf had not been on our fide, when the legions of hell combined with the world and flefh again ft us, they hadfivallowed us up alive, Pial. cxxiv. i, 2, 3. Now, tna7iy will be the happy ejfcBs of this dependance upon God ; we (hall be pafilonately delirous of his prefence, of his grace and favour; we ft^all drefs and prepare our fouls, we fhall awaken and difpofe all our faculties to receive him -, we fliall ever do the things that may invite and prevail with him to abide with us i we fhall be apprehenfive of
his
Of the Attainme77t ofPerfeBion. 103
his forfaking us, as the greateft evil that can befal us. Lift up your beads, O ye gates^ and be ye lift up, ye everlajling dGoi^s : and the ki?2g of glory jh all come in : awake, O my foul, raile thyielf above this world and flefl), that thou mayeiT: be fit for the King of glory to dwell \\\ thee : Who is the king of glof-y ? the Lord Jirong and mighty^ the Lord 77iighty in battle -y that Holy Spirit that lub- dues our enemies, that ftiengthcns us with might, and fills us with courage and holy alacrity, FfaL xxiv. 7, 8. Nor does the Pfalmijl prepare his foul for God by medi- tation only, and fpiritual recollsifcion and foliloquies ; but by a careful and circum- fpe(5t regulation of all his actions, Pfal. ci. 2, 3 . / ivill behave my [elf wifely in a perfect way : O ivhen wilt thou come unto unto ?J2C ? J will walk within my hoife with a perfeB heart. I willfet no wicked thing before mine eyes : I hate the work of them that turn afide^ itfiall not cleave to ??2e. And how earneftly does he pray again ft God's forfaking him ? PfU. li. II. Caft me not away from thy pre- fence, and take not thy Holy Spirit from me^ The refilt of all this, muft needs be jled- fafinefs and growth in liolinefs and goodnefs. For, firjl. This is tl>e natural infiuence of fuch a dependance upon God ; it places us always before him, arjd makes us walk humbly and circumfpedly, as becomes thofe that are awed by the prefence of H 4 ^^
104 Of the Attai7tment of PerfeEiion.
fo holy a Majefty : I haveyj/" the Lord aU ivays before ?ne; becauje he is at my right- hand, Ijhall 710 1 be moved, Pal. xvi. i. Secofid- ly. We cannot doubt but that God will plen- tifully beflow his grace on thofe, who thus rely upon him. For where can He beftow it with more advantage to his glory, or to the propagation of holinefs ; both of which are fo dear to him ? Who is a fub- jedt more capable of it, or who can be bet- ter entided to it, than he who thus der- pends upon God ? As he begs it humbly^ and receives it thaniifully ; fo he will huf- band it carefully, and employ it :^ea- loufly.
§. 3. In prayer, meditation, and other injtrumental duties of religion, we are to aim at one or all of thefe three things.
I. The quickening and enlivening the Confcience, 2. The confirming and ftreng- thening our refoliUions of obedience. 3. The raifing and keeping up holy and de^ 'uout aff'eBions. Great is the benefit of each of thele. Tender ruf of confcience will keep us not only from evil, but every appear- ance of it ; increafe oi fpirnual Jlrejigth will render us ftedfaft and unmoveable in all the works of God ; and holy fofjion will make us abound in them. To fpiri- tual pafjion we owe the zeal and pleafure \ to fpiritual firength and liberty, the con-
ftancy
Of the Attain7nent of PerfeBion. 1 05 flancy and uniformity of an holy life ; and both Jlrength and pajjion are general- ly owing to a tender and ejilightened conjci- ence. For while the conjcience preferves a quick and nice fenfe of good and evil, all the great truths of the gofpel will have their proper force and natural efficacy upon us. Thefe then are the genuine fruits of nle- ditation, the eiuhariji, pfalmody, and fuch like. If they do not add life and light to the conjcience ; if they do not augment our Jlrength^ nor exalt our pajjions ; if they do hot increafe our deteftation of fin, and our love to God and goodnefs ; if they do not quicken and excite devout pur- pofes; if they do not engage and refrefli the foul by holy joy and heavenly plea- fure J if, I fay, they do not in fome de- gree or other promote thefe things, we reap no benefit at all from them, or we can never be certain that we do. But though the ends 1 have mentioned, be of this great ufe to all, and confequently all are obliged to aim at them, yet may the different defects and imperfedions of dif ferent Chrifi:ians, render o?ie of thefe ends more neceflary than another ; and by con- fequence, it will be wifdom more imme- diately and diredly to intend and purfue that. For example ; if a man's temper be fijch, that his pafiom do foon kindle, and foon die again 5 that he is apt to form wife
and
1 0 6 Of the Acta in??ie77t of FerfeEiion,
and great projeflis, and as unapt to accom- plifli any thing ; in this cafe, it will be his duty to aim efpecially at the increafe of Jirength. But if on the other hand, a man's temper be cold and phlegmatick, flow and heavy ; it is but fit that he fhould par- ticularly apply himfelf to the awakening and exciting Jt'^w/z' afeBionsm his foul. For as excellent purpofcs do often mifcarry for want of conilancy and firmnefs of mind ; Jo fteadinefs and firmnefs of mind doth feldom efFed: any great matter, when it wants life and pafTion to put it into mo- tion. Again ^ if one's pafi life has been MQiy fnful, or \.\\q prefent be not y try fruit- ful^ it will behove fuch a one to increafe the tendernefs of co/tfciencc, to add more light and life to its conviclions \ that, by a daily repetition of contrition and com- pundion, he may* walli off the ftain^ or, by the fruitfulnefs of his following life, repair the barremief of that paft. Having thus in few words, both made out the ufe- fulnefs of thofe three e?ids I propofed to a Chriftian in the performance of i72fru- meyital duties of religion, and fliewed in what cafes he may be obliged to aim more immediately at one than another ; I will now enquire, and that as briefly as I can, how thele three ends may be fecured and promoted.
ifi, Oi
Of the Atta i?iment of Perfe8iio7t. 107
ly?, Of tcndeniejl of coJifcicnce^ or the full and lively convictions of it.
To promote this, xkio: firfi thing neceflary is meditation. No man, who diligently fearchcs and ftudies the Book of God^ can be a ftranger to himfelf or to his duty. Not to his Duty , for this book reveals the whole unll of God in clear and full terms 5 it gives us fuch infallible charaBers of good an evil, right and wrong, as ren- der our ignorance or error inexcufable : it points out the great ends of life fo plainly, and conduds to them by fuch general and unerring rules ^ that there is no variety of circumftances can fo perplex and ravel our duty, but that an hoficjl man by the help of this may eafily difcover it. For this reafon 'tis, that the Word of God is called lights becaufe it does diftinguifli be- tween good and evil, right and wrong; and like a lamp does manifeft the path which we are to chufe, and difperfes that mifl and darhiefs, with which the luft of man, and the fuJDtilty of hell has covered it. And for this reafon 'tis, that t,he good have fuch a value^ and the wicked fuch an averfon for the Book of God, For eve^ ry one that doth evil, hatetb the lights neither Cometh to the light, leji his deeds fhould be reproved. But he that doth truth, cometh to the light, that his deeds may be made manifejl, that they are ^wrought in God, John
iii.
io8 Of the Attainment of Perfeciioit,
iii. 20, 2 1. Nor can he that fludies the Word of God, be a ftranger to himfelf any more than to his duty. For this light ranfacks all the recelTes of the foul ; it traces all its afFecftions back to their jfirft fprings and fources ; it lays open all its de- fires and projeds, and ftrips its mof!: fecret purpofes of all their difguife : For the *word of God is quick and powerful, and Jharper than any tnjco-edged Jword ; piercing even to the dividi?7g ajunder of foul and fpirit, and of the joints and marroiv -, and is a difcerner of the thoughts and intents of the heart, Heb. iv. 12. In a word, if we would preferve the confcience quick and fenfible, we muft be daily converfant in the Book of God, For this commands with that authority, inftruds with that clearnefs, perfuades with that force, reproves with that purity, pru- dence, and charity, that we fliall not ea- fily be able to refift it ; it defcribes righ- teoufnefs and fin in fuch true and lively colours, proclaims rewards and punifli- ments in fuch powerful and moving lan- guage, that it rouzes even the dead in fin, penetrates and wounds the flupid and ob- durate.
To meditation we muft add prayer. For this is a very proper and effential means to refrefli and renew in the foul, the hatred of fin, and love of goodnefs ; and to im- prove thofe imprefljons which meditation 5 \m
Of the Attainment of Perfe&ion. 109 has made upon it. We cannot eafily put up petitions to God with confidence, un- lels we do the things that pleafe him ; for our hearts will miigive us, and our very petitions will reproach us : and the mere thought of entring more immediately in- to the prefence of God does oblige us to a more careful trial and examination of our adions. For God being not only om- nifcient, but juft and holy too, we can no more flatter our felves with the hope of pardon for any fin into which we are be- trayed by fondnefs or negligence, than we can imagine him ignorant of it. But this is not all ; we are to pray, that God would enable us to fearch out and difcover our own hearts. Pfal. cxxxix. 23, 24. Search me, O God J and knozv my heart : Try me and know my thoughts -, and fee if there be any wicked way in me, a7idlead7ne in theisfay everlafting. And if we do this fincerely, God will un- doubtedly grant our requefts ; and will lay open to us all our prefent defeds and infir- mities, and fliew us how far fliort we come of the glory of God: that Perfe&ion of holi- nefs and happinefs, which many eminent faints adually arrived at upon earth. And we may be fure, that light which breaks in upon our mind with this brightnefs, will not fufFer any latent corruptions to continue undilcovered; nor permit us to forget the flain^ and ruins, which the finsoi our paft
life
no Of the Attainme7tt of PerfeSl'iort.
life have left behind them. Coverfation is another way, by which we learn to know ourfelves, and by which confcience is kept awake, and in its vigour. How convidive, how 7novi?2g is the difcourfe of a devout and pious friend ? when he complains, or when he rejoices ; when he relates the hiftory of his own experience ; when he lets us fee the defigns he has form^ed, and the excellent ends his foul thirfts after ; how does our heart burn within us ? what variety of affe^ions does it raije in us, when he makes his remarks on human nature and the world ; when he bewails the dif- honour of God and the decay of religion amongft uss when he relates the mifery and misfortune of finners, and obferves the particular fins and folHes that occafion it ? how often does he hereby provoke us to wife reflediiom on our felves? how many new beauties does he difcover to us in virtue? how many deformities in fin, which had efcaped our obfervations ? but 'tis not the converfation only of my friend 3 but his life alfo, from which I derive, or may do fo, inflru5iion and admonition. The PerfeBions of my friend, are the gentleft and the mildeft, and yet the mod awakening reproofs too of my own defeBs\ and by the frefhnefs and luftre of his virtue, I difcern beft the weak- nefs and the dimnefs of my own. How
often
Of the Attainment of Per feci ion.
often have I been moved to turn my thoughts with Ibme indignation on my own heats and commotions, while I have admired and blefs the fweetnefs and the gentlenefs, the loftneli and the calm, very confpicuous in an excellent friend ? and when I have heard ajiotker mention his nightly praijes, and thofe divine thoughts which filled the intervals of his Jleep^ and made thofe hours that are fo burthenfome to fome, the moft entertaining and delight- ful parts of his reft, how have I been in- wardly filled with confufion and fhame? how have I upbraided and reproached my- felf, condemned the fluggiftinefs of my days, the dulnefs and the wanderings of my foul by night ? and I believe every fin- cere man muft find himfelf thus affed:ed on the like occafions. For in this kind of re- proof, which I lalk of, there is fomething more of force and authority than is to be found in any ether ; for the example of friends, does not only teach us what we are to do, but demonftrates alfo that it may be done. Nor does virtue any-where appear with fo lovely and charming an air as in a friend. But after all, amongft all the be- nefits We gain by excellent friendfliips, we ought not to reckon this as the leajl, that it is one, and that an indifpenfable office of friendPjip, to ad??207iijh and reprove : For the reproofs of inftrudlion are the paths of
life.
III
112 Of the Attahtment of PerfeElion.
life^ Prov. vi. 23. But then that we may be capable of this bleffing, we muft dif- pofe our minds to expeB and bear re- proof, wx m.uft ftrive after an humble and teachable temper; and we muft in- vite and encourage our friends to this kindeft office ; not only by unaffeded re- quefts, but alfo by obeying their advice ; pardoning whatever infirmity may be inter- fperfed with it, and loviyig them the better, as indeed they deferve : for there is fcarce any better proof of their affection, pru- dence and courage, which they are capale of giving us.
2dly^ A fecond end of mftrumental du- ties is the ificreafe of fpiritual Jlrength. Now fpiritual flrength confifts in the power and dominion we have over our afFedtions and aftions : and it ftands up' on tijco bafes ; the rediiBion of fm^ and the growth of ''oirtue ; whatever does weak- en and reduce our propenfions to fin, whatever promotes the fubjed:ion of the body, adds power and authority to the mind, and renders virtue more eafy and pleafant. And becaufe virtues have a mu- tual connexion and dependance upon one another; therefore whatever promotes any one promotes all. But, efpecially, whatever ftrengthens our hope, or quickens our fear, or enlarges our knowledge, and en- creates our faith ; this decs confirm and
efta-
Of the Attamme7it of PerfeEiion. i r 3
eftablilli our refolution more than any- thing elfe. Faith is the root^ fear the guards and hope iht Jpur of all our virtues. Faith convinces us what is our duty ; fear makes us impartial, diligent, and watchful ; hope, refolved and ad:ive in the profecution of it. It being thus clear what our fpiritual fij^ength confifts in, it will be eafy to dif- cern by what mea7is we are to gain it. But I can here only fuggeft thofe hints and intimations which the reader muft upon occalion, as he needs, enlarge and improve.
I. Meditation is the jirji thing neceflary. We muft often furvey the grounds and foundations of our faith ; we muft con- fider frequently and ferioufly the fcripture topicks of hope and fear, fuch are the death of Jefus, a judgment to come, the holinefs and juftice, and the omniprefence of God : we muft diligently obferve the wiles and ftratagems of Satan, the arts and infmuations of the world and Jle/J.\ and mark the progrefs of ^;2 from its very- beginning to maturity ; and all this with a particular regard to the corruption of our own nature, and the deceitfulnefs of our own hearts. We muft often ponder upon the beauty and peace of holinefs, the love of God and of Je/Iis, the virtues, fuf- ferings, and crowns of martyrs. And, finally, if we will increafe in Jirength, I we
1 1 4 Of the Attainment of PerfeBion,
we muft pradife this duty of meditation often, and we muft not fuffer ourfelves to be withdrawn from it, or be prevailed with to intermit it on any flight and tri- vial pretences. And becaufe we are not always viajiers of our own affairs, nor confequently of our time-, therefore ought we to have ever ready at hand, a good col- ledion of texts^ which contain, in few words, the power and fpirit of gofpel mo^ tives^ the perfeElicn and beauty of duties, and the fubftance of advice and counfel : and to fix thefe fo in our memory^ that they may ferve as a jJneld for us to op» pofe, as our Saviour did, againft the darts of the devil, and as a Jupply of excellent and ufeful thoughts upon a fudden : fo that in all the little interruptions of bu- finefs, and the many little vacancies of the day, the mind, which is an adtive and bufy Ipirit, may never want a proper fub- je5i to work upon j much lefs lofe itfelf in wild and lazy amufements, or defile itfelf by vain or vicious thoughts. But we muft not only take care that 7nedi^ tation be frequent, but alfo that it be not loofe and roving. To which end it will be neceffary to ftudy our felves as well as the fcripture^, and to be intimately ac- quainted with the advantages and difad- vantages of our conftitution, and our ftate i fo that in our meditations on the
fcriptures^
Of the Attam77tefit ofPerfeSlim. 115
fcriptiires^ we may more particularly have an eye to thofe vices we are mod obnoxi- ous to, and thofe virtues which are either more neceflaiy, or more feeble and under- grown.
Next after 7neditattQn muft follow prayer. Great is the power of prayer in promoting Chriftian ftrength and fortitude ; whether we confider its prevalence upon God^ or its natural influence upon ourfehes. If we confider the latter^ what divine force and energy is there in the confidences of faith, the joys of hope, the earneft longings and defires of love, the tender forrows of con- trition, the delight of praifes and thankf- givings, the adorations and felf-depreflions of a profound humility, and the refolu- tions and vows of a perfedt abhorrence of, and holy zeal and indignation againft fin ! how do thefe things mellow and enrich the foul ! how do they raife it high- er and higher above the corruption which is in the world through lufl ! how do they renew it daily, and make it a partaker of the divine Nature ! the repetition of the fame acfts naturally begets an habit; an habit is the ftrength and perfeftlon of the foul; for it is a difpofition ripened and confirmed by *cuftom. How natu- rally then muft prayer fortify the mind, ripen good difpofitions, or add ftrength and pcrfedtion to good habits ! fince it is I 2 nothing
1 1 6 Of the Attainment ofPerfeSiion.
nothing elfe but a repeated exercife of al- moft all the graces of the gofpel, repen- tance, faith, hope, charity, and the like : and it ought to be obferved, that prayer gives us a frequent opportunity of exerciling ihofe virtues, which we fliould not other- wife be fo often obliged to do. If, fecondly^ we enquire into the prevalence of prayer with God, we fhall have further reafons yet to refolve, that it is a moft effectual means of increafmg our fpiritual flrength. What will God deny to the prayer of a righteous man ? He may deny him tem- poral things, becaufe they are not good for him. He may refufe to remove a temptation, becaufe this is often an occa- fion of his own glory, and his fervant's reward ; but he will never refufe him grace to conquer it. He will no more deny his Spirit to one that earneftly and lincere- ly begs it, than the natural parent will bread to his hungry and craving child. And no wonder, lince grace is as neceffary to the fpiritual life as bread to the natural; the goodnefs of God is more tender and compaffionate than any inftindt in human nature; and the purity and perfedtion of God more zealoufly follicitous for the ho- linefs and immortality of his children, than earthly parents can be for a fickly periih- ing life of theirs. Thus then 'tis plain, that prayer contributes wonderfully to the
flrengtheni?ig
Of the Attahiment of PerfeEilon. 1 1 7
flrcngtheniiig and ejiablijinng the mind of man in goodnefs. But then we muft re- member, that it muft have thefe two qita- lificatiom ; it muft be frequent and incef- jantly importunate, i. It mud ht frequent. I would have this rule complied with as far as it may, even in our ftated, regular, and folemn addrefles to God. But becaufe bufinefs, and feveral obligations we lie under to the world, do often prefs hard upon us ; therefore muft I give the fame counfel /jere, which I did before under the fjeaJ of meditation 5 that is, to have al- ways ready and imprinted in our memory feveral texts of Jcripture, containing the moft weighty and important truths, in the moft piercing and moving language ; that we may be able to form thefe on a fudden into ejaculations^ in which our fouls may mount up into heaven, amidft the ar- dours and tranfports of defires and praife, as the angel did, in the flame of Manoah^s facrifice. 2. Prayer muft be inceffa?2tly importunate. Importunate it will be, if the foul be prepared and difpofed as it ought ; that is, if it be difengaged from this world, and pofTeffed entirely with the belief and carneft expedation of a better ; if it be humbled in itfelf, difclaim all ftrength and merit of its own, and reft wholly on the goodnefs and all-fufficiency of God. I add ince(janth^ in conformity to the parables I 3 of
1 1 8 Of the Attaimnent of PerfeEiion.
of our Lord^ Luke xi. 8. and xviii. 5, and the aVtaX£»V1ajj of the apofik^ I Their, v. 17. And whofoever confiders human nature well, and remembers how foon pious mo- tions vanifli, and how Httle they efFed:, will difcern a plain reafon, both for ^ehe^ mence and ferfeverdnce in prayer : for 'vehe- mence^ that the foul may be deeply impref- fed by pious paflions 3 for pcrfeverance^ that fuch impreflions may not be effaced and obliterated. Nor let any one fancy, that prayer thus qualified has not a better in- fluence upon God^ as well as upon ourjelves: 'tis true, God is void of the painfulnefs and defefts of human paflions, but not of the Perfedion of divme ones. Woe were to us, if God were an inflexible, inexo- rable Deity, and incapable of being wrought upon by the inceflant importunity of his poor creatures : woe were to us, if the Ibftnefs and the tendernefs of the divine Na- ture did not infinitely exceed the little refem- blances of it in man: If, in a word, God did not abound in goodnefs, mercy, and compaf- iion, more eafily to be moved and excited than thofe human paflions that bear fome ana- logy to them. Next to converfation with God by prayer^ the converfation cf good men does wonderfully contribute to the building us up in faith and virtue. How does the fenfe^* and experience of lach as deferve
our
Of the Attainment ofPerfeSlion. i \ g our efteem and affedlion, fettle and efta- blirh our judgment when they concur with us ! how does their knowledge enlighten us, their reafon ftrengthen our faith, and their example inflame us with emulation! A pious friendfliip renders religion itfelf more engaging : it fandlifies our very di- verfions and recreations, and makes them minifter to virtue j it minds us when we are forgetful, fupports and encourages us when we faint and tire, reproves and cor- redls us when we give back, and recalls us into the right path when we go out of it. This 2S, or this JJ:culd be, the bufmefs of co?2verfatio7i, the end and advantage of friendjloip : we fliould be often talking to- gether of the things of God, commumca^ ting and laying open the (late of our fouls, our fears, our hopes, our improvements, and defeds ; wx fliould ivatch over one another, comfort and Japport one another ; our difcourfe fliould always minifter new warmth, or new ftrength to our holy faith and love. But among all the 7nea?is of grace ^ there is no one does fo much corro- borate and nouriJlD the foul of man as the Holy Euchariji. How many wife and im- partial reflexions does the preparation for it occafion? What unfeigned hun/ility, and what a profound awe of the divine Ma- jefty, does a previous jelf- examination be- get in us ? What a tender i^\'\k of the I 4 divine
1 20 Of the Attainment of PerfeBion.
divine Love does the contemplatmi of the whole myftery inkindle ? What firmncfs and refolution do we derive from frefli 'vo'ws and repeated engagements \ and thefe offered up with fo much folemnity ? And how much, finally, is the habit of holinefs improved by xhdii Jpiritiial pleafure, which the fenfible affurances of grace and fal- vation work in us, by that awe and holy fear which the whole adlion leaves behind on our minds, and the zealy 'vigilance^ and circumfpeBion it obliges us to for the time following ? Not to mention here, how the participation of this holy Jacrament ob- liges us to a moft folemn exercife of re- pentance towards God, and faith in our Lord Jefus, of brotherly love and charity, and the hope of immortality and glory. llere^ in a v/ord, we prepare to meet God^ as we would do in death and judg- ment ; here we make an open profeffion of our holy faith, renounce the world and flefli, all our finful or vain defires ; devote ourfelves to the fervice of 'jefus ; and learn to expeft happinefs from nothing elfe, but the merits and the imitation of his Crofs. So profound is the wifdom of this inftitution, that it evidently ipcaks God the author of it, and proclaims the too common negleB of it in mofi: parts of this nation^ an inexcujabk fin and folly.
3. A
Of the Attahunent of PerfeEllon.
3. A third end of inflrumental duties of religion, is the raifmg and keeping up ho- ly and devout affedlions, I know not why pajjion is fo commonly undervalued and difparaged in religion, unlcfs they, who thus treat it, mean nothing by it, but a (hort-lived and fuperficial commotion of the mind, which leaves no print or relifh behind it, and is prefently fucceeded by fin and folly. Holy pajjion is the vigour and ftrength of the foul ; 'tis the ftate and frame of the mind when it is thoroughly moved and afFe<fted. And therefore to form to one's felf religion deftitute of paf-- fion, is little better than to content one's felf with one that is lazy, lukewarm, and lifelefs. And tho' there be fome tempers very unapt to be moved, yet 'tis hard to imagine how even thefe can be wrought up to a refolution, or that refolution be fupported and continued without their be- ing afteded fo thoroughly, as to feel either a real paflion, or fomething very nearly approaching one. 'Tis an excellent frame of fpirit, when the foul is eafily elevated and tranfported into holy pajjion : and I find that all thofe virtues, or rather a^s of virtue, which are defcribed to the life, and which are by all judged moft perfect and lovely, have moft of pajjion in them. How warm and pajjionatc was the love of David iox his God I what flame, v^'hat
vehemence
121
1 2 2 Of the Attainment ofPerfeSilon.
vehemence of defire was he moved by, when he cries out, Pfal. xlii. 1,2, As the hart fanteth after the 'water- brooks^ fo panteth my foul after thee^ O God: my foul thirjleth for God, for the livi?ig God. What awful con- cuffions and agitations of fpirit did he feel, when he thus defcribes his fear! My fiefd tremhleth for fear of thee^ and I am afraid of thy judgment Sy Pfal. cxix. 120. What afflictions of foul, what tendernefs of heart do we meet with in the repentajice of St. Teter^ when he we?it forth and wept bitterly! of Mary Magdalen^ or whoever that woman in Luke vii. was, when fie wafied the feet of our Saviour with her tears, and wiped them with the hairs of fjer head ! and of the royal Pfalmiji, when he watered his couch with his tears, Pfal. vi. 6. Nor were the pleafures of a//ura?2ce lefs fenfible and vehement than the forrows of repentance^ when ihtfrjl Chrijlians rejoiced with joy iin^ fpeakable^ and hopes full of glory. Shall I here add that holy indignation againft y/;/, that vehement defire of making fome re-- paration for it, which is the efFed: of god- ly forrow, that zeal and fervency of fpirit in the fervice of God, which is the higheji charader of PerfeBion it felf ? Shall I call thefe pajjions ? 1 muft not ; for though they have the heat and agitation of pnfjion, they have in them the tirmnefs and fieadinefs of an habit. And I wifn with all my
heart.
Of the Attai?wunt of PerfeSiion. 123
heart, that all thofe other excellent affedfi- ons of foul, which I before named, could be rendered natural and habitual. The nearer we come to this^ undoubtedly the perfeBer, I . doubt mortality is incapable of any fuch height : but the more frequent as well as the more veheme?it and fervent fuch affe5iiom are, the better certainly ^ for great is the force and virtue of holy pajji- on ; the flame of love refines our nature, and purifies it from all its drofs 3 the tears of a godly forrow extinguifli all our carnal and worldly lufts -, and the agitations of fear preferve the chaftlty and purity of the foul. 'Tis plain then, that our religi- on ought to be animated by holy paf]ions\ that the more frequent and natural thefe grow, the more perfett we are ; that be- ing the moft excellent frame of fpirit, when we are moft apt to be fenfibly and thoroughly affected by divine truths. By what means we may attain to this, is now briefly to be confidered. 'Tis certain, that great and important, wonderful and glo- rious truths, will not fail to afte6l us, and that throughly, unlefs luft or infidelity have rendered us ftupid and impenetrable. And ih^t go/pel-truths ^re fuch, is no doubt at all ; let the convidion be full, the re- prefentation lively, and the truth will do its work. 'Tis for want of fuch cir- cumftances and fuch fcnfible notions of
aa
1 24 Of the Attain7nent ofPerfecimt.
an objed as may ftrike the imagination; for want of clofe and particular applica- tions, when divine truths do not move us. This now does not only call us to the frequent ?neditation of the moft affe^^ ing fubjefts, the majefty and omniprefence of God; the fuffering of Chrift, death and judgment, heaven and hell ; but it {hews alfo, how to model and form our meditations^ that they prove not cold and fluggifh. Let the objedt of our thoughts be defcribed by the moft fenjible images or refemblances ; let it be clad with the moft natural circumftances ; let it be made as particular as it can, by fixing its eye upon us, and pointing its motion towards us: but above all, and in the firft place, let the proof of it be clear and ftrong. Prayer is an exercife very apt to move the pajjlon : the mind having difengaged it fclf from all earthly and bodily affec- tions, is prepared for the impreffion of truth and the Spirit of God ; it draws near- er into the prefence of God, and the fenfe of this fheds an awful reverence upon it ; it has a clearer, calmer, and more fe^ rious view of divine things, than when it is obfcured and difturbed by worldly ob- jects. In a word, meditation is in this ex- ercife rendered more folemn and more par^ iicular ; and when the holy fire is kindled in the foul, it dilates and diffufes it felf 3 more
Of the Atta iftment of Perfe&lon. 125 more and more, till the ftrength of defire, the vehemence of holy love tranfcend- ing the weaknefs of this mortal nature, we faint under the pajjions that we cannot bear. The Lord's Supper is an holy rite, wonderfully adapted to raife excellent paf fions : Here Chrift is, as it were, Jet forth crucified amongjt us ; we fee his body broken, and his blood poured forth j here with a devout joy we receive and embrace him by faith and love in thofe fytnbols of his body and blood, and fledges of his love. The foul muft be very ill prepared^ it muft have very imperfed: notions of fin and damnation, the crofs of Chrift, grace and falvation, which is not feniible of a croud of holy pajjions ipringing up in it at this facrafne?2t» Hymns and PJalms have, by I know not what natural magick^ a pe- culiar force and operation upon a pious mind. Divine Poetry has a noble eleva- tion of thoughts ; it does not devife and counterfeit pajjions^ but only 'vents thofe which it J^els'j and thefe are pure and lovely, kindled from above. Therefore are all its characters natural, its defcripti- on lively, its language moving and power- ful J and all is fo diredly fuited to a devout mind, that it prefently enters, moves, and actuates it, infpires and informs it with the very pajjions it defcribes. And though all good men are not equally moved in this
duty.
1 26 Gfthe Attahiment ofP^rfeSlion.
duty, yet all, I believe, are more or lefs moved. It was very much the bufinefs of the prophets^ and all of prophetick educa- tion ; our Lord and his difciples pradtifed it frequently ; it v^as ever a great part of religious joy ^ and one of the greateft plea- fures of pious retirement : and I wifh from my heart the efteem of it were re- vived in our days 3 I perfwade myfelf it would add much to the warmth and plea" Jure of devotion 5 it would contribute to introduce religion into our families 5 and for ought I know, into our very recreations iinAfriendfiips. And this minds me, that as 1 have under every foregcing Head ta- ken notice of the advantages of convert fationy fo I fhould not forget it here. This has a lively influence upon our minds, and always kindles in the foul a gende heat; And did we but accuftom our felves to en-^ tertain one another with difcourfe about another world ; did we mingle the praijes of God with the feafls and joys of life ; did we retire to our coimtry-houfeSy to con- template the variety and riches of divine wifdom and bounty in thofe natural fcenes of pleafure which the country affords, and did we now and then invite o\xv friends to join with us in offering up Hallelujah's to God on this account, what brightnefs and ferenity, what calm and pleafure would this diffule through all our fouls, through
all
* Of the Attain?ne?7t of PerfeSikn. 127
all our days ! To this that I have faid touching the exciting holy fajjions^ I will only add one ohfervation^ formed upon tho'fe words of the apojllc^ Janies v. 13. h any among you affliBed ? let him pray. Is any merry ? let him fing Pfolms : That re* ligion muft be accommodated to 7iatiire^ and that devout faJfio?2S will foon fhoot up, when they are engrafted upon a natural Hock. With which I will join this other^ that lince we are moft afFecfted by fuch truths as are moft particular, circumftan- tiated, and fenfible, and therefore imprint themfelves more eafily and deeply on our imagination j for this reafon I iliould re- commend the reading the lives oi faints and excellent perfons^ were they not gene- rally writ fo, that we have reafon to defire fomewhat more of the fpiiit of piety in the learned^ and more oi jiidg?ne?it in the pious, who have employed their pens on this argument.
§. 4. The immediate e?2ds of difcipline are the fubduing the pride of the hearty and the reducing the appetites of the body. By difcipline, I here underftand whatever voluntary rigours we impofe upon our feheSy or whatever voluntary refraints we lay upon our allowed enjoyments. And when I fay, that the humiliation of the hearty 2<vi^ fubjeBion of the body are the
imme-
12 8 Of the Atta inine77t of PerfeSlion.
immediate ends of both^ I do not exclude any other which may be involved in thefe, or rejiilt from them. Nor, of what im- fortance thefe two things are, I need not fliew. For fince all fin is diflinguiflied in fcripture into the filthinefs of the fpirit and ih^fefi , it is plain, that the pride of the hearty and the luji of the bod)\ are the two great caufes of all immorality and un- cleannefs. And therefore thefe are the two great ends which the wife and good have ever had in their eye in all their ads of Jelf'denial and mortification. This is fuffi- ciently attefted by the example of David^ Pfal. cxxxi. Lord^ 1 am not high-minded^ I have no proud looks, I do not exercife my- felf in great matters^ which are too high for me: But I refrain my foul ^ and keep it low^ like as a child that is wea7iedfrom his mother ; yea^ my foul is even as a weaned child. And from that other of St. Paul^ i Cor. ix. 25, 26, 27. And every one that fi rivet h for the majlery^ is temperate in all things: Now they do it to obtain a corruptible crown ; but we an incorruptible, I therefore fo run^ not as un^ certainly 5 fo fight /, not as one that beateth the air : but I keep under my body, and bring it into fuhjcdlion -, left that by any 77ieans when I have preached to others^ I myfelf fiould be a caft-away. Whoever thus mor- tifies the pride of the heart, whoever thus brings under the body, will foon find him-
felf
Of the Attainment of PerfeSiion. 129
felf truly kifree, and niajler of himfelf and fortune: he will be able to run the way of God's cQinmandments^ and to advance on fwiftly towards PerfeBion, and the plea- fure and happinefs that attends it.
And to attain thefe blefled erids^ I do not think that we need enfnare our fouls irt the perpetual bonds of monafiick vows ; I do not think that we are to expofe our felves by any ridiculous or fantaftick obfer- vances : there is, I fay, no Jieed of this ; for we may, as oft as we fhall fee fit, re- trench our pleafures, abate of the fhew and figure of life; we may renounce our own wills to comply with theirs who can- not fo well pretend either to authority or difcretion : and if thefe things cannot be done in fome circumftances, without be- coming fools for Chrift ', that is, without that tamenefs, that condefcenfion, that di- minution of our felves, which will never comport with the humours and the fa£hions of the world \ here is ftill the more room for mortification^ and for a nearer and more eminent imitation of the bleflTed fefus : provided ftill we decline all affectation of Angularity ; and when we pradtife any ex- traordinary inftance of felf denial^ we be ever able to juftify it to religions and judi- cious perfons, by the propolal of fome ex- cellent end. Fafii?ig indeed is plainly de- fcribed \n Jcripture -, and tho' \h^ obligation K to
130 Of the Attainment of PerfeEiion.
to it, with refped; to its frequency and meafure, be not the fame on all, yet all {hould fome time or other pradlife it, as far as the rules of Chrijiian prudence will permit. And I have often thought, that fafling ihould generally confift, rather in abftinence from pleafmg meats, than from all y not the food which ?20uriJ}:es our flrength, but that which gratifies the pa- late, miniftring mofl diredily to wanton- nefs and luxury.
F or the better regulating of voluntary difcipline, I propofe, by way of advice, three things, j. I do not think it beft to bring our felves under any perpetual and unalterable ties in any inftance of felf-de- nial : there is a virtue in enjoying the world, as well as in remunciitg it; and 'tis as great an excellence of religion to know how to abound, as how to Juffer want, IN ay, what is more, all voluntary aufteri- ties are in order to give us a power and do- minion over our felves in the general courie of a profperous life. And laftly, I very much doubt, when once a man has long and conftantly accujlomed himfelf to any rigour, whether it continue to have much of mortification in it, or whether it fo ef- fedually tend to promote our fpiritual li^ berty, as it would if we did return to it but now and then, as we law occafion. 2. We muft not multiply unnecejj'ary feverities ;
and
Of the Attahi7nent of PerfeSiion. 131
and that no man may think more needful than really are, I obferve here, that as there are very few who have not in their nature very confiderable infirmities^ fo are there as few who have not in their fortune very confiderable inconveniences : and if they would apply themfelves to the fnaftering of both thefe as they ought, they would ftand in kfs need of the difcipline of arbi- trary aufterities. There are many things too trifiing to be taken notice of, which yet do prove fufficient to difturb the quiet of moft, and betray them to many paffions and indecencies : nay, the weaknefles of good men are fometimes fed by temptati- ons of very little moment. Now, to fur- mount thefe temptations, and to frame and accommodate the mind to bear the little (hocks and juftles which we daily meet with, without any difcompofure or dif- pleafure, is a matter of great ufe to the tranquillity of life, and the maturity of virtue. To be able to hear tfje pride of one, and the ftupidity of another ^ one while to encounter rudenefs, another while negled:, without being moved by either ; to fubmit to noife, diibrder, and the diC- tradion of many little affairs, when one is naturally a lover of quietnefs and or- der, or when the mind is intent upon things of importance ; in a word, to di- gefi the perpetual difappointments which K 2 we
132 Of the Attainment of PerfeSiion.
we meet with, both in bafinefs and plea- fure, and in all the little projecls, which not the elegant and ingenious only, but people of all Rations and all capacities pur- sue ', to fuff'er all the humours and follies, the errors, artifices, indecencies, and faults of thofe we have to do with, with that temper we ought, that is, with a calm- nefs which proceeds, not from an uncon- cernment fur the good of others, but a juft dominion over our own fpirits : this is a great height ; and to train our felves up to it daily with much patience, vigi- lance, and application of mind, is the beji dijcipliiie : though I do not mean hereby to exclude all voluntary impo/itio?2S ; for, in order to mafter the evils which we cannot avoid, it may be of good ufe now and then to form the mind by voluntary trials and difficulties of our own chufing. 3. Laftly, We muft ever have a care not to lofe the fubftance for the jhadow ; not to •reft in the means^ and negledt the end 3 be- ing much taken up in difcipline^ without producing 2.ny fruit of it. For this is ta- king much pains to little purpofe 3 travel- ling much without, making any progrefs. But much more muft we take care, in the next place, that the difcipline we put our ielves upon, do not produce any /// fruit. To which end, we muft carefully obferve three things, i. That we keep to that mo- deration
Of the /Attainment ofPerfeSiion, 133
deration which fpiritual prudence requires ; neither expofing nor entangling our felves, nor difcouraging others by exce[jes and extravagancies, 2. That our felf -denied ne- ver betrays us into pride or uncbaritabkr nefs \ for if it tempts us to over- rate our felves and to defpife others, this is a flat contradiBion to one of the main ends of Chriftian difcipHne, which is the Immilia- iion of the heart. 3. That we ever pre- ferve, nay, increafe the fwectneji and gentle-- nefs of our minds; for whatever makes us four and morofe, or peevifli and unfocia- ble, makes us certainly fq much worfe ; and, inftead of begetting in us nearer re- femblances of the Divine Nature, gives us a very ftrong tindure of a devili/Jj one. Atbanafms therefore, in the life of A?2tho?iy the hermite, obferves, amongft other his great virtues, that after thirty years fpent in a ftrange kind of retired and folirary
Jire, xj )/ap «>t wV ©V* Tpa(pfif H^xs? yi^m 'yivo[/.ivo(;, a^yfiov CiKi to ?0o?-, uXXoi x) ^a-
pu»? Yiv^ >cj TToAtTtxof. Hc did uot appcar to his frien(js with a lullen or favage, but with an obliging fociable air : and there is indeed but little reafon, why the lock (hould be louring and contradled, whea the heart is filled with joy and chanty^ goodnefs and pleafure. A ferene opei> countenance^ and a chearful grave deport-
134 Of the Attainment ofPerfeSiion.
menf, does beft fuit the tranquillity, purity, and dignity of a Chriflian mind.
§. 5. haflly^ Some kinds of life are bet- ter fuited and accommodated to the great ends of religion and virtue than others, I fhall not here enter into an examination of the advantages or difadvantages there are in the feveral kinds of life w^ith refe- rence to religion. The fettling this and feveral other things relating to it, was one main defign of my laji book. All therefore that I have here to do, is but to make one plain inference from all that has been ad- vanced in this chapter. If P erf e^ ion and happinefs cannot be obtained without a fre- quent and ferious application of our felves to the means here infifled on ; then *tis plain that v^^e ought to caft our lives ^ if v^e can, into fuch a method^ that we may be in a ca^ pacity to do this. To fpeak more particu- larly and clofely ; fince meditation^ prayer^ and holy converfation are fo neceflary to quic- ken the confcience^ excite our pafjions^ and fortify our refolutions\ it is evident that it is as neceflary fo to model and form our lives, that we may have time enough to beftow on thefe. For they, whofe minds and time are taken up by the world, have very little leifure for things of this nature, and are very little difpofed to them, and as ill qualified for them. As to converfation^ as
the
I
Of the Attainfnent ofPerfeSiion. 135
the world goes now, 'tis not to be expeded that it fliould have in it any reli(h of piety, unlefs between fuch as have entered into a clofe and ftrid: frieiidJJoip, But the worldly 77ian is a flranger to true friendjhip% 'tis too facred, too delicate a thing, for a mind devoted to the worlds to be capable of. A regard to intereft, to fome out- ward forms and decencies ; the gratifica- tion of fome natural inclination, the ne- ceffity of fome kind of diverfion and en- joyment, may invite him to more famili- arity with fome, than others. But 'tis hard to believe, that there fhould be any thing in fuch combinations^ of that which is the very life and foul oi friend/hip, a fincere and un- • defigning paffion, increafed by mutual con- fidencies and obligations, and fupported and ftrengthned by virtue and honour. As to prayer^ men of bufinefs do, I doubt, oftener read or jay prayers^ than pray ; for 'tis very hard to imagine, that a foul that grovels perpetually here upon earth, that is inceffantly foUicitous about the things of this world, and that enters abruptly upon this duty without any preparation^ fliould immediately take fire, be filled with heavenly vigour, and be tranfported with earneft and impatient defire of grace and glory. Ah ! how hard is it for him, who hungers and thirfts perpetually after the profits of this worlds to hunger and K 4 thirjl
1 3^ Of the Attainment of PerfeEiion.
thirjl after righteoiijnefs too ! if fuch minds as thefe retain the belief of a providence, fome awe of God, and fome degree of gratitude towards him, 'tis as much as may reafonably be expedled from them : and may this avail them as far as it can I Laftly, as to meditation^ how can it be imagined, that fuch, whofe minds and bodies are fa- tigued and harrafled by worldly biijinefs, fliould be much inclined to it, or well pre- pared for it ? How ihould thefe men form any notion of a perfed: and exalted virtue, of devout and heavenly paffion ? What conceptions can they have of the power and joy of the Holy Ghoft, of poverty of fpirit, or purity of heart, or the diffufion of the love of God in our fouls? What idea's can they entertain of an heaven, or of angelical pleafure and beatitude ? In a word, the religion of men intent upon this world, when they pretend to any, which too often they do not, confifts efpecially in fwo things, in ai'/iaining from wickedncfs^ and doing the works of their civil calling -, and how far they may be fenfible of higher obligations, I determine not. Good God ! what a mercy it is to thefe poor creatures, that 'tis the fafhion of their country, as well as a precept of our religion, to dedi- cate one day in /even to the fervice of God -and their fouls ! but have I not often taught, ihat furity of intention converts the works
of
Of the Attai7tment of PerfeSiion. 137
of afecular calling into the works of God ? I have lb J *tis univerlally taught; 'tis the dod:rine of the gofpel ; and therefore I fhall never retraB it : but ah ! how hard a thing is it for a worldly man to mairi'^ tain this purity af intention I how hard a thing is it for a mind, eaten up by the love and cares of this worlds to do all tQ the honour of God ! tho' therefore I can- not retraB this doftrine, yet the longer I live, the more reafon do I fee for quahfy-- ing and guarding it with this caution : let no man that deiires to be faved^ much lefs that defires to be perfeB^ take fanduary in purity of intention^ while he fufFers the works of his fecular calling to ingrofs his foul, and entirely ufurp his time. \i fe- cular works exclude and thruft out of doors fuch as are properly religious, it will not be eafy to conceive, how the power of godlinefs {hould be maintained, how any wife thoughts, or heavenly defires flaould be preferved in fuch men ^ or how, final- ly, thofe wha have utterly given up them- felves to the wifdom of this worlds ihould retain any true value for thofe maxims of the gofpel, wherein confills the true wifdom that is from above. All that I have faid againft a life of bufinfs, may, with equal or greater force be urged a- gainft a life of pleafure \ I mean that which they call innocent pleafure : the
o?2e.
138 Of the Atta tn?nent of PerfeSiion.
one and the other entangle and enfnare the mind ; the one and the other leave in it a peculiar relifh, which continues long after the hurry both of pleafure and bufinefs is over. But all this while, I would not have what I have faid to be extejided fur- ther than I defign it, to raife fcruples in "virtuous and good men, inftead of reform^ ing the too eager applications of the earths ly to the things of this world.
CHAP. VIII.
Of the motives to TerfeBion, Several mo^ tivesfummd up in fiort ^ and that great one^ of having the other life in our view, infijled upon,
INnumerable are the motives to Per- fe5lion, which offer themfelves to any one that refleds ferioufly on this argu- ment. An hearty endeavour after Per^ fedlion is the beft proof of y^/^^m/y ; the near- eft approach to PerfeSion, is the neareft; approach to the utmoft fecurity this life is capable of. Great is the beauty and lovelinefs of an exalted virtue, great the honour and authority of it ; and a very happy influence it has even upon our temporal affairs : and to this may be ad- ded, the peace and tranquillity of a wife
mind.
Of the Attahtme7it of PerfeEiion. 139 mind, fandlified afFeftions, and a regular life. Befides, the love of God is bound- lefs, and the love of Jefus is fo too; and therefore demand not a lazy, feeble, or un- fteddy virtue, but a ftrong and vigorous one, a warm and adtive ; fuch as a true faith^ great hopes^ and a paffionate love do naturally excite us to. To all this I might add, that the Spirit of God is al- ways prefling on and advancing, defirous to communicate himfelf to us more and more plentifully, if we be not backward or negligent our felves. But thefe, and ma- ny other ififorcements to the duty of Per^ fe5lion, ithould I enlarge on them, would fweli this treatife to an intolerable bulk. Nor indeed is it neceflary : for the 4th chapter^ where I treat of the Fruit of Per- fection, does contain fuch motives to it, as are fufficient to excite, in any one that reads them, a mofl vehement defire and thirft after it. Here therefore all that I think fit to do, is, to put my reader in mind of another life : in the glories and pleafures of which, I need not prove that the perfect man will have the greateft fhare. This is a motive that muft never be out of the thoughts of the man that will be perfect ; and that for three reafons, which I will but juft mention.
I. Without another life^ we can never form any true notion of a perfect virtue.
So-
1 4.0 Of the Attainment ofPerfeSiion.
Sociable and civil virtues may be fuppoit- ed by temporal motives^ and framed and modelled by ivorldly conveniejicies ; but a divi?2e virtue mufl: be built upon a divine life, upon a heavenly kingdom. The rea- fon of this aflertion is plain ; the means muft always bear proportion to the end-, where therefore the end is an imperfect temporal good, there needs no more than imperfefl: unjmijhed virtue to attain it ; but where the end is heavenly and immortal, the virtue ought to be fo too. Were there no other life, the ftandard and meafure of the good or evil to be found in acti- ons would be their fubferviency to the temporal good or evil of this world ; and by a neceffary confequence, it would be impoffible to prove any higher degrees of poverty of fpirit, purity of heart, cha- rity, and the like, to be truly virtue, than what we could prove truly neceffary to procure the good, or guard us againft the evil of this life : and if fo, 'tis eafy to conclude what mean and beggarly kind of virtues would be produced from this ground.
2. Without another life^ all other mo^ fives to PerfeBion will be infufficient. For though, generally fpeaking, fuch is the contrivance of human nature, that nei- ther the common good of civil fociety^ nor ^he more particular good of private men,
caa
Of the Attainment of PerfeSlton. 1 41
can be provided for, or fecured, without the pradtice of fociable and political virtues-, yet 'tis certain, chat not only in many extraordinary cafes there would be no re* U'ard at all for ^^irtuCy if there were not one referved for it in another ivcrld-, but alfo in 7}Kji cafes, if there were not 2i fu- ture pleafure, that did infinitely outweigh the enioyments of this life, men would fee no obligation to Perfection. For what fhould raile them above the love of this world, if there were no other? or above the love of the body, if when they died they (hould be no more for ever ? and certainly our minds would never be able to foar yery high, nor {hould we ever arrive at any excel- lence or Perfection in anya<5tion,if we were always under the influence of the love of the world, and the body,
2,, A. life to come is alone a fufficient motive to Perfedfion, Who will refufe to endure hardjlnp as agoodfoldier of Chrijl Je* fusy who firmly believes that he is now a fpedtator, and will very fuddenly come to be a judge and rewarder of his fufFerings ? how natural is it to run with patience the race that is fet before us, to him who has an eternal joy, an eternal crown always in his eye ? and if a life to come can make a man rejoice even in Juffering evil, how much more in doi?2g good? If it ena- ble him to conquer in the day of the
church's
142 Of the Attam7?tent ofPerfeSiion.
church's tryal and affliftion, how much more will it enable him to abound in all 'virtues in the day of its peace and pro- fperity ? how freely will a man give to the diftreffed ?nembers of Chriji, who be- heves that he fees Chriji himfelf ftanding by, and receiving it as it were by their hands, and placing it to his own account, to be repaid a thou fand- fold in the great day of the Lord ? how eafily will a man allay the ftorms of paffion, and caft away the weapon of revenge and anger, with indignation againft himfelf, if his faith do but prefent him often with a view of that Canaan y which ihtmeek in heart Jhallinherit for ever ? how importunately will a man pray for the pardon of fin, whofe fenfe, whofe foul, whofe imagination is ftruck with a dread of being for ever divided from God, and excluded from the joys and virtues of the bleffed ? how fervently will a man pray for the Spirit of God, for the increafe of grace, whofe thoughts are daily fwallowed up with the contem- plation of an eternity ; and whofe mind is as fully polTeffed of the certainty and the glory of another world^ as of the empti- nefs and vanity of this ? how natural, finally, will it be to be poor in fpirit, and to delight in all the offices of an unfeigned humility, to that man who has the image of Jejiis wajhing the feet of his difciples^ and a
little
Of the Attai?tment of PerfeSiion. 143 little after afcending up into heaveny always before him ?
But I know it will be here objeSed, we difcern not this efficacy you attribute to this motive. The dodlrine of another life is the great article of the Chriftian faith ^ and it is every-where preached throughout Chrijiendom-y and yet men generally leem to have as much fondnefs for this world, as they could were there no other: they pradtife no virtues but fuch as are profi- table and fafliionable, or none any further than they are fo. To this I anfwer j tho' mojt ad: thus, there are many^ I hope vei-y majiy^ who do otherwife -, and, that all in general do 7iot^ proceeds from want, either of due confideration or firm belief of this dodlrine of another life. Firji^ From not confidering it as we fhould. 'Tis the greateft difadvantage of the objeds of faithy compared with thofe oi fenje^ that they are diftant and invlfible. He there- fore that will be perfeBy that will derive any ftrength and virtue from this motive^ muft fupply this diftance by devout and daily contemplation ; he muft fetch the re- mote objedtb of faith home to him ; he muft render them, as it were, prefent j he muft fee and feel them by the ftrength of faithy and the force of meditation y which if he do, then will h\s faith certainly prove a vital and viftorious principle 5 then will
no
1 44 ^f ^^^ Attai?ime7tt of PerfeSiion.
no pleafure in this world be able to com- bat the affuied hopes of an heave?! ^ nor any worldly evil or difficulty fuftained for virtue, be able to confront the ter- rors of an belL A fecond reafon why this motive doth not operate as it fhould^ is want of faith. We doubt, we waver, we flagger, we take things upon truft ; affenting very flightly and fuperficially to the doctrine of another life^ and looking upon good works rather as not injurious to this world, than ferviceable to a better : and then 'tis no more wonder that the un- believing Chriftian does not enter into Per- fedion and reft, than that the unbelieving yew did not: 'tis no more wonder, if the word of life do not profit the Chrijlian when not believed by him, than if it do not profit a pagan^ who has never heard of it . And what is here faid of infidelity^ is in its meafure and proportion true when applied to a iioeak and imperfect faith. He there- fore that will be perfect, muft daily pray, luord^ 1 believe ; help thou mine unbelief He muft daily confider the grounds on which the faith and hope of a Chriftian ftand ; the exprefs declarations of the divine will concerning the future immortality and glory of the children of God ; the de- monftration of this contained in the re- furredion of Jefus from the dead, and his afcenfion, and feffion at the right
hand
Illumination wbat^ &c. 145
hand of God : and to this he may add, the love of God, the merits of Jefus, and the ftate and fortune of virtue in this world. From all which one may be able to infer the undoubted certainty of ajiother world. The fum of all amounts to this : whoever will be perfect, muft daily, I {hould, I think, have faid almoft hourly, ponder the blejfednefs that attends FerfeBion in another life ; he muft ponder it Jerioujly, that he may be throughly perfuaded of it ; he muft ponder it often, that the notions of it may be frefh and lively in his foul.
S E C T. II.
Of the fever al parts of PerfeBion, illumi- nation, liberty, and zeal.
WHAT the feveral parts of religious Perfection are, will be eafily dif- cerned by a very flight reflecflion, either on the nature of 7nan, or the general Jiotion of PerfeCiion already laid down. If we I confider man, whofe Perfeolion I am treat- ing of j as it is plain, that he is made up of foul and body, fo 'tis as plain that moral PerfeBion relates to the foul, as the chief j fubjedt of it, and to the body no other wife ' than as the injlrumejit of that righteouf- nefs which is planted in the JbuL Now in ikit foul of man we find thefe three things ; L underjland-
146 Illumination what^
under jlanding^ wlll^ and ajfeBlo?is : in the improvement and accompliQiment of which, human PerfeBio?2 muft confequently con- fift. And if we enquire wherein this im- provement or accomplifhment lies, 'tis a truth fo obvious, that it will not need any proof, that Illumination is the PerfeBion of the under fianding^ liberty of the will^ and xeal of the affeBions. If, in the next place, we refled: upon the defcription I have be- fore given of Perfedion, nothing is more evident, than that to conftitute a firm habit of righteoufnefs, three things are neceC- fary: i. The knowledge of our duty^ and our obligations to it. 2. The Jiibdiiing our lujis and pajjions^ that we may be enabled to perform it. Laftly, Not only a free, but w^arm and vigorous proj'ecution of it. In xhtjirft of thefe confifts illumination ; in the Jecond, liberty j and in the thirds zeaL Upon the whole then 'tis evident, both from the nature of Perfedion and of man^ that I am now to treat in order of thefe three things, illumination^ liberty y and zeal^ as fo many eflential parts of religious Per- feBion. Nor mull I flop here, but muft tq thofe three unavoidably add humility : for whether we confider the fins of the perfect man's paft life, or the flips and defeds of his beft ftate ; or whether we confider man's continual dependance upon God in all refpeds, but especially in reference to I the
a7^d how attained. 147
the beginning, progreis, and confummati- on of his PerfeBion ; or whether, laftly, we confider the fcantinefs and deficiency^ not only of this or that man's PerfeBion in particular, but of human PerfeElion in ge- neral, we cannot but conclude, that no- thing can become mortal man (even tho' all the excellence human nature is capable of were united in one) better than humili" ty. Humility therefore muft begin and compleat religious PerfeBion ; it muft ac- company the Chriftian in every ftage of his fpiritual progrefs ; it muft crown all his ad:ions, and add that beauty and ex- cellence, that grace and luftre to all his other virtues, that is wholly neceffary to render them acceptable to God.
The general 72otion of PerfeBion being thus refolved into its parts, 'tis plain I am now to difcourfe of each of thefe. And what I have to fay on each ought, accord- ing to the ftrict rules of method, to be comprized within the y^w^ chapter : but to confult the cafe and benefit of my ?'eade?\ I ftiall flight this nicety, and diftribute my thoughts into as many chapters as I fliall judge moft convenient for the eafe and fupport of the memory.
L 2 CHAP.
148 Illumination what^
CHAP. I.
Of illumination. I. The dijlingidjhing cha- ra5fers of' illuininating truths, i. They fur if y us. 2. They nourifo and ftrengthen lis, 3. They delight us. 4. They procure us a glorious reward. II. The nature of illuminating knowledge. i. It miift be deeply rooted. 2. It miifl be dijiinll a?id clear. 3 . // muft be thoroughly concodled.
§. i.TTTH^T'it is. It happens in y V the point of illumination^ as it does in that of happinefs : all men, at firft hearing, form in general an agreeable and plealing 720tion of it ; all men admire and love it ; but few have any diflindl and true underftanding of thofe things which 'tis made up of. All men conceive illumination to be a ftate of light and knowledge^ as they do happinefs to be a ftate of pleafure : but are as little agreed in particular, wherein confifts the light or knowledge which makes the onCy as wherein confifts the pleafure that makes the other. The luft and paflion of fome, the fuperftition and prejudice of others ; curiofity and confidence, weakncfs and defign, enthufiafm and fancy, embroil and perplex all things. However, every honeft man hath a clue, by which he may efcape out of this labyrinth. The fcripture lliines with bright and gracious beams
T through-
and how attai?7ed. 149
throughout all this darknefs : and, if we will attend to it, we cannot wander into any dangerous miftake. This defcribes the ftate of illmnination very plainly to us, calling it fometitnes wildom^ Ibmetimes knowledge and under jl an ding ; fometimes faith ^ fometimes the jpirit of wifdom and revelation. Next, it acquaints us with the defign and end of it ; namely, to con^ vert us from the power of Satan to the fer- vice of the living God^ to purify and fandti- fy us, to enable us to approve the holy, ac^ ceptable^ and perfeB will of God, and, in one word, to make in wife unto falvation. Nay, it proceeds further, and points out to us particularly the truths, in the know- ledge of which illumifiation confifts. Thus the Old Teftament reckons wifdom to be, fometimes the knowledge of God, fometimes the knowledge of his law, fometimes the iin^ derfanding of proverbs and parables y thefe containing as it were the foul of moral in- ftrudion, and v/rapping up in a few and lively words, whatever the experience of the aged, or the obfervation of men of the mod piercing judgment, thought beft de- ferved to be tranfmitted to poilerity. But all this amounts to the fame thing, and all the defcriptions of wifdom in the Old Tejiament may be fummed up into that one. Job xxviii. 28. Behold^ the fear of the Lord^ that is wifdom^ and to depart I> 3 f'om
150 Illumination what^
from evil is tmderjiafiding. The New TeJ- tament tells us, this is life eternal^ to know thee the only true God^ and fefus Chrifl whom thou haft fent : that Chrijl is the way^ the truth and the life -, that in him are hid all the treafures of wifdom and knowledge : that true underflanding confifts in knowijig the will oj God'y which will is our fan^iification. And when St. Paul underftands by wifdom^ as fometimes he does, the penetrating into the fpirit and niyftery, the depths and recefles of the Old Teftament^ and difcovering the great defgn of mans redemption^ carried on through all the ages of the world, and through a wife variety of difpenfations, this alters not the notion of illumination: for this does not point out to us any new or different truths; but only regards one peculiar way of explaining, or ellablifliing and confirming the great Chriftian doc- trines. To conclude ; we may eafily learn what fort of knowledge the Spirit of God recommends to us above all other, from thofe petitions which St. Paul puts up for the Ephefans and Colofians. For xh^ former he prays thus ; that the God of our Lord Jefus Chrift, the Father of glory , may give unto you the fpirit of wifdom and revelation in the knowledge of him ; the eyes of your un- derflanding being enlightened, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the
faints.
and how attained. 151
faints, and what is the exceeding great nefs of his power to us-ward, who believe, according to the working of his mighty power, which he wrought in Cbrifl, when he raifed him from the dead, and fit him at his own right ha?id in the heavenly places, &c. Eph. i. 17, 18, 19, 20. For the latter thm\ that ye might be filled with the hiowledge of his will, in all wifidom ajid fipiritual under/landing ; that ye might walk worthy of the Lord unto all pleafimg, being fruitfiul in every good work, and increafing in the knowledge of God, Col. i. 9, i o. If from thefe and the like texts we form a general idea of illumina- tion, it will be this : illumination is a fiate of knowledge, confiding in the abolifliing or relinquifhing thofe errors, which deprave and pervert our affecflions, and undermine and fupplant the empire and authority of reafon ; and in entertaining and embracing thofe truths, which purify the one, and re- ftore and eflablifli tiie other : and all this in order to entitle us to the favour of God, and a bleffed eternity. I might con- tent my felf with this general delineation of illumination : but becaufe this is a fub- jedl from which we cannot but reap fo much pleafure and advantage, as will a- bundantly requite whatever labour can be beflowed upon it ; 1 will proceed to a fuller difcovery of it, if I can.
L 4. Illumi'
152 Illumination uchat^
Illumination then being a Jiate of know-- ledge, and the objetl of this knowledge being truths 'tis plain, that in order to form a juft and diiiindt notion of illumination^ it will be neceffary to enquire into two things : Firjl^ What kind of truths ; and next, what kind of knowledge of thefe truths, conftitutes illu7ni7iatiQn.
I . Of the truths which illuminate : we have many noble charaders in the Old Tef- tament and the New, which diftinguifli thefe from truths of an inferior nature : all which are, I think, comprized by Solomon in very few words; Prov, xxiv. 13, 14. My fon, faith he, eat thou honey, becaufe it is good ; and the honey- comb, which is fveet to thy tajie ; fo Jloall the knowledge of wifdom be unto thy foul, when thou hafl found it -, then there fh all be a reward, and thy expectation fhall not he cut off. Solomon here, as is very ufual with infpired writers, does compare fpiritual with corporeal things, or illuftrates the one by the other. He tells us, that what honey is to the body, that wifdom is to the foul: and recommending the former from two incomparable properties, its miniftring to health and pleafure, he recommends the latter from advantages, which bear indeed fome refemblance -, but are as much fupcrior to thefe, as the yi^/ is to the body. My fon, eat thou honey, becaufe it is good 3 i e. be- caufe
and how attained, 153
caufe it both cleanfe^ and purges all noxious humours, and 720urijljes and flrengthcm the body : and the honey-comb^ becaufe it is five et to the tajle ; which is the Jecond excellence of this fort of food^ namely, its pleafantnefi ; and properly urged to invite the eater : then, proceeding to compleat the compari- fon, he adds,y3 y7j^// the knowledge of wifdom he to thy fcul^ when thou hafl found it ; i. e. it fhall minifter to iht purification, Jlrength^ and delight of i\\y fouL But this is not all : tho* the parallel can be extended no fur- ther between honey and wifdom -, yet he does not think fit for that reafon to omit one of the greatefl: excellencies of wifdom : and therefore he adds, then there fiall be a reward, and thy expe5latio7i fhall not be' cut off, Wifdom does not only perfetJ and en- tertain our minds ; but alfo it gives us a title to thofe rewards, for the enjoyment of which it prepares and fits us. Here then we have from Solomon the true proper^ ties of true wifdom : by thefe we may pronounce fifely of all the different kinds of knowledge 3 diftinguifhing the precious from the vile, and fixing the true eftimate of each. If there be any fort of truths, whofe knowledge does not promote, but ob^ ftruEl thefe great ends, thefe we are to defpife and flight, to fmn and hate. But if there be any knowledge, that does nei- ther oppofe nor hinder, nor yet contribute
to
154 Illtiminatio7i what^
to thefe ends, unlels accidentally, and very remotely ; for this we may have (ome^ but 710 very greaU regard or efteem. But what- ever knowledge that be which is attended by theie fruitSy this is that which we are to fearch for as for hidden treafure : this is that which, when we have found it, we are to value above the gold of Ophir, the topaz ^ and the carbuncle ^ and all precious Jlones. The diftinguiihing cha^ raciers then of illuminating truths are four.
1. They purify us.
2. They nourijh znA frengthen us.
3. They e?itertain and delight us.
4. They procure us a glorious reward,
I. They purify us. This is a property which the royal Pfalmift frequently attri- butes to the word of God, that it is pure and clean, Pfal. cxix. and elfewhere. And the New Te/iament frequently afcribes to faith and hope, that they purify the heart, I John iii. 3. ASs xv. And this fure is the firft thing neceffary to the perfedling the foul of man. 'Tis with the foul, as with the body ; it m.ufl be firft cleanfed from hurtful humours, before it can be fed and nourifoed', purged of its errors and vices, ere it can be enriched with divine virtues, and attain that liberty and ftrength, where- in
aitd how attained.
in confifts the true greatnefs and excel- lence of the mind of man. The firjl Jlep towards the PerfeBion of virtue^ is the relinquiflnng our vice\ for we ?nuji ceafe to do evil^ ere we can learn to do good : and thq ^rji Jlep towards the PerJeBion of wij- dom^ is the dijpelling thofe errors^ which de- ceive and miflead the mind, and pervert life. What thefe were in the "Jews and Ge?itiles, and what they are at this day in us^ it is eafy enough to difcern. The mi?id of man, as far as I can obferve, is natu- rally projte to Religious worfhip. Not on- ly the confideration of the wonderful me- chanifm and contrivance of the world, and of events, ft range, fudden, and unaccount- able ; but alfo the confcience of his own impotence and obnoxioufnefs, inclining him to the belief, and prompting him to feek the patronage of an invifible alUfiifficient power. In the next place, the mind of man is ever prone to propofe to him fome great, fome fovereign good ; in which he may acquiefce, and by which he may fe- cure himfelf as well as he can, againft the indigence and poverty of his nature, and the changes and revolutions, the difafters and the miferies, to which this mortal Jlate is expofed. Thefe are two things of that importance, that no man can err in them, but the error muft prove fatal to his repofe. He that fets up to himfelf
for
55
J 5 6 Illumination zvhat^
for his Ultimate end, an empty and uncer- tain good^ inftead of a folid and eternal one, muft needs be as miferably deluded and difappointed, as he muft, who fets up to himfelf a falfe God inftead of the true -, or goes about to endear and recommend him- felf to the true^ by a falfe and Jiiperjlitious worfhip. Now in thefe points the Jew and Gentile were ?nijerably^ though not equally^ miftaken. The Geiitile worftiipped devils^ inftead of God : their myjhries were either fenfual or cruel ; their religion did oftner encourage tin than virtue. And as to their fovereigi; good, their hearts were fet upon this "world, upon the pomp and pleafure, upon the eafe and honour of it ; and they had either none, or very dark and uncertain profpefts beyond the grave : all beyond it was an unknown region, full of fables and idle phantoms. The Jews, though they enjoyed the oracles of God, and generally preferved the wor- ftiip of one true and living God, yet were they not free from very deplorable errors relating to thefe points ; they feemed to have turned the true God into an Idol, and to have entertained fome notions of him very repugnant to his nature : they looked up- on him as the God of the Jews, not of the Gentiles y as a refpe5ler of perfons, as fond and partial to the nation ; and as delighted with a religion, made up of
nume-
and how attained. i 57
numerous rites and ceremonies, and exter- nal obfervanccs. And this could not but have a very fad influence upon their reli- gion, as it really had : the holinefs which is truly acceptable to God, being negledled and aboliflied ; and Sadducifm ox Pharijaifm, i. e. fenfuality or hypccrify, introduced in the room of it. And as to their ultimate end or fupreme good, the Sadducees denied the refurre^ion, angels, and Jpirits ; and therefore 'tis not to be expedted they fliould entertain any defign above the pleafure of the body. And though the Pharijees ac- knowledged angels and a refurre5lion -, yet can we not difcern that they had a real value for any thing befides the honour, power, and wealth of this "world. And no wonder, fince they could, upon their principles, fatisfy themfelves in a religion which had nothing of internal purity or folid right eoiijhefs in it. So that upon the whole, the ^Jew and Gentile were alike wicked : only the wicked nefs of the yews had this aggravation in it above that of the Gentiles, that they enjoyed the oracles of God, and the favour of a peculiar cove- nant. This being the ftate of darknefs, which lay upon the face of the yewiJJ:> and Ge?2tile world, our Lord, who was to be a light to lighten the Gentiles, and the glory of bis people Ifrael, advanced and eftablifh- ed in the world that dodtrine, which
diredly
158 Illu 711171 at io7t what^
diredly tends to difpel thefe errors, and refcue mankind from the mifery that at- tends them. For all that the gojpel con- tains may be reduced to thefe three heads : Jirji, the affertion of one only true God^ with a bright and full revelation of his di- vine Attributes and Perfecfion, Secondly, an account of the will of God, or the wor- fjip he delights in, which is a fpiritual one, together with fuitable means and mo- tives ; in which laft is contained a full de- claration of mans fupreme happinefs, T'hird* ly, the revelation of o?2e Mediator betwee?i God and man, the man Chriji Jefus j through who?n we have accefs with boldnejs to the throne of grace ; through whom we have obtained from the Father, grace, and pardon, and adop- tion-:, and through whom, lajlly, all our oblations and performances are acceptable to him. The defign of this glorious mani- feftation was to open mens eyes, to turn them from darknefi to light, and from the power of Satan to the living God, that they might obtain remifjion of fns, and an ijiheritance of glory, Thefe then are the truths which illuminated the Gentile and Jewijh world : and thefe are the truths which muft illuminate us at this day. Thefe difpel all deftrudtive errors that lead us to vice or mifery : Thefe point out our fupreme felicity, and the dired: way to it : thefe open and enlarge the eye of
the
and how attained. 159
ihc foul, enable it to diftinguifli and judge with an unerring exa^lnefs between good and evil^ between fubjiaiitial and fupcr- ficial, temporal and eternal good. And I wifh from my foul, whatever light vfQ pretend to at this day^ we were well ground- ed and eftabliihed in thefe truths, I doubt notwithftanding our belief of one God^ and one Mediator 5 and notwithftanding we are well enough affured, that God, who is a Jpirit^ niujl be imrJJ:ipped in Jpirit and in truth 5 and notwithftanding our pretend- ing to believe a life to come ; I fay, I am afraid, that notwithftanding thefe things, we do generally err in two main points ; namely, in the notion we ought to have of religion^ and the value we are to {^t upon the world and the body. For who, that refleds upon the pomp and pride of life^ upon the eafe, the foftnefs and the luxury of it, upon the frothinefs and the freedom, the vanity and impertinence, to fay no worfe, of converfation, will not conclude, that either we' have renounced our religion, or form to our felves too complaifant and indulgent a notion of it? for is this the imitation of Jefus? is this to walk as y6f walked in the world ? can this be the deportment of men to whom the world and the body is crucified ? can fuch a life as this is flow from thofe divine fountains, faith, love, and hope ? who
again
i6o llltnmnation what^
again can refledl upon the paffion we &\(- cover for fuperiority and precedejice^ our thirfl of poisoer^ or ravenous defire of "wealthy and not conclude, that we have mijlakcn our main end^ that we fet a wrong value upon things \ and that whatever we talk of an eternity^ we look upon this pre-- jent world as our portion^ and moft valua- ble good ? for can fuch a tender concern for, fuch an eager purfuit after, temporal things, flow from, nay confifl with, purity of heaf't^ and poverty of fpirit^ the love of Gody and a defire of heaven ? Whoever then will be perfe5l or happy, muft carefully avoid both thefe errors : he muft never think that religion can fubfift, without the ftrength and vigour of our affections : or, that the bent and vigour of our fouls can be pointed towards God, and yet the air of our deportment and co?2verfation be earthly, fenfual, and vain, conformed even to a pagan pride, and Jhew of life. Next, he muft never cherifh in himfelf the love of this world : he muft never look upon him- felf other than a Jir anger and pilgrim in it : he muft never be fond of the pleafure of it : he muft never form vain defigns and projeBs about it ; nor look upon the beft things in it, as ingredients of our happinefs, but only as inftriunents of virtue, or fliort repafts and refrejhments in our journey. And becaufe all our mijlakes about the nu'
ture
a72d how attained. i6i
tnre a'nd PerfeBion of religion^ j^nd iht value of temporal things do generally arife from iVTrsfirocloi: a,aapTiaj that peculiar lia to which our conflitution betrays us ; there- fore the knowledge of our fe Ives ^ an inti- mate acquaijitance with all our natural pro- penfions and infirmities^ is no inconfiderable part of illumination. For we fliall never addrefs our felves heartily to the cure of a difeafe which we know nothing of, or to the rcdiifying any inclination^ till we are thoroughly convinced that 'tis irregular 2inA dangerous,
2. The fecond charader of illuminating truths isj that they are fuch as feed and nourijlo^ corroborate and i?nprove the mind of man. Now the properties of bodily ftrength are fuch as thefe : it enables us to baffle and repel injuries, to bear toil and travel, to perform difficult works with fpeed and eafe ; and finally, it prolongs life to a much further date, than weak and crazy conftitutions can arrive at. And of all thefe we find fome refembla?tces /in fpiritual firength ; but . as much more per- fetl and excellent, as the fpirit is above the body. Thefe truths then are indeed /A • luminating, which enable us to vanquish temptations, to endure with conftancy and patience the toils and hardihips of our Chriftian warfare, to difcharge the duties of our ftation with zeal and vigour \ and M which^
1 62 lUunimatiGn what^
which, iaflly, render us firm, fteddy, and immortal. And thefe are the glorious ef- feds which are attributed to the triithi of God. Hence is the gofpel called the /jow^t of God unto fahation, Rom. i. i6. And hence it is, that we read of the armour of God, Ephef. vi. 1 1. T'he fword of the fpirit^ the Jhield of faith, the breafl-plate of righte- oufnefs, &CC. to intimate to us the Jirength and virtue of the word of God, and that it brings with it fafety and fuccefs. And hence it is, that the word of God is faid to quickeji and ftrengthen ; that 7nan is faid to live^ not by bread only, but by every word that proceedeth out of the mouth of God\ that right eoufnefs is called everlafting ; and that he that doth the will of God is affirmed to abide for ever : to teach us plainly, that there is nothing fteddy and unalterable, nothing durable, nothing eternal, but God, divine truths, and thofe that 2sz formed and moulded by them.
There are truths indeed which are mere- ly barren and unaBive, which amufe and fuf- pend the mind, but never benefit it : but there are others which are, in the language •of Momo7i, like health to the navel, and tjiar- row to the bones : wifdom and virtue, life and honour, the favour of God and man, at- tend them where'er they dwell. And thefe are the truths which illuminate : truths that are aftive and fruitful j that make us I wife
and how attained, 163
wife and good, peifecfl and happy : fuch as we have a mighty interell: in, iUch as have a flrong influence upon us, fach as give a new day to the underftanding, and new ftrength and Hberty to the will ; fuch as rail'e and exalt our afFedlions, and render the whole man more rational, more fteddy, more conftant, more uniform. Thcfe are the truths which make men great and modeft in profperity, eredt and couragious in adverfi- ty ; always content with this world, yet always full of the hopes of a better : ferene, calm, and well affured in the prefent ftate of their fouls, and yet thirfting after Per- fe^ion, maturity^ and the abfolute conjiim- mation of righteoufnefs in the world to come. Now the truths that effecS all this, are all reducible to thofe which I have mentioned under the former head : for in thofe we find all that is neceJJ'ary to life and godlinefs^ to virtue and glory ; in thofe we find all that is neceflary to raife and fupport true magnanimity^ to enlarge and free the mind, and to add ftrength and courage to it. For what can more certainly promote all this, than immortality and glory ? what can be a furer foundation for the hope of both to reft on, than the favour of God himfelf ? and what can more effectually reconcile and ingratiate us with God^ than fincere uni- verfal righteoufnefs^ and the mediation of Iiis dearly beloved 5(?;/?
M 2 3. The
164 ' Illumination what^
3. The third characfler of illuminating truths^ is, that they are pleajant and agree- able to the foul. Hence it is, that the royal PJalmiJl pronounces the word of Godfweeter than the honey and the honey-comb : that he afcribes to it delight and joy ; for he tells us, that it rejoices the hearty that // enlightens the eyes. And accordingly we find the true fervants of God, not only continually bleffing and praifing God in the temple ; but magnifying him by Pjalms and Hymns in their prifons^ and rejoicing in the midft of tribulation. But when I reckon pleajure and delight amongft the fruits of Illumina- tion^ I muft add, that there is a vaft dif- ference between the fits and flafoes of mirth ^ and the ferenity of 2. fixed and ha- bitual delight ; between the tit illations of finje, and the folid joys of the mind-, and laftly, between the pleafures of fancy ^ and x)f reafon. And when I fay, Illumi- nation confifts in the knowledge of pleafant and agreeable truths^ I mean it of rational pleafure, an habitual tranquillity of the mind ; and then the matter is beyond queftion. Whatever truths do contribute to promote this^ the ftudy and contem- plation of them muft be our true wifdom, Joy, when 'tis folid and rational, does en- large and exalt the mind of man : 'tis as it were, health to the navel, and marrow to the bones 3 it renders us more thankful I to
and how attained. 165
to God, more kind and courteous to man. 'Tis an excellent preparation to invite more plentiful influxes of the Spirit of God. Hence did Elijah call for a inujicalijiftrument when he defired to prophefy : and we find the company oi prophets rejoycing with hynms^ mufick^ and dances \ all outward teftimonies of the inward tranfports and ravifliments of their minds. And as I am perfwaded that that which diftinguiflies a godly for- row, from a worldly or impious one, re- pentance and contrition^ from the agonies and perplexities of defpair^ is the peace and tranquillity which attends it ^ fo am I per- fwaded, that God does prefs and invite us to mourning and forrow for Jin^ for this reafon, not excluding others^ becaufe it naturally leads on to peace and joy : a foft and tender Jorrow diflipating the fears and diftreffes of guilt, like mild and fruitful Jhowers that do lay ftorms. In a word, there is no fuch powerful antidote againft Jin^ nor fpur to holy indufiry^ as holy pleafure, pious joy, or fpiritual peace and tranquillity. This is a partaking or anti- cipating the powers of the world to come ^ and the mightieft corroboration of every thing that is good in us. The ftudy then oi j'uch truths, is true wijdom. And Illu- mination thus far will confift in quitting thofe errors which beget melancholy, fu- perftition, defperation 5 and in fuch truths^ M 3 as
1 66 Illuminatmi what^
as enlarge our view of the divine Perfec- tions, and exhibit to us a nearer prefence of his good nefs and glory : yj^C/6, again, as un- fold the dignity of human nature, and the wife and gracious ends of our creation : fuch^ laftly, as extend our profpedt, and enlarge our hopes ; fupport our frailties, and excite our vigour.
4. The lajl property of thofe truths in the knowledge of which Illumination con- fifts, is, that they are fuch as procure us a reward. If we refledt upon thofe three heads, under which I ranged thole truths^ which illuminated the Gentiles and JewiJJj world, we fhall eafily difcern how well they fit this charader : they fill the mind with joy and peace ^ and make it abound in hope ', they purge the man from his na- tural corruption, and fortify the mind againft fuch impreffions, from outward good or evil in this world, as difquiet and torment the finner ; they procure him the protection of God's providence, and the afiiftance of his fpirit in this life, and they invite him to hope for glories and pleafures in another^ far above any thing that the heart of 77ian can conceive. God is the God of hope ; he has all fubiefi and fuf- fciency in himjelf : and therefore blefed muft all they be^ who have the Lord for their God. fejm is the fountain of all con- flation : He is made unto us of God, wijdom
and
and how attaiiied. 167
and righteoufficfs, and fanBification^ and ?'e- demption : happy is he that does rejoice always, and glory in him. Right eon fneji is a ftate of health and fij^ength^ of Perfeth- on and beauty, of peace and trariquillity, of rt// and hope: blejfed are they who are pofleffed of it, who are m^At free frojn Jin, and become fervants of God ^ who have their fruits unto holincfs, and the end ever- lajiing life. Such are ahxady pafd from death to life ; for the fpirit of life and holi- nefs, of God and glory, rcfts upon them. This is the charader that didinguifhes gofpel knowledge from all other forts of know- ledge. No knowledge of arts or fciences, and much lefs the moft exquifite knowledge of all the myjleries of the kingdom of dark- nefs, can pretend to an eternal reward, A fhort and impure pleafure, and a tranli- ent intereft^ is all that this fort of know- ledge can beftow, and very often, inftead of pleafure and profit, it requites its difci- ples with pain and trouble. The gofpel only contains thofe truths, which confer life and immortality on thofe that believe and obey them. 'Tis the gofpel alone that teaches us how we are to gain the love and favour of God-, and 'tis God alone who rules and governs the vifible and invifible world. He therefore alone is to be feared', and he alone is to be loved. Fear not them, faith our Saviour, Matth. M 4 X.
i68 Illu7nination what^
X. 28. which kill the body, but are not able to kill the foul ; but rather fear him who is able to deftroy both foul and body in hell. And St. ^^ohn gives the fame precept concerning the world : hove not the worlds neither the things of the world : and backs it by the fame reafon ; for the world paffeth away^ and the luji thereof : but he that doth the will of God abideth for ever. That is, the world can at beft but gratify for a moment the appetites of the body, or the defires of a fenfua! fancy j therefore love it not ; but love the Father, who, after the diffolution of the vital union betwixryi/// and body^ is able to confer life and happinefs on both to all eternity.
Thus I have conlidered the charaBers of illuminating truths. And the whole of what I have faid amounts to thefe two things. I. There are truths of very diffe^ rent kinds: truths that are of no ufe\ luch are thofe which are either trifling or mere- ly notional, and can have no influence on human life : truths that are of /'// ife ; fuch are thofe of which confifls the arts of Jenfuality, avarice, vanity and ambition : thefe are to be deteftsd, the former to be contemned by all that feek after true wifdom. Again, there are truths of an inferior ufe \ fuch as concern our fortunes, our relations^ our bodies : and thefe may be allowed their proper place, and a reajbnable value.
But
and how attained, i6g
But the truths which concern the peace and pleafare, ftrength and liberty of our fouls ; which procure us the favour of God^ and the grace of his fpirtt ; the truths in a word, which fecure our temporal and eternal happinefs ; thefe are ilhuninating truths^ thefe have a tranfcendent worth, and ineflimable excellence, or ufefulneis, and confequently can never be too dear to us. 2. Since the great characters of illu- rninatiiig truths do exactly fit the gof^el of Jefus, 'tis plain, that this is thatjyjtem of knowledge, which we are to fludy day and 7iight ; this is that divine philofophy, whofe principles and laws we mud inceffantly re- volve and ponder. 'Tis not without rea- fon, that the Pfalmiji beftows fuch glori- ous elogies upon the word of God, Pfal. xix. and elfewhere : that he magnifies one while the intrinfick excellence and beauty, another while the force and efficacy of it -y and ever and anon enlarges himfelf upon the advantages, the unfpeakable advan- tages which reward the meditation and pradice of it. Of all Perfections 1 have feen an end -, but thy commandments are exceeding broad. T'hey are pure, they en- dure for ever \ they enlighten the eyes, and rejoice the heart. Moreover by them thy fer^ vant is warned -, andiii keeping of them there is great reward. That is, by them we are preferved from all real evil ^ and put \\\
pofTcflion
I JO Illumination what^
poffellion of, or entitled to all real good. How well did St. Feter anfwer, when our hord afked his difciples, will ye alfo go from me'? Lord, 'whither f:all we go ? Thou hall the words oj- cte7'nal life And how wifely did St. Faul rerolve, to hiow nothing but Chrijl fefus and him crucified ? For he is the way, the truth, aijd the life \ and in him are hid all the treafures of wifdom and knowledge.
But after all, as there is 2. form of godli- nefs, fo there i^^form of knowledge, without the power of it. The knowledge of the fame truths, as I oblerved in the beginning, in different perfoJts, may be very different^ as meeting with a very different reception. Our conceptions may be more clear or con- fufed, more lively or faint, more perfed: or maimed: and our ajjent may be ftronger or weaker. In fome they may only float fu- perficially, in others they may penetrate deeper: and the degrees of their influence and operation will be certainly proportioned to the different manner of their reception. For this reafon it will be neceflary to the right underflanding of a flate of illumina- tion, to difcourfe,
2. Of the nature of that knowledge we mufl have of the former truths ; to fhew, what fort of conception we mufl form of them, and what kind of affent we mufl pay them, and what kind of confideration we mull employ about them. As I have there- fore
and how attat7ted.
fore laid down the properties of thofe truthy fo will I now lay down the properties of that knowledge of the)?!^ which is effential to illu7ninatio7i,
I. Illuminating knowledge mufl be deeply rooted. This our Saviour has taught us in that parable, wherein he has obferved to us, that the Jeed which had not depth of earthy as \tJbon fpraJig iip^ fo xtfoon withered 2ind dried away We often know for pretend to do fo) the rudiniejits of our religion ^ without the grounds and foundation of it. We embrace co?iclufons, without examining the principles from whence they flow ; and contrary to the advice of the apojile, we are unable to give a reafon to any one that afketh us of the faith, and the hope that is in us. And then ours is not properly knowledge^ but opinion ; 'tis not faith but credulity : 'tis not a firm perfuafion^ but an eafy cuftomary affent. And this is overthrown by every temptation -, defaced or much blurred by every atheijlical fuggejlion or prophane objec^ tion. Does the world or our luft tempt us, as the devil AiA our fir ft parents, ye pall not furely die ? How ealily is that faith (hak^ en, which is 7io better founded? How eafi- ly is a man induced to hope, that fin is not \t\'y fatal and pernicious, that God will cafily be prevailed with to pardon it, that the fames of hell are metaphorical, and its eternity a miflaken notion and groundlefs
fancy,
171
172 Illumination what^
fancy, if he be ignorant of the true rea^ Jmis of God's wrath and indignation^ which are ibunded in the very nature of God and Jin ? Whereas on the other hand, he that well underftands both thefe; the de- formity and tendency of fin, and the ho- linefs and the purity of the divine Na- ture, cannot but dijcern an irreconcileable oppojition between them \ and be convin- ced, that were there 710 tribunal ereded for the /inner ^ yet would Jin be its own punif^menty and that an intolerable hcll^ confifting in the diforder of nature, an ex- clufion from God^ &c. would be the natu- ral and neceflary ijjue of it. Th^Jiim of this argument is, that knowledge, which has no deep root, is fabjed: to be over- thrown by every blaft : that faith which is little more than credulity, does very fel- dom ftand againft any very rude Jhock. Now the grounds of our J'aith and duty are fully and clearly expounded in the gojpel : and here efpecially we muft Jeek them. When I fay this, I rejedt no col- lateral arguments, 1 refufe no Joreign aids, which contribute any thing to confirm and fortify our belief of gojpel truths. The Jaith of St. 'Thomas did, in part at lea ft, depend upon the evidence of fenfe, Tho- mas, beco.ufe thou haft fe en thou hafi believ- ed, John XX. 29. And fo did that of the refi of them, who were eye-witneffes of
the
and how attained, 173
the refurre^ion and afce/ifion of the hlejfcd ycfus. The doBrine of one God, and a ''judgment to co?ne, may receive much light and ftrength from natural reajon : and whatever ejiablijijes a revealed truth, will be fo far from diminilliing, that it will increafe the virtue and efficacy of it. All the caution I think fit to give here is, that we be fure that the ground be plain and firm, on which we build the belief of an illuminating truth. Philofcphy, in many cafes is clear and convidtive : St PaulYiim- felf amongft the Gentiles, frequently ap« peals to reafon. But too often we call our fancy phikfophy ; and obtrude upon the world, the wild and undigefted theories of a warm and confident i?nagi?iation, for new dijcoveries. What ftrange Jiuff was Gno- Jlick philojophy once? What did it produce but the corruption of the Chrijlian faith ? And what can be expected from my/lick e?ithufiajiick philofophy or divinity in any age, any man may guefs, without any deep pe- netration. Nor do I doubt but that all ju- dicious and experienced men, do as much defpife and naufeate the blendures and mix- tures of pretended philojophy with our faith and morals, as the world generally dees the juhtilties and perplexities of the fchoois. For my part, I can't endure to have my religion lean upon the rotten p7'opi of pre- carious notions. I admire, I love the ele^
vatiom
174 Illumination what^
'-cations and enlargements of foul ; bat I can have no value for unaccountable amufe- ments or ra^nbles oi fancy. An itch of no- velty or curiofity has a tindture in it of our original corruption. I ever fufped: an opinion that carries an air of novelty in it j and does always prefer a vulgar truth be- fore refined error. They are vulgar truths^ which like vulgar bleffifigs, are of mofi ufe^ and truejl worth : and Ibrely our Saviour thought fo, when he thanked, his Father ^ that he had hid thefe things from the wife and pru- dent ^ and revealed them unto babes. And when he himfelf taught the people with power and authority^ and not as the fcribes^ he did advance no fubtil theories^ but bright and dazling, ufeful and convidtive truths. This minds me of another property of illu^ minating knowledge,
2. This knowledge muft not be obfcure and confufed, but difiindl and clear. Where the images of things are flight, faint, and vanifhing, they move men but very weak- ly, and afFedt them but very coldly; efpe- cially in fuch matters as are not fubjedt to our fenfes. And this I perfuade myfelf is one chief reafon why thofe glorious and wonderful objects ^ God, a judgment to comCy heaven, and hell, do ftrike us Ho feebly and operate fo little. We have generally no lively, diftindt, and clear conception of them : It being otherwife impoffible, that things
in
and how attat7ied. 175
in their own nature dreadful and arnaxing^ fhoiild excite in us no fear ; or that things in their own nature infinitely amiable^ Ihould inkindlc in us 7io pajjion^ no de/ire. The notions we have oi fpiritual and invi- fible things are diin^ dujk)\ and imperfeB : our thoughts pafs over them fo /lightly, that they Icarce retain any print or traces of them. Now this fort of knowledge will never do the work. Thefe drowfy notices of things will never ferment and raife our pajjions for heaven high enough to confront and combat thofe we have for the world. From hence we may give a fair account, what the ufe is of prophetic k retirement^ and prophet ick eloquence : what is the purpofe of all thofe fchenies and tropes^ which occur in infpired writings : and why the beft of men have ever fo much afFedied folitude and retreats^ from the noife and the hurry of the world. Serious, frequent, and devout contempla- tion is neceflary to form in our minds, clear, diftindl, and fprightly notions: and to comfmmicate thefe well to the world, they muft be exprefiTed in moving language, in living tropes and figures. Ah ! did we but confidcr this, we (hould fure allot more time to the fiudy of divine truths \ and we fliould not think, that to difcover them throughly, it were enough to let our thoughts glance upon them. But we fhould furvey
and
176 Illumination what^
and ponder them with all the exa61nejs and diligence that were neceffary to make laft* ing and diftindt imprcjjiom upon us. Could we know by intuition^ doubtlefs wonderful obje5is would raife very extraordinary paf- Jions in us. But this we cannot, let us come as near it as we can : only let us avoid forming ahfurd and falfe notions of things, whilft we endeavour after dijiin5l and clear ones. Spiritual things do not anfwer corporeal, like face to face in a glafs : and therefore, tho* to give fome light to things that are above us, we may find out all the refemblances of them we can in thofe things we are acquainted with here below -, yet we muft ftill remember, that the one do vaftly exceed the other, and that we cannot thus get a juft adequate Jiotion of them.
3. This knowledge muft not lie in the underftanding, crude and ufidigefled 5 but it muft be throughly co7ico5ied and turned into nouriJJjjnent, blood, and fpirits. We muft know the true value and ufe of every principle, of every truth ; and be able readi- ly to apply them. For what does it fignify, how important truths are in themfelves, if they are not fo to me ? What does it avail that they are impregnated with life and power, if \ feel not any fuch influence ? Of what ufe is the knowledge of gofpel-pro- mifes to me^ if I reap no comfort from them ?
Or
and how attained, 177
Or the knowledge of gofpeUthreats^ if they are unable to curb and rejlrain my paffions ? And fo is it with other truths : what will it avail me that I hiow, the life of man con- Jijls not in the multitude of the things which he popjjis^ if notwithilanding I cannot con- tent myfelf with a competency ? That righ- teoufmfs is the chief good^ and the richeft treafure of the foul of man ; if notwith- ftanding I feek this worlds and the things of it, with a vnoxz early and pajjionate concern ? Thaty5>z and pain are the mod cojifiderable^ if not o?2ly^ evils of man j if notwithitand- ing I be caft down and broken under every adverfity? And thus I might go on, and {hew you, that the knowledge which is not digefted into nourijhment is, if not a bur- den, of no benefit to us. 'Tis plain, that is to me nothing worth, which I make no ufe of. We muft then follow the advice of Solomon^ and never quit the fearch and me- ditation of truth y till we grow intimate and familiar with it ; and fo have it always rea- dy for 2l guide and guard for ouv fupp07^t and flrengthy and for our delight and pleafure. We muft bind it about our hearty as he fpeaks, and tie it as an orfiament about our neck. Tben^ when we go forth it fhall lead uSy when we fleep it fhall keep us, and when we awake it fhall talk with us : for the command^ ment is a lamp^ and the law is light, and re- proofs of infiruBion are the way of life^ Prov,
N vi.
178 Illumination whaty
vi. In a word, nothing can render the moft important truths powerful and operative in us, but fuch a d'lgeftion of them by ferious and devout meditation^ as may in a manner incorporate them with us. And this the Jcripture plainly teaches, when to fignify the force and virtue of the gofpel above that of the law^ it ufes thefe words : For this is the co^venant that I will make with the houfe of Ifrael after thofe days^ faith the Lord^ I will put my laws into their minds^ and write them in their hearts^ Heb. viii. 10. intimat- ing, that no lawSy no principles can ever influence us, till they be deeply imprinted in our hearts.
To wind up all. There are feveral kinds of knowledge of the fame truths : there is a knowledge, which ferves us only as Pi/ga's top did Mo/es ; to Jljew us Canaan^ but not to iriftg us into it. There is again a knoW'* ledge y which ferves us only as the tale?2t did the wicked ferva?2is ; not to procure rewards^ but punijljments. And finally, there is a knowledge^ which, like the talents in the hand of t\\Q faithful and good Jieward^ in» riches w%firjl^ and recommends us afterwards to higher trufts and dignities ; which im- pj^oves and perfeBs our nature firft, and then puts us into pojfejjion of fuch blej/ings, as only nature thus improved and perfeBed is capable of. And this knowledge muft not be a flight, fuperficial, and undigefl:ed one j I it
and how attained.
It muft not be a confufed and obfcure, a weak and imperfed: one : this is not the knowledge which will bring forth thofe ex- cellent fruits^ which we have reafon to ex- ped: from true illumination. But it muft be a knowledge that has all the quite contra- ry charadters : even fuch as I have before defcribed at large. That this is an obja^va- tion of the greateft weight and moment is evident to any one who will give himfelf leave to make any rejledlion on the prejent ftate of Chriftianity, For how does the power of darknejs prevail amidft the light of the gofpel ? How has the devil ereded his throne in the midft of that Churchy which fhould be the kingdom of God? and fin and death reign where life and immor- tality are preached ? Whence is this ? Are men ignorant of thofe truths which make up the fyftem of true wifdom ? This is not eafy to be imagined ; fcarcely of the dark« eft corners of the popiJJj churches, much lefs of ours. And therefore we muft con- clude, that this is becaufe our knowledge is noifuch as it ought to be, with refpeft to lis clearnefs, certainty, and digeJlio?i,
N 2 CHAP,
179
i8o Illumination whatj
CHAP. II.
Of the fruits ajid attainment of illuminati- on . T'hat illumination does not depend fo much upon a mans outward fortune, ex- traordinary parts^ acquired learning, G?^. as upon his moral qualifications, fuch as humility, impartiality, a7id love of the truth. 4. Dire^ions for the attainment of illumination, i . T^hat we do not Juffer our minds to be ejigaged in quejl of know* ledge foreign to our purpofe, 2. T^hat we apply ourfelves with a very tender andfen- fible concern to the Jludy of illuminating truths. 3. T^hat we a5f conformable to thofe meafures of light which we have at^ tained, 4. T^hat we frequently addrefs our fives to God by prayer yir the illuminati- on of his grace. The chapter concluded with a prayer of Fulgentius.
HAving difpatched the notion of illu^ mination in the foregoing chapter^ and {hewed both what truths^ and what fort of knowledge of them is requifite to it ; I am next to treat,
J. Of i\\t fruits : and, 2. Of the attainment of it.
§. I. As to ih^ fruits of illumination I
have the lefs need to infift upon them^ be-
caufe whatever can be faid on this head, has
I been
and bow attained, i 8 1
been in a manner anticipated : all the characters of illuminating truths and illu- tninating knowledge being fuch as fufficiently declare the bleffed effe^h of true illumiiiation. I will therefore be very p^ort on this head \ and only jufl: mention two advantages of il- lumination. As the life of light is efpeci al- ly twofold, to delight and guide us ; fo do we reap two benefits from illumination.
I. T\itfirfi and m.oft immediate one is, that it jets the whole man, and the whole life right \ that it fixes our affedlions on their proper and natural objeSl^ and direds all our aBions to their true end, I do not mean, that the underfianding conftantly and neceffarily ijifluences and determines the wilL Experience tells us, that we have 2i fatal li- berty : that our affe5liojis are too often in- dependant of our reafon \ that v^t fin again ft the did:ates of confidence , that we purfje falfie pleafiure, and a fialfie interefi, in oppofi- tion to the true^ and in plain oppofiition to our judgment too ; at leaft to ^ifiedate and calm one. And the reafion of all this is, be- caufe we confift of two different and repug- nant principles^ a body and a fioul : and are foUicited by two different worlds, a tempo- ral and an eternal one. But all this not- withftanding, 'tis certain that illumination in the mind has a mighty influence upon us : for it is continually exciting in us wife defiires and excellent purpofis : 'Tis always N 3 alluring
i82 Illumination nsohat^
alluring and inviting us towards our {ovq-- reign good, and reftraining and deterring us from Jin and death: it alarms, dilquiets, difturbs, and perfecutes us as often as wc err and wander from the path of life. In one word, the great work of illumination is, to be always reprefenting the beauties and pleafures, and the beatitude and glory of mrtue 5 and remonftrating the evils and dishonours, the deformities and dangers of vice : fo that a man will never be at rejiy who has this light within him, till it be either extinguijhed or obeyed,
2. This light within us, if it be fol- lowed and complied with, not muddied and difturbed 5 if it be not quenched and extinguished by wilful fin, or unpardonable ofcitancy and remilTnefs ; if, in a word, its influence be not interrupted, difperfes all our fears as well as errors^ creates an un- fpeakable tranquillity in the foul, fp reads over us a calm and glorious Jky^ and makes every thing in us and about us look^^^, and verdant^ and beauiifuL The dijjipation of Pagan darknefs^ and all participation or re- femblances of it ; deliverance from a ftate of bondage and wrath ^ the peace of God, the love of fefus^ the fellow fl:ip of the Holy Ghoji^ the immortality of the foul ^ the refur- reclion of the body, the perfection and blefed- nefs of eternity. Good God ! what fa rpriz- ing, what ravifliing themes are thefe for the
thoughts
and how attained. 183
thoughts of an enlightened foul to dwell up- on ! blefled and happy is he who enjoys this pleafure upon earth. And that ^ve may\ I am now to difcourfe,
§. 2. Of the attainment of illumination. Now whatever advice can relate to thii^ may be reduced under two heads :
1. What qualifcatiom do render man ca- pable of illumination.
2. What it is that one duly qualified is to do in purfuit of it.
§. I. To begin with the qualifications re- quifite to illumination. One man is diftin- guifhed from aftother feveral ways : by his efiate or fortune ^ by natural or acquired en- dowments, and by moral dijpofitions : and each of thefe may have fome, tho' a very different influence upon human Pet^fe^ion. For if we inquire after only the effence and integrity of PerfetJion ; then are there two or three inoral qualifications^ which are al! that is required in order to this : bat if we inquire after the largenefs of its ftature, the fymmetry of its features the lufire of its complexion, and the elega7ice of its drefsj then may we allow fomething to be afcrib- ed to fortune, to nature', and a liberal edu^ cation. This is an objervation, very necejfa-^ ry to be made. For tho* every man may. be N 4 capabk
184 Illu77ihiation what^
capable of PerfeBion, that is, habitual holi^ nefs, if it be not his own fault ; yet is not every man capable of being equally perfeB^ becaufe of that accidental variety which I have fuggefted, and which flows from dif- ferent gifts of Gody which depend 7iot on our fives. This being premifcdj in order to prevent my being miilaken, I proceed and determine,
I. That illumination depends not upon a man*s outward fortune. There are indeed feveral forts of knowledge^ which we can ne- ver arrive at without much leifure and much expence : and in order to fupport the one, and enjoy the other, it is requifite that we be mailers of a good fortune. Hence is that ohfervation of the author of the Ecclefiaflicus^ chap, xxxviii. 24. I'he wifdom of a learned ma?! Cometh by opportunity of leifure ; and he thai has little bufjtefsfhall become wife. And therefore in the following verfes, he ex- cludes the hufhandman, i\\Q ftatuary^ the en- graver^ xh&fnithy the potter -, and all con- fequently whofe time and mind is taken up in the labours of their profefion, and in making the neceflary ^r^i;/^^;2 ior Ife; thefe, I fay, he excludes from all pretenfions to wifdom. How can he get wifdom that holdeth the plough^ and that glorieth in the goad, whofe talk is of bullocks, &c. But this is not the wijdom that I am inquiring after, and which conftitutes illumination, 7??^^ con lifts
not
and how attained. 185
not in the laws of our earthly but heavenly country : not in a^'ts and fcietices wiiich re- late to the body, and minifter to a temporal life ', but in thofe divine truths, which purify thcjouly and minifter to an eternal one : no, not in notional improvements of the mind, but in Jpiritual and vital ones. And there- fore the hnjbandman and the artijl, the me^ chanick and the trader ^ are as capable of this fort of wifdom, as the man of office, money, or quality. There needs no wealth to render one the child of light and of the day. There is the book of nature \ the book of revelation ; both the books of God, both writ throughout with glorious illuminating truths: thefe lie wide open to every honeft Chriftian. The being and nature of God ; the mediation of Jefus, and a judgment to come ; the nature and neceffity of holi- • nefs, are fully revealed, and unanfwerably proved. And tho' every honeft man be not able to difcover all the arguments on which they ftand, yet may he difcover enough : and what is more, he may have an inward, vital, fenfible proof of them ; he n\2iy feel the power, the charms of holincfs ; experi- ment its congruity and lovelinefs to the hu- man foul ; and obferve a thoufand demon- ftrations of its Jerviceablenefs to the honour of God, and the good of mankind : he may have a full and convidtive fenfe of the mainfejlation of the divine P erf eSi ions in
the
1 86 Illuminatmt "johati
the great work of our redemption \ and the excellent tendency of it may be fo palpable and confpicuous to hini, as to leave no room for doubts or Jcruples. Bat befides all this, there is a voice within^ there is a divine teacher and injlrudior, which will ever abide with hijn, and lead him into all necejfary truths : all which is implied in thoje words of our Lord, If any man will do his willy hejhall know of the doBrine^ whether it /v of God, or whether I fpeak of my felf John vii. 17.
2. Extraordinary natural parts, fuch as fagacity or acutenefs of judgment, ftrength of memory, the livelinefs of imagination, are not neceflary to illumination. The gofpel, as I remember, takes no notice of thefe. Such is the beauty of holinefs, that it requires rather purity of heart, than quicknefs of apprehenfwn, to render us ena- moured of it. And the very fame thing may be faid of the power and energy of all gofpel motives, and of the proofs and evi- dences too of divine truths. To convince and affeB us, there is no need of fagacity and penetration, but probity and fncerity. However, I have two or three refections to make here, which may not be unufeful: for though acutenefs and retention, by which I mean quicknefs in difcerning^ and firmnefs in prefervi?ig truth, be commonly accounted natural parts, and generally
are
and how attained. 187
are fo ; yet, I think, where the one or the other are moft defeBive, they may be much helped 2indi wonderfully improved. To which end I remark, Jirjiy That thole defers of iinderjlandijig or memory^ which fome are wont to accufe themfelves of in Jpiritual things, are with more juftice to be imputed to wa?it of concern and affeSiton for fuch things, than to any incapacity of nature. 'Tis plain, we eafily tinderjland^ and ealily remember^ what we dejire and love : and where-ever we follow the impulfe or con- du(ft o{ Jirong inclinations^ we feldom fail of excelling. Let us therefore take care, that our hearts htfet upon the thijigs of God-y and we (hall foon fee that ouv judgment and memory will no more fail us i^^r^, than in thofe worldly interejis and plea/iireSy which we are moft intent upon. Secondly^ As to memory ; it depends very much upon the perfpicuity^ regularity ^ and order of our notions. Many complain of want of me- mory ^ when the defed: is in their judgment. And others^ while they grafp at all^ retain fiothing. In order then to relieve this in- Jirmity of memory ^ it were an excellent way to confijie our fearch and meditation to 'Sifew objeBs, and to have thefe clearly and methodically handled. A catechetical way of expounding and aflerting the rudinmits of our faith, if done as it ought to be, is of great fervice to perfons of all capacities ;
but
1 88 Illumination what^
but efpecially to thofe of ineaner. For thm they may not only be enriched with the knowledge of the mod ufeful things, and of the grounds on which our obligation either to belief ox pra^ ice is bottom'd ; but alfo may be furnifhed with general principles of reajon, by which that may fteer their judgment in all cafes j and with certain heads oi faith and morals^ to which they may be able to reduce moft of what they read or hear. Thirdly^ 'Tis with the underftanding as with the eye of the body : one i^ts further off, and in 2i fainter light ; but another fees as "well with regard to all the iifes of life, who yet requires that the objeds (hould be nearer, and the light better. Men of flow capacities muft not be daring or precipate in paffing their fentence and forming their notions. They muft examine^ whether the , matters they enquire after be not too remote and obfcure : whether the objecfl may be brought nearer^ and placed in a better light y or whether they may be furnilhed with telefcopes or microfcopes fit for them. If noty they muft quit the fearch oi fuch truths as improper and unneceffary for the^n : by which means they will, at leaft, avoid being de- ceived or perplexed 5 which is no fmall advantage. To be enriched with a kind of imiverfal knowledge is a great thing ; but I doubt too great for man. Next to this is, to be endowed with a knowledge of neceffary
and
a77d how attained. 189
and import a?it truths \ and to htf?^eed from en'ors and pcrlexity in matters of any ?nG- fnent : and methinks it were no great excefs of modejly or humility y for man to h^ content with this,
3. Tliere is no great need of acquired learning in order to true Illumination. Our Saviour did not exadl of his dijciples, as a neceflary preparation for his dodrine, the hiowledge of tongues \ the hijiory of ///;;^j, or nature ; logick, metaphyjicks, mathe^naticks^ or the like. 77;^^ indeed may htjerviceable to ^;^/iy excellent ^;?^i : they may be great accompUflmients of the mind ; great orna- ments and very engaging entertainments of hfe : they may be, finally, very excellent and neceflary injlruments of, or introduBions to feveral projejjions or e?nployments. But as to Perfediion and happinefs^ to //;^ they can never be indifpenjably neceflary. A man may be excellently, habitually good., with- out more languages than one : he may be fully perfwaded of thofe great truths^ that will render him maflier of his paflions, and independent of the world 5 that will render him eafy and ufeful in this life, and glorious in another^ though he be no logician nor metaphyjician. Yet would I not all this while be fuppofed to exclude the ufe of true reafon and folid judgmoit. Tho' the meanefi capacity may attain to its proper Perfec- iion ; that is, fuch a meafure of knowledge^
as
19^ Illumination whatj
as may make the man truly wife and happy ; yet the more capacious any m2ix\s foul is, and the more enlarged his hiowledge^ the more perfeB and happy he.
4. The qualifications previoufly neceflary to Illumination^ are two or three moral ones, implied in that infant temper our Saviour required in thofe who would be his difciples, Thefe are humility^ impartiality^ and a thirfl or hvc of truth, Firfl^ Humility, He that will be taught of God muft not be proud or cojtfidejit in himfelf. He muft not over-rate his own j^jr/j and capacity , nor lean too ftiffly to his (j'ze;/? underjlanding. He muft firmly believe, that Illumination is the ^cr/^ of Gcd ', and on him he muft depend. He muft confefs the weaknefs of his own faculties, the natural poverty and indigence of his ujiderflanding -, and fo look up to G^^, who is the fountain of wifdom, and giveth grace to the humble^ but reffleth the proud. Secondly, impartiality^ fincerity^ or a certain purity or innocence of judgment ^ if I may be allowed to fpeak fo. That the under jianding may be capable of divine lights it muft not be blurred and ftained by falfe principles : it muft not be byafs*d nor influenced by any corrupt inclinations. Some, to prove their impartiality ox freedom of judgment, aban- don themfelves to the fcrupuloufnefs of fcepticifm, and a wanton itch of endlefs dif- putation and contradiction. But I cannot
think
and how attained. igi
think it neceffary to our freedom and impar- tiality^ to deny the evidence of our fen/e; to oppofe the tmiverfal rcafon of majikind \ and to fhake off all reverence for the integrity oiman, and the veracity of God, No, this favours too much, either of ojlentation^ or of a raw and unexperienced ajfe^ion of new theories and fJDeculations. He fecures his freedom fufficiently, who guards his reafbn againft the force of groundlefs pre- pojjejjions^ and fenfelefs modes and cufloms \ againft the lufts of the body^ and the pre- judices of parties ; who keeps a ftrict eye upon the motions and tendencies of his /«- ferioiir Vi2Xwxz'y who admits' not the dictates of a fingle perfon or party for Catholick rea- fon ; who conliders, that there are revolutions of philofophy and opinions y as well 2.S oi fates and kingdoms -, and judges well of //wfi and w^;2, ere he pay much deference to authority. But, thirdly, this is not all that is neceffary to any compleat degree of Illu^ mination, hnpartiality is neceffary to the firft dawnings of it ; but if we would have it increafe, and diffufe itfelf into a perfeSl day of fpiritual wifdom and imderflanding^ we muft hunger and thirft after truths. An unprejudiced mind is neceffary to qualify us for the firft rudiments of truth , but we muft be inflamed with defre and love of it, ere we (hall enter into iht fanBuary or receffes of it: therefore our Saviour invites
to
192 lUumination what^
to him every one that thirjis^ John vii. 27. And St. Peter exhorts us, as new born babes ^ to dejire the fincere milk of the word, that we may grow thereby^ i Epift. ii. 2. And St. Paul imputes the damnation of thofi that ferijl\ to want of love of the truth, 2 Theflf. ii. 10. 'Tis too trifling to objeB here, how come we to thirft after what we do not know'? for it concerns every man to enquire what will become of him^or ever ; and if he be already aflured that there is another worlds and a glorious falvation to be attained, it is natural to thirfl after the refolution of fuch queftions as thefe, what (hall I do to be faved ? what (hall I do to inherit an eternal life'? and fuch is the beauty of illuminating truth, that every glance of it kindles in our hearts the love of it ; and fuch its boundlefs Perfection, that the more we know, the more ftill {hall we dejire to know. Having thus conlidered what qualifies man for Illu- minationy my jiext bufinefs is to enquire,
§. 2. What
and how attained. 193
§. 2. JVhat one thus qualified is to do for the actual attainment of it. All the advice that I can think fit here to be givcHj may- be reduced iofour heads.
1. That we do not fuffer our minds to be engaged in queft of knowledge yir^/^;^ to our purpofe.
2. That we apply ourfelves with a very tender and fenfiF-i concern to xh^Jiudy of //- liimtnating truths.
3. That we afl: conformable to tho{h mea- fures of //]g-Z^^ which we have attained,
4. That we frequendy and conftandy addrefs our felves to God by prayer\ for the illumination of his grace »
I. That we do not fuffer, ^c. T'bis is a natural and neceifary conjequence of what has been already faid concerning illuminati* on. For if illumination confift in the know- ledge^ not of all forts of truths^ but the mod necejjary and important^ fuch as purify and perfect our nature j fuch as procure usfacred and y?^://^/^' pleajure, and all the rewards that flow from our adoption to GiJ<^ 5 it is then plain, he, who would hzperfeB^ ought not to amufe and diftrad his mind in purluit of trifling or diver tive knowledge : that he ought to (hun, and not to admit, whatever is apt to entangle^ perplex^ or defile him ; and to^x his thoughts, and confine his me-
O ditations
194 Illuinifiation whaty
ditations to the great truths of the gofpeL He, that knoivs the only true God^ and J ejus Chriflj whom he hath /hit, knows enough to oblige him to virtue^ and to open the way to glory and everlafiing life. He, that knows nothing but J ejus Chriji^ and him crucijied^ knows enough in order to peace^ grace, and joy ; enough to promote holinefs and hope : hope that abounds \n joy unjpeakable and full of glory. ^"
2. We mud apply ourfelves with a very tender and fenfible concern to the ftudy of //- ruminating truths. This ruk muft be un- der ftood to enjoin three things, i. Great care and caution in examining docftrines pro- pofed ; and in dijlinguipnng between truth iSiV\d falfl:)Ood, 2. Great diligence and induf- try to increafe and enlarge our knowledge. 3. Frequent and ferious refeBions upon the truths w^e biow.
1 . There is need of great caution in the trial and examination of dodrines. This the fcripture itfelf frequently puts us in mind of: and not without reafon ; becaufe the devil fows his tares among fl the wheat ; errors^ and thefe too fatal and deftruftive ones, are frequently obtruded upon the world for the revelations of God\ and ^vt- "s^ party, nay, t\ try fmgle author, lays the ftrefs of falvation on their peculiar and dif- tingiiijlnng opinions. Beloved, believe not I every
and hew attained,
every fpirit^ but try the fpirits whether they are of God: bccaiife many falfe prophets are gone out into the world, i John iv. i . 'Tis needlefs to multiply texts or words on this occafion. When the peace and purity of our mind, the reditude and happinefs of our lives, and the bleffednefs of eternity has fo clofe and neceflary a dependance up- on the do5frines we imbibe, that we here- by Q'liYiQx Jecure or forfeit them ; who fees not, unlefs he be ftupid and infatuated, that greater care and folicitude is necefTary here^ than in any matter whatever, becaufe there is no other of equal moment ? Bad money ^ or bad wares^ inftead of good ; an ill title or conveyance^ inftead of a firm and clear one, rmy impoverifi \i^: bad drugs inftead of good, may i?'ifeB the body, and dejiroy the health: but what is all this to the dif- mal confequences of error and herefy^ which impoveripoes and iife5ls the 7nindy perverts the life, and damJis the man to all eterni^ ty? The example of the Bereans is ne- \tx forgot 'y and indeed never ought to be on this occafion. We muft admit no- thing hafily -, aflTent to nothing without examining the grounds on which it ftands. Credulity, precipitation and confidence are irreconcilable enemies to knowledge and wifdonu
O 2 2. We
195
196 Illumination ^what^
2. We are to ufe great diligence, and in" duftry to enlarge and increafe our knowledge. The treafures o^ divine wifdorn are almoft infinite; and it fares v/ith tbofe that Jludy them, as with a traveller when he afcends a ri/ing ground: every new ftep d\mo&. enlarges his horizon y and prefents ;/6"Z£; countries, ;zf'Z£; plea lures to his eye. 'Tis our own neg- ligence, if we do not daily extend the com^ pajs of our knowledge ; if our view of things grow not more diftind: and clear, and our belief of them more firm and fteddy. This is, to grow in grace and in the knowledge of Chrfl Jefus our Lord, 2 Pet. iii. 18. This is, to have the eye of our underjiandifig opened ^ Eph. i. 17. Tliis is, to be filled with the knowledge of God, in all wifdom and under- Jlandingy Col. i. 9. This is, finally, for the word of God to dwell in us richly. Col. iii. 16. And of what importance this is, is manifeft from what I have before proved ; namely, that illumination confifts not in a credulous and iil-grounded, in a flight and fuperficial, or a confufed and obfcure, or imperfed fort of knowledge-, but in a clear, diftindt, firm, and well eftablifhed one. And the acqui- ring fuch a one demands a very diligent and an indefatigable ftudy of the word of life. To fill the mind with numerous, great, and beautiful ideas, and thefe clear and dif- tinft 5 to have them engraven in the me- I mory
and .how attained. 1 9 7
mory in deep and lafting charaBers ; to have them lodged and difpofcd in that or^ der^ as to be able in an inltant to have re- courfe to them ; to difcern and demonftrate plainly the connexion and dcpendance of one upon another, and the unqaeftionable evi- dence of each ; this is a work of time and labour ', the fiuit of a regular and aflidu- ousJea7'cb after truth ; and, if the capaci- ties and fortunes of all men will not fuffer them to come up to //vj, they murt come as near as they can. But if luch a fearch as this be not neceflary to penetrate the depths, and to difcover the beauties of di- vine truths, or to convince the world and ourfelves of the certainty of them ; yet certainly ^without it we (hall never be able to extract their force and virtue^ and to de-- rive purity and murijhtnent from them ; which is the jiext thing implied in the rule laid down.
3. We muft make frequent and ferious rejiebtiom on the truths we do k?2ow. This again naturally follows Jrom the Jiotion of illumination as it is before fettled. For if it- is not every kfiowledge of the befi things that fuffices for illumination, but a vital and operative one, that is, a well- grounded, clear, diftind;, and well-digefted one ; it is plain, that conftant, daily, and devout meditation is neceflary to illumination ; becaufe 'tis not a tranfient and perfundo- O 3 ry
^9^ IIlumt7mtion what^
ry refiedion upon the moft important truths ; 'tis not a fleeting, rambling, irregular, and defultory meditation of them that will poflefs us with Juch a kind of kmivledge. To imprint a truth in lively notions upon our minds, to digeft it into nouriflmwit and Jlrength, and make it mix itfelf with all our afeSlions, and all our aBions^ it is neceffary that we dwell upon it with conftancy and delight. And accordingly we find, that excellent and elevated fouls, both under the Old Tejlame?it and the New have been daily, nay, almoft hourly con- verfant in the Book of God: they have been paffionately devoted to the Jludy of it, and delighted more in //, than in treajures or honour Sy than in the moft profitable em- ployments or engaging diverjions of life. 'Tis thi^ kind of meditation on God^ on Je-^
fuSy the world, and oxxvfelveSy that can alone acquaint us thoroughly with each : 'tis this kind of meditation on death ^nd judgment, heaven and hell, that can make us wije unto
falvation.
The fum of all that I have faid on this rule amounts to this : that illumination is not to be attained without labour and travel It is indeed the gift of God: but fuch a one as he will 7iever beftow, but upon thofe who ajk, and Jeek^ and knock. Divine bounty and human indujlry do here very well accord : the Spirit of God ge- nerally
and how attained. 199
nerally joim them together ; and *tis boldncfs and impiety in ?nan to go about to divide them, Prov. ii. 4, 5, 6. If thou fcekejl her as filver^ and jcarchcji for her as hid ■ treajiires -, then jh alt thou under /land the fear of the Lord, and find the knowledge of God, For the Lord giveth wifdom ; out of his mouth Cometh knowledge and under fianding- Nor will any one Turely think it much to devote his time and labour to the attainment of illu- mination. For what is there that can more juftly challenge^ or better deferve both ? Cari pleafure ? There is none but what flows from wijdom, that is either pure, great^ or lafiing. Can bufmefs ? What bufinefs can be of greater importance, than what fecures our falvation, our eternity ? Wifdom then is the principal thing, therefore get wifdom : and with all thy getting, get U7idcrfla?iding, Prov. iv. 7. for without this, the moft defirabje poffeffions and pie a fur es of life are but cheats and illufions, mifchiefs and fiares. For the turniug away of the fimple jhall flay them, and the prof per ity of fools f) all deft roy them, Prov. i. 32.
3. That we aft conformable to thofe mea- fures of light which we have attained. The more fpiritual we grow, the fitter we are for the refidence of God's Spirit, and the more capable of his infiuences. The more we fubdue all inordin:ite affetTio?2s, the clear- er does the underftanding grow, and the O 4 mure
2 CO JUumination "what^
more ahfolute its authority. The grace of God^ \i it be complied with and obeyed, while it renders us more like God, renders us more dear \o him too : and one favour ^ if it be not our own fault, qualifies us for another. Whoever {hall obferve the Jcrip- tiires, will find that kolmefi and illuminati' on advance with equal fteps, and grow up by the jarne degrees of maturity : that as we pafs on from the infancy to the jnan^ hood of virtue, fo do we from the firft ru^ dimenfs of wifdom to the heights and myjle" ries of it. But on the other hand, luji obfcures and eclipfes the light within : Jin depraves and corrupts our principles: and while we renounce our virtue, we quench or chaje away the Spirit, Into a 7nalicious foul ivifdom fall not enter j nor dwell in the body that is fubjedl untofn : J or the holy fpi^ rit of difcipline will flee deceit^ and remove from thoughts that are without underfanding \ and will not abide when unrighteoufiefs cometh in, Wifd. i. 4, 5.
4. We muft frequently, and conftantly addrefs ourfelves to God by prayer, for the illumination of his grace. There is nothing that we do not receive from above : and if the moft inconfiderabk things be the gift of God, from what fountain but from him can we expedl illumination'? The rap- tures of poets, the wifdom of law-givers, the noble ft pkccs of phi lofphv, and indeed
all
and how attaifiecl 20 1
all heroic and extraordinary performances were by the Pagans the nife Ives generally attributed to a divine injpiration. And the Old T'ejlament afcribes a tranfcendent fkill even in arts and trades to the Spirit of God. It is not therefore to be wonder- ed at, if illumination be attributed to Him in the New, Wijdom and under jlanding are effential parts oi JanSlity ; and there- fore rnuft proceed from the fan5lifying Spi- rit, We muft therefore conftantly look up to God, and depend upon Him for illumi- nation-, we muft earneftly ^r<^^ in the words of St. Paul, That the God of our Lord Je- fus Chrijl^ the Father of glory, would give unto us the fpirit of wijdom and revela- tion, Eph. i. 17. This dependance upon God, in expedition of his hlejjing on our fearch after knowledge, puts the mind into the be ft difpofition 2.x\di frame to attain it ; becaufe it naturally frees and difengages it from thofc pafjions, prejudices, and dlftrac- tions, which otherwife entangle and dif- turb it, and render it incapable of railed, fedate, and coherent thoughts But what is more than this, there are repeated and exprefs promifes made it ; fo that it can ne« ver fail of iuccefs : j^Jk, and it fall be given you, feek, and ye Jl:) all find, knocks and it jhall be opened to you. The reafon of which is added; Jf ye then, being evil, know hoiv to give good gifts unto your children-, how much
more
202 Illumhiation whaty
more fiall your Father which is in heaven give good things (or as it \sLuke xi. the Holy Spi- rit) to them that ajk him ? Mat. vii. 7, 1 1. JjT a7jy of you lack wifdom, let him aJk of God^ that giveth to all men liberally^ and upbraid^ ethnoty and it Jh all be given him y Jam. i. 5. nor do I doubt but every good man has thefe promifes verified to him. There are fiidden fuggeftions, unexpected manifeftati- ons, extraordinary elevations of mind, which are never to be accounted for, but by a divine principle. Nor does this dodrine of fpiritual illmni^iation or irradiation in the leaft diminifh the pov^er and excellence of the gofpel of Chrift, no more than the in- JiruBion of the gofpel does fuperfede that of the Spirit, For we muft not think that the Spirit does now reveal any new truth of general ufe or importance ; fince the canon oi fcripture would on this fuppofai be but a defective rule oi faith and fnan- ners. But, firfl^ The Spirit may ajfifl us in making a fuller difcovery of the Jmfe of fcripture. Secondly, The Spirit may help us to form clearer and difiinBer notions of thofe things we have yet but an im- perfeB and general knowledge of ; and to fix and imprint them in more lajling, as well as more legible charaders in our minds : or it may recall to our remembrance fuch things as are obliterated and forgot- ten ;
afid how attai?ied. 203
ten : or, finally, it may produce in us a more carneft and fteddy application to the truth of God. 'T'hirdly, I fee no rea- fon why the Spirit may not vouch fafe us particular impuljes^ dire5lio7is, and intima- tions upon extraoi'dinary occafions and fud- den emergencies; where holy writ affords us no ligkt^ and human prudence is at a lofs. Nor does any thing, that I attribute to the Spirit in all this, detrad: or dero- gate from the dignity or the efficacy of the fcripture. This then, I conceive, is what the Spirit does in the work of Illumination, But how it does it, is not necejfary^ nor, I doubt, pojjible to be determined. Nor ought our ignorance of this to be objecfled again ft the truth of divine illumination. We are fure we underjland and remeinher^ and exer- cife a freedom or liberty of will, in our choices, refolutions and adtions : but the manner how we do this, is an enquiry that does hitherto, for ought I can fee, wholly furpafs and tranfcend our philo- fophy,
I will here clofe this chapter with a prayer of Fulgentius, hb, i. cap. 4. After he has in the beginning of the chapter dif- claimed all pretences to the fetting up him- felf a majler, doctor, or dilator to his brethren^ he breaks out into thefe devout
and pious words. " I will not ceafe
" to pray, that our true Mafter ^nd Do5lor
'' Chriji
204 Illumifiation nschat^ &c,
Chrijl yefus^ either by the oracles of his go [pel ^ or by the converjation of my bre- thrcn or joint- dijciples j or elfe by the fe- cret and delightful iiiftrQ(ftion of divine injpiration, in which, without the ele- mtnts of letters, or the found of fpeech, truth fpeaks with fo much ihtfweeter, as the Jiiller Sind fofter voict ; would vouch- fafe to teach me thofe things, which I may fo propofe^andyi affert, that in all my ex- poiiiions and aflertions, I may be ever found conformable, and obedient, and firm to that truths which can neither deceive, nor be deceived. For it is truth itfelf that enlightens, confirms, and aids me, that I may always obey and aflent to the truth. By truth I defire to be informed of thofc many more things which I am ignorant of, from whom I have received they^-z^; I know. Of truth I beg, through preventing and affiliing grace, to be inftruclcd in whatever I yet know not, which conduces to the intereft of my virtue and happinels \ to be preferved and kept ftedfaft in thoje truths which I know\ to be reformed and rectified in thoie points, in which, as is common to man, I am mijlakew, to be confirmed and eftabliflied in thofe truths wherein I wavers and to be de- livered from thofe opinions that are er- roneous or hurtful. I beg, laftly, that
"• truth
Of Chnjlian Liberty in ge?ieraL 205
truth may ever find, both in my thoughts and Ipeeches, all that found and vvhole- fome dodrine I have received from its gift; and that it would always caufe me to utter thofe things which are agreeable to itfelfin the Jirji place ; and confequently acceptable to all faithful Chrijlians in the nexty
CHAP. III.
Of liberty in general, T'be notion of it tru- ly Ji at ed, a fid guarded. T'he fruits of this liberty, i. Sin being a great evil, deli- ' "verance from it is great happinefs. 2. A freedom and pleajure in the aSfs of righte- oufnefs and good works, 3. l^he near re^ I at I on it creates between God and us. 4. The great fruit of all, eternal life -, with a brief exhortation to endeavour after deliverance fromfn.
AFTER Illumination, w^hich is the Perfe5fion of the underflanding, fol- lows liberty, which is the Perfe^ion of the will In treating of which, I fliall, firfl, give an account of liberty in general: and then difcourfe of the feveral parts of it; as it regards wickednefs, unfruitfulnefs, human infirmities, and original corruption,
§ I. What
2o6 Of Chrifiian Liberty in general
§. I. What liberty is. There have been feveral mijiakes about this matter : but thefe have been lb abfurd or extravagant, fo defigning or fenfual, that they need not, I think, a lerious refutation. How- ever, 'tis neceflary in a word or two to re- move this rubbifid and liunber out of my way, that I may build up and eftaWifh the truth more ealily and regularly. Some then have placed Chriftian liberty in de- hverance from the Mofaic yoke. But this is to make our liberty con fill in freedom from a yoke to which we were never fub- jedt; and to make our glorious Redemption, from the tyranny of fm and the mij'ery that attends it, dwindle into an immunity from exter?ial rights and obfervances. 'Tis true, the Mofaic inftitution, as far as it con lifted in outward obfervances and typi- cal rites, is now dill()lved ; the Mejias be- ing come, who was the fubjlance of thofe fiadows ; and the beauty of holinefs being unfolded and difplayed, without any veil upon her face. But what is this to ec- clefiafiical authority ? or to thofe ecclefiafli- cal i?iftitutions, which are no part of the Mofaic yoke ? from the abrogation in- deed, or abolition of ritual and typical religion, one may infer, flrft^ That Chri- Jlianiiy muft be a rational worlhip, a mo- ral fpij''itual fervice. And therefore, fecofid- ly^ That human inftitutions, when they en- join
Of Chrijlian Liberty i?t general, 20
join any thing as a neceffnry and ejfential part of religion, which God has not made fo, or when they impofe fuch rites, as, thro' the number or nature of them, cherifli fuperflition, objcure the gofpel, weaken its force, or prove burthenjbme to us, are to be rejeded and not complied with. Thus much is plain, and nothing farther. There have been other 5 , who have run into more intolerable errors. For fome have placed Chrijiiafi liberty in exemption from the laws of man : and others, advancing higher, in exemption even from the mo- ral and immutable laws of God. But the folly and wickednefs of thefe opinions fuffi- ciently confute them : fince *tis notorious to every one, that dfobedience and anarchy is as flat a contradiction to the peaceablenefs^ as voliipfuoufnefs and luxury is to the pu^ rity of that wifdom which is from above. But how abfurd and wicked foever thefe notions are, yet do we find them greedily embraced and induftrioufly propagated at this day ; and behold, with amazement, the baffled and defpicable Gnojiicks, Prif cilianijls. Libertines, and I know not what other fpawn of hell, reviving in dei/ls and atheijis, Thefe indeed do not advance their errors under a pretence of Chriftian liberty-, but, which is more ingenuous, and lefs fcandalous of the two, in open defiance and confefled oppofition to Chrijlianity, They
tell
2o8 Of Chrijllan LAherty in general
tell us, that we impofe upon the world falje and fantajiick notions of virtue and liberty: that religion docs enjlave man, not let him free j awing the mind by groundlefs and fuperftitious principles, and reftraining and infringing our true and na- tural liberty : which, if we will believe tbem^ confifts in giving nature its full fwing ; .letting loofe the reins to the moft headftrong lujls, and the wildeft and the moft corrupt imagifiatiom. But to this 'tis eafy to anfwer, that while thefe men attempt to efbblifli their errors, and for- tify their minds in them, by arguments of fome fort or other, as they do ; 'tis plain, that they fuppofe and acknowledge with us, that they ought to be ruled and go- verned by reafon : and if this be true, then, by undeniable confequence, true //- berty muft confift not in doing what we liji^ but what we o:/ght 5 not in following our luji or fancy, but our reajon \ not in being exempt from law, but in being a law to our felves. And then I appeal to all the world, whether the difcipline of virtue, or libertifiifm ; whether the fchools of Epi- curus, or Chrifl, be the way to true //- berty, I appeal to the experience of man- kind, vjhcihtv Jpiritual or fcnjiial p]c3.inrQ -, whether the love of God and virtue, or the love of the world and body, be the more like to qualify and difpofe us to obey
the
Of Chrijlian 'Liberty in generaL 209
the didates of fob'er and folid reajb?i. But the truth is, here is no need of arguments ; the Jives and fortunes of atheifts and deijis proclaim aloud what a glorious kind of //• berty they are like to blefs the world with, 2 Pet/\u 19. Whiljl they promt fe liberty^ they them/elves are the ferv ants of corruption. And this corruption draws on their ruin. The di(l:ionourable and miferable courfes^ in which thefe poor wretches are plunged, and in which, generally, they perifh be- fore their time, are fuch an open contra^ di^ion to reafon, that no man doubts but that they have abandoned its condudt, that they have given themfelves up to that of lujt and humour 5 and that they earneftly endeavour to force or betray their reafon into compliance to fcreen themfelves from the reproach and difturbance of their own minds^ and from the fliame and contempt of the ijoorld. I have dwelt long enough on this argument. 'Tis now time to pafs on^ and refolve what Chriflian liberty really is.
This is in a manner evident from what has been fuggefted already. For if reafon be the governing faculty in man^ then the liberty of man muft confift in his fub- jeolion to reafon : and fo Chriflian liberty will be nothing elfe but fubjeltion to rea- fon enlightened by revelation, ^wo things therefore are ejfential to true liberty : A
clear
2 1 o Of Chrifiiaii Liberty in general.
clear and unbyaffed judgment ; and a power and capacity of acting conformable to it. This is a very JJ:)ort^ but full account of liberty, Darhicfs and impotence conftitute our flavery : light and flrength our free- dom, Man is then free^ when his reafon is not awed by vile fears^ or bribed by viler hopes : when it is not tumultuoufly tranfported and hurried away by lifts and pafjions ; nor cheated and deluded by th'e gilded appearances of fophiflicdted good ; but it deliberates impartially^ and commands eff equally. And becaufe the great obflacle of this liberty is fm-y becaufe natural and contracted corruption are the fetters m which we are bound ; becaufe the law in the body wars againfl the law in the mind^ ob- fcuring the lights and enfeebling the au- thority of reafon ; hence it is, that Chrijiian liberty is as truly as commonly defcribed by a dominion over the body^ by the fub- duing our corrupt affeBions^ and by de- liverance from fin. This notion of //- berty may be fufficiently eflablifl:ied upon that account oi fervitude or bondage which the apoflle gives us, Rom. vii. where he re- prefents it as confiding in impotence or /;;- ,| ability to do thofe things, which God com- " mands, and reafon approves : For to will is prefent with me ; hut how topetform that which is good, I find not, ver. i8. Liberty there- fore muft on the contrary confift in being I
I able^ j
Of Chrijlian Liberty i?i general.
able, not only to iviU, but to do good ; in obeying thofe commandments^ which we can- not but acknowledge to be hol)\ and ju[l^ and good. And this is the very notion which our hord and Majler gives us of it, "John viii. For, when the Jeuus bragged of their freedo^n^ he lets them know, that freedom could not confift with fubjeilion to Jin : He that committeth Jin is the fervant of Jin ^ ver. 34* That honourable paren- tage^ and the freedom of the body^ was but a falfe and ludicrous appearance of liberty : that if they would he free indeed, the Son miijl make them Jo, ver. 36. /, e, they muft^ by his fpirit and doSirine be refcued from the fer'-jitude of hji and ^rr^r, and be fet at liberty to work righteoufnejs. If y^ con- tinue in my 'word, then are ye my difciples in- deed: and ye Jhall know the truths and the truth J}:all make you free^ ver. 3 i , 32. Fi- nally, not to multiply proofs of a truth that is fcarce liable to be controverted, as the apojlle defcribes the bondage of 2. fm- ner in Rom. vii -, fo does he the liberty of a faint in Rom, viii. For there, ver, 2. he tells us, that the law of the fpirit of life h^s fet the true Chriftian freejrom the law of fm and death. And then he lets us know wherein this liberty con lifts, in walking, 7iot after the jlejJo, but after fpirit-, in the mortification of the body of fin, and re- Jlitution of the mind to its juft empire P ,2 and
212 Of Chrijlian Liberty m general
and authority. If Chrijl be in you^ the body is dead becaiifc of Jin \ but the fpirit is life be- cauje of righteouJ?iefs, ver. lo. And all this is the fame thing with his defcription of liberty, chap. vi. where, 'tis nothing elfe, but for a man to be m2idit free fro?nfmy and become the fervaut of God, Thus then we have a plain account of bondage and liberty. Yet for the clearer underftanding of both, it will not be amifs to obferve, that they are each capable of different de- grees-, and both the o?ie and the other may be more or lefs entire, compleat, and abfo- lute, according to the different progrefs of men in vice and virtue. Thus, in fbme men, not their will only, but their very reajon is enflaved. Their under flanding is fo far infatuated, their affedions fo in- tireh captivated, that there is no confix at all between the mind and the body : they commit fin without any reluBancy beforehand, or any remorfe afterwards : their feared confciejice making no reinon^ Jirance, infiidting no wounds, nor denoun- cing any threats. This is the lafl degree of vaffalage. Such are faid in fcripture to be dead in trejpaffes and fms. Others there are, in whom their luft and appetite prevails indeed, but not without oppofttio?i» They reafon rightly 5 and, which is the natural refult of this, have fome defires and wifhes of righteoufiefs : but through I the
Of Chrijlta?! Liberty in ge?jeraL 213 the prevalency of the body^ they are un- able to a6t and hve cojiformahk to their reafon. Their under]} an ding has indeed lights but not authority : it conjents to the law of God^ but it has no power, no force to make it be obeyed: it produces indeed fome good inclinatio7is^ purpofes and ejforts 5 but they prove weak and irieffeSiual ones, and unable to grapple with the ftronger paffion raifed by the body. And as bon- dage^ fo liberty is of different degrees^ and different Jlrength, For though liberty may be able to jubjifl^ where there is much ^/>- pofition from the /^(?^'; yet 'tis plain that liberty is moft abjolute and co?7ipleat, where the oppofition is /f^, where the body is re- duced to an entire fubmijjion and obfequi- oufnefs, and the fpirit reigns with an un- controuled and unlimited authority. And this latter is /Z^^/ liberty which I would have my perfeB man pofTefTed of. I know very well 'tis commo?ily taught hy feme, that there is no fuch flate: But, I think, this doctrine, if it be throughly confidered, has neither fcripture^ reafon^ nor experience to fupport it. For as to thpfe places, Rom, vii, and GaL v. urged in favour of an almoft inceffant, f5"rong, and too frequently pre- valent lulling of the flejlo againjl the jpirit \ it has been often anfwered, and proved too, that they are fo far from belonging to the perfeB, that they belong not to P 3 the
214 Of Chrtfiian Liberty in ge?teraL
the regenerate. But, on the contrary, thofe texts that reprefent the yoke of Chrijl eaf)\ and his burthen lights which affirm the commandments of Chrifi not to be grievous to fuch as are made perfeB in love-, do all bear witnefs to that liberty which I con- tend for. Nor does 7'eafon favour my opi- nion lefs than fcripture. For if the per^ fedi man be a new creature \ if he be tranf- formed into a new nature-^ if his body be dead to fin ^ and his fpirit live to right eoiijnefs ; in one word, if the world be as much crucified to him, as he to it-, I cannot fee why it fhould not be eafy for him to adt confonant to his fiature ; why he lliould not with pleafure and readinefs follow that fpirit^ and obey thofe affeBions, which reign and rule in him. Nor c^n I fee why a habit of righteoiifnefs fhould not have the fame properties with other habits ; that is, be attended with eafe and pleajure in its ope- rations and adions. 'Tis true, I can ea- fily fee why the habits of righteoufnefs are acquired with more difjiculty than thofe of any other kind : but, I fay, I cannot fee, when they are acquired, why they fliould not be as natural and delightful lo us as any other, Lajily, How degenerate foever ages pafi have been, or the prefent is, I dare not fo far diftruft the goodnefs of my caufe, or the virtue of mankind, as not to refer myfelf willingly, in this point,
to
Of Chriftian Liberty hi general 2 t 5
to the declfion of experience, I am very well affured, that truth and jiiflice, de- votion and charity, honour and integrity, are to a great many fo dear and delightful, lb natural, fo eafy, that it is hard to de- termine, whether they are more ftrongly moved by a fenfe of duty, or the infliga- tions of lo'-je and inclination ; and that they cannot do a hafe thing without the utmoft mortification and violence to their nature. Nor is all this to be wondered at, if we again refled: on what I juft now intimated, that the perfetl man is a new creature^ transformed daily from glory to glory : that he is moved by new affe5iio?ts, raifed and fortified by Jtew principles : that he is animated by a divijie energy^ and fies all things by a truer and brighter light ', through which the things of God ap- pear lovely and beautiful, the things of the world deformed 2ind worth lei s ; jufl as to him who views them through a 7nicrolcope, the W07^ks of God appear exacl and elegant ; but thofe of man, coarfe^ and bungling, and ugly. My opinion then, which aflerts the abfolute liberty of the perfe5f man, is fuffi- ciently proved here^ and in chapter the fir fi. And if I thought it were 7iot^ I could eafily reinforce it v/ith frefh recruits. For the glorious charaBers that are given us in jcripture, of the liberty of the children of God^ and the bleffed fruit of it, /j^'^^:^ P 4 an4
2i6 Of Chrljlian Liberty in general.
and joy in the Holy Ghojl, would eafily fur- nifli me with invincible ai'guments : nor would the contrary opinion ever have been able to have kept the field fo long as it has done, had it not been favoured by a ii'eak and decayed piety \ by the fondnejfes of men for themjehes^ in Ipight of their
fi?2s and frailties -y and by many mifiaken texts.
But that this matter may, if poffible, be freed from all object iomy i . I here di^
fiingiiifio between inordinate and natural affe5lions. By inordinate ajfeclions^ I mean the tendencies of the foul towards that which is unlawful : by natural^ its pro- penfion to the body with which it is inveft- ed; the defire of its health and eaje^ and the conveniencies and necefifaries of life for this end. Now when religion enjoins repugnances to the former appetites, the obedience of the perfeB man has no reluc- tancy in it : but when it enjoins things, as fometimes occafionally it does, which thwart and crofs the latter \ here the obedience even of Chrifi himfelf could not be exempt from confiiB ; for our 7iatural appetites^ in this fenle of them, will never be put off till our bodies be. I think this is fo clear^ it needs not be illuftrated by inflames : or elfe 'twere eafy to (hew, that tho' good men have pradifed tem- per ance^ chajlity, cha?'ity, and other vir- tues
J
Of Chrifiian Liberty in generaL 217
tues of this kind with eafe and plcafure too ; yet has nature Jl^yiink and Jlartled at perj'ecution and martyrdom : tho' even here too the courage and refolution of fo?ne hath appeared to be much above what hu- man nature ever feen^ed capable of. 2. I do not in the lead fuppofe that nature is fo changed^ but that the inclinations to fin- ful pleafure, or profit, or any other for- bidden objedl, will foon revive again, even in the perfeB man, unlefs he keep a watch and guard upon himfelf, and pajl the time of his jojournijig here in fear. Not to be fubjed: to diforderly defires, not to be hable to irregular motions, is the privilege of fouls when ftripped of a mortal body, or cloathed with an immortal one. Till then^ the conjunclion of flejh and /^/<9(?/^ will ever render the poor foul obnoxious to carnal and worldly appetites: and the natural appetites of the body do fo eafily pafs thofe bounds that divide them from finful ones, that the heft of men can never \^^fe - cure, but when the mind is taken up in contemplation, devotion, good works, or en- gaged in the profecutioji of fome juft and honeft defign, or am u fed by fome innocent recreation : for in thefe cafes the body is either made the inftrument of right eoufnefs ; or at leaftwife, *tis innocently bufied and diverted from thofe ohje^s, to which it has too impetuous a tendency, I have
now
2 1 8 Of Chrijlian Liberty in general.
now, I think, fufficiently Jlated the notion of true liberty ; and, I hope, fufficiently guarded it : and have nothing to do but to proceed to the fruits of it ; which will ferve for fo many motives or inducement^ to its attainment,
§. 2. Of iht fruits of liberty.
Thefe may be reduced under four heads.
1. Sin being a great evil^ deliverance from it is great happinefs,
2. A fecond fruit of this liberty is good works,
3. It gives us a near relation to God.
4. The great and h&. fruit of it is eter- nal life.
Thefe are all comprifed by the apo/lle ia Rom. vi. 21, 22,23, What fruit had ye then in thofe things^ ^whereof ye are now ajhamed ? For the end of thofe things is death. But now being made free from fin^ and become fcr- vants to Gody ye have your fruit unto holi- nefs^ and the end everlafling life. For the wages of fn is death ; but the gift of God is eternal Itfe^ through fefus Chriji our Lord, And thefe are the great e?ids which the gofpely that perfect law of liberty, aims at, and for which it was preached to the
world ;
Of Chrijlian Liberty hi gejierah 219 world 5 as appears from thofe ivords of our Lord to St. Paul, Adts xxvi. 17, 18. Unto whom now I fend thee, to open their Eyes, and to turn them from darknefs to light, and fy^om the power of Satan unto God ; that they may receive forgivenefs of fins, and inheritance among them which are fanBified by faith that is in me, I will here infift on thefe bleffed effe^s of Chriftian liberty ; not only be- caufe the defign of the chapter demands it, but alfo to prevent the being obliged to any tedious repetition of them hereafter, under every diftind: brarich of Chriflian li- berty.
§. I. Sin is a great evil\ and therefore deliverance from the dominion of it is a great good. To make this evident, we need but refled: a little on the nature and effects oi fin. If we inquire into the na- ture of fin, we fhall find that it is found-- ed in the fubverfion of the dignity, and defacing the beauty of human nature : and that it confifis in the darknefs of our under- ftanding, the depravity of our affedtions, and the feeblenefs and impotence of the will. The under ft andi72g of -^fmner is in- capable of difcerning the certainty and force of divine truths, the lovelinefs of virtue, the unfpeakable pleafure which now flows from the great and precioua fromifes of the gofpel, and the incompara- bly
2 20 Of Chrijiian Liberty in general.
bly greater which will one day flow from the accomplifhment and fruition of them. His affcBiom^ which if fixed and bent on virtue^ had been incentives^ as they were defigned by God, to noble and worthy ac- tions, being byajjed and perverted^ do now hurry him on to lewd and wicked ones. And by thef'e the mind^ if at any time it chance to be awakened and rendered itw- lible of its happinefs and duty, is over- powered and opprcjfed. If this were not the true Jiate of -a-Jiwier ; if the Jlrength of fm did not thus confift in the diforder and impotence of all the faculties of the foul^ whence is it that ihtjinner a6ts as he does ? Is it not evident that his imderjland- ing is infatuated^ when he lives as if he were merely, wholly, body ? As if he had no foul^ or none but one refulting frorn^ and diffolved with^ its temperament and context ture ? One defigned to no higher purpofe, than to contrive, minifler to, and partake in \isfenfualities? Is it not evident that he has little expedlation of another worlds who lays up his treafures only in this:, and lives as if he were born only to make pro- vifion for the flefh to fulfil the lufis there- of^ 'Tis true, all finners are not equally ftupid or obdurate : but even in thofe in whom fome fparks of imderftanding and confcience remain unextinguijlded^ how are the weak defires of virtue bafifled and
over-
Of Chrtjiia?i Liberty in general.
over-powered by the much Jlrciiger paf- lions which they have for the body and the world? Do they not find themfelves reduced to that wretched y^j/i' of bondage^ wherein the ^W that that they wou^d dOy that they do not -, but the evil that they would not do, that is pj^ejent with them ? 'Tis plain then that Jin is a di/ea/e in our nature : that it not only extiiiguifies the grace of the Spirit^ and obliterates the image of Gody ftamped on the foul in its creation ; but alfo Icatters and difFufes I know not what vefiom and infeBion through it,' that makes it eagerly purine its own 7nijery. 'Tis a difeaje that produces more intolera* ble effeds in ih^ Joul^ than any whatever can in the body. The predominancy of any noxious hanour can breed no pain^ no dijlurbance equal to that of a predo- minant/^^/b;^ : no /cars or ruins which the worji difeafe leaves behind it, are half fo deformed and loathfome as thofe of vice : nay, that laft change^ which death it felf produces, w^hen it converts a beautiful body into duji and rottennefs, is not half fo conte7nptible or hateful as that of fin ; \vhen it transforms man into a beajl or deviL If we do not yet fufficiently com- prehend the nature of fin^ by view^ing it as it exifts in our minds and hearts^ we may contemplate it in our anions. And he?'e^ 'tis blindnefs and folly, raflmefs and
madnefs,
221
2 2 2 Of Chrtjlian Liberty in geiteraL
madnefs, incogitance, levity, fa^fhood, and coward ife ; 'tis every thing that is mean and bafe : and all this aggravated by the mod accurfed ingratitude that hu- man nature is capable of. Thefe and the like rejle^iom on the nature of Jin^ cannot chufe but render it hateful And if,
Seco72dly, We make any ferious ones on the ejfecls of it, they cannot fail of ren- dering \\. frightful and dreadful to us, Thefe efe5Is may be efpecially reduced to three: I. The ill influence ^/z has upon our tem- poral concerns. 2. Guilt. And, 3. Fear. As to the firf of thefe, I fliall only fay, that we fufFer very few evils but what are owing to our own fins : that it is very rarely any calamity befals us, but we may put our finger on the fountain, the fm, I mean, from whence the mifchief flows. Whence comes wars and fightings among fi you^ faith St. JameSy come they not from your lujis^ which war in your members ? This is every jot as applicable to private as publick con« tentions : and where envy, fi^'if^^ ^^^^ ^^^^" tent ion is, no evil work, no dif after will be long abfent, I might run through all the different kinds of evils that infeft the body^ or embroil the fortune ; that blafl; our hopes, or flain our defires: and eafily fliew, that they all generally fpring from
our
Of Chrljiian Liberty i/t general, 223
our vices. Nay, what is worfe yet, I could flievv ih^ifm converts our good things into evily and our enjoyments into punijhments: that it renders the Jligbtejl evils intolerable ; turns [cratches into wounds, and wounds in- to gangre?2es. But this is too copious a fubjedl ; and would infenfibly render me voluminous, when I would be as Jhort as poffibly I can. A fecond effedl of /&; is guilt ; v^^iich is nothing elie, but a confci- oufnefs of having Ji?;/^ ///, and an obliga- tion to punifime?2t refulting from it. And tho' men often fm v/ith hopes of impunity, yet it is hard to imagine, even on this fuppofal, that they fhould yfo without fuf- fering the reproaches of their own minds -^ which furely mud be very iineafy to them : to be perpetually vexed at one's own folly ; to commit thofe things which we inwardly condemn, and be in-continual pain left they {hould come to light j to be always difplcafed at one's felf, and afraid, not only of the refleElions of others, but our ow;2: this is, methinks, a ^rt'^/ evil, did no other attend onx Jin, But, thirdly^ fear is almoft infe« parably joined with ^^///^ : for guilt does not only damp the chearfulnef, and en- feeble the vigour of the niind-y it does not only deftroy that confidence man would otherwife naturally have in God, and ren- der him cowardly and pufillanimous -, but it terrifies his foul with melancholy apprehen-
iions,
2 24 OfChriftiaji Liberty in general
fions, and makes him live continually in fear of death and punijldjnent . And thus jcriptiire reprefents the Jlate of a fmner : I'he wicked flee when none purfue ; but the righteous are as bold as a lion^ Prov. xxviii. I . If our heart condemn us^ God is greater than our heart, andknoweth all things^ i John iii. 2. 'There is no peace to the wicked, faith the Lord, liii. xlviii. 22. T'o deliver them, who through fear of death, were all their life time fubjeB to bondage, Heb. ii. 15. The fi?iners in Zin are afraid, fearfulnefs has fuprized the hypocrites ^ who among us fjall dwell with the devouring fire ? who among fl us f mil dwell with everlafling burnings ? Ifa. xxxiii. 14. Nor let any one wonder, that notwithftand- ing the outward gaiety of the finnery the Spirit thus defer ibes the ifiward condition of his joul. As long as men retain the belief of a God, it is impoffible they fliould wholly free themfelves from the fear of him. They may indeed forget him in the fits of luji or pafiion: but in their inter- mifiions his terrors will return upon them with more violence, Again^ as long as men retain the common principles of truth and juftice 'y if they acknowledge but the obli- gation of that univerfal law. Thou fhalt do to others, as thou wouldeft they fiould do unto thee, 'tis impoffible they (hould refie^ on their fins without regret and uneafinefs ; for there is no fin but has more or lefs.
Of Chrijiia?t hiherty In general. 225
repugnancy in it to truths jujlicc^ and good- 7iejs, Finally^ As long as men are pcr- fuaded that there is fuch a faculty as con- fcience^ that Gc?<^has prefcribed them a lavj^ and that they are accountable to bim\ the 7jatu7'al conjcicnce cannot chufe, but by fu^^ and upon occa/ions, fcourge and torture, lance and gafh them. And 'tis a hard matter to ivear out thefe notions: they are io natural and obvious \ the pi^oofs of the^i are fo clear ; their reputation and autho- rity in the world is fo well ejlablifjedy and the providence of God fo frequently incuU cates them. Men may eafily wear out all fenfe of the beauty^ and of their obliga- tions to their heights and perfe5iio?is of vir- tue : but they cannot To eafily do this in reference to virtue in geiieral ; becaufe 'tis tempered and accommodated to human na- ture and fociety ; and neceflary to the tole- rable ivell- doing of the "world. Men may foon, I confefs, extinguifli their ChrijTia" 7iity, but not humanity : and while this re- mains, Jin will leave a Jlain and guilt be- hind it 3 and guilt will be attended by im- eajinefs and jear. The. very pagans, who had advanced Jo far in wickednefs, as to be given up to all dijljonourable paffions, and to commit all uncle annejs "with greedi?2ejsy had not yet fo mortijicd and Jlupified their confcience, but that it gave much diftur- bancCy Rom. i, ver. 32. 'tis faid of them, Q_ that
2 26 Of Chrijlian Lilheriy In goteral.
that they hieiio the judgment of Gody that they ivhich committed Jiich things , 'were loorthy of death. And Rom. ii. 15. T^heir confciences are laid to accvfe and condemn them. And 'tis of ''cery ivickcd men, that the author to the HebreiDs affirms, that through fear of death they were all their life -time fubjeci to bondage.
But are there not, will fome Hiy, many ingenious and brave fpirits, who have dif perfed thofe vain fpeBres^ and burft thofe fiiperftitious fetters, by which you labour to fcare and enfave the world ? I do not doubt, indeed, but that there are too many who have vigoroufly endeavoured to ca- fhier all principles of natural and revea- led religion, and utterly to extinguifh all confcience of good and evil. But this is fuch an attempt, in which, I confefs, I could never have believed, that the moft daring finiier could have proved fuccefsful^ had not the fcriptures told me, that there are fome who are paji feeli?jg, Eph. iv. 19, ofafearedconjcienCe, 2 Tim. iv. 2. who are not ajhafned when they have committed iniquity 7ieither can they blujlo, Jer. vi. 15. who call good evil, and evil good-, that put darhiefs for light, and light for darknefs -, that put bitter for fweet-, and jweet for bitter, ifai. V. 20. Such [inner s there are then : but what does this amount to ? what can their fenfe or example weigh ? I am fure thefe
poor
Of Chrijllan "Liberty hi general 227
''007' IV retches are as far diftant from any true happinefs^ as from fenfe ; and de- ferve our pity, not imttatioji. As will ca- fily appear from thefe following confidera" tions.
I. 'Tis true, confcience depends upon opinion : but what if this opinion depend upon fenfe and truth ? what if it be built upon the dcmonfl ration of the fpirit and of power ? in what a deplorable condition are thefe men of wit ? the fear of an angry God, a judgment to come, and an hell, is no common or ordinary fear, 'Tis not \k\Q,fear of a f cratch or wound in the /^^c/v ; of a baffle in the purfuit of preferment, or a dif appointment in that of pleafure ; 'tis not the /(9/i or the forfeiture of i?/?^^/^, in part, or whole : 'tis not a blot upon our repu- tation \ 'tis not the death of a child, a ^^^- /y6fr, or, what is more, if /\^ be fuch, a friend : 'tis not any thing of this kind that is the objeB of this far; but mi fry pure and unallayed ; complicated, accumu- lated mifery ; mifery unalterable, incurable, and lalting as long as eternity, Methinks, before one fhould venture on a fin, which is threatened with fuch a fate as this ; and much more, before one lliould refolvc to continue in it, it were reafonable to be ve- ry jure, that the notion of a hell were falfe, and the doctrine of eternal punijh- vicnt a mere bugbear. Nay, I proteil, in a 0^2 mat-^
228 Of Chrijlian Liberty in genei^al.
matter of tliis importance^ I think one {hould fcarce truft to a demoriflratioit, un- lefs it had paffed the tejl of the moft Jolid and impartial part of mankind, and ftcod the fbock and trial of many ages» But, alas, after the utmoft efforts of ^voit and lujl, what has ever '^et been produced that has been able to undergo the exami- , nation even of an honejl 7nan ? what ar- gmnents have yet been ftarted again ft a judgment to come^ that have been able to work upon any who were truly ferious in the point ? and if a jiidgjnent to come^ why not an hell ? revelation is plain 5 and reafon can find no inconfiftency in the dodtrine. Human laws punifti 2i fmgle offence fometimes with death or banijlo" tnejit ; with lofi of ejlate : and by this, and divers others ways, extend the punifhment of the criminal to his pofterity : that is, make it as eternal as they can. And firiall it be thought imjuft in God to punifli the repeated provocations of an impenitent life ; the iiegleil of that great falvation wrought by the bloody and publijhed by the mouth of his dearly beloved fon -, and all this wil- fully iii defiance of the light of the gofpel^ and folicitations of the Jpirit ; in defiance of mercies and chaftifements ; fliall it, I fay, be thought unjufi in Gf?^ to punifli this by a miferable eternity ? when infinite goodnefi has in vain ^wi all imaginable means to
reclaim
Of Chrijlian Liberty iii goierah 229
relaim a fnner^ what has he to complain of, if God leave him to the effcdh of his own choice ? fin, as it alienates our af- fe5iiom from God here, fo muft it certainly exclude us from his prefence and his fa-- vour hereafter. And what can be the cafe of that wretched creature^, who is banifl:ied for ever to thofe blaclz and dij'mal regions, which no ray, no influence of divine good- nefe can ever reach ? where fhall thofe un- happy creatures dwell, which iTiall be cha- fed by the prefence and glory of God out of the new heaven and the 7iew earth, (or . which rather can never approach either) hut in that outward darhnefs, which is part- ed from the world of the hlefj^ed by an un^ pajjable gulph ? Ah then ! if this be^S, what do wretched men gain by growing i?72pu- dent in wickednefs ? Alas ! the more iiifejt^ fible men are of the deformity and dan- ger of fin^ the more defperate their [late^ the more incurable their difeafe ; and the nearer they to death and deflruSipn : My fpirit fl:aU not always flrive with man, T'his is indeed a blcfed advantage, to ftand upon the brink of damnation ! 'tis a glorious vic- tory, to have defeated all the means of grace and happhiefs I 'tis an heroick atchievement to be able to extiitguiflj all true fenfe and reafon^ as well as religion, and become im- pregnable, impenetrable to all argmnents^ to ail motives^ which either the tendered love a 3 or
o
30 OJ Chrijlian Liberty in general.
or the profoundcft wifdom oi' God and ?nan can atinck us by !
2. I cannot but think that thofe '•oery men, who for the moji part are obdurate and infenfible, do fufFer fome^ though rare returns of anxiety and y^/^r. Why eh'c are they fuch avowed enemies to joUtude and retirement ? to all ferious and calm r^-
jieBions ; that they are ready to take up vvhh a moft trifling and contemptible biifmefs or diverfon ? nay, //r£^ with a dull and tafte- lefs repetition of 2i folly ; they chufe to r^*-
'/?f^/ it to their lives cnd^ rather than be alone^ and thoughtful^ what is this, but to confefs that there is fomething within^ which they are afraid to awaken ? that there is luch a brightnefs in divine truths that they dare not open their eyes upon it, left it fnould fill their fouls with the terrors of God ? this height of ivickednefs then at befl is a ftate fit only for fortunate finners^ who can rowl and tumble h'om folly to
folly, from <5;2(? impertinence or extrava- gance to another, endlefly : and yet what becomes of thofe poor things, when a dif after, when a dif cafe, nay, but a wakeful hour by night forces them to retire into themfelves ?
3. A finner does not /jd?;2 arrive at this /late of infenfibility. It cofts him very dear to grow impudent in his luft. Many a pang, many a torment has he fuftered
firft ;
Of Chrlfiian hiherty t?i gerieraL 231:
firfi; J often has he felt the ivounds of con- Jcience j often has he trembled and flirunk at the ?7Jcnaccs of God, The jcui can no more be reconciled, to fin, than the body to exccfs, bnt ^'^ pqfjing through many parnful and Jickly ^lis, many imcajy pangs and qualms. And is it not v/orth the ivhile to endure fo ;//.y<:';6 in order to be dam- ned ? is it not an infallible 7nark of more than vulgar w'ljdom, to purchafe mijhy at fo dear a rate ? to endure hard/hip as good foldiers of Cbriji J ejus, for a crown, a m^~ ver-fading crown ; t^/6/j with them is an un- dertaking that deferves to be expofed, and laJJjed with the utmoft feverity of fpight and confidence : but to Jujfer, as it were, repeated fnartyrdoms to gain an hell, this is what they think becomes men of their parts and gallantry, Blelled God ! to what de- gree of rnadnefs and ftupidity may men of the finejl natural parts fink, when aban- doned by thee ? or rather, when they themfelves abandon thee, and that light which thou haft fet up in the world'? our Lord and Mafier thought the profits and pkafures of the whole v^'OIld a poor compenlation for the lofs of the jhd : IVhat is a man profited, if he gain the whole world, 6cc. Matt. xvi. But thefe men, ra* ther than it {]:iould 7iot perifii for ever, will charge through Jhame and pain, re^ inorfe dindifcknefs, and all the objlacles that 0^4 God
o •-> 9
Of Chrijiian Liberty In ge7ieral.
Gjd has fet between u^ and and a defperate luight of loickednefs,
4. Though a fiimer n-;ay come to that pals, as to jiipprefs his cojijcience^ and ma- fter h\s fears \ yet he mull: ever be confcious to himlelf of the fniitlefjhefs and the mean- iiefs of a courfe of fin. He mufl needs be' inwardly feniibie, that he has wearied himfelf to commit iniquity to no purpofe ; that Iiis 7711 nd has been reftlefs and tempe- jiuoiis^ like a troubhd fea, cajling up its own mire and dirt : he mu(l be confcious to him- felf, that be isjd//e and u?ijuji^ wicoriflant '^nA ingratefulj and in bondage \q Juch lufls as are mean and poor^ and injurious to his repoje^ and which he has often wiped Ynni- Mi free from. And this^ no doubt, mufl: be a bleffed condition, when a man's own mind does to his face affure him, that he is that very thing which all the world con- demns andfcorns^ and which he cannot en- dure to be charged with, without refenting. it as the highefl: affront I certainly it were better that all the world fhould call me fool^ and knave ^ and villain, than that / fhould call tnyfelf fo^ and know it to be true. My peace and happinefs depends up- on my own opinion of myfelf, not that of others: 'tis the inward i^numtxws^ that / have of myfelf that rafe or dije5i me ; and my miiid can no more be pleafed with any fenfation but its own, than the body.
can
Of ChriJiiaJt hlhcrty In ge?ieraL 233
can be gratified by the reliflies of another s
I palate,,
I ^. The more infcnfibk a [inner grows,
the more intolerable is the dijorder and dif- tratlion which fin produces in his affairs. While men are under any Httle reftraints of conjeience ; while they are held in by fcruples^ and fears, and fits of regret i while, in a word, they fin with any mo- defty\ fo long (in will tolerably comport with their inter eft and reputation ; but as loon as they grow infenfible and impudent^ they pals all bounds^ and there is nothing , io dear and confidcrable to them, which they
/' will noi facrijice to their wickednefs. Now wife and children, friends, eftate, laws, vows, compacls, oaths, are no Jlro?iger ties to them ,than Safnpjons njoithes^ or cords. Such a one as this is very well de- Jcribed in the prophet ; T^hou art afwift dro- medary^ traverfing her ways ; a wild ajs ufed to the Toildcrnefs, that fnuffeth tip the wind at her pleafure \ in her occafion who can turn her away? Jer. ii. 23. And again, he is fitly reprefented to an horfe riiflnng into the battle. He has as much contempt for his fafety and happinefs^ as for reafo7i and reli- gion ; he defies Jhame, ruin^ and death, as much as he does God and providence : in one word, with an impudent and lewd ftupidity he makes all the hajie he can to be undone':, and fince he will ho fa, it were we/l 5 if
2 34 ^f Chrijliaji Liberty in geiieral.
if he could be undone alone. I am fure we have too many in fiances at this day of the miferable and fatal effedls of atheifm and deifm, to leave any room to doubt whether I have Jlrained the point here or no.
Upon the whole it does appear, thaty/)^ is a great evil ; and that the evil of it is not lejfened^ but increafed by obduration. And from hence the propojition inferred does naturally /i//W, that deliverance from it is a great good ; fo great ^ that if we e ft i mate it by the evil there is in fmy health to the Jick, liberty to the captive, day to the be- nighted, weary, and wandering traveller ; a calfHy a port to pajj'engers in a Jlor?n \ pardon to men adjudged to deaths are but weak and imperfedl: images or refemblances of it. A dijeaje will at worft terminate with the body, and life and pain will have an end together : but the />j/;2 that fin caufes will endure to all eternity \ for the worm dies not., and the fire will not be quenched. The error of the traveller will be correfted by the approaching day^ and his wcarinefs refreilied at the next fiagc he comes to; but he that errs impeni- tently from the path of life, is , loj} for ever : when the day of grace is once fet upon him, no light Ihall e'er recall his wan- dering feet into the path of righteoufnefs iind peace \ no eafe^ no refrefimient ft all
e'er
Of Chrijlian Ljiherty in general. 235
e'er relieve his toil and mifiyy. VVhilft the feet of the captive are loaded with fetters^ his foul may enjoy its trueft liberty ; and in the midfl of dangers and dungeons, like Paul and Silas^ he may {m^jbngs of prat fe and triumph : but the captivity of fin de- files, cpprefles, and enflaves the 7}iind^ and delivers up the miferable man to thole intolerable and endlefs evils, which inexora- ble juflice and almighty wrath inflidts upon ingratitude and obfilnacy. A Jiorm can but wreck the body^ a frail and worthlcfs bark ; the ^/^/ will efcape fafe to /hore, the blejed (hore, where the happy inhabitants enjoy an undifturbed, an everiafting calm : hut Jin m^.kcs /Jjipw reck of faith and a good confcience, and he that perijhes in if does but pafs into a more miferable ftate ; for on the wicked God will rain fnares^ fire and brimftone^ form and te?npef ; this fhall be their portion for ever, Pfal. xi. And, la/?^ ly, a pardon lends back a condemned crimi- nal to life^ that is, to fins and fuiferings, to toils and troubles, which death, if death were the utmoft he had to fear, would haveyr^(?<r/ him from ; but he^ that is ^hqq delivered from Jin, is paj^d from death to. life \ and from this life of jaith, of love^ of hope, fhall foon pafs to another oi jfui- tion and gloty,
§. 2. A
236 OfChrtJlianLjiherfy i?t ge?ieraL
§.2. A fccond fruit of liberty is good works. Here I will Ihew two things : Firft^ and this but briefly^ that the works of 7'igh* ieoiifncfs contribute mightily to our happi- 7ie/s ; and that immediately, Secondly^ That deliverance from fm removes the great objla- cles and impediments of right eoujhefs^ and throws oft' that weight which would other- wife encumber and tire us in our race. i. Holiiiejs is no irndXlpleafure, no fmall ad- vantage^ to him who is exercifed therein. When nature is renewed and reftored, the •K;(?r/^5 of righteoufnejs are properly and tru- ly the works of nature : and to do good to man, and offer up our praifes and devotions to Gf?^, is to gratify \hQ firo?igeJl and mod delightful incli?iations we have. Thefe in- deed are at firft fifed and oppreffed by or/- g/;2^/ corruption^ falfe principles, and i;/a- €?W5 ciifioms : but when once //j^^ have broke through thefe, Wke feds through the earthy coats they are enclofed and imprifoned in, and are impregnated, warmed, and cheri- fhed by an heavenly infuejice, they natural- ly ilioot up into good works. Virtue has a celeftial original, and a celeftial tendency : from God it comes, and towards God it moves : and can it be otherwife than amia- hie and pie af ant ? Virtue is all beauty, all harmony 2ind order y and therefore we may view and review, confider and refled: up- pn U with delight. It procures us the /i?-
Gf Chnjlian Liberty in general. 237
"vour of GodznA man-y it makes our affairs, naturally run /;;;oo//6/y and calmly on-, and fills our minds with courage^ chearfuhcfs^ and good hopes. In one word, diver jioji and amiifements give us a fanciful pleafure ; an animal ferftive life, a JJ:ort and mean one : y//?, a deceitful^ fcilfe^ and y^/^/ one : only virtue^ a j^z/r^', a rational^ a glorious^ and lafiiJig one. And this is enough to be faid /j^r^ : the lovelijiefs of holinefs being a fubjeSi which ever and anon I have occafon to engage in.
2. I am ;2^^/ to fhew, that deliverance from y;2 removes the iinpediment of 'u/r- /f/6'. This will eafily be made out, by ex- amining w^hat influence felfpnefs^ Jmfiiali- /y, and the love of this worlds which are the three great principles or fources of "wickednefs^ have upon the fever al parts of evangelical right eoiij'nefs. i. The frji part is that, which contains thofe duties that more immediately relate to our fe Ives, Theje are efpecially two^ fobriety and temperance. By fobriety^ I mean a ferious and impartial examination of things ; or fuch a ftate of mind as qualifies us for it. By tetnperance^ I mean the moderation of our affedions and enjoyments, even in lawful and al- lowed inftances. From thefe proceed 1;/- gilance^ indufiry^ prudence^ fortitude \ or patiejice and Jleadinefs of mind in the pro- fecution of what is beft. Without thefe
'tis
238 Of Chriftia7t LAberty hi general.
'us in vain to expedt, either devotioji to- wards God^ or jitjlice and charity towards ma?t. Nay, nothing good or great can be accomphflied without them : fince without them we have no ground to hope for, eiiher the affiftance of divine grace, or the prutcdlion and concurrence of divine pro- 'vidence. Only^ thtfure and cha/ie foul is a fit temple for the relidence of the Spirit : and the providence of God watches over none, or at Icaft none have reafon to ex- pect it ihould, but fuch as are themfelves 'vigilant and rndujirious. But now, hov/ repugnant to, bow inconfiftent with thofe virtueSj is that infatuation of mindy and that debauchery of affedlions^ wherein Jin confifts ? How incapable either of /cJ/^nV/y or temperance Ao Jelfifh fiefs, fenfuality, and the love of this world render us ? What a falfe efiimate of things do they caufe us to form ? How infatlable do they render us in our defire of fuch things, as have but falfe and empty appearances of good ? And how imperioufly do they precipitate us into thofe fois, which are the pollution and difdonour of our nature? On the contrary, let man be but once enlighten- ed by faith ; let him but once come to be- lieve, that \\\% foul is himfelf that he is a firanger and pilgrim upon earth, tliiU hea- ven is his country^ and that to do good ivorks is to lay up his treafure in it -, let
bim,
Of Chriftiaii Liberty i?t general. iiim, I Hiy, but once believe this and then, how /6&er, how temperate^ how li^ife^ how vigilant^ and induftriotts will he grow ? And this he will loon be induced' to believe^ if he be not aclually under the influence of vicious principles and vicious cujloim. When the mind is undeceived and difabu- fed, and the affections di fen gaged, 'tis na* tural to man to think calmly^ and to defire and enjoy with a moderation, fuited to ju/t and Jober notions of worldly things : for this is to think and ad: as a man, AJe- cond part of hoUnefs regards God as its im- mediate objetl, and con fills in the /t'i^r and love of /?/>//, in dependance and felf-religna- tion, in conte??2plation and devotion. As to this, 'tis plain, that whoever is under the dominion of any Jin, muft be an enemy, or at leaft 2,ftranger to it. The infidel knows no God', and the ivicked will not, or dares not, approach one. Their guilt, or their averfion keeps them from it. SelfiJImefs, fenfuality, and the love of the world, are inccnfiflent with the love of the Father^ and all the feveral duties we owe him : they alienate the minds of men from him, and fet up other gods in his room. Hence the covetous are pronounced guilty of ido- latry. Col. iii. 5. and the luxurious and unclean are faid to make their belly their god, and to glory in their fiame, Phil, lii. 19. ' But as loon as a poor man dif-
cerns
240 Of Chrijliaii Liberty in ge7ieral
cerns that he has fet his heart upon faUe goods; as fooii as he finds himfelf cheated and deceived in all his expedations by the Ivor Id, and is convinced that God is his proper and his foveraign good ; how na- tural is it to tur?i his defires and hopes from the creature upon the Creator ? How natural is it to contemplate his greatnefs and goodnefs^ to thirji impatiently for his fa- vour^ and dread his difpleafure ? And fuch a man will certainly make the ivorjljip of ' God a great part, at leaft, of the biifmefi and employment of life. With this he will begijiy and with this he will end the day : nor will he reft here ; his foul w^ill be ever and anon moUJiting towards heaven^ in ejaculations ; and there will be fcarce any a5lion^ any event^ that will not excite him to praife and adore God, or engage him in fome wife reJleSions on his attributes. But all this^ will the loofe and atheijlical fay, may be well^^r^^j *tis only a vain and idle amufeme?2t. War and peace, bu- Jinefs and trade, have no dependance upon it ; kingdoms and common-wealths vmy Jland 2lI\A fourijh, and fenfible /;;^;7 may be r/V^ and happy without it. But to this I anfwer^ religion towards God, is xh't foundation of all true virtue towards, our neighbour. Lc-xs would want the better part of their au- thority, if they were not enforced by an awe of God: the wifeft counjels would
have
Of Chrijlian Libe?^ty in generaL :24.i
have no effect, did not virtue and j^eligion help to execute them : kingdofus and com- mon-iucalths would be dijjoroed^ and burll to pieces, if they were not united and held in by thefe bonds : and wickednefs would re- duce the world to one gxQ2iifolitude and rum, were it not tempered and reftrai/ied^ not only by the virtues and examples^ but by i\icJupplicatio?is and intercejjions too, of de* vout men. Finally, This is an objediion fie for none to make, but ih^ fottiJJj and the ignorant ; men of dejperate confidence^ and little knowledge. For whoever is able to confider, by what motives mankind has ever been wont to be moft ftrongly afi'e6led\ by what principles the world has ever been led and governed^ how great an inte 'iT: even fuperjlition has had, either in the civili'zing and reforming barbarous nations, or the martial fuccefles of the iivUfouJider^ of mo-- narcbies, and the hke ; whoever, I fay, is able to refiecf, tho* but flightly, on thefe things, can never be fo filly, as to demand what the ufe of religion is ; or to imagine it pojjible to root up its authority in the world.
The third part of hoVuiefi regards our 77eighbour ; and confifts in the exercife of truth, jujlice, and charity. And no-where is the ill influence of felfijlmefs^ fenfuality and the love of the world, more notorious than here : for thefe rendring us impatierit R and
242 Of ChriJliaJi Liberty in general.
and infatiable in our defires^ 'violent in the frofecntion of them, extravagant and ex- cejjive in our enjoyments ; and the things of this world being few and jfe^/V^, and unable to fatisfy fuch inordinate appetites j we ftand in c/z^- another s light, in c;^^ another s way to /'r<yf/ and pleaJiireSy or, too often at leaft, feem to do fo : and this muft una- voidably produce a (houfand miferahle con- Jequences, Accordingly, we daily fee that thefe paffions, felfijbnefs, Jenjuality^ and the love of the 'world ^ are the parents of envy and emulation^ avarice^ ambition^ Jirife and contention^ kypocrify and corruption^ lewd- nefs^ luxury y and prodigality ; but are utter enemies to honour^ truth and integrity \ to generofity and charity. To obviate there- fore the rnifchievous ^^^i of thefe vici- ous prijicipleSy religion aims at implanting in the world, others of a benign and benefit cent nature ; oppofmg again ft the love of the nicorld^ hope -, a gain ft felfiflmcfs^ charity ; and again ft fenfuality^ faith : and to the end the dijfere?2t tendency of thefe different principles may be the more confpicuous, I will briefly compare the cffeEls they have in reference to our neighbour, Selfijlmefs makes a man look upon the world as made for him alone; and upon all as his enemies y who do any way interfere with, or obfiriiEv his defigns : it Jeals up all our treafures ^ confines all our care and thoughts
to
Of Chrijiian Liherty in general. 243
to our private interefl, honour, or plea- fure ; employs all our parts, power, and la-ealthy and all our time too, in purfait of our particular advantage. Senfuality tempts a man to abandon the care and concern for his country, his friends and relations, and negle^ the duties of his Jlation, that he may give himfelf to fome fottifh and dif- honourable vice : it prevails with him to refufe alms to the poor, ajjijlance to any publick or neighbourly good work, and even a dccejit, nay, fometimes a 7iece[[ary allowance to \i\^faniily, that he may wafte and lavifli out his fortune upon fome vile and expenfive lujl. In a word, it makes him incapable of the fatigues of civil bu- fmefs ; and much more of the hardfhips and hazards of war : fo that inftead of imitating the glorious example of Uriahs who would not fuffer himfelf to be cour- ted into the enjoyment even of allowed pleafures, nor indulge himfelf in- the ten- derneffes and careffes of a %vife and chiU dren, while Joab and the armies of Ifrael were in the field ; he, on the contrary, dijfolves and 7?jelts down his life and for- tune in imckannefs and luxury, the (hame and burden of his country and his family, at a time when not only the honour, but the Jafety of his country lies at ftake, and pri?ice and people defend it by their toil and blood. What fhould I mention the R 2 love
244 ^f Chrljlian Liberty m ge7ieraL
love of the "world? Are not the effedls o^ it as vifible amongft us, as deplorable ? Does not this, where-ever it reigns, fill all places v/ith bribery and corruption, falf- hoody treachery^ and cowardije ? Worje can-- not be faid on'r, and more needs not : for what focietics can thrive, or which way can credit and reputation be Jupported ? What treafures, what counfeh, what ar^ mieSy what conduB^ can fave a people, where thefe vices prevail ? Let us now, on the other fide, fuppofe feljijlmefs, fenfu- ality, and the love of the "world, cafhiered ; and faith, hope and charity entertained in their room -, what a bleffed change will this eflfed: in the world ? How foon will honour and integrity, truth and juftice^ and a publick Jpirit revive ? How Service- able and eminent will thefe render every man in his charge ? T^hefe are the true priji- ciples of great and brave adtions : thefe ^ thefe alone, can render our duty dearer to us than any tejnporal confideration : thefe will enable us to do good works, without an eye to the return they will make us : thefe will make it appear to us very rea- fonable, to facrifice fortune, life, every thing, when the honour of God and pub- lick good, demand it of us. The belief and hope of heaven is a fufficient encou^ rage?ne?it to virtue, when all others fail : the- love of God, as our Jupre?ne good, will
make
Of Chrijlian Liberty in general. 245
make us eafily furmount the confideration
of expence^ difficulty or hazard^ in fuch
attempts as we are fare will pleafe him ;
and the love of our neighbour as our f elves
will make us compaffionate to his evils and
wa?tfs, tender to his infirmities^ and zealous
of his good as of our own. How happy then
would thefe principles make the world ?
And how much is it the interefi of every
one to encourage and propagate thefe , and to
difcountenance and fupprefi the contrary
ones ? I have done with the fecond effeB of
Chri/iian Liberty ; and will pafs on to the
f/j/r^, as foon as I have made two remarks
on this laft paragraph. Firft, *Tis very
evident from what has been faid in it, that
folid virtue can be grafted on no fiock^ but
that of religion : that imiverfal righteouf
nefs can be raifed on none but gofpel princi^
pleSy who is he that overcometh the worlds
but he that believeth that Jefus is the Chrift ?
1 John V. 5. I do not oppo/e this pr^opofition
againft Jew or Gentile, God vouchfafed ift
fujidry times and in divers manners^ fuch
revelations of his truths and fuch cojnnm-
nications of his grace, as he faw fit : and
to thef is their righteoufnefs therefore,
whatever it was, to be attributed; not to
the law of nature or Mofes, But I oppofe
it againft the bold pretenfions of libertines
and atheifts at this day. Honour and jufiice
in their mouths is a vain boafi ; and the
R 3 natural
246 Of Chrifitan Liberty in general.
natural power they pretend to over their own adions, to fquare and govern them according to the rules of right rcafon, is only a malicious defign to fiipplant the ho- nour of divine grace-, and is 2i% falfe and groundlefi as arrogant, Alas ! they talk of a liberty which they do not under jl and: for did they but once admit purity of heart into their notion of it, they would foon difcern what ftr angers they are to it. How is it poffible, but that they fhould be the fervants of the body, who rejedl and dif- believe the dignity ^.nA pre-eminence of the foul ? How is it poffible, they (liould not be lovers of pleafure more than lovers of God^ who either believe no God, or none that concerns himfcif much about us ? And how can they chufe but he felfijh znifenfual, and doat upon this world, who exped: no bet-- ter, who believe no other ? Take away Providence and a life to come, and what can oblige a man to any aBion, that {hdW crofs his temporal interefl ox hh pleafure? What ihall reward his ejpoufng virtue, when it has no dowry, but loffes, reproaches and perfecutions ? What fliall curb him in the career of a lufi, when he may commit it, not only i£;ith impunity, but, as the world fometimes goes, with honour and perfer- pjent too ? Though, therefore, fuch men as thefe may poffibly reftrain their out- ward-acl ions, yet are they all the while
enflaved:
Of Chrtflian Liberty in general. 247
enjlaved and defiled in their affeSliom ; and the very liberty they boaft of in their con- duB and management of themjelves openly^ Iprings from their fecret ferviiude to fome vile pajjion, or other. Nor yet can I be fo foft and eafy as to grant, that fuch men as thefe either do or can arrive at the li- berty they pretend to : I mean, that of regulating and governing all their outward aliens by the rules of virtue. They too often throw off the difguife, which either hypocrify or enmity to religion makes them put on ; and prove too plainly to the world, that when they lay rejlraints on themfelves in this or that Jin, 'tis only to indulge themfelves the more freely and y}- curely in others. Secondly, My next remark is, that it is grofs ftupidity, or impudence, to deny a providence and another worlds when the belief oi both is fo indifpenfably neceffary to the well-being of this. The frame and nature of man, and the necef- fities of this world require both. Without thefe, felfijhnefs muft undoubtedly be the predoininant principle. This would breed unreafonable dcjires 5 and thefe would fill us with fears and jealoufies : fo that a Jiate of nature would indeed he a flate of war\ and our enmity againft one another would 7iot be extinguifoed by civil fociety ; but only concealed and rejlrained, till a fit cccafion for its breaking out fliould prefent Pv 4 it
248 Of Chrtfiian Liberty in general.
it klf : laws would want that force^ com^ mon-wealths that boftd or cement^ converfati^ on that confidence^ and our pofiejjions thaty^- curity which is necelTary to render them blejjings to us.
§. 3. Kfhird fruit oi Chriflian Liberty \^ that r^/^//^« which it creates between G^^ and us. We are no longer of the worlds but are fefarated and fanBified, devoted and dedicated to God. Thus St. Peter^ i Epift. ii. 9. Te are a chofen generation ^ a royal priejlkood, a holy nation^ a peculiar people. And thus St, Paul, Rom. vlii. 15, 16. Te have not received the Jpirit of bondage again to fear j but ye have received the fpirit of adGption, whereby we cry, Abba^ Father, The Spirit it felf beareth witnefs with our fpi- rit, that we are the children of God: and if children, then heirs 5 heirs of God, and joint- heirs with Chrifi, God is cur God -, we are his people. He is our Father^ and we are his children, we are ingrafted into \\\^ fami- ly. The confequence of this is, his dearly beloved and 072ly begotten Son is our Advocate at his right hand, the Propitiation for our fin:, and Interce^for for us. His Spirit re- fides with us to comfort and ajjifl us j his fngels guard us, and minifter to us ; for we are no longer the obje^i of his wrath, but of his love and care. How does the €ipofile triumph on this argument, Heb. xii.
18,
Of Chrtjllan Liberty t7i general. 249
18, 19, &c. For ye are not come unto the mount that might be touched^ and that bur* 7ied with fire ; nor unto blacknefi and dark'- nefs^ and tempefi, and the found of a trumpet ^ and the voice of wordsy which voice they who heard, intreated that the wordjhould not be fpoken to them any more : (for they could not endure that which was commanded , and if fo 7?iuch as a beafi touch the mountain it fhall befioned, or thriift through with a dart : and fo terrible was the fight, that Moksjaid, I exceedingly fear and quake :) but ye are come unto mount Sion, and unto the city of the //- viiig God, the heavenly ferufalem ; and to an innumerable company of angels ; to the ge^ neral affembly and church of the firfi-horn^ which are written in heaven ; and to God^ the judge of all, ajid to the fpirits of jufi men made pcrfe5l : and to Jefus, the Mediator of the new covenarit ; and to the blood of fprink- ling, that fpeaketh better things than that of Abel. And thus again, i &r. iii. 2. There^ fore let no man glory in 7nen ; for all things are yours \ whether Paul, or Apollos, or Ce^ phas, or the world, or life, or death, or things prefent, or things to come ; all are yours, and ye are Chrifi's, and Chrift is God's, Thefe are great and glorious things. What digni^ ty and eminence does this adoption raife us to ? What blejjednefs flows from communion and fellowpip with God ? What can we
want.
250 Of Chrljlia7i Liberty in geiieral
mount y or what can vjt fear^ when we have fo mighty an inter ejl in the Soijeraign of heaven and earth ; when all his divine Perfetliom are employed to promote and fecure our happincjs? Now fure we may re^ joice, now we may glory and triumph ; for certainly all thi?2gs muft work together for our good. But as fallen angeh envied the happinefs of iiew- created man ; fo do apojlate and debauched men envy that of the godly. And one of thefe will be apt to^^^v, hold, jS/r, you run X.00 faji \ thefe glorious pri- vtleges are yet but in embryo, and all your happinefs is yet but in the reverfwn : not- withftanding ail thefe big words, you mufl grant me that you are yet but in a flate of probation j that you are to undergo hardfiips and difficulties^ and to live upon the thin diet of hope and expcBation : and fo I think I might take you down from heirs of God, to frva?2ts at the beft. Well, I will grant, that we yet live by faith, and ivait for the hope of glory : nor will I at prefent contend about ihofe pleafures that are but in the bud: I will for once quit all thsit prefere?7ce both as io nobility Oind plea- fur e, which adoption and the full affurance of hope gives a godly man above a finner\ and I will take the flate of a child of God^ to ^f as the objeblor would have it 3 I v/ill Juppofe him to be under age till he come to
another
Of Chrljlian Liberty ut general. 251 cnother life ; and to differ Jiothing from a fervant whilfl he is fo^ though he be heir of all Yet after all, if I can prove that 'tis our duty to ferve God^ it will be no con^ temptible fruity no fmall commendation of liberty^ that it enables us to do our duty. And that it is our duty iojerve God^ is plain : for is it not fit that he, who made and ftill upholds the world, (hould govern it ? Ought we not to pay obedience to his laws, whofe infinite PerfeBions and immenfe beneficence inveft him with an abfolute and uncon- \xoM\2h\^ foveraignity over us ? Whom (hould we honour with ouvfoul and body, but hint who is the author of both ? to whom (hould we devote and facrifice what we /6^w, but to him from 'ze'/^^/^ we received all ? 'Z£;y5^ praife (hould we JJ:ew forth, but his who has called us out ofdarknefs into his marvellous light ? whom (hould we obey and adore, but him who has tranfiated us out of bondage into liberty, out of iht fervitude of 5^/^/z into the kingdom of his dear Son ; having redeemed us, by the blood of his Son from that wrath to which our fins had defer- vedly fubjeBed us ? But this is not all ; I (hall prove it not only fo be our ^////y, but our honour and our happinefs, to y^ri;^ Gi?^; even on the fuppofition on which the ob- jeBion proceeds, and which I 2it prefent grant. I. Tis our honour to ferve him v/hom an- gels
252 Of Chrijiiajt Liberty in general.
gels ferve, to whom all things in heaven and in earth do bow and obey, 'Tis the higheft prerogative we can derive from grace or nature^ to be capable o^ ferving hi?n. His divine PerfeBions tranfcend the conceptions of inferioiir creatures^ and can be known^ contemplated, and adored by none, but fuch as are made but a little lower than the angels ; fach as are endued, not only with the light of reafon, but with a far brighter, that of the Spirit of God, This is indeed our utmoft FerfeBion, and muft be our utmoft affibi^ iion: this alone makes us conftderable, who are in all other refpeds but mean and con- temptible ; for we draw but a precarious and dependent breath ; and the world we inhabit is a dark and tenipejluous one, full oi folly and mifery. But even this will ferve for a further confirmation of what I further contend for. For being iiidigent and needy^ Handing at an infinite diftance from felf-- fufficiency, 'tis plain that what we cannot "^find within us, we muft feek without us. Some all-fufjicient good we muft find out 5 jomething we muft reft in, and repofe our felves upon ; and this will be our God, this we {hall y^ri;^ and ^^ijrd'. And what fliall this ^^ ? ftiall we ferve evil [pir its ^ thefe are our avowed and inveterate enemies, and go about like a roaring lion feeking whom they may devour. Shall we ferve the good^^
this
Of Chrijlia^i Liherty in general 253
this were to dijijonoiir our nature^ to ferve Qwx fellow- ere at lives and fellow- 1 e?^v ants : be- fides, ihdXfiich will v^zs^i facrilcgioujly ufurp their Maker s honour^ nor admit that y^r- *uice which is due to him alone. Shall wc then ferve man ? alas ! the breath of ^r*?^/ c;^^^ is in their nojirils -, their life is but a 'vapour^ toffed to and fro with reftlefs noifc and motions ; and then it v ant floes 5 they die^ and all their thoughts and projects periffj. What then ; Ihall we at length be reduced to ferve our lujls? this is worfe than pagan idolatry ; Jlocks and fiones indeed could not help or reward their votaries ; but our lufls^ like wild and favage tyrantSy dc- firoy where they riile^ and opprefs and over- v/helm us with ruijis and irnfchiefs^ while we fervilely court and flatter them. I have not done yet: I have proved it indeed to be our duty and honour to ferve God ; but thefe with feme are cold and Ufelefs topicks: 1 will now prove it to be our inter eft and happtnefs'y and this too, laying afide at prefenty as I promifed, the coniideration of a future rewardy and the joys fpringing frojn it. To make good this afertiofiy it will be neceffary briefly to examine two things : Firjly The defign or end : and, fecondly. The nature of this fervice. If we enquire after the ^;/^of it, 'tis evident- ly our own advantage and happinefs. The 2 tufts
254 ^f Chrijlian L iherty in general.
lujls or the humours, the wa?its and n^^ cejjitks of man, may put him upon inva* ding our liberty, or piircbafing and contradl- ing with us for our fervitiide : but Gc^ is alUfiifficient to himfelf, and has no need oi our fervice : when he will be glorified by 2/j, 'tis that w^ may enjoy his prote5iion and bounty: when he obliges us to o^^^ his commands, 'tis in order to perfedl our na^ iures^ and purify and qualify us for the en- joyment oi fpiritual and divine pleafure : when he enjoins us prayer, 'tis becaufe it does ^;c^// and enlarge our minds, and ^^f us for the blejings it obtains : when he prefcribes us felfrefignation, 'tis becaufe he will C/6«/^ y^r us, and manage our affairs ^^//^r than ive can onv felves. Let us in the ^^a:/ place confider the nature of this fer- vice. To ferve God, what is it, but to love what is infinitely lovely ; to follow the condudl of infinite wifdom, and to repofe our co?ifide?2ce in /^^^ being whofe goodnefs is as boundlefi as his power ? to y^r'u^ G^^, 'tis to purfue the great end of our creation^ to adl confonant to the dignity of our ;7^- iure, and to govern our //'Ufi by the dic- tates of an enlightened reafon. How wifely has our church in one of her collects ex- prefTed her notion of the nature of G^^'i fervice ? whofe fervice is perfeB freedotn. The ^m/ maintains /??/i dominion over us, by
infa^
Of Chrijlian Liberty in general. 255
infatuating our undeyjlandings, by enfeebling znA fettering our willsy by deluding and cor- rupting our affeBions : but on the quite (:o«- irary\ the more c/(?^?r and impartial our w;z- derJiandingSy the more yr^^ and abfolute our wZ/j, the more unhyafid and rational our ^/I- feBionSy th^ fitter are we to worjhip God^ nay indeed, we (r^/;;^^?/ vvorfliip him at all as we cz<:^/j/ to do, unlefs our fouls be thus qualified. Therefore is the fervice of God called a rational fervice, xoy^m xo^^Uoc : and the word of God is called i^oXov yjikx fmcere milk ; to fignify to us, that in the jervice of God 3.11 is real and Jo lid good. Such is the PerfeBion of our natures ; the might and y{?y of the Spirit ; the prote£lion and conduB of Providence ; and all tlie great and precious protnifes of Go^ /;2 C^r//? are 2^^ and ^;7/£'72. But in they^rm^ oi fn all is f/^^^/ and impoflure ; and under a pompous yZjfi^; of ^co^, the prefent is vanity , and the future, repentance 5 but fuch a repentance as does not relieve, but increafe the finners
This is enough to be faid of the nature of Gc?^'^ fervite : and by the conccjjions I made my objeBor about the beginnmg of this Z?^^<^, I am refrained from taking no- tice of the ;;;cr^ glorious effeBs of it : yet ^;;/^ there are, vtvy great znd good ones, that fall «o/ within the compafs of the objeBion^
which
256 Of Chrijlian Liberty in generaL which I will but juft ?nentio?2. The Jirjt is reft, ' While religion regulates the diforder^ and reduces the extravagance of our affeBi^ ons^ it does in effedt lay 2l Jlorm^ and compofe a mutiny in our bofo?ns, Whilft it enlightens our minds, and teaches us the true value ^ that is, at leaft the comparative worthlejhefs of worldly things, it extinguifies the troubles which prejent difappointments and loffes, and preve?jts thofe fears which the profpedt oi future changes and revolutions is wont
* to create in us. A mind that is truly ^«-
lightenedy and has no ambition but for /V;^- mortaliiy and glory ^ whofe humility with re- ference to thefe temporal things is built up- on a true notion of the nature of them ; this foul has entered already into its refi. This is the doBrineoi our Lord and Majler^ Matt, xi. 28, 29. C?;;;^ ?/;2/(? ;;;d' ^//^v that labour and are heavy laden ; that is, all ye that are op- preffed by the iveigbt of your own cares andy^jri, that arey^/z^g-^/^^ and /c/Zf J in the deligns and projects of avarice and ambi- tion ^ and I will' give you rejl. Take my yoke up- on you^ and learn of me, for I am meek and lowly in heart ; and ye Jl:all find rejl unto your fouls. I need not, I think, herefliew, that the more ^z fear 2.vidi ferve God, the morewQ love and admire him, the ?nore clear is the under- fl abiding, and the more pure the heart : for the more we converfe wxh.folid and eterjial
good.
Of Chrijltan Liherty in ge7teraL ^57
good, the more infignificant ond triflngWiW temporal things appear to us 5 and, tht more the mind rejoices in the Lord^ the of trier 'tis rapt up into heaven^ and, as it were, transfigured into a more glorious being, by the joy of the fpirit^ and the ardor of di- 'Dine love ; the more flat and inflpid are all earthly and carnal fatisfa(fllons to it. An-^ ether efeB that attends our flmking off the dominion of jin, and our devotirg our felves to the Jervice of Gdd, is our being purified from guilt. The ftains of the ^^t/? life are ivafhed off by repentance and the blood of Jefus ; and ihtferva?it of G^^ contracts no 72£"i£; ones by wilful and preJu?nptuous fin. iVi?i£; therefore he can ^;?/^r into himfelf and commune with his own hearty without any uneafmefs ; he can r<?^'?^^ upon his aBioTis^ and review each J^^jv when it is pafl^ with- out inward r(?^rf'/ or fdajne. To ^r^j;^ c)^ a vicious courfe 3 to vanquifJo both terrors and allurements^ when they perfuade to that which is ;/^6'/^;z and /5^j to be mafler of one's f If and entertain no affe^ions, but what are i:'//?', and regular \, 2inifiich as one: has reafon to ie'//7j fhould daily increafe and grow ftronger ; ^/6f/^ are things fo far from meriting reproach and reproof from one's (?i£;;/ w/W, that they are fafficient to Jupport it again ft: all reproaches ixovn without. Such is the beauty^ fuch the pie afar e of a '
well efliabliQied habit of righteoufnejs, that
258 Of Chrijlian Lilerty hi general.
it does more than compenfate the dijjiculties
to which either the attainment or the prac-
tice of it can expofe a man. Lafily^ He
that is /r^f from ^z//7/, is free ivovn fear too.
And indeed this is the iJ/z/y way to get rid
of all our fears'y not by dejifing or r^-
nouiicing God^ with atbeijis ; but by ^^/V/g"
//6^ //&/;/g-5 /i?^?/ //£'^ /?//;7. He that is truly
religious^ is the c;//y man who upon ratio-
77al ground is railed above jjtelancholy and
fear : for what fliould he fear ? God is his
glory, his boajly his /(?r, his frengthy and,
if G(?^ ^^yir hi?n, who can be againjl him f
neither things prefent, nor to come -^ neither
life, nor death, can feparate him from the love
of God in Chriji jfejiis. There is nothing
within the bounds of time or eternity that
he needs/r^r. Man cannot hurt him ; he
is enco7npaf[ed with the favour and lovi/ig-
kindnefs of God, as with a fneld. But if
God permit him to fuffer for righteoufnefi
fake, happy is he ; this does but increaje his
prefent joy, and future glory. But what is
moft confiderahle, death itfelf cannot hurt
him, devils cannot hurt him ^ the Jiing of
death is fin, a7id the jlrength of fin is the law^.
hit thanks be to God, who giveth us the viBo-
ry through our Lord Jejiis Chriji. For there
is 710 condemnation to them who are in Chriji
Jefus, who walk not after the flefl:) but aj}erthe
Spif'it. Thefe confiderations prove the pre^
Jent condition of a Jervant of God happy :
happy
Of Chrljlian Liberty i?tge?2erat. 259
happy in comparijon of the loofe and ^wicked -, but in comparijon with what h^Jhall be hej^e- after ^ he is infinitely floor t of the /i?y and glory of his ^W. In this refpecft indeed he is yet in a y?^//^ of trial and ti'oubley of difcipline and probation ; in //6/i refpcdt his perfect ion and happinefs do but j aft ^^t"/* up above the ^r^/^ij;;^ j iht fulnefs 2ind ??2 at urity of ^:>//j he c^;//2(?/ enjoy till he come to heaven. And /,6/i is,
§. 4. The /^ yj^^// of Chrijiian liberty: That heaven will confift of ^// the blejfings^ of ^z// the enjoyments that human nature^ when raifed to an equality with angels^ is capable of; that beauties and glories^ joys and pleafiires^ will as it were, like a fruit- ful and n/>^ harveft &r£', grow up ^/6i7r^ in ^// tha utmoft plenty and perfeBion that O;;/- nipote?2ce it (elf will e'er produce, is not at all to be controverted. Heaven is the fiiajler- piece of Go/^, the accompUfloment and fc;^- fummation of ^// his wonderful defigns^ the /^ and ;;;^ endearing expreffion of bound- lefs love. And hence it is, that the iiZi:?/^' Spirit in jcripture defcribes it by the moft taking and the 7noft admired things upon earth \ and yet we cannot but think that this image y tho* drawn by a divine pencil^ niuft fall infinitely fidort of it: for what temporal things can yield colours or jneta- phors jirong and rich enough to paint heaven to the life ? One thing there is indeed, S 2 which
26o Of Chrijlian Liberty in genera:!.
which feems to point us to a ////? and ade'-- quate notion of an heaven ; it leems to ex- cite us \.ojh'i''oe and attempt for concept io7is of what we cannot gr^/^, we cannot compre^ hold', and the labouring mind, the more it difcovers, concludes ftill the tnore behind-, and that is, the beatific 'vifion. I'his is that, which, as divi?2es generally teach, does con- Jiitute heaven-, ^nd fcripture Jee?ns to teach fo too. I confefs, I have often doubted^ whether our feeing God in the life to come^ did neceffarily imply that God fhould be the immediate objeB of our fruition : or only, that we fhould there, as it were, drink at x\\t fountain- head', and being 72ear ^ni dear to him in the highefi degree, fliould ever flourifi in his favour, and enjoy all good, heap d up, prefsd do^wn, a?id running over, I thought the Jcriptures might be eafily recon- ciled to this fenfe ; and the inco?nprehenfible glory of the divifie Majefly inclined me to believe it the moft reafonable, and moft eafi- ly accountable, Rnjoyment, and efpecially where an intellige?2t Being is the obje^l of it, feemed to imply fomething of proportion^ fomethlng of equality, fomething oi fami-- liarity. But ah ! what proportion, thought I, can there ever be between finite and In- finite ? what equality between a poor crea- ture and his incomprehenfible Creator ? What eye (hall gaze on the fplendors of his effen- tial beauty^ when the very light he dwells in
is
Of Chrijiia?i Liberty in general. 261 is inaccejjiblt\ and even the brightncfs he *veils himfelf /;/, is too dazling even for cherubs and feraphs, for ought I know, to behold ? Ah ! what familiarity can there be between this eteriial and inconceivable Majejl)\ and t5f/;/g5 which he has formed out of 720thing ? and when on this occalion I refled:ed on the effects which the prejince of angeh had upon the prophets^ and faw human nature in man Jinking and dying away, becaufe unable to fuftain the glory of one of their fellow-creatures, I thought my felf in a manner obliged to yield, and ftand out no ^;?^^r againfl a 720tion, which, though difering from what was generally received, leemed to have 7}20?'e reajon on its lide, and to be 7nore intelligible. But when I called to mind, that God does not difdain, even while we are in zjlate oi probatiofi and humility, of infirmity and mortality, to ac- count us not only \\\^fervants and his peo- ple, but hhfriefids and his children ; I be- gan to quejlio7i the former opinion : and when I had furyeyed the nature oi fruition^ and the various ways of it a little more at- tmtively, I wholly y;////f^J it. For I obfer- ved, that the enjoyment is jnoft tranfport- ing, where admiration mingles with our pajjion : where the beloved OhjcB ftand s not upon the fame level with us, but con- defends to meet a virtuous and afpiring, and ambitious affeclion, TZ^z/; the happy y^nw^- S 3 r/V^
262 Of Chrijlia7t Liberty in general,
rite enjoys a gracious mafter : and thus the child does with refpediful love meet the tendernefs of his parent : and the wijdom and virtue, which fometimes raifes fome one happy mortal above the common fize and height of mankind, does not furely diminiJJj, but increafe the affe^ion and the pleafure of his friends that enjoy him. Again, the nature of enjoyment varies, according to the various facultis of the yi^//, and the 7^77/^ of the body. One way we enjoy truth,, and another goodnefs : one way beauty, and another harmony t and fo on. Thefe things confidered, I faw there was no neceflity, in order to make God the object of our fruition, either to bring him down to any thing u?2Worthy of his glory, or to exalt our f elves to a height we are utterly uncapable of. I eafily faw, that we, who love and adore God here, fhould, when we enter in- to \i\% prefence, admire 2^x\& love him infinitely more. For God being infinitely amiable, the more we contemplate, the ;^;2i?r^ clearly we difcer?j his divine perfections and beauties ^ the more mull our y^^/j be inflamed with a pafiion for /6/;72 : And I have no rea- fon to doubt, but that Gi?i will make us the moft gracious returns of cj//r /^"j^*, and exprefs his afFedlions for us, in fuch condefcenfio7is, in fuch comrnunications of himfelf, as will tranfport us to the ?//;;^^ degree that created beings are capable of.
Will
0/" Chnjlian Liberty in general. 263
Will not Gody that peds abroad his love in our hearts by his Spirit here, fully faiisfy it hereafter ? Will not God, who filh us /jtvr with the joy of his Spirit, by I know not what inconceivable ways, comraunicate himfelf in a more ravijhing and ecjiatick manner to us, when we ihall behold him as he is, and live for ever incircled in the arms of his love and glory ? Upon the whole then, I cannot but believe, that the beatific Vijion will be ihQ fupr erne pleafure of heaven : yet I do not think that this is to exclude thofe of an i?iferior nature. God will be there, not only all, but in all. We fiall fee him as he is 3 and we fliall fee him refycdfed, in a?i^ gels, and all the inhabitants of heaven ; nay, in iall the various treafures of that /7j/>/>y ^/j<:^ ; but in far more bright and lovely characters than in his 'works here beh^o, This is a ftate, now, that anfwers all ends, and fatisfies all appetites, let them be never fo various, never fo boundlefs. Temporal good, nay a ftate accumulated with all tem- poral goods, has flill fomething defe&ive^ ibmething empty in it : That "which is a-ook- €d cannot be made Jlraight, and that which is wa?2ting caimot be numbred. And therefore the eye is not fat is fie d "with feeing, nor the ear "with hearing : but all things are full of la- hour ; man canjiot utter it. And \ithis were not the fate of temporal things, yet that one thought oi Solomon xXys.K he \^^\^^^, leavf S A. them.
264 Of Chrtjlian Liberty in geiierah
them, makes good the charge of vanity and vexation : and the contrary is that which compleats heaven \ namely, that it is eter^ nal Were heaven to have an endy that end would make it 72one, That death would be as much more intolerable than this here, as the joys of heaven are above thofe of earth. For the terror^ and the evil of it, would be to be eftimated, by the perfeBion of that nature and happinejs which it would put an end to. To dye in paradife, amid ft a crowd oi JatisfaBionSy how much more in- tolerable were this, than to die in thofe ac- ciirjed regions that breed continually briars and brambles^ cares Oini Jor rows ? And now, I doubt not, but every one will readily ac- knowledge, that an heaven, were it believed^ \NcxtJucb Qi fruit of Cbrijlian Liberty, Juch a motive to it, as none could rejijl. Did I believe this, have I heard one lay, I would quit xny trade^ and all cares and thoughts of //j/i world 3 and wholly apply myfelf to get that c//j^r you talk of. 1 here was no need of going thus far : but this fhews what the fiat ur a I influence of this dodrine of a life io CG7ne is ; and that it is generally owing to infidelity, where 'tis fruft rated and defeated^, M'lat is in this cale to be done ? What frccf what evidences, are fufficient to be- get faith in him, who rejects Chriflianity and all divine revelation t He that bears not Mofis and the prophets, Cbrif(. and bis apQ-
Of Chrijiia7t Liberty hi general. 265
files, neither "will he believe though one rofe from the dead. This doBrine ot a life to come was generally believed by the Gentile world. It was indeed very much oh fair ed^ but never extingiiijhed^ by the addition of mdiUy fabulous and fuperfiitious fancies; fo Jirong was the tradition or reajon, or rather hoth^ on "which 'twas built. The y^:-!^^ uni- verflilly embraced it. The general prQmifes of G^^ to Abraham and A/j /^^ri, and the i-zvtx-A fmdo'ws and /);/?6'; of it in the Mojaic inflitution, did confirm them in the belief of a do^rine^ which I do not doubt, had been tranfmitted to them even from Rjioch^ Noah^ and ^// their pious a?2ceJlors. Nor mud we look upon the Sadducees amongft the Jews^ or the epicureans amongft the Gentiles^ to be any obje^ion againft this argument of a llje to come^ founded in tradition and the univerfal ferfe of mankind: becaufe they were not only inconfiderable^ compared to the body of the fewijh or Pagan world, but alfo deferters and apoflates from i\\Qphi'' hfophy and religion received. To what end {hould I proceed from the Gentile and Jew to the Cbriftian? WercChri/iianity tntcr'^ tained as it ought, the very fuppofil of any doubt concerning a life to come would be impertine?it. Here we have numerous dc- monftrations of it. Not only \\\^ fortune of 1)irtue in this life, which is often very ca- Ifimitous^ but even th: origin and nature
of
566 Of Chrijlian Liberty tn general.
of it, do plainly evince a life to come. For to u'hat end can the mortification of the bo- dy y by abfira^lom and 7?iedltatlons, be en- joined, if there be no life to come ? What need is there of renovation^ or regeneration^ jpy the Word and *S/>/r/V of God^ were there f/i? ///^ to come? One would think, the common end of this natural life might be well cnoughfect^red upon the common foun- dation of reafon and human laws. What fhould I here add, the love of G^^, and the merits of y^T^^i ? From ^5//6 which we may derive many unanfwerable arguments of a life to come. For though, when we reflect upon it, it appears as much above our merit ^ as it is al30ve our comprehenfwn ; yet when we confider, that eternal life Is the gift of God through Jefus Chrlji our Lordy what lefs than an heaven can we exped: from an infinite merit and almighty love ? The love of God mufl be perfeLl as him f elf : and the merits of f^fis muft be eftimated by the greatnefs of his Perfon and his fufferlngs. He that cannot be ^wrought upon by thefe and the like gofpel ar- gument s^ will be found, I doubt, impene- trable to all others, 'Tis in vain to argue with fuch a one from natural toplcks : and therefore I will Jlop here,
I fhould now pafs on to the third thing, the attalnmefit of Chrlfilan Liberty : but this chapter is grown much too big already :
and
OfChriJlia?2 Liberty ht general. 267 and to the confideratioii of the fruit of thii liberty, which I have fo long iniifted on, nothing more needs to be added, but ths obfervation of thofe rules, v/hich I fliall ■ lay down in the following chapters. For "whatever advice w^ill fecure the feveral parts of oar liberty, will confeqnently fecure the whole, I will therefore clofe this chap- ter here; with a brief exhortation, to en- deavour after deliverance from fin. How 7nany and powerful motives have we to it ? Would we free our (elves from the evih of this life? let us dam up the fource of them, which is yf;/. Would we furmount \\\^fear of death ? let us difarm it of its fting, and that is yfe. Would we perjedi and accomplifi our natures with all £'.\Tt'/- A'/?/ qualities ? 'tis righteoufnejs wherein con flits the linage of God, -SiV^d^ participation of the divine nature: 'tis the cleaning our felvesfrom all filthinefs of the fejh and fpi- rit, and the perfe5ling holinefs in the fear of God, that muft transform us from glory to glory. Would we be mafters of the moft glorious fortunes ? 'tis righieoi fiefs that will make us heirs of God, and joint-heirs with Chriji : 'tis the conqueji of our fins, ajid the abounding in good works, that will make us rich towards God, and lay up for us a good foundation for the life to come. Are we ambitious of honour'? let us fr^e Qur felves from the fcrvitude of fin.
258 Of Chrijlian Liberty vt general.
*Tis virtue only, that is truly honourable and praife-worthy : and 7iothing farely can entitle us to fo noble a relation : for this ,<7///Vi us to God. For, as our Saviour ipeaks, they only are the children of Abra- ham^ ivho do the works of Abraham ; the children of God^ who do the 'Z£;or^j of God, Thefe are if&j;, who are born a- gain : not of the will of the fie/Jo^ or of the will of man ; but of God. Thefe are they^ who are incorporated into the body of Chrifi ; ^nd htingruled and animated by his Spirit^ are entitled to all the bleffed eJfeBs of his merit and intercefjton, Thefe are they, in a word, who have overco??ie, and willy one day, fit down with Chrifi in his throne ; even as he alfo overcame^ and is fet down with his Father in his throne ^ Rev. iii. 21. Good God ! how abfurd and perverfe all our defires and proje5ls are! we complain of the evils of the world-, and yet v/e bug the ^^/^i of them, and cherijh thofe w^"^, whofe fatal wombs are ever big with numerous and intolerable plagues, VJcfear death, and would get rid of this fear^ not by difarming^ but fparpening its Jling ', not by fubduing, but forgetting it. We /(5^v wealth and treajure : but 'tis that which is temporal, not eternal. We re- ceive honour of 07ie another , but we feek not that which cojnes from God only. We are fond of cafe and pkafure \ and at 3 ^ thg
Of Chrtftlan Liberty hi general. 2&9
the fame time we wander from thofe paths of "wifdom^ which alone can bring us to it. For, in a word, *tis this ChrijUan Liberty that makes men /rz//yyr^^ : not the being in bondage to no man^ but to no fin: not the doing what we lifi^ but what we ought. 'Tis Chriftian Liberty^ that makes us truly great, and truly glorious: for this alone renders us ferviceable to others^ and ealy to our fches ; benefaSlors to the world y and delightfome at home, 'Tis Chrijiiafi Liberty makes us truly profperous, truly fortunate ; becaufe it makes us truly happy^ fining us with joy and peace ^ and maki?ig us (jbound in hope^ through the power of the Holy Gl^Ji.
CHAP. IV.
Of liberty y as it relates to original fin. Ths
nature of which confidered chiefly with re-
fpe5i to its corruption. How far this dif
temper of nature is curable. Which way
this cure is to be effe&ed.
WHatever difficulties the <j0'flrine of original fin really be involved in, or feems at lead to fome to be fo, they will not concern me, who am no further obH- ged to confider it, than as it is an impe- diment of Perfcftion : tor though there
be
270 Of Li her ty as it relates
be much difpute about original fin, there is little or none about original corrupti- on 5 the reality of this is generally ac- knowledged, though the guilty the finful- nefs or immorality of it, be controverted. And though here be diverfity of opinions concerning the effed:s of original corrupt tion in eternity; yet there is no doubt at all made but that it incites and inftigates us to adual fin, and is the feed-plot of human folly and vvickednefs. All men, I think, are agreed, that there is a byafs and ftrong propenfion in our nature to- wards the things of the world, and the body: that the fubordination of the body to the foul, and of the foul to God, where- in confifts righteoufnefs, is fubverted and overthrown : that we have appetites which clafh with, and oppofe the com- mands of God ; not only when they threa- ten violence to our nature, as in the ca-* fes of confefllon and martyrdom, but alfo when they only prune its luxurian- cy and extravagance : that we do not only defire fenfitive pleafure, but even to that degree, that it hurries and tranf- ports us beyond the bounds that reafon and religion fet us : We have not only an averfion for pain, and toil, and death; but to that excefs, that it tempts us to renounce God, and our duty, for the fake of carnal eafe, and temporal fafety. And
finally,.
to Origi72al Sin. 271
finally, that we are fo backward to en- tertain the belief of revealed truths, fo prone to terminate our thoughts on, and confine our defires within this vifible world as our portion, and to look upon our- felves no other than the mortal and cor- ruptible inhabitants of it ; that this makes us felfifli and fordid, proud and ambitious, falfe, fubtle, and contentious, to the end- ]efs difturbance of mankind and our felves. That this, I lay, is the (late of nature; that this is the cormption we labour un- der, all men, I think, are agreed : and no wonder; for did a controverfy arife about this, there would be no need to appeal any farther for the decifion of it, than to one's own experience; this would tell every one that thus it is in fad: ; and reafon, if we will confult it, will tell us why it is fo : for what other than this can be the condition of man, who enters the world with a foul fo dark and deftitute of di- vine light, fo deeply immerfed and plung- ed into flefli and blood, fo tenderly and intimately affeded by bodily fenfations 5 and with a body fo adapted and fuited to the things of this world, and faftned to it by the charms of pleafure, and the bonds of intereft, convenience and necef- fity ? This account of original corruption agrees very well with that St. Paul ^ives
us
272 Of Lioerty^ as it relates
us of it, Rem. vii. and elfewhere: and with that affertion of our Lord and Majie?"^ on which he builds the neceflity of regene- ration by water and the Holy Spirit^ John iii. 6. That which is born of the fief: ^ is fiejld\ and that which is horn of the Spirit ^ is Spirit. Having thus briefly explained what I mean in this chapter by original fm^ I am next to confider thefe two things.
1. How far this diftemper of nature is curable.
2. Which way this cure is to be effec- ted.
As to the firfl: enquiry, I would not be underftood to proceed in it with a regard to all the regenerate in general, but only to the perfeB 5 for the ftrength of original (in cannot but be very different in new converts, or babes in grace, and in fuch as are advanced to an habit of righteouf- nefs. This being premifed, I think, I may on good ground refolve, that origi- nal fin in the perfect man, may be fo far reduced and maftered, as to give him but very rare 2ind Jlight dillurbance. This feems to me evident from the great change that muft be wrought in him who is converted from a finner into a faint -, If any man be in Chriji^ he is a new creature : old thi?2gs are
paft
to Original Sin. 273
pjjl away, behold all things are become ?teWy 2 Cor. V. 17. And it is hard to conceive this new nature, without new propenfions and inclinations, not only different from, but repugnant to our former original and cor- rupt ones ; or at leaft we mud fuppofe this new creation fo far to have reformed and corrected the man, that original corruption has loft the ftrength and force which before it had This will be more clear yet, if we obferve never fo flightly, the feveral parts of this great change. Firft, The foul of an excellent perfon is filled with an unfeigned and habitual forrow for, and deteftation of all fin 5 I hate, faith the Pfahnift, every falfe way. And how inconfiftent is the ftrength and heat of corrupt propenfions, with the tears and averfions of a true penitent ? how tame is the body, how pure the mind, when the man is pofiefled with a firm and holy in- dignation againft fin, when he diffolves in the pious tendernefs of a contrite fpirit ! next, the foul of a good man is poffeflTed with an ardent love of God, and of Jefus ; with a firm belief, and a fteddy hope of a bleffed eternity ; with enlightened eyes he beholds the vanity of all earthly things, and admires the folidity, the weight, and duration of heavenly glory : He is rifen with Chrijl^ and thereforeye'f^j thoje things that are above ^ where Chrijl fits on the right-hand of God: He has Jet his affe5iions on things above, a7id T not
274 Of Liberty^ as it relates
not on things on the earth \ for he is dead, a?2d his life is hid "with Chriji in God, And mufl: we not now fuppofe fuch a one cleanfed and purified from all corrupt affed:ions, when the very bent of his foul is quite another way ? muft we not fuppofe the force and ftrength of depraved nature, over- powered and fubdued by thefe heavenly af- fedions ? how mortified muft fuch a man be to the world and to the body ? how feeble is the oppofition, that inferiour nature can raife againft a mind inverted withfo abfolute and fovercign authority, and endowed with light and ftrength from above ? Laftly, The perfedt man has not only crucified the in- ordinate and finful lufts and affeclions of the body, but has alfo obtained a great maftery, even over the natural appetites of it ; how elfe can it be that his defires and hopes are in heaven ; that he waits for the Lord from thence ; that he defires to be dif fohed and to be with ChriJI , and groans to be rid of the corruptible tabernacle of the body ? he that is thus above the body, may certainly be concluded to be in fome degree above even the moft natural appetites. He that has fet himfelf free in a great mea- fure even from his averfion to death, and in his affeftion at leaft very much loofened the bond, the knot, that unites foul and body, may certainly very reafonably be
prefumed
to 0?^iginal Si?2, 275
perfumed to be much more above all cove- tous, ambitious or wanton inclinations. Thefe are the grounds, on which I attribute to the perfedl man fo high a degree of free- dom from original fin as I do in the pro- pofition laid down.
2dly, But yet I do not in the leafl: think, that the moft perfedl man upon earth can fo extinguiili the fparks of original corruption, but that if he do not keep a watch and guard upon himfeif, they will gather ftrength and revive again : and the reafon of this is plain ; becaufe it has a foundation in our very nature. The difpute concerning the exiftence of original corruption in us after baptifm, or regeneration, is, methinks, a very needlefs one: for if it be about the notion we ought to entertain of it, that is, whether it be properly fin or not, this is a contention about words ; for what fignifies it by what name we call this remainder of original pravity, when all grant, that the ftain and guilt of it is waflied off and pardoned ? But if it be about the force and efficacy of it, this indeed is a controverfy of fome moment ; but a very foolifli one on one fide : for to what purpofe can it be, to fay a great many fubtil and puzling things againft a truth, that every man feels and experiments T 2 at
276 Of Liberty y as it relates
at one time or other? Upon the whole then, I may thus defcribe iht liberty of the per- fed: man with rcfped: to original fin : he has mortified it, though not utterly extir- pated it 5 he has fuhdiicd it, though not ex- terminated it ; and therefore he is not only free from finful and inordinate lufts and af- fedions, but alfo, in a far greater meafure than other men, from thofe infirmities and irregularities, which are, as it were, the ftrugghngs and ebullitions of original fin, not yet fufficiently tamed. He has advanced his victory very far, even over his natural appetites ; he has no ftronger inclination for the body, or for the world, and the things of it, than fuch as becomes a man that is pofiTeiTed with a deep fenfe of the vanity of this world, and the blefl~ednefs of another. The world is in a high degree crucified to him, and he counts all things but dung and drofs in comparifon with the excellency of the knowledge of Chrift Jefus his Lord. His forrows and his joys, his defires and his fears, be the occafion never fo jufl: or law- ful, pafs not the modefl: bounds of a wife moderation. He defires without impatience, cares and contrives, hopes and purfues, with- out anxietv or foUicitude, he is cautious without fear and pufillanimity ^ he is fad without dejedion or defpondency, and plea- fant without vanity. All this indeed fliews
him,
to Original Si 72. 277
him, not only to have conquered fia and folly, but in a great meafure alio his na- tural j3ropenlion to them. But after all, this happy creature muft remember, that he is ftill in the body ; in the body, whofe appetites will foon pafs beyond their due bounds, if he be indulgent or carelefs : he mull remember that he is not immutably holy, his underftanding is not fo clear and bright, but that it may be deceived ; nor the bent of his afFcdlions fo ftrongly fet on good, but that they may be perverted ; and therefore he muft be fober and vigilant, and fear always. Thus have I dated the curablenefs of our original corruption. And as I think 1 have plainly the countenance of fcripture ; fo I do not fee, that I in the leaft clafli with that claufe in the ninth article of our church, which affirms concerning origi- nal fin thus : And this infcclion of 7iature doth remain^ yea^ in them that are regenera-- ted, whereby the hijl of the JJeJJ:, called in greek ^'^oTAi^y. ^ix'^w^ %vhich jome do expound the wifdom, fome the Jenjuality, jome the af- feBion, jome the dcjire of the fief \ is not fub- jedl to the law of God. For this muft not be underftood furely, as if the flefli did al- ways luft againft the fpirit in the regenerate, but only that the regenerate themfelves are liable and obnoxious to thefe lu flings 5 which, on fuppofal that the perfedl man T 3 were
7 8 Of Liberty^ as it relates.
were here thought upon by the compilers of this article, imports no contradiction to any thing I have delivered. The truth is, I have afferted no more concerning the curablenefs of original corruption, than what is neceflary to fecure the intereft of holinefs^ as well as the honour of the Word and Spirit, I have too often had occafion to obferve, that the ftating our obligation to reduce original corruption too laxly, mini- fters not a little to the carnal confidence of fupine and carelefs perfons. How greedily do fome imbibe, and how fond are they of this notion, that the flcfli, even in the re- generate, does always luft againft the Spirit? And the next thing is, to look upon their darling errors, as unavoidable infirmities, flowing from the incurable diftempcr of original fin. To the end therefore, that under colour and pretence of the impoflibili- ty of a perfect cure and reftitution of our nature to perfect innocence and unfpotted purity, we may not fit down contented in an impure ftate, and never advance to thofe degrees of health and innocence, which we may, and ought adtually to arrive at ; I think fit here, to guard the dodrine of original fin with this one general caution.
That we be very careful not to miftake contraded, for natural corruption ; not to miftake a fuper-induced nature, defaced by
all
to original Sin. 270
all the flime and mud which popular er- rors and fafliions leave upon it, for origi- nal nature, or nature in that ft.ite in which It enters the world. 'Tis, I doubt, a very hard thing to find but one arrived at any maturity of years, in whom nature is the fame thing now that it was in the womb or the cradle; in whom there are no worfe propenfions than what necelTarily flow from the frame and compofition of his being. Alas ! our original depravation, be it what it will, is very betimes impro- ved by falfe principles and foolifli cuftoms ; by a carelefs education, and by the blan* difhments and infinuations of the world : and every man is fo partial to himfelf, that he is very willing to have his defeft and errors pafs under the name of natural and unavoidable ones, becaufe this feems to carry in it its own apology. This is a fa- tal error, and continues men in their vices ; nay, gives them peace in them too, to their lives end : for why fliould not a man forbear attempting v/hat he defpairs of efFedting? To prevent which, I earneflly defire my reader to confider, that all who have treated this dodtrine of original fin with any folidity or prudence, do carry the matter as far at leaft, as I have done : they teach not only, that original corrup- tion may be primed and lopped^ but that T 4 it
8o Of Liberty^ as it relates
it ma-v be cut dowji, mortified, and d?-ied up. That, fince no man can afllire himfelf how far he may advance his conqueft over his natural corruption, and the intereft of every man's fafety and glory obliges him to advance it as far as he can ; he muft ne- ver ceafe fighting againft it, while it fights againfl him. That, fince every fin is fo far mortal as it is voluntary, and has as much guilt in it as freedom, every man ought to be extremely jealous, left he be fubjedt to any vicious inclination, that is in reality the produd, not of nature, but of choice. And laftly, fince tho' much lefs than habitual goodncfs may conftitute a man in a ftate of grace ; yet nothing lefs can produce Perfedion, or a conftant affu- rance of eternal happinefs : therefore no man ought to acquiefce, while he fees himfelf fliort of this -, and every man fhould remember, that his goodnefs ought to confift in a habit of thofe virtues to which he is by nature the moft averfe. 1 have now difpatched my firft enquiry, and relblved how far original fin is curable. The next is,
§. 2. How this cure may be eftected. And here 'tis plain what we are to aim at in general : tor if original righteoufnefs confifts, as I think it cannot be doubted^ in
the
- to Original Sin. 281
the fabordinatlon of the body to the foul, and the foul to God ; and original cor- ruption, in the fubverfion of this order ; then the cure muft confift in reftoring this fubordination, by the weakning and redu- cing the power of the body, and by quickning and ftrengthning the mind, and fo re-eftabhfliing its foveraignty and au- thority. The fcriptures accordingly let us know that this is the great defign of religi- on, and the great bufinefs of man, i Cor/\x. 25. And every man that Jlriveth for the ma- fiery\ is temperate in all things. Now they do it to obtain a corruptible crown^ but we an incorruptible. And this St. Paul illu ft rates and explains by his own example, in the following Words: / therefore fo run^ not as uncertainly ; jo fight 7, not as one that beat- eth the air : but I keep under my body^ and bring it into fubjeSfion, The preference given to the cares and appetites of the body, or of the mind, is the diftinguifli- ing charader which conftitutes and de- monftrates man either holy or wicked : They that are of the flefl\ do mind the things of thefeJJj', and they that are of the Spirit^ the things of the Spirit^ Rom. viii. 5. And the threats of the gofpel belong to the fervants of the flefli, its promifes to the fervants of the Spirit : For if ye live after the fep^ ye fmll dye 3 but if ye through the
Spirit
282 Of Liberty^ as it relates
Spirit do mortify the deeds of the bod)\ ye jhall live, Rom. viii. 13. He that foweth to his fcpy Jl:allof theflejh reap corruption ; but he that foweth to the Spirit^ p:all of the Spirit reap life cverlafiyig^ Gal vi. 8. " I grant that in thefe places and elfewhere very commonly, as by the fpirit is meant the mind enhghtened and aided by the grace of God ; fo by the body or flefli is meant our inferior nature i notjufl fuch as it pro- ceeds out of the womb, but as it is fur- ther depraved by a carnal and worldly converfation. However, fince original fm is the feed or root of 'volitntayy or cuftoma- ry corruption, thefe texts do properly and direcSly enough ferve to the confirmation of the (Jodtrine for which they are alledg- ed. This then is the great duty of man, this is the great end which he is always to have in his eye, the mortifying the bo- dy, and entirely fubjugating it to the rea- fon of the mind. Here the Chriftian war- fare muft begin, and here end ; for he, who has crucified the body with the lufts and affeftions thereof, has entered into reft, as far as this life is capable of it : he, that lays the foundation of morals here, does build upon a rock ; and he, that here puflies his fuccefs to the utmoft point, has reached the higheft round in the fcale of Perfedlion, and given the finifliing ftrokes
to
to Original Sin. 283
to holinefs and virtue. This I fay then ; he that will be free, muft lay down as a general rule to himfelf, from which he muft refolve never to fwerve, that he is by all rational and poflible methods to diminilli the ftrength and authority of the body, and increafe that of the mind. By this we ought to judge of the convenien- cies or inconveniencies of our worldly fortunes ; by this we are to determine of the innocence or malignity of adlions ; by this we are to form and eftimate our ac- quaintance and converfation, and by this we are to judge of the bent and tendency of our lives ; by this we are to regulate our diverfions 3 by this we may refolve of the nature and degree of our pleafures, whether lawful, whether expedient, or not : and in one word, by this we may pafs a true fentence upon the degrees and meafures of our natural affedtions. There are many things that are in their own na- ture indifferent enough, that prove not fo to me -y and there is fuch a latitude in the degrees and meafures of duty and devia- tions from it, that it is a very hard mat- ter in feveral cafes to define nicely and flriftly what is lawful or unlawful : but I am fure, in all cafes this is a wife and fafe rule, that we are to aim at the ftrength- ning the authority of our minds, and "the 5 weakning
284. Of Liberty^ as it relates^
weakning the force and power of our car- nal appetites. By confequence, every man oir2:ht to examine himfelf, bv what arts. by what practices the light of his under- flanding comes to be obfcured, the autho- rity of his reafon weakened, and tl:ie .xen- dernefs of his confcience to be fo much blunted and worn oft': and when he has difcovered this, he muft avoid thefe things as temptations and fnares; he muft fliun thefe paths, as thofe that lead to danger and death ; and whatever he finds to have a contrary tendency, thefe are the things that he muft do, thefe are the things that he muft ftady, contrive, and follow. How happy would a man be, how perfect would he foon grow, if he did condud: himfelf by this rule ? How little need would he have of outward comforts ; how little value would he have for power and honour, for the ftate and pride of life? How little would he hunt after the plea fu res of fenfe? What peace ftiould he maintain within, when he fhould do nothing that were re- pugnant to the reafon of his mind ? What ]oj and hope would he abound with, when he fl:sould have fo many daily proofs of his integrity, as the living above the body would give him ? And how would all this ftrengthen and exalt the mind ; what flights would it take towards heaven, and how invincible would it prove to all tf:mpta-
tioiis-
to Original Sin. 285
tions ? Happy and perfect that man, who bus the kingdom of God thus within him, whofe life is hid with Chrift in God ! when Chrift, who is his Hfe ihall appear, he alfo (Ivall appear with him in glory. This is a comprehenfive rule, and if well pur- fued, fufficient of its felf to do the work I am here aiming at : bat that it may be more eafily reduced to pradllce, I think it not amifs to take a more particular view of it : and then it may be refolved into thefe tw^o :
1. We muft: lay due reftraints upon the body.
2. We muft invigorate and fortify the mind, partly by the light of the gofpel, and the grace of the Holy Spirit ; and partly by accuftoming it to retire and withdraw itfl^lf from the body.
§. I. As to the reftraints we are to lay upon the body, what they are, we eafily learn from the fcriptures : for firft, thefe exprefly forbid us to gratify the lufts and affections of the flcih j and that not only becaufe they are injurious to our neigh- bour, and a diflionour to our holy profef- fion, but alfo becaufe they have an ill influ- ence upon the ftrength and liberty, the power and authority of the mind. Dear- ly beloved^ I befeech you as Jl rangers and pil"
grims.
2 86 Of Liberty y as it relates
grims, abjlain from f^l^ly lujl^ tuhich war againji the foul ^ i Pet. ii. ii. And who- ever enters into the account of things, will eafily difcern this to be true; there is a deceitfulnefs in fin, a fenfuahty in lull : who fees not that there is more attradtion in the pride and oftentation of hfe, than in the fimplicity and plainnefs of it ? That there is more temptation and allurement in riot and luxury, than in frugality and a competency ? That the imagination of a Solomon himfelf cannot but be wretchedly abufed, if he give it leave to wander and wanton in variety ? In a word, if the mind follow a carnal or worldly appetite and fancy in all its excefles and debau- ches, it will fcon find it felf miferably in- flaved and intoxicated -, it will be whol- ly in the intereft of the body, and wholly given up to the pleafures of it. Secondly, Tho' the fcripture do not prohi- bit fome fates or conditiojis of this life, which feems as it were more nearly allied to, or at leaftwife at lefs di (lance from the hfl^ of the fefi, than others are 5 yet it forbids us to covet and purfue them. Thus St. Paul^ Rom. xii. 16. Mind not high things. The apoftle does not here oblige any man to degrade himfelf be- neath his birth, or to fly from thofe ad- vantages which God's providence and his own merits give him a ;ufl title to ; but
certainly
to Original Sin, 28^
certainly he does oblige the Chriftian not to afpire ambitioufly to great things, nor fondly to pride himfelf in fucceffes of this kind. So when a little after he commands us in honour to prefer one another^ certainly he does not teach how to talk, but how to a<S ; not how to court and compliment, but to deport our felves confonant to thofe notions with which charity towards our neighbour, and humility towards our felves ought to infpire us. Thus again, we are not forbidden to be rich ; no man is bound to ftrip himfelf of thofe poffef- lions which he is born to, or to iTiut out that increafe which God's bleffing and his own diligence naturally bring in : but we. are forbid to tkwft after richer, or lo va- lue our felves upon them, and commanded to be content with thofe things that wc have ; and if God blefs us with wealth, to enjoy it with modefty and thankfulnefs, and difpenfe it with liberality, i Tim. vi. 6, 7, 8, 9, ic. Godliiief ivith contentment is great gain ; for ive brought 720tbing into this "worldy and it is certain njoe can carry nothing out \ and having food and rayment^ let us be therewith content. But they that will be richy fall into temptation, and afnare^ and into many fooli(}j and hurtful lujls^ which drown men in dcftruclion and perdition. For the love of money is the root of all evil^ which while fome coveted after^ they have er- red
288 Of Liberty^ as it relates
red from the faith^ and pierced themjelves through with fuany for rows, Ver. 17, 18, 19, Charge them that are rich in this worlds that they be not high-mifided, 7ior triiji in uncertain riches^ but in the living God, vjho giveth us all thi72gs richly to enjoy, That they do good, that they be rich in good works, ready to dif- tribute, willing to communicate : laying up inflorefor the?njelves a good foundation agai?ijl the time to come, that they may lay held o?i eternal life. And to multiply no more in- ftances of reflraints of this or the like na- ture, thus we ought to ftand afFeded to- wards praije and reputation, i? iter eft and power, beauty, Jlrength, &c. We mufl neither be too intent upon them, nor enjoy them with too much guft and fatisfadi- on ; for this is that difpofition which ap- pears to me to fuit beft with the fpirit and defign of the gofpel, and with the nature of fuch things as being of a middle fort, are equally capable of being either temp- tations or bleffings, inftruments of good or evil.
3^/v, The fcripture regulates and bounds our natural and 72ecejfary appetites, not fo much by iiicely defining the exati degrees and meafures within which nature mujft be flridily contained, as by exalted exa?/iples of, and exhortations to a Jpiritual, pure, and heavenly difpofition. Thus our Lord and Matter feems to me to give fome
check
to Origiiial Sin. 289
check to the ftream of natural afErdtion, and to call off his difciples from it, to the confideration of a fpiritual relation ; Mark iii. 34, 35. And he looked roundabout on them ivhichfat about htm^ and fat d, behold my mo- ther and my brethren : for lohojbever jhall do the U'ill of Gody the fame is my brother^ and myfifter^ and mother. To which words of our Lord I may join thofe of St. Paul^ Henceforth knoTo we no man after the fejl:-— yet 720W henceforth know we him no more^ 2 Cor.w. 16. The anfwer of our Lord to a difciple who would have deferred his fol- lowing him, till he had buried his father, Matth, viii. 21. and to him who begged leave to go and bid farewel firfl: to his rela- tions and domefticks, Luke ix, 61. docs plainly countenance the docftrine I here ad» vance ; and fo does St. Paul, i Cor. vii, 29. fo often cited by me. Not that oiir Saviour or his apoflles did ever account our natural affedtions vicious and impure \ for *tis a vice to be without them, Rom, i. 31. Not that they went about to diminilli or abate, much lefs to cancel the duties flowing from them : no ; they only prune the luxuriancy of untaught nature, and cor- rect the fo7idneJjes and infirmities of animal inclinations. Our natural affedtions may entangle and enflave us, as well as unlaw- ful and irregular ones, if we lay no reftraint upon them. Religion indeed makes them U the
290 Of Liberty^ as It relates
the feeds of virtue, but without it they eafily betray us into fin and folly. For thi3 reafon I doubt not, left under pretence of fatisfying our moft natural and imp^ortu- nate appetites, we fliould be enfnared into the love of this woild, and entangled in the cares of it, our Saviour forbids us to take thought for to-morrow, even for the fiecejfaries of to-morrow, ui'hat "we JJ:aII eat^ and "what ive JJ:aU driJik^ and "uobere'ivitbal moe Jloall be cloathcd^ Matth. vi. Thefe are the reftraints laid upon the body in fcrip- ture ; which if any man cbfervc, he will foon dlfcern himfelf as far purified and freed from original corruption, as human nature in this life is capable of. And that he may >
§. idl)\ He muft fortify and invigorate the mind. And this muft be done two ways. Firft, By poffeffing it with the knowledge of the gofpel, and the grace of the Spirit. Secondly, By withdrawing it often from the body. As to the former branch of this rule, the necefiity of it is apparent : fince the ftate of nature is fnch as has before been dcfcribed, we ftand in need not only of revelation to enlighten us^ but alfo of grace to flrengthen us ; of the former to excite us to exert all the force and power we have; of the latter to enable us to do that which our natural force never can effeft. It cannot be here expected that
I fl:iould
to Orlghial 8 171, t^t
I (liould treat of the operation of the Spi- rit, and the ways of obtaining it, grieving, and quenching it 5 this would demand a peculiar treatife. I will here only obferve, that it is the work of the Spirit to repair^ in fome degree at lead, the ruun of the fall 5 to rcBify nature ; to improve oar fa- cuUies^ and to imprint in us the divine Image : that meditation and prayer, and a careful conformity to the divine wnll, obtain and increafe the grace of the Spirit : that negli- gence and prefumptuoas wicked nefs grieve and extinguifli it. As to the knowledge of the gofpel, I fhall not need to fay much here, I have confidered this matter in the chapter of Illumination^ and will only ob- ferve, that the dodrines of the gofpel arc fuch, as, if they be thoroughly imbibed, do efFedually raife us above a ftate of nature^ and fet us free from the power and preva- lence of our original corruption. Were we but once perfuaded, that we are ftrangers and pilgrims upon earth : that all carnal gratifications do war againft the foul : that our fouls are properly our felves, and that our firft cares are to be for them : that God is himfelf our fovereign good, and the fountain of all inferior good : that our per- fection and happinefs confift in the love and fervice of him : that we have a mighty Mediator, who once died for us, and ever lives to make interceffion for us : that a U 2 kingdoni
9 2 Of Liberty^ as it relates
kingdom incorruptible and imdefieldy mtd thai fadeth not away, is referved in heaven for all meek, faithful, and holy fouls : were we, I fay, but once thoroughly perfuaded of thefe truths, with what vigour would they impregnate our minds ? How clear would be the convidlions of confcience ? How uncontroulable the authority of rea- fon ? How ftrong the in{lind:s and propen- fions of the mind towards righteoufnefs and virtue ? Thefe would alienate the mind from the world and the body, and turn the bent of it another way; thefe would in- fpire it with other defires and hopes, and make it form different projects from what it had before ; old things are done a'way^ and all things are become new. The fecond branch of this fecond particular rule is, that we muft accuftom our felves to retire frequently from the commerce and conver- fation of the body. Whether the eating the forbidden fruit did open to the mind new fcenes of fenfuality which it thought not of, and fo called it down from the fe- renity and heights of a more pure and contemplative life, to participate the tur- bulent pleafures of fenfe, immerfing it as it were by this means deeper into the body, J pretend not to judge. But 'tis certain a too intimate conjundion of the mind with the body, and the fatisfadions of it does very much debafe it. 'Tis our great un-
happinefsp
to Origi72al Si?i. 293
happinefs, that the foul is always in the fen- fes, and the fenfes are always upjn th:: world ; wc converfe with the worLl, w^ talk of the world, we think of the world, we projecfl for the world; and what can this produce, but a carnal and worldly frame of fpirit? We muft meditate heavenly things; we muft have our converfation in heaven; we muft accuftom our felves to inward and heavenly pleafures, if we will have heavenly minds : we muft let no day pafs, wherein we muft not vv^ithdraw our felves from the body, and fequefter our felves from the world, that we may converfe with God and our own fouls. This will foon enable us to difdain the low and # beggarly fatisfadiions of the outward man, and make us long to be fet free from the weight of this corruptible body, to breathe in purer air, and take our fill of refined and fpiritual pleafure. -I have infifted thus long on the cure of original fin, not only be- caufe it is the root of all our mifery, but al- fo becaufe there is fuch an affinity between this and the fin of infirmity, which I am next to fpeak to, that the fame remedies may be prefcribed to both ; fo that I am already eafed of a part of tlie labour which I muft otherwife have undergone in the following chapter.
I am now by the laws of my own me- thod obliged to confider the eff'e^.s of this U 3 branch
294- (^f Ljiherty^ as it 7' dates
branch of Chrlftian Liberty in the perfect man, and to fiiew what influence it has up- on his happinels. Bat having, JetlA^chap 4. diicourfed at large of the fubferviency of Perfeftion to our happinefs 5 and m feci. 2. chap. 3. of the happy effects of Chrlfti- an hberty in general, I have the lefs need to fay much here on this head : yet I cannot wholly forbear faying fomething of it. The conqueft over original corruption, fuch as I have defer ibed it, raifcs man to the higheft pitch of Perfedion that our na- ture is capable of; makes him approach the neareft, that mortality can, to the life pf angels, and plants him on the mount of God, where grace, and joy, and glory, fhine always on him with more diredt and ftrong rays. Now is virtue truly lovely^ and truly happy -, now the affurance of the mind is never interrupted, its joy never oyercaft ; it enjoys a perpetual calm within^ and fparkles v/ith a peculiar luftre that cannot be counterfeited, cannot be equal- led. Some faint and partial refemblance, I confefs, of this virtue^ or rather of this ftate or confummation of it, have I, though very rarely, ktn in fome mafterly ftrokes of nature. I have obferved in fome, that fweetnefs of temper 3 in others, that cold- nefs and abfolute command over themfelves, with refpedl to the pleafures; and in feveral that innate modefty and hum.ility, that na- tural
to original Sift. 295
tural indifference for the power, honour, and grandeur of hfe, that I could fcarce forbear pronouncing, that they had fo far each of them efcaped the contagion of ori- ginal corruption, and could not but blefs and love them. But, after all, there is a vaft difference between thefe creatures of nature^ and thofe of grace : the Perfedtion of the one is confined to this or that parti- cular difpofition ; but that of the other is in its degree univerfal : the Perfedlion of the one has indeed as much charm in it as pure nature can have ; but the other has a mixture of fomething divine in it ; it has an heavenly tincture, v/hich adds fomething oi facredneji and 77iajejly to it, that nature wants : the PerfecSion of the one is indeed ■ eafy to its felf, and amiable to others ; but the Perfedion of the other is joy and glory within, and commands a veneration as well as love from all it converfes with. Bleffed ftate ! when fliall I attain thy lovely inno- cence! when (hall I enter into thy divine reft ! when fliall I arrive at thy fecurity, thy pleafure '
U 4 CHAP,
296 Of Liberty^ as it relates
C H A P. V.
Of liberty, ivitb refpect to fim of infirmity., An enquiry into tbcje three things^ i . Whe- ther there be any ftich fins^ tviz. S^im in ivhicb the mofl perfect live and die, 2. If there are^ *what they be , or in'hat dijiin- guijhes them from damnable or ^nortalfms. 3. How far we are to exteitd the liberty of the perfeB man in relation to th^itfms,
TH I S is a fub'jcB^ wherein the very being of holinefs or virtue, the faU vat ion of man, and the honour of God, are deeply interefted : for if we allow of fuch fins for venial, as really are not fo, we de- ft roy the notion, or evacuate the neceffity of holinefs; endanger the falvation of man, and bring a refledtion upon God as a fa- vourer of impiety. On the other hand, if we aflert thofe fins dajnnable^ which are not really {o, we miferably perplex and diC turb the mind^ of men, and are highly in- jurious to the goodnefi of God ; reprefenting him as a fevere and intolerable mafteir. But how important fcever this fubjecS be, there is no other, I think, in the compafs of divinity, v^^herein fo many writers have been fo unfortunately engaged ; fo that it; is over-grown with difpute and contro- verfy, with confufion and obfcurity, and numberlefs abfurdities and contradicti- ons..
to Sins of Infirmity. 297
ons. This I have thought neceffary to ob* ferve in the entrance of my difcourfe, not to inlult the performances of others, or to raife in the reader any great expedlation for my own ; but indeed for a quite con- trary reafon, namely, to difpofe him to a favourable reception of v^hat I here offer towards the rendring the do(9:rIne of fins of infirmity intelligible, and preventing the diflTervice which miftakes about it do to re- ligion.
By fins of infirmity, both ancients and vjoderns, papijis^ and proteftants^ do, I think, underfi:and fuch fins as are confifl:ent with a fl:ate of grace and favour ; and from which the beft men are never intirely freed in this life, though they be not imputed to them. This then being taken for gran- ted, I fhall enquire iuto thefe three things.
1. Whether there be any fuch fins, fins in which the moil perfedt live and die.
2. If there are, what thefe be. What it is that diftinguillies them from damnable or mo'f'tal ones.
3. How far we are to extend thQ liberty of the perfect man in relation to thefe,
I. Whether there be any fuch. That the befi: men are not without errors, with- out defers and failings, and that not only \n their part life, or unregenerate ftate,
b:"
298 Of Liberty^ as it relates
but their beft, and moft perfedt one, is a truth which cannot, one would think, be controverted : for what iindtr-jlanding is there, which is not liable to error '^ What i£'///, that does not feel fomething of impo- tence^ fomething of ir regularity ? What affeo7io?2s, that are merely human, are ever ccrjiant, ever raifed? Where is the faitb^ that has no fcriiple^ no diffidence : the love, that has no de/ecl, no remiffioji ; the hope, that has no fear in it ? What is the JiatCy which is not liable to ignorance^ inadvertency^ furprije, ijijirmity ? Where is the obedience, that has no reluBancy, no remifsnejs, no deviation? This is a truth, which, whether men will or no, they can- not chufe but feel 3 the confeiTions of the holieft of men bear witnefs to it. And the pretenfion of the ^lakers, to a finlefs and perfedl ftate, is abundantly confuted by that anfwer one of the moft eminent of them makes to an objection, which charges them with arrogating and aflii- ming to themfelves infallibility and perfec- tion, vi^. T'bat they were Jo far infallible and pe7feBy as they were led by the Spirit of God. For what is this, but to dejert and betray, not defend their caufe? 'Tis plain then, as to matter of fad:, that the mofl ferfecl upon earth are not without frail- ties and infirmities ; and fuch infirmities, as dilcQver themfelves in acftual flips and
errors.
to Sins of I 71 fir mi fy, 299
errors. But the quclllon is, whether thefe are to be accounted fuu ? 1 niuft confefs, if we ftridly follow the language of the fcripture, we (liould rather call them by fome other name ; for this does fo generally underftand by fin, a delibe- rate tranfgreflion of the law of God, that it will be very difficult to produce many texts wherein the word /in is ufed in any other fenfe. As to legal pollutions, I have not much confidered the matter. But as to moral ones, I am in fome degree confi- dent, that the word fin does generally fig- nify fuch a tranfgreffion as by the gof- pie covenant is punifhable with death, and ra7^ely does it occur in any other fenfe: I fay rarely ; for, if I be not much mifta* ken, the fcripture dots fometijnes call thofe infirmities, I am nov^ talking of, fins. But what if it did not ? 'Tis plain, that eve- ry deviation from the lav/ of God, if it has any concuri-ence of the will in it, is in flridt fpeaking fin: and 'tis as plain that the fcripture does frequently give us fuch defcriptions and charaders, and fuch names of thefe fins of infirmity, as do oblige us both to drive and watch againft them, and repent of them. For it calls them fpots, errors, defers, flips, and the like. But, v/hat is, lafl;ly, moft to my purpofe, it is plain, that this diftinc- tion of fins, into mortal and venial, or
5 fins
^co Of Liberty^ as it relates
fins of infirmity, has its foundation ia exprefs texts of fcripture. Numerous are the texts cited to this purpofe : but he that will deal fairly muft confefs, that they ^re mofl of them improperly and imperti- nently urged, as relating either to falls into temporal calamity , or to mortal, not venial fins ; or to the fins of an uh- regenerate fl:ate ; or to a comparative im- purity, I mean the impurity of man with refpedl to God ; a form of expreffion frequent in Job, I will therefore content myfelf to cite three or four, which ftem not liable to thefe exceptions, Deut, xxxii, 4. They have corrupted t he mf elves -, their Jpot is not the fpot of his children : they are a perverfe and crooked generation. Here two things feem to be pointed out to us plainly : Firjt^ that the children of God are not without their fpots. Secondly, That thefe are not of the fame nature with thofe of the wicked, in comparifon with thofe wiU ful and perverfe tranfgreffions, the chiU dren of God are, elfewhere, pronounced blamelefs, without offence, without fpot, P/almxix, J2y 13. Who can ujtderjiand his errors? cleanfe thou me from fecret faults : keep back al/o thy Jervant from prefumptuous fms^ let them not have dominion over me ; then Jh all I be upright, and IJloall be inno- cent fro?n the great tranfgrefjion. Here again the Pjalmijl feems to me to place
upright-
to Sins of Injirmity. 301
uprightnefs in freedom from deliberate or mortal fin, and to admit of another fort of tranfgreffions, in which even upright men flip fometimes. Nor does the Pfahuijt here only affert venial fins ; but he feems to me to fuggeft the fprings and fources of them, namely, fome fecret difpofitions in our nature to folly and error, which he prays God to cleanle and free him from more and more ; Cleanfe thou me from fecret faults. The word fault is not in the original; but fomething of . that kind muft be Supplied to render the fenfe intire in our language. The w^ords of Solomon, Prov. xx. 9. feem to relate to this corruption lurking in us, and never utterly to be extirpated ; Who can fay I have made my heart cleaji, I am pure from my fin ? For if this fliould be applied to mortal fin, every one fees, that it v/ill contradidt an hundred places in fcripture, which attrioute to righteous men, pu* lity of heart, and deliverance from fin* Laftly, James iii. 2. we are told plainly, that tn 7nany things we ofend all, i^oc!oiJ!.st arravTsg, not finnets only, but righteous and upright men, have their defeds and flips. And accordingly there is not any life which we have the hiftory of in icrip- ture, how excellent foever the perfon be, but we meet with fome of thefe recorded ; as will appear from thofe feveral inftan-
ces
30 2 Of Liiherty^ as it relates
ces I ihall produce, when I come to de* fcribe the nature of thele fins. And cer- tainly, when David fays of himfelf, My Jins are more in number than the hairs of my head: he that fliall interpret this place of mortal or prefumptuous fins, will both contradict the fcriptures, v/hich acquit him, except in the matter of Uriahs and highly wrong the memory of David, ma- king hirn a prodigy of wickednefs, in- flead of a iaint. Nor does that make any thing again ft me, which he adds in the next words, My heart fails me \ or that in the foregoing verfe, Mine i?iiquities have take?! hold upon me, Jo that I am ?2ot able to look up. For I do not affirm that the Pfalmijl here has regard only to fins of infirmity exclufively of others: no 3 he reckons all together, and fo difcerns the one aggravated by the other ; and the guilt of all together very far enhanced. Nor do I, fecondly, intereft myfelf here in that difpute between proteftants and papifts^ whether fins of Infirmity are not damna- ble in their own nature, though not im- puted under the covenant of grace ? Nor do I, laftly, examine what a vaft heap of fins of Infirmity may amount to, though the guilt of this or that alone were not fo •fatal. I have then, I think, proved the matter in queflion ; having fliewed, both from the experience of mankind and the
ferip-
to Sins of Infirmity. 303
Scripture, that the beft men have their infirmities and defedts ; and that thtie niay properly enough be called lins. I thinlc it Ibperfluous to prove, that they confift U'ith a flate of falvation ; fince *tis not by any, that I know of, denied ; and may be eaiily enough made out, from what I have already faid. I am now to enquire,
§. 2. What thefe fins be ; and how dil- tlnguifhed from mortal or damnable oiiesn To this purpofe we may diftinguifh hu- man acSions (under which I comprife botli internal and externay into three forts 5 voluntary, involuntary, and mixt.
§. I. There are acflions properly and truly voluntary; fuch are thofe deliberate tranfgrefiions of a divine law, which man commits in oppofition to the dire^ remon (trances of confcience ; be knows the action is forbid ; he fees the turpi- tude and obliquity of it ; he is not igno- rant of the punifhment denounced againft it, and yet he ventures upon it : this is plainly mortal, damnable fin ; and I can- not think, that any circumftance or pre- tence whatever can render it venial. And therefore I mud be pardoned, if I cannot be of their opinion, who fuppofe, that the fmallnefs of tl:ie matter, the reludlancy of confcience, or the length and force of a temptation, can fo foften and miti-
<^ats
364 ^f J-jiherfjy as it relates
gate a voluntary tranfgreilion, as to di- minifli it into a fin of Infirmity, i. As to the fmallnefe of the matter. Some can- not but think thofe tranfgreflions venial, which are, for the matter of them, fo flight and infignificant, that they feem to be attended by no mifchievous confe- quence, nor to offer any diflionour to God, nor injuflice t® man. But I doubt this notion of venial fin has no folidity in it ; for either men perform fuch adlions deli- berately, or indeliberafely ; knowing them to be finful, or believing them to be inno- cent. Now, if we perform any action deliberately, and knowing it to be finful, v/e never ought to look upon this as a little fin, much lefs a venial one. The reafoii of this is plain. The firfl notion that every man has of fin, is, that it is for- bidden by, and difpleafing to God \ and then to do that deliberately, which we know will provoke God, is an argument of a fearlels and irreligious heart, a heart de- ftitute of the love of God, the love of righteoufnefs, and heaven. But if a man tranfgrefs in a trifling inflance indeliberately \ this -alters the cafe 5 for the matter not being of importance enough to ej^cite the intention and application of the mind j and there being confequently no maligni- ty of the will in an adion, where there v/as no concurrence of the judgment, I
cannoi
to Si72S of hijir^nity. 305
Cannot but think, this may very well pafs for an human infirmity; for all the fault that can be here laid to the charge of man is, incogitancy or inadvertency ; and that too as excufablc a one as can be. Laftly, where the matter of an adion is very trifling and inconfiderable, and draws after it no ill confequence, either with refpedl: to God or man; in this cafe, if a man judge it no fin, I cannot think it is any to him ; though by a nice and fcrupulous conftruftion, it may fall within the com- pafs of fome divine prohibition. The dif- tindlion of the fchoolmen is good enough here \ it is befides the law but not againft it : or it is againft the letter, but not the defign and intention of the law of God. I cannot think that it is con- fiftent with the infinite goodnefs of God, to punifh fuch things as thefc with eter- nal mifery, or that it can become a man of fenfe lerioufly to afflidt his foul for them. I cannot for my life pcrfuade my felf, that I ihould provoke God, if paffing through a field of my neigh- bour's corn or peafe, I (hould pull off an ear or cod ; or paffing through his or- chard, (hould eat an apple. The notion I have of God, and the great end and de- fign of his laws, will not fuffer me to en- tertain fuch trifling, weak, and fuperftiti- ous fancies. And here I cannot but take X notice
yob Of Ljiberty\ as it relates
notice of two things, which very much perplex' the minds of fome good people ; that is, an idle w^r^, and jejling : con- cerning both which, 'tis very, plain, that inch are miferably miftaken ; and that they are no fins at all, unlefs unreafona- ble and fuperftitious fcruples make them fo : this, I lay, on fuppofition that by idle word, they mean only luch talk, as does not tend to edification ; and by ]cft- ing, only that which is innocent and diver- tive. By an idle word (Mat, xii.) our Sa- viour plainly means a blafphemous word, if that laying of our Saviour, of every idle ivord, &CC. be to be limited and confined by the lenfe of the context : for the oc- cafion of the aflcrtion of our Lord, was the blafphemy which the ye-u's belched out againft his miracles. Or if our Lord here, on this occafion, advances a general doc- trine, then, by an idle word, we muft underlland a wicked one, proceeding from a corrupt and naughty hearty' and tending as dircdly to promote impiety, as gracious and w^holfome difcourfe does to promote edification. This is evident from ver, 25. A good man, out of the good trcafure of the hearty bririgeth forth- good things • and an evil man^ out of the evil ireafurc^ hringeth forth evil things. And ver, 37. for by thy word, thou foalt be iufified, cwJ by thy n'ord<=. thou fr.alt be con- demned^
to- Si?2S of Injinnity. 307
dcmncd. By jcfting, Eph. v. 4. the apo* ftle underftands the modijh raillery of the Greeks^ which was generally made up of prophanenefs and waiitonnefs ; or brifk and fliarp ironies. This is plain, both from the company we find it in d^j'x^i^orn^: xj^^;. ^oxoyla,, filthinefs and foolifli fpeaking ; and from the character given it in com- mon W^ith the other two, Tx Jx av>;>coyra,
being the very fame that is given the mofl infamous and vilefl lufls and paffions. Ro?n, i. 28. T'h'uigs 7iot convenient is a di- minutive expreffion, implying fuch things as contain much turpitude and wicked- nefs in them. Beza^ as appears by his notes, reads ^' not xj, in this place, foolifli fpeaking, or, not and, jefting; which (as he oblerves) makes jefting the fame thing with foolifli fpeaking, or buffoonry. And juftifies that jefting, which confifl:s in a pleafant and divertive facetioufnefs from I Kings xviii. 27. 2 Kings iii. 23. IJa. xiv. I r.
2. Some think, that the mere relu(flan- cy and oppofition of confcience againft fin, is fufficient to conftitute a fin of Infir- mity, And this has received no fmall countenance from fuch an interpretation of Rvn. vii, as makes holinefs to be nothing clfe but a viciflitude of defircs and adti- ons, repugnant to one another. But a: this rate wn man's fins would be damning X 2 bat
so 8 Of Liheriy^ as it relates
but his whole confcience were feared ; and when one*s heart did condemn one, God would be fure to acquit one: which agrees very ill with St. JoLviy If our heart condemn us^ God is greater than our hearty and know- eth all things, i John, iii. 21. No man, un- lefs arrived at a reprobate fenfe, can do that which is evil, without relundiancy ; for his confcience will forbid him, as long as it has the leafl: degree of tendernefs ill it ; and reftrain him as far as it has pow^er. And as to Rom. vii. it has been abundantly confidered ; and, I think, fufficiently proved to belong to thofe, who are the fervants of fin ; as Ro?n. viii. does to thofe who are fet free. St. Aujlin indeed tells us, that he underftood that chapter at firft as the Pelagians did, for a perfon under the law, and under the power of fin ; but that he found himfelf conflrained afterwards to underftand it of St. Paul himfelf. I will not examine the folidity of his reafons : 'tis enough to me, that his change of opinion does re- ligion no harm : kx he is fb far from mak- ing a flate of holinefs to confift with ads of deliberate fin againft confcience, that he will not excufe lb much as rebellious motions and appetites, if confented to. All that he contends Ibr, in a good man, from this cliapter is, that lapifd nature will fometimes exert itfelf cv°n in the beft ' men,
to Sins of Infirmity. •^Oi^
men, in diforderly and difteiiipcred appe- tites.
3. Others, laftly, will have thofc liiis, into which we fall, either overpowered by the ftrength, or wearied out by the afli- duity or length of a temptation, pafs for Infirmities. But this opinion has as little ground as the two former. 1 can find no fcripture that countenances this notion. There are indeed fome of great reputa- tion, who have promoted it. But, I think, the words of St. P^zJmake againft.ir, i Cor, X. 13. T!here hath no temptation taken you, but- fiich as is common to man \ hit God is faithful^ "who ivill not fufer you to he tempted aho'-ce that you arc able ; but 'Will ivith th^ teinptation alfo make a loay to c/cape ; that yc may be able to bear it. The defign of which words is certainly to encourage Chri-. flians againfi: the biggeft temptations, by an afiTurance of relief from God, porpor- tionable to our ncceiiities ; and cc^nfc- quently mud imply, that if we yield to a temptation, 'tis our own fault. God expeds we ihould ftand firm under the higheft trials. Be thou faithful unto death^ and I iinll give thee a croivn cf life. Rev. ii. 10. To him that overcometh roill [grant to jit ivith vie in my throne, even a^ I alfj overcame, and am ft doim vcith 7?iy Father in his throne. Rev. iii. 21. But ivhofoevcr fmll deny me before men, him ivill I alfo, deny X 3 be lore
.310 Of Liberty^ as it relates
before ?ny Father "which is in heaven. Mat. X. 33. If therefore, by fins of Infirmity, men mean, fuch as are confiftent with the ftate of grace, /. e, fuch as good men may frequently fall into, without forfeiting the peace of confcience, and the favour of God, I cannot poffibly think, that any deliberate fin can be fuch, upon the fcore of the temptation ; or that any of thofe fins, reckoned in the catalogue, GaL V. and Eph, v. can be fuch on the account of the violence or perfeverance with which they attack us. But, fecond- ly, if by fins of Infirmity, they mean fuch fins as righteous men are liable tOj I know not what they are from which they are exempted. But if, lafl:ly, by fins of Infirmity, they mean fuch, for which God is more cafily intreated ; then there is no queftion to be made, but that there is a difference in fins 3 which is to be eftimated by the difi'erent meafures of grace and knowledge ; by the different degrees of deliberation and furprize 3 and by the force or weaknefs, the continuance or fhortnefs, of a temptation : and, finally, by the different effeds and tendencies of fins. To all which, I do not queftion, but that the fpirit has regard in thofe direc- tions, which it gives us, for our behaviour towards fuch as fall, GaL vi. j . Brethren, if a man be overtaken in a faulty ye which are
jpiri^
io Sins of Infirmity. 3 1 t
fpiritiial^ rejlorc fiich a one in the Jpirit of ineeknefs ; conjidenng thy JelJ\ left thou alj'o be tempted. Andof fome have co?npaJJion, ma- kiJig a difference: and others fave with fear ^ ■ pulling them out of the fire ^ Jude 2.2, 23.
§ 2. A Second fort of adllons are fucli as we call involuntary ; that is, thofe wherein we exercife no deliberation, no choice. Some have reduced fins of infir- mitv to this head, but with what colour of reafon any one may judge. For fince adllons truly involuntary^ are neither the objedls of the underftanding nor will, 'tis hard to conceive what morahty there can be in them. The grounds on which this opinion is built are fuch as thefe. Firft, the meafure, fay they, of good and evil is the law of God ; but involuntary and unavoidable adions are not a proper fub- jedt of laws : for to what purpole is it to prefcribe rules, or to propofe rewards and punifliments to fuch adions, as are no way fubjed to our choice ? Secondly, They tell us, 'tis inconfilknt with the goodnefs of God, and the riches of gol- pel grace, to impute thole things to a man as damnable lins, which iall not within the compals of his power or deli- beration. Now, 1 mud corjfefs, I am fo far from denying anv adions, that can lay a juft claim to this apology, to be venial, X A that
312 Of Liberty^ as it relates
that I cannot forbear thinking that they are not finful : for ivhere there is no la'U}^ there is no tranfgre£ion. But how does this way of arguing for the excufablenefs of involuntary tranfgreflions, confift with thofe other dodrines which they main- tain concerning them; namely, that we are bound to repentance for them ; that thefe fins are not venial in their own nature, but only thro' the favour of God ? For the law, taken in its rigour, denounces death againft all fin in general, without limita- tion or exception \ fo that if God {l:iQuld judge rigoroufly, even involuntary fiii would fail under that fentence, T^he "xages of fm is death. This, I mufl confefs, feems to me very incoherent. For if an action be of that nature, that it cannot properly be the matter or fubjed of a law, how can it fall under the condemnation of law ? If it be of that mature that it is in- capable of any moral regulation, nor fub- jedl to the influence of reward or pu- nifhment, how can it be mxr-e matter of grace that a man is not damned for it? In a word, if an adion be truly and properly involuntary, it can by no means be fin y and if it be voluntary, it is fub- jed: to the regulation of laws: 'lis a proper inftance of deliberation and free- dom, and capable of rewards and punifli- pents. And the truth is^ the one needs
no
to Sins of Infirmity. '
no apology, and the other is not capable of any ; the one is a mortal fin, and the other no fin at all.^ And therefore, we muft look for venial fin in fome other fpecies of adllon.
§. 3. The lafl clafs of a(flions are thofe which are of a mixt nature ^ partly volun- tary, and partly involuntary : and here, I think, v/c mufi place fins of infirmity, by whatever names we may call them. For thefe lurely, if they are to be ranked (as by all they are) amongft actual fins, muft be luch adions as have in them, fomething of voluntary, fomething of in- voluntary, much of human frailty, and fomething of finful ; much of unavoidable, and fomething of moral obliquity. Thelc are the tranfgreflions which the fcripturc, feems to me, to intend by errors, defeats, flips, m.otes, the fpots of God's children j and thefe certainly, if any, muft be the fins that confift with a ftate of grace. For thefe do not imply a deliberate wick- edneis in the will, much lefs an habitual one ; nay, they do not include in them any loickedih'ls at all, ftridly fpeaking, but aie truly the eftcds of human frailty, and the niVhappy circumftances of this mortal life. Thus then I delcribe a venial fin -, it has in Jt lo much of voluntary as to make ii fiii, lO much of involuntary as to make it frail-
6^3
f^
14 Of Ljiherty^ as it 7' elates
ty; It has fo much of the will in it, that it is capable of being reduced 5 and yet Jb much of neceflity in it, it is never utterly to be extirpated: it has fomething in it criminal enough to oblige us to watch againft it, and repent of it ; and yet fo much in it pitiable and excufable, as to intitle us to pardon under the covenant of grace. i\nd thus I diftinguifli venial from mortal fin: mortal fin proceeds from a heart, either habitually corrupted, or de- ceived and captivated for the time ; but venial fin refults from the imperfections and infelicities of our nature, and our ftate. Mortal fin is truly voluntary and dehberate in the rife and birth of it, and mifchievous and injurious in its confequence : but ve- nial fin is very far indeliberate in its be- ginning, and, if not indulged, almoil harmlefs in its eftedls : deficiency is, as it were, the eflTence of the one, malignity of 1 the other ; in the one we fee more of frail- ty, in the other more of wicked nefs : in the one fomething nearly allied to necefli- ty, in the other to prefumption : the one is the tranfgreflion of the law of Perfedi- on, the other of the law of Sincerity 5 the one is repugnant to the letter, the other to the defign and end of the law ; the one , is a violation of God*s commands, taken in the moft favourable confi:ru6lion, the other a violation of them in a rigorous
one.
to Silts of hifirmity,
one. Tluit tills was the notion of St. An- ftin, St. 'Jtvome, and others, who impugned the finleis Perk(!:1ion of the Pelagians, is very plain, i. From the diftindion they made between k&mIx and uixx^mixxy Cri- men and Peccalum, i. e. between wicked- nefs and defe(^l:s, between crimes and faults ; for this is plainly the fenfe where- in they ufcd thefe words. And next from thofe very clear and Uvely defcriptions of venial lin, which occur frequently in St. Auflin, after whom, 'tis well known, others writ. Such is that * through ignorance or infirmity^ for iva?it of exerting our utmoji Jlrength agai?i/i concupijcence, we are drawn away by it to fome unlawful things ; and the worfe we are, Jo much the more and the oftener ; but the better we are^ Jo much the lejs and the Jeldomer do we give way to it. And thus -f* St. Jerome imputes venial fin, to our not making ufe of our utmofl: ftrength and diligence. I might content my feif with
z^s
* Fit per Jgnoran
tiam <V9l Infirjnitatem von exertis ad^verfui earn tctis 'viribus 'volantathy eidem ad ilUdta etiam nomiulla ce- damus, tanto magis ^ ere- brlus quanta ddteriores, tan- to 7mnui i^ rariui quanta me liar £s fumus. Tom. 7, De Feccat. Rem. p. 689.
having given this general de-
'{- Hoc ^ ncs dicimu^y ■po£c Homi?iem non peccart\ Ji 'Vclity pro tempore^ pro ioco^ pro i7nhccilUtute cor- porea^ qiiamdiu intcKtus ejl u'lnimuSy quamdiu choraa nuUo t'itio laxatur in Ci- thara. Dial. 3. adv. Pe-
Iclg. p. 201.
fcription of fins of infirmity, did I not know, how ill a talent fome have at iipphcations of generals to any particular cale -y and hovv^ htele fatisfaftory fuch ac- count
3i6 Of Liberty, as it ?' elates
count is to the weak and fcrupulous. For the fake of thefe therefore^ I think fit to be a little more diftindl and particular on this argument. In venial fins then, two things muftbe confidered.
r. The matter of it.
2. The manner of committing it.
1. As to the matter, I conceive it ought to htfiigkt and i^iconjiderable. There is no room for a venial fin in things of a crying provoking nature ; as in adultery, idola- try, murther ; for in thefe, the injuflice and wickednefs, with refpecl to God and man, is palpable and formidable \ and can never, for ought I fee, be extenuated by any circumftances into fins of infirmity. But when I fay, the matter of the fin of infirmity muft not be detefl:able and cry- ing provocation, I do not mean to extend this to tl-e firft tendencies and difpofitions even towards fuch fins. Thus tho' adul- tery cannot be a venial fin \ yet the firft fal- lies of the defire, the firft glances and wandrings of the eye, may. And the fame thing may be faid of the firft motions towards any other fin.
2. As to the next thing to be confidered in a veriial fin, that is, the manner of com- mitting it, it muft proceed from ignorance^
frailty., ovjurprife,
I. From
to Sins Of ifiprmity. 317
I. From ignorance. By ignorance I do not mean that which is utterly invincible, but that which has Ibme defeB^ feme frail- i)\ fonie degree of Jiegligence in it. Of this kind, I take thofe errors to be, againfl: which David prays, Pfahn x\x. 12. IVho can iinderftand his errors ? cleanfe thou tne from Jeer et faults. He that confiders human nature, and the power of education, the influences of prejudices which we fuck in betimes, and fuch like, will eafily acknow- ledge, that there may be fuch errors. When we have ufed a 7noral dilige?ice in examining our lives, and trying our own hearts 5 yet coniidering the vaft variety of duties we are to run through, no humble man can be confident, that he has omitted nothing, that he is miftaken in nothing. This I take to be the fenfe of Solomon^ Prov. XX. 9. Who can fa)\ I have jnade rny heart clean, I am pure from my fm ? And this I take to be the fenfe of St. Panl^ I Cor. iv. 4. For I know nothing by myjelf yet am I not hereby jujlified : but he that judgeth me is the Lord. There are miftakes and errors, v/hich might indeed have been prevented or removed, by ih^ fir i^eji im- partiality, and the ftridett diligence. Bur alas! how often do good men fall fhort of both thefe? How common is it for good ♦nen to he too far tranfported by the bed of principles, even :3ea] ? How often do
eood
31 8 Of LiOcrtVy as it relates
good men mix their errors in reproof and reprehenfion, and in one and the other, they difcern it not ?
2. Surprife and inadvertency is another thlno; that renders fin venial. The multi- tade of affairs and temptations, the fud- dennefs and unexpected nels of fome un- ufaal temptation, or fomething of this kind, may betray a good man into fome flips or errors, in word or deed. This I take to be the cafe of Sarah, when (he faid, I laughed not : of Joiiah, when he replied upon God, / do ivell to be angry ^ Jen. iii. Of David, when he pronounced raflily, do thou and Zihah divide the Land^ 2 Sam. xvi. 4. Of Saul and Ba?j?ahas,\vhtn they broke out into heat and anger. But . that which was a fin of infirmity in the beginning, became, I doubt, a deliberate one in the end, when they parted from one another. Some extend this circum- ftance of furprize to excufe fins, which imply notorious wickednefs, and are of very ill conftquence ; but, I think, very erroneoufly. 'Tis true, thefe fins of fur- prife, whatever the matter of them be, are generally conceived to be much extenu- ated through want of opportunity to fum- mon our ftrength, and to make ufe of ma- ture and fober deliberation ; efpecially where the temptation is not oily fudden but violent too. For in this cafe, the fol-
dier
to Shis of Infirmity. 319
dier of Chrift, taken, as it were, in an ambufli, or blown up with a mine, feems to be loft and defeated before he difcerns his danger : I do not doubt then, but this fuddennefs of a temptation does very much diminifh the guilt of a fin. But we ought to remember too, that there are many things that do abate and take off from this excufe : as firft, it is not eafy to conceive how any thing, that is a diretft wickednefs, that is a fin of a deeper dye than ordinary, on the account of its mif- chievous confequences, fliould make its approach fo filently, and fo fuddenly, that we fliould fall into it indifcernibly. Se- condly, The Chriftian is bound to Ihun not only every evil, but every appearance of it ; and 'tis hard to imagine, that a fincere man, who does indeed ftrain at a g?iat^ fliould fwallow a camel He that prelerves the tendernefs of confcience, as he will have an averfwfi for fjjjall fins -, fo will he have an horror for great ones. Thirdly, The mind of a Chriftian ought to be pof- fefled and awed by the fear of God; and that not a flight and tranfient, but a deep and lafting one. The Pfalmiji was -not content to lay, / am afraid of thy judg- ments ; but, to exprefs how^ thoroughly thii^; fear had feized him, he adds, 7;iy flcfh trembleth for fear of thee, Pfal. cxix. And certainlv, this fear is a fort of impenetra- ble
320 Of Liherty^ as it relates
ble armour, which extin2:ui(he3 all the fiery darts of the devil. In vain is the luddennefs, or the brisknels of a tempta- tion, unlefs we firfl lay afide this fliield. Fourthly, We are bound to be always on our watch and guard \ and therefore, if we relax our difcipline, if we live fecure and carelefs, if we raflily caft our felves upon dangers, our fin then will be but the conlequence of our folly ; and therefore one error cannot be an excufe, or an a- pology, for another. I think therefore, the apology of furprizc flhould be confined and limited to flight offences-, it cannot properly have room in great ones, or if it have, it may be urged in mitigation of our punifhment; but never, I doubt, for total impunity.
3. Laflly, Venial fin has its rife from the defeds and imperfections of our na- ture^ and the difadvantagious circumftan- ces of owv flat e. Here come in the fai- lures and defeds in the meafures and de- grees of duty ; if tliefe can be properly reckoned for fins : I fay, if they can \ for I do not fee that this is a good argument : we are bound to the higheft degree o'i love by that law, Tkoti fldalt love the Lord ' thy God ivith all thy hearty therefore vvhatfoever falls fhort of the hiG^hcft and moft abfolute degree of love, is a /'in : for at thl:^ rate, whatever were fhort of
Per-
to Sins of hfrmify. 321
Perfection, would be fin. We muft love nothing better than God, nothing equal to him : this will confticute us in a ftate of fincerity. What is farther required is, that we are bound to ai?ji at, and purfue after the higheft and moft perfed: degrees of love J but we are not bound under pain of damnation to attain them. But on the other hand, I readily grant, that our falling fliort in the degrees of faith, love, hope, and the like, may be properly reckoned amongft fins, when they fpring from the defeds of vigilance and induftry : and if thefe defedts be fuch as can confift with fincerity, then are the imperfedions or the abatements of our virtues, pardonable ; and then only. Here again fall in omijfions, wandring thoughts^ dubiefs and heavhiejs in duty, the fhort tJtiU lations of fome irregular fancies^ forgetful- nejsy flight and {hoxtfts of env)\ difconte?2t, anger ^ ambition^ gaiety of mind. Thus we find the difciples falling afleep when they fliould have prayed, Mat, xxvi, and David praying quicken thou me^ Pfal. cxix. Thus his foul too was often caft down, and dit- quieted within him, Pjal^ xlii. 2 Chron. XXX. 18, 19. "Job curfed the day of his birth. In flioit, our natures are human^ not ange- lical \ and our ftate is fo full of variety of accidents, that they are too apt to difcom- pofe the mind, and divert it from its great end. The ebbs and flows of blood and Y fpirits,
Of Liberty^ as it relates
fpliits, and an unlucky conflltution, or a diftemper ; the multitude or confufion of affairs ; the violence or the length of trials ; the eafe and flattery of profperity ; the wearinefs of the body, or of the mind; the incommodioufnefs of fortune, rough- nefs of converfation \ thefc, and a thoufand other things, are apt to produce defeds and failures in our obedience, fhort difor- ders in our affeftions ; and fuch emotions and eruptions as abundantly prove the beft X.0 be' but men ; and the higheft Perfedion, if it be but human, to be w^anting and de- fcdive. I think I have now omitted no- thing neceffary to form a true notion of the fin of infirmity. My next bufinefs there- fore is, to conlider,.
§.3. How far the liberty of the perfedt man, in refpedt of venial fm^ ought to be extended. There is great affinity between venial and original (in -, and therefore the perfed: man*s liberty, as it relates to the one and the other, coniifts in much the fame degrees, and is to be attained by the fame method ; fo that I might well enough dif- mifs this fubjed, and pafs on to mortal fin. But refleding on the nature of man, how prone we are to fin, and yet how apt we are to think well of our felves, I judge it necefl^ary to guard the dodrine of venial fin by feme few rules, which may at once I fervQ
to Sins of hifirinity.
ferve to lecure our fincerity, and point oat the Perfedtion we are to afpire to. i//, then, If we would prevent any fatal event of fins flowing from ignorance^ we muft take care, that our ignorance it felf be not criminal 5 and that it will not be, if our hearts be fincerely difpofed to do our duty, and if we ufe moral diligence to know it : if we be impartial, humble, and honeft, and have that concern for the knowledge and pradice of our duty, that is in foms fort proportionable to the importance of it. The ignorance that arifes from natural in- capacity, or want of fufficient revelation, is invincible \ and therefore innocent^ John ix. 41. ^efiis [aid unto them^ if y^ '^^^^ MW, ye jldould have no fin \ but now ye fay ^ we fee -, therefore your fin remaineth : and XV. 22. If I had not come and fpoken unto them^ they had not had fm : but now they have no cloak for their fim. This rule muft be underftood of ncceffary knowledge in general j and more legible and confpicuous lines of duty : both which notwithftand- ing, there may be room for fins of infirmi- ty to enter, where mortal ones cannot; there may be imperfe(^l difpofitions of mind, and latent prejudices -, there may be inftan- ces of duty of a flighter moment ; there may be ieveral circumflances, and fmall emergencies that may either be without the aim, or efcape the difcovery of a mo-
Y 2 ral
2 '^ *• J
324 Of Liberty^ as it relates
ral fearch, that is, of a human one ; which, tho* it be without hypoc?'iiy, is not yet without more or lefs frailty. As to Perfection- it differs in this, as it does in other cafes, from fincerity, only in the de- grees by which it is advanced above it. He that will be perfedl, muft fearch for wif- dom as forbid treafures: his deHght muft be in the law of the Lord, and in his law muft he meditate day and night : his thirft of truth muft be more eager and impati- ent, his diligence more wakeful, more cir- cumfpedl, more particular, more fteady and conftant, than that of the beginner ; or of one who is no farther advanced, than fuch meafures of faith and love, as are in- difpenfably neceffary to fincerity, will car- ry him. 2^/y, Sins that are occafioned by furprize and inadvertency^ will not prove deftrudive, if the inadvertency it felf be in a manner innocent : that is, firft, there is no room for inadvertency in compleat afls of crying fins. Secondly, there is no pre- tence for inadvertency, if we had any mifgivings within, or warnings without concerning that particular fin, into which we fell afterwards ; much lefs if we che- rifli ill motions till they grow too ftrong for us. And laft of all, if we repeat the fame fin frequently and contemptuoufly. And to this I may add \ he cannot be faid to fin through furprize, who throws him-
felf
to Sins of Injirmity. 325
felf into the way of temptation, even tho* he be confcious of his own infirmity. 3 J^', As to thofe moral defeats which flow from natural infirmity ; they will not deftroy us, if the infirmity it felf be pardonable. There are infirmities, which we acquire ; infirmities, which grow ftronger by indul- gence ; infirmities, which continue merely becaufe we do not take pains to fubdue them : our moral defeds muft not flow from thefe kinds of infirmities ^ but from fuch as, confidering human nature, and the ftate of this world, 'tis impoflible utterly to root out. Thefe moral defects will do us no harm ^ if, firfl:, we take care to fettle in our minds the habits of thofe vir- tues that are diredtly oppofite to them. Secondly, If we watch and fight againfl our natural infirmities ; and endeavour to reduce our appetites, even our natural ap- petites, within ftridl and narrow bounds. Thirdly, If we wafh off the flains of our flips and defedls by a general repentance : for upon the notion I have here given of venial fin, repentance appears to be very necefiary : for I require in them fome- thing of voluntary, fomething of free- dom ; enough to make an action finful, tho' not to prove the heart corrupt or wicked. And becaufe the degrees of vo- luntary and involuntary are not fo eafily difl:ingui(hable from one another, 'tis plain Y 3 our
326 Of Liberty^ as it relates
our beft fecarity againfl: any ill confequence of our defecfts and frailties, is a godly for- row. And therefore I wonder not if Da^ md charge himfelf more feverely than God does, My fins are more in number than the hairs of my head. 'J'his was a confeffion that became the humility and folicitude of a penitent ; that became the reflexions of a wife and perfect man, and the corrupti- on of human nature ; the alloy of human performances y the flips and defefls, the interruptions, negleit, and deviations of the beft life.
CHAP. VI.
Of liberty, as if imports freedom or delive- rance from mortal fin. What jnortal fn is. How the perfect man muft he free from it. And which way this liberty may he hefl attained-, with Jbme rules for the attainment of it.
H
E R E I will inquire into three things i
1. What mortal fin is y or what kind of fins they be, which are on all hands ac- knowledged to be inconfiftent with a ftate of grace and favour.
a. How
to Sins of Ltjirmity, 327
2. How far the perfedl man miift be let free or delivered from this kind of fins ; or how remote he is from the giiilt of them.
3. Which way this liberty may be bed attained.
§. I. The firft thing neceflary is, to ftate the notion oF that fin, which paffes under the name of mortal^ wilful^ pre^ fumptuom^ or deliberate fin : for thefe in writers are equivalent terms, and promif- cuoufly ufed to fignify one and the fame thing. Sin (faith St. John^ i Ep. iii. 4.) ii the tranfgrejjion of the law. This is a plain and full definition too of fin : for the law of God is the rule of moral adions ; 'tis the ftandard and meafure of right and wrong, of moral good and evil. Whatever is not within the compafs of the law, is not within the compafs of morality neither : Whatever cannot be comprehended within this definition, can- not have in it the entire and compleat no- tion of fin J or, which is all one, it cannot be fin, in a llridl, proper, and adequate fenfe of the word. Hence St. John in the fame verfe tells us, that whofoever finneth^ tranfgrejfeth the law. And St. Paul^ Rom*, iv. 15. Where there is no law^ there is no tranfgrejjion. Sin then mud always fup- pofe a law > without which there can be Y 4 neither
328 Of Liberty^ as it relates
neither vice nor virtue, righteoufnefs nor wickednefs : for thefe are nothing elle but the violation or obiervation of the law of God ; or habits and ftates refult- jng fronn the one or the other But this is not all : two things more muft be remark- ed, to render this definition, which the apoftle gives us of fin, clear and full. Firfl, The law muft ht fufficiently revealed Se- condly, The tranfgreflion of it muft be truly voluntary,
I. By fufficient revelation of a divine lav/, every one underftands, that the law muft be fo publiflied to the man who is to be governed by it, that the authority 2ind Jenfe of it may be, if it be not his own fault, rendered evident to him. If the divine authority of any rule or pre- cept be doubtful and uncertain, the obli- gation of it will be fo too : and it is as ne- ceflary that the fenfe of the law {hould be evident, as its authority. The law, that is penned in dark and ambiguous terms, is, properly fpeaking, no law at all ; fince the mind of the Lawgiver is not fufficient- ly made known by it. Whatever is necef- farily to be forborn or done by us, muft be fully and clearly prefcribed in the law of God; and if it be not, it can never be ne-^ ceffary. Men through weaknefs or defign may enad: laws that are but a heap of letters, a croud of dubious Delphic k
fenten-
to Sins of Infirmity, 329
fentences : but God can never do io, be- caule this is repugnant both to his wifdoni and goodnefs, and to the very end of a law too, which is to be a rule, not a fnare ; 'tis to give undcrJlandiJig to the funple ; to be a light to our feet, and a lamp to our paths 'y not like an Ignis fat um, to betray us into brakes and precipices, and ruin, and death.
2. The tranfgreffion muft be a voluntary one. And this imports two things : i. A knowledge of the law. 2. Confent to the breach of it. Firft, As to the knowledge of the law. All that I have to fay here in a few words, is, that ignorance of the law excufes a tranfgreffion, when it is it felf excufible 5 but if the ignorance it felf be criminal, the efFedl of it muft he fo too. We muft never think of excufino^ our fins, by alledging an ignorance into which, not our own incapacity, or any other reafonable caufe, but neglect or contempt of the truth, or fome other vicious luft or paffion, has betrayed us. Secondly, As to the confent of the will; this is neceiTary to demonftrate any a<flion iinful or virtu- ous ; v/ithout this the mind will be no partner in the fin, and by confequence cannot be involved in the guilt of it. Whatever we cannot help, is our misfor- tune, not our fault ; adions merely natu^ ral, or merely forced, can neither be good
nor
330 Of Liberty^ as It 7^ elates
nor evil. The concurrence of reafon and choice is indifpenfably neceffary to the morality of an acftion. All this is plainly taught us by St. "James i. 14, 15. But every man is tempted^ whe?i he is drawn sway of his o'wn liijl^ and eiUiced, Then when lufl hath conceived^ it bringeth forth fin ; and fm when it isfinijljed^ bringeth forth death. Which words do certainly imply, that the fpring and principle of iin is within our lelves; that 'tis our natural corruption that entices and allures us ; and 'tis our confent to its enticements that gives being to fin, and defiles us with guilt.
From all this now put together 'tis eafy to conclude what fort of a defcription we are to form of mortal fin : 'tis fach a tranfgreflion of the law of God, as is vicious in its original, deliberate in its cot?!" miffion, and mijchievous in its tendencies or- efeBs : the heart is corrupted and mif- led by fome luft or other, and fo confents to the breach of the moral law of God, a law of eternal and im^mutable good- nefs : or if the fin confifts in the breach of any pofitive law, it mufl: yet imply in it fome moral obliquity in the will, or in the tendency of the adlion, or both. So that prefumptuous, or mortal fin, call it by what name we will, is a deliberate tranfgreflion of a kjiown law of God, tending to the dijhonour of Gody the inju--
ry
to Si?is of Injir7?iity. 331
ry of our neighbour^ or the depravation of our 72ature. Such are thofe fins which the prophet JJaiah exhorts thofe who will re- pent, to eeafe from. And fuch are thofe we have a catalogue of, Epb, v. Gal. v. and eUewhere : Now the works of the fejh are manifcji^ which are theje^ adultery^ for- nication^ uncle annejs^ lafcivionjhefs, idolatry^ witchcraft, hatred ^ variance^ emulations^ wrath^ Jirife, feditions^ herefics^ envyings^ murder Sy drunkefinefs^ revelUngs^ and fuch like, Thefe are the fins, of which, as of fo many members, the body of fin con fids : thefe conflitute the old man : thefe are fometimes called, the filthinefs of the flejh and fpirity ungodlinejs^ wicked?jefs, iniquity ^ the lujis of the flefiy worldly lujis, and fuch like. Thefe and the like fins have, as I faid, in them very apparent fymptoms of malignity and mortality : they are al- ways the effedl of forae carnal and world- ly lufts, prevailing over the law of the mind 3 and they imply a contempt of God, injuftice to our neighbour, and fome kind of defilement and pollution of our nature. And that thefe are the plain in^ dications of fuch a guilt as excludes a man from heaven and the favour of God, is very plain from the account which the fcripture gives us both of the origin and influence of fin j from the care it takes to fortify the heart againft all infeftion ;
from
332 Of Liberty^ as it relates
from the conftant reprefentaiions it makes us of the fhamefuhiefs and the mifchief of firij even in reference to this world as well as the other. I cannot fee any thing fur- ther neceffuy to the explication of delibe- rate or prefamptuous fin, unlefs it be here fit to add, that it is mortal, though it pro- ceed no further than the heart : there is no need at all that it (liould be brought forth into a6tion, to render it fatal and damnable. This is evident, not only from the nature of divine worfhip, which muft be entire, fincere, and fpiritual ; and therefore can no more be reconciled to the wickednefs of our hearts, than of our actions ; but alfo from the exprefs words of our Saviour, Out of the heart proceed for- nicatio?!^ adultery y theft, &c. And elfe- where he pronounces the adultery of the heart damnable ^ as wxll as that of the bo- dy, Mat. V. 28. But I fay urdo you, that ivhojcever looketh upon a ivomanto lujl after her, hath committed adultery already with kc^ in his heart,
§. 2. I am next to give fome account of the liberty of the perfect man, in refe- rence to the fin I have been difcourfing of I ihall not need to iiop at any general or preliminary obfervations , as, that ab- ftinence from fin regards all the com- iriandoicnts of God alike ; and to do other- wife^
to Sins of Injirmity. 333
wife, were to mutilate and maim religion, and to diflionour God, while we pretend to worfliip and obey him: for the breach of any fingle commandment is a manifeft violation of the majefty and authority of God, whatever oblervance we may pay all the reft : For he that j aid. Do not com- mit adultery ; Jaid aljo. Do not kill. Now if thou commit no adultery, yet if thou kill, thou art beco?ne a tranfgrefor of the law. Jam, ii. II. That the reftraints man is to lay upon himfelf, relate no lefs to the lujls of x\\qJouI than the a5iiom oi the body: Ex- cept your rightcoifnels exceed the righteouffie/s of the Scribes and Fharifees, you jhall by ?io ?ncans enter into the kingdom of heaven^ Matth.v, 10.' That to begin well will ^ avail us little, unlefs we finifli well too. Univerfality, fincerity, and perfeverance are generally acknowledged to be effential and indifpenfable properties of faving, juftifying faith. Thefe things therefore being but juft mentioned, I proceed to the point to be enquired into and refolved.
J. To be free from the dominion and power of mortal fin, is the firft and low- ed ftep ; this is indifpenfable to fincerity, and abfolutely necefl!ary to falvation : Let not fin reign in your mortal bodies, to fulfil the lujls thereof, Rom. vi. 12. And the ad- vancing thus far does, I acknowledge, conftitute man in a ftate of grace : for
in
334 ^f Liberty-^ as it relates
in fcripture men are denominated righte- ous or wicked, not from fingle ads of vice or virtue, but from the prevalence and dominion, from the habit or cuftom of the one or the other : Know ye iiot^ that to ivhom ye yield your J elves fervants to obey, hi^ Jcrvants ye are to whom ye obey ; whether of Jin unto deaths or of obedience unto righ^ teoifncfs? Rom. vi. i6. But then I muft here add two remarks, by way of cau- tion. I. We muft not prefume too foon of viftory over an habitual fin. An evil habit is not foon broken off 5 nor is it an eafy matter to refolve, when we have fet our felves free from the power of it. Sometimes the temptation does not pre- # fent itfelf as often as it was wont, or not with the fame advantage , fometimes one vice reftrains us from another ; fometimes worldly confiderations, or fome little change in our temper, without any tho- rough change in our minds, puts us out of humour for a little while with a darhng fin ; and fometimes the force and clear- nefs of convidtion, produces fome pious fits, which, though they do not utterly vanquilh a luft, do yet force it to give way, and retreat for a while, and inter- rupt that love which they do not extin- guifh : all this may be, and the work not yet be done, nor our liberty yet gained. If therefore we fall, though but now and
then.
to Sins of hijirmtty, '335
then, and though at fome diftance of time, into the fame fin, we have great reafon to be jealous of its power and our fafety : nay, though we reftrain our felves from the outward commiflion of it ; if yet we feel a ftrong propenfion to it j if we difcern our felves ready to take fire on the appea- rance of a temptation; if we are fond of approaching as near it as we can, and are plea fed with thofe indigencies which are very near a-kin to it, we have reafon to doubt that our conqueft is not yet entire. Nay, the truth is, we cannot be on good grounds affured that we are mafters of our felves, till we have a fettled averfion for the fin which before we doated on, and {hun the occafions which before we courted, till we be poflfeffed of a habit of that vir- tue which is a diredl contradiftion to it ; and take as much pleafure in the obedience, as ever we did in the tranfgreilion of a di- vine command.
2dly, There are fome fins of that provok- ing nature, fo criminal in their birth, and mifchievous in their conlequences, that one fingle aB or commijjion of one of thcfe is equivalent to a habit of others ; fuch is murther, idolatry, perjury, adulte- ry ; thefe cannot be commited without re- nouncing humanity as well as Cbrijiianit\' -, without refifting the inftindls and impulfe of nature, as well as the light of the go-
fpel,
33^ Of Liherfy^ as it 7' elates
fpel, and the grace of the Spirit. We muft break through a great many ditficuhies and terrors, ere we can come at thele lins ; we muft commit ma7iy other, in or- der to commit one of thefe ; we mult deli- berate long, refolve defperately, and in de- fiance of God and confcience ; and what is the eff'eB of habit in other inftances, is a neceffary preparative in thele, that is, obduration. In this cafe, therefore, the un- happy man, that has been guilty of any one of thefe, muft not look upon himfelf as fet free, when he is come to a refolution of never repeating it again ; but then when he loaths and abhors himfelf in duft and afhes ; when he has made the utmoft re- parations of the wrong he is capable of j when, if the intereft of virtue require it, he is content to be oppreffed with fliame and fufferings : when, in one word, a long and conftant courfe of mortification, prayers, tears and good works have walhed off the ftainand guilt.
2. We muft be free, not only from a habit, but from fingle acis of deliberate prefumptuous fin. The reafon is plain j mortal fin ^cannot be committed without wounding the confcience, grieving the fpirit, and renouncing our hopes in God through Chrift, for the time at leaft. The wages of fm is deaths is true, not only of habits, but fingle adts of deliberate fin.
Death
to Mortal Sin. 337
death is the penalty, the fandtion of every commandment -, and the commandment does not prohibit habits only, but fingle adts too. Nor is there indeed any room to doubt or dilpute here, but in one cafe; which is, if a righteous man fliould be ta- ken off in the very commiffion of a lin, which he has fallen into. Here, indeed, much may be faid, and with much uncer- tainty. But the refolution of this point does not, as far as I can fee, minifter to any good or neceflary end 5 and therefore I will leave it to God. In all other cafes, every thing is clear and plain ; for if the fervant of God fall into a prefumptuous fin, 'tis univerfally acknowledged, that he can- not recover his ftation but by repentance. If he repent prefently, he is fafe ; but if he continue in his fin, if he repeat it, he paffes into a ftate of wicked nefs, widens the breach between God and his foul,, de- clines infenfibly into a habit of fin, and renders his wound more and more incura- ble. 'Tis to little purpofe, I think, here to confider the vaft difference there is in the commiflion, even of the fame fin, be- tween a child of God, and a child of wrath; becaufe a child of God muft not commit it at all : if he do, tho' it be with reludan- cy ; tho* it be, as it were, with an imper- fect confent, and with a divided foul ; th / the awe of religion and confcience feems
Z not
,
338 Of Liberty^ as it relates
not utterly to have forfaken him, even in the midli of his fin; tho* his heart fmite him the very minute it is finifned, and repentance and remorfe take off the re- lifh of the unhappy draught; yet ftill 'tis fin; 'tis in its nature damnable: and no- thing but the blood of Jefus can purge the guilt.
3. The perfedl man may be fuppofed, not only adually to abftain from mortal fin, but to be advanced fo far in the mor- tification of all his inordinate aflfedlions, as to do it with eafe and pleajiire, with coiifiancy and delight. For it muft rea- fonably be prefumed, that his victory over ungodly and worldly lufl:, is more con- firmed and abfolute ; his abhorrence of them, more deep andfenfible, more fixt and lafl:ing, than that of a beginner or babe in Chrift. The regenerate at firft fears the confequence of fin ; but by degrees he hates the fin it felf. The purity of his foul ren- ders him now incapable of finding any plea- fure in what he doted on before ; and the love of God and virtue raifeth him above the temptations which he was wont to fall by : Old things are pajl aiva)\ and all things are become ?2euK
4. Lafi:ly, The perfed: man's abfti- nence is not only more eafy and jieady, but more intire and compleat alio than that of others: he has a regard to the end and
defign
to Mortal Sin. 339
defign of tlie law ; to tlic perfedion of his nature ; to the purity and elevatiori of his foul ; and therefore he expounds the prohibieions of the law in the mod enlarged fenfe, and interprets them by a fpirit of fliith and love. He is not con- tent to refrain from anions d'redly crimi- nal, but (huns every appearance of evil ; and labours to mortify all the difpofitions and tendencies of his nature towards it ; and to decline whatever circumftances of life are apt to betray the foul into a love of this world, or the body : he has cru- cified the world, and the body too. That pleafure, that honour, that power, that profit, which captivates the finner, tempts, and tries, and difquiets the novice, is but a burthen, a trouble to him : he finds no guft, no relifh in thefe things. He is io far from intemperance, fo far from wan- tonnefs, fo far from pride and vanity, that could be without any difadvantage to the intereft of religion ; he would imitate the meannefs, the plainnefs, the laboriouf- nefs, the felf-dcnial of our Saviour's life ; not only in diinofition and afFedtion of his foul, but even in his outward ilate and deportment ; and would prefer it far above the pomp and fliew of life. In one word, he inquires not how far he may enjoy and be fafey but how far he may deny himfclf and be wije : he is fo far from • Z 2 defiring
340 Of Liberty^ as it relates
defiling forbidden fitisfadions, that he is unwilling and afraid to find too much fatis- fadion in the natural and neceflary adions of an animal life. I need not prove this to any one, who has read the foregoing chapters : for it is what I have been do- ing throughout this treatife. It is nothing, but what is confonant to the whole tenour of the fcripture ; and to the example of the beft times. And 'tis conformable to what the beft authors have writ, who have any thing of life and fpirit in their works; or have any true notion of the great de- fign of the Chriftian religion, which is an heavenly converfation. Let any one but caft his eyes on St, Bafil, or any other af- ter him, who aimed at the fame thing I now do, the promoting holinefs in the world in the beauty and perfedion of it 3 and he will acknowledge, that I am far from having carried this matter too high. I will quote but one or two paflages of St. (^;m«v ^ Mar^ Bajil; (a) his defcription of the per- Ctt ^'Z^: fed man with regard to his felf-denial T^r/'^y iirax^n li'oro. ruusthus. Hc is one that confults ^^ w^Epa^^ovT* ^iv the necelJiUes , not ihQ pleajure oi his 7avrl%^^xJfil.<;-^o^oi nsturc \ aud feems to grudge the time ..«r«'arAaTcM>«454. vvhich hc bcftows on the fupport and nouridiment of a corruptible body. He is fo far from looking upon eating and drinking, &c, as an enjoyment, that he rather accounts it a tall;: or troublefome 2 fervice
to Mortal Sin. 34 1
fervice which the frailty of his nature de- mands at his hands. Nor was this great man more fevere againft the lufls of the flefh, than againfl thofe other branches of the love of the world, the luft of the eyes, and the pride of life, {b) All va- nity and affccftation of praife and , ^^ ,'" k-.^m^x, refped; all the oftentation {faitb 5 -j-a t^rpa, w;je.j;v he) and fhew of life, is utterly un- r*vX" ipJ>^.ulX lawful for a Chriftian. iind all this pf'^'^^^f^ «v.;v-. is diredly confonant to his glofs (c) on thofe words of St. Paul, T^hey . ,(0 n^g^'^^r^? li that life the world as not abufmg it, xj^s^av i^v^n. p. Whatever is beyond ufe is abufe ; '^^'^' diredlly confonant to his definition of temperance, {d) That it is the ^j) 'e^jv^v.'V extirpation of fin ; the exterminati- «ef ^^'*, -V^-r'^- *r on of unruly paflions, and the mor- ^«A>.oyW;,-, cra;,«:t- tincation or the body, extending even ^ aVc^x <f,.r:Ki:v to the natural appetites and aflFec- - j^^---- --< ^-
tions of it.
I know not what fcruples or miftakes the dodlrine I here advance concerning this part of my perfedl man*s liberty, may be encountered with : but I am confident, I have given no juft occafion for any. I do not fay of the perfedl, with Jovinian^ that they cannot fall; but I fay, that they may, and ought to ftand -, and if it be not their own fault, will do fo. I do not af- firm of them, as the hereticks in Vincen- Z 3 tiiii
'J
i^v. pag. 4<}5.
n
42 Of Liberty J a$ it relates
tins Lyrinenfa did of their party, that are privileged from fin by a peculiar grace and tranfcendent favour • but I affirm, that they {l^all not want grace to preferve them from it, unlefs they be wanting to themfelves. I do not go about to main- tain, that God fees no iin in his children ; but I maintain, that mortal fin is not the fport of his children. But do not I in this fall in with the Fapifis, who affert the poflibility of keeping the commands of God ? I anfwer, that taking them in the fenfe, in which they themfelves in the conference at Ratishone defend this doc- trine, I do. They there tell us, that, when they talk thus, they take the law or com - mands of God, not in a ftridl and rigid, but in a favourable and equitable, /. e. a gofpel conftrudion : and this is fo far from being heterodox, that Davenant ac- counts it a plain giving up the queftion in controverfy. But am I not run into the error of the Pelagians and fakers? I an- fwer, if the one or the other affert, that the perfed: man paffes thorough the whole courie of life without falling into any fin ; or, that in the beft part of life, he is im- peccable, and not fubjed to fin ( as in the heat of difputation their adverfaries feem Sometimes to taflen on them ) lam at a wide diftance from them. But if they
teach.
to Mortal Si 71. 343
teach, that the perfe6l man has grace and flrength enough to forbear wilful fin, and that many adually do fo, I am, I muft confefs, exadly of their mind. But then I am, at the fame time, of the fame mind with St. Aujiin^ and St. Jerome too 5 for they teach the very fame dodiine : for they never contended about the poffibility of freedom or deliverance from ?nortal fin, but only from venial, St. J^fome"^ * j^J^'-^^ fhall explain his ov^n fenfe, ILteimn ab/que^p,/^^^.-^. vitio^ quod grcece dicitur Kaxia, homijiem 189. fojfe ejje ato : ' kvcc^oc^r-nroi^ id cji^ fme Pecca- tOy eJje nego. Which is the fame thing that St. Ai/Jli?i commonly admits ; that man may be fine Crimine^ but not Jim Peccato 'y without mortal, but not without venial fin. And in this, they are certainly of the mind of the fcripturc; which eve- ry-where reprefents the perfed: man, as holy, blamelefs, undefiled, without fpot, walking with God : and, in one word, as free from fin. If any man can reconcile thefe texts, which are very numerous, with mortal fin, I will not fay in the beft ftate of the beft men, but a ftate of fincerity and regeneration, 1 will acknowledge my mif- take. But till then I cannot but think, the dodlrine I advance, neceflary to eftabliili the true notion of holinefs, and convince us of our obligation to it. This dodrine Z 4 is
344 Of Liberty^ as it relates
Is again neceffary to wipe ofF thofe afp4:r(i- ons and calumnies the ^lakers caft upon our Church; as if it held, that the regene- rate themfelves may continue in their fins ; nay, cannot be freed from them. Our Church teaches indeed [Artie, 4.) that the moft perfed: men arc never utterly exempt from defeds, failings, and human infirmi- ties; and I believe they themfelves are not confident enough to teach otherwife : only tliey will not call thcfe infirmities fins : and tht-n the whole controverfy is reduced to this ; we agree in the thing, but differ in the name: and in this difference, we are not only on the humbler, but the fafer fide too : for acknowledging them fins, we ilia 11 be the better difpofed fure, to be forry for them, to beg pardon for them, and watch againfi:them.
The fruit cf this liberty has been fufli- ciently accounted for in chap. 3. And there- fore I proceed,
§. 3. To propofe fome rules for the at- tainment of it.
I. The mind muft be grounded and rooted in the faith ; it mufi: be thoroughly convinced and perfuaded of thefe great ar- ticles of the Chrifl:ian religion. That there is a God, and fuch a God, a holy, juft pmnifcient, and omnipotent one; the inr
carnation.
to Mortal Sin: 345
Carnation, fufFering and glory of the blef- fed Jdiis ; a judgment to come, and the eternal rewards and punishments of ano- ther life. The firm behef of thefe things does naturally promote thefe two efFedts. I. It will awaken a finner out of his le- thargy and fecurity 5 it will difturb him in his finful enjoyments, and fill his mind with guilty fears, and uneafy refledlions. And when the man fincis no reft, no fecurity in his fins, this will naturally oblige him to en- deavour the conqueft of them. But then we muft not ftifle and fupprefs thefe thoughts; we muft give confcience full liberty ; we muft hear the didates of our own minds patiently ; and confider fcrioufly thofe terrible truths, which they lay before us ; till we go from this exercife deeply im- prefixed with fuch notions as thefe: that our fins, fooner or later, will certainly bring upon us temporal and eternal mifery : that nothing but fincere rightcoufnefs can produce true and lafting happinefs: that it is a dreadful danger to dally too long with indignation, or prefume too far on the mercy of a juft, and holy, and al- mighty God : that the neglecfling the great falvation, tender'd by the gofpel, and pro- cured by the bleflfed Jefus -, the flighting the blood of the covenant, and grieving the Holy Spirit ( all which we do by wilful fin) is a guilt, that will fink down the
obftinate
34^ Of Libei^ty^ as it relates
obftinate finner into the lowefl: hell ; and render his condition more intolerable than that of T^yre and S^idon^ Sodom and Gomor- rah, 2. The fecond cfFed: of the firm be- lief of thefe gofpel truths, is, that it be- gets in us a contempt of this v»^orld, and all the things of it. To him that be- lieves; how ftiort is time compared to eternity ? how falfe, how empty are the pleafures of fin, compared with thofe of heaven ? how infignificant the eftcem or love of man to that of God ? how worth- lefs are all our worldly hopes and pretenfi- ons in refpe(5l of an interefl: in Jefus ? Now the foul, that is once thoroughly poffefled with thefe notions, what will it not do, what will it not fufier, rather than fall fiiort of, or forfeit its crown ? In what ftate will it not be contented ; nay, in v/hat flate will it not abound in joy, whilft it holds faft the ftedfaflnefs of its hope, and is fe- cure of the love of Jefus? Here begins that purity of heart, . which is the fountain of true Epicurifm ; that greatnefs of mind, which alone is true honour and fortitude. But, that faith may have thefe efFeCls upon us, it muft not be only a true^ but a lively faith : therefore my
2. Second Rule, or, if you pleafe, ano- ther branch of the former rule, fl:iall be this. They that will be free indeed, mufl not only believe the great truths of the 2 gofpel,
to Mortal Sin.
gofpel, but muft frequently and ferioufly ponder them, till they have imprinted ia themfelves as clear, diftind: and perfect ideas of them as we are capable of. This will foon mortify the appetites of the body, corredt our falfe opinions of worldly things : and baffle all the fophiftry and confidence of luft. A lively faith, is a faith that im- ports the moft clear and natural, the moft full and enlarged notions of its objeds ; a faith, that not only looks upon the arti- cles of our creed as true, but beholds them in a manner as prefent > and fo reprefented and drawn to the life, that they fill the foul with great and moving confiderati- ons. This faith does not only believe that there is a God; but it beholds him, and walks before him as prefent ; it fees him arrayed in all his glory, and in all his ma- jefty, in all the power and all the terrors, in all the beauties and all the graces of the divine Nature: it does not only be- lieve, that there are rewards and punifli- ments ; but is extremely fenfible of the terrors of the one, and attractions of the other ; and looks upon both as at the door. It does not only acknowledge a Mediator ; but takes a full view of the mifery of that ftate, wherein we lay thro' fin -, and of the bleflednefs of that, into which we are tranflated by the redemption, which is in jefus. It contemplates this Mediator in
all
347
348 ^f Liberiyy as it relates
all the feveral fleps of condefcenfion and humiliation ; in all the tendernefs and tranf- ports of his paffion ; in all the melancholy Icenes of his fiifterings, and the bright and chearfiil ones of his glory. This is the faith that fets us free.
3. We muft not flop in faith, till it be made perfe6t in love. We muft meditate divine truths till they have fired our fouls ; till they have enkindled our affedions ; till we be poffefled by an ardent love of God, of Jefus, of righteoufnefs, and of hea- ven ; till all our other defires and paflions be converted into, and fwallowed up of love ; till God becomes the center of our fouls ; and in him v^e reft, in him we glory, and in him we rejoice. O love ! how great and glorious are the things that are faid of thee ! 'tis thou who doft im- pregnate and animate faith itfelf : 'tis thou who coft furmount the difficulties of duty, and make the yoke of Chrift eafy, and his burden light : 'tis thou, who doft caft out fear, and make religion full of pleafure : 'tis thou, that doft make us watchful againft temptations, and impati- ent under the interruptions of duty : 'tis thou, that makeft us difrelifti the pleafurcs of this world, and long to be diffojved and to be with Chrift. Here is the liberty of the fons of God. Bleffed are they, even in this world, who attain it. But one caution
I
to Mortal Sin. I muft here add, that our love mud not be 2ijlajh, 2ijit \ but a fteddy and well-fettled af- fedion ; an affedion that has the ijoannth of paJ]io7i^ and the Jirfjinefs of habit. We muft therefore, by repeated meditations and prayers, daily nourifh this flame of the altar, and not fufFer it to go out.
4. We muft never be at reft, till we have poffeffed our minds with a perfedt hatred of the fin which we are moft fub- jedl to. The love of God, his long-fuffer- ing and forbearance, the fufferings of Jefus, the ftrugglings of the fpirit, the peace and pleafure of holinefs, the guilt and vexation, the {hame and punifhment of fin, its ill in- fluence on our prefent perfection and hap- pinefs, on our peace and hopes, are proper topicks to effed: this. A thorough hatred of fin, once fettled and rooted in us, will produce that forrow, that indignation, that watchfulnefs, that zeal, which will remove us far enough, not only from the fin, but alfo from the ordinary temptations to it ; and place us almoft without the danger of a relapfe.
To this fourth rule, I fliould add this other : that when once a man has refol- ved upon a new courfe of life, whatever difficulties he finds in his way, whatever baffles he meets with, he muft never quit the defign of virtue and life -, he muft never give over fighting till he conquer :
the
349
35^ ^f Liherly^ as it relates
the reafon is plain, for he muft either cojiquer or die. But this belonging rather to perfeverance in virtue, than the be- ginning of it, therefore I but juft mention it.
5. It will not be imprudent in this mo- ral, as in phyfical cures, to obferve dili- gently, and follow the motions and ten- dencies of nature. Where there are feeds of generofity and honour ; the turpitude and ihame of fin, the bafenefs and ingra- titude of it, the love of God and of Jefus, and fuch like, are fit topicks to dwell up- on. Where fear is more apt to prevail, there the terrors of the Lord are the mofl powerful motives: and fo whatever the frame and confl:itution of nature be, it will not be difficult to find arguments in the gofpel adapted to it, which will be fo much the vnoxt prevalent^ as they are the more natiiraL
6. Laftly, We muft ufe all means to obtain the Spirit of God^ and to increafe and cherifh his influence : we muft ask, and feek, and knock, /. e, we muft pray, and meditate, and travel with patience, and with importunity, that our heavenly Father may give us his Holy Spirit : and when we have it, we muft not grieve it by any deliberate fin ; nor quench it by fe- curity or negligence, by fenfual freedoms and prefumption ; but we muft cherifti
every
to Mortal Sin.
every motion, improve every defire and pallion that it works in nsj we muft fliun every appearance of evil ; we muft prels on towards perfedion ; we muft watch un- to prayer ; we muft fpend the time of our fojourning here in fear^ we muft re- joice and glory in the Lord ; and we muft wait tor the bleffed hope, and the glo- rious appearance of the great God, and our Saviour Chrift Jefus. And now I have finifhed what I had to fay on this fubjed", of the perfedt man's liberty as it relates to mortal or wilful fin. I have {hewed what this fin is ; and how far man may be freed from it, referring the reader to chap. 4. for the fruit of this freedom. I have here, laftly, given that advice which I thought moft ferviceable to the attainment of it. And through this whole chapter, I have had regard, not only to perfed:ion, but fincerity ; it being indeed improper to do otherwife, fince we can- not arrive at the one, but through the other* For fincerity is Perfedlion in its infancy or non-age 5 and Perfedion is nothing elfe but fincerity cultivated by meditati- on and difcipline, and cherilhed by the influence of heaven. And now let no man's heart fail him, while he contem- plates the difficulties which block up the way to his liberty. The way indeed is fteep, and the top is high 5 but ferenity
and
35^
352 Of Unfruitfubtefsy as it
and happinefs, fecuHty and glory dwell there. Many indeed are the temptations which would forbid our afcent, and thrufl: us down ; but we are armed all over -, they cannot hurt us ; the Spirit fupports and en- courages us ; and nothing but our cowar- dife and inconftancy can prevent our fuc- cefs : Watch ye^ fiand fafi^ quit ye like nien^ be ftrong ; and then you {hall be fure to con- quer and enter into reft.
CHAP. VII.
Of unfruitfulnefs, as it confjls in idlenefs. Idlenefs, either habitual or accidentaL Confideratiom to deter men from the fin of idlenefs.
7" TNfruitfulnefs is a fit fubjedt to conclude ^ a difcourfe of liberty with, or begin one of zeal", for lying, like a trad: of ground, between two bordering king- doms, it may indifferently be laid to either. As it implies a diredl oppofition to fpiritu- al life and fincerity, it naturally falls in under the confideration of zeal : as it im- plies a fervile fubjedlion to fome vile lufl or other, it naturally falls in under the confideration of liberty: io that by al- lotting it this place, I fhall at once com- pleat my reflexions on the argument of
liberty.
C07tfijls 271 Idle?iefs. 3 5 3
Earrennefs, or unfruitfulnefs, may iti general bed be underftood by comparing it with a ftate of idckednefi : from which, as it is itfually diAingiiiflied in the notion of the vulgar, fo does it really differ oa many accounts. The one has in it an ait* of defiance^ the other of unmKcrnment foi: religion ; the one forgets God, the other co7itef?j?2s him; the one has no relifi not favour of that which is good, the other finds too much giiji and pkafure iti that which is evil; the one makes us by de- grees ejiemies, the other Jlrangers to God. In fhort, there is little doubt to be made, but that the omiffto7i of a duty, and thd cormnifjion of a crime 5 lukewarmnefs in that which is good, and eagehiefs and corfidence in that which is evil, may, and generally do, differ very widely in the degrees of guilt: from hence it is (the fiiiner being always a partial and indulgent judge of himfelf ) that it is not unufual for many, who feem to have fome abhorrence of wickednefs, to be far enough from appre- hetiding much evil, or much danger ih unfruitfulnefs. This is a fatal error ; it fruftrates the great defign of religion, and robs it of its trueft honour, good works. For what can religion effe(£t by that man, who retains nothing of it but the bare form and profeffion, and dares promife himfelf not only impunity, but at A a heaven,,
354 Of Ufifruitfulnefs^ as it
heaven, in an ufelefs and unprofitable life ?
Unfruitfulnefs, if more particularly en- quired into, confifts in two things -, a iieglcB of duty \ or a Ufelefs and unprofi- table performance of it. The former I will call idlenefs ; the latter lukewarmnefs^ cold- nefs, forjnality ; and treat of each in or- der ', of the former in this, and of the lat- ter in the following chapter. And becaufe each of them are encumbered with mif- takes and errors, which arife not only from felf-love and partiality, but alfo from fhallownefs of judgment, joined with ten- dernefs of confcience ; I (hall endeavour fo to manage this fubjecSt, as neither to difcourage the weak, nor embolden the carelefs.
§. I. Of idlenefs. The omiffion of a duty may be either habitual^ or occafional and accidefital : and accordingly the cafe of omiffion may be very different.
I. An habitual omifiion of duty cannot confift with fincerity : a general negled: of duty defeats the main end of religion, which is to honour God, adorn our holy profeffion, and promote the good of hu- man fociety y all which can never be at- tained but by following after righteoufnefs, and abounding in the fruits of it. By
I this
co?tJtJls ifi Idle72efs. 35
this rule, an idle^ though innocent, life, muft neceffarily be accounted irreligious and 'vicious^ being a flat contradiclion to our excellent profeflion. He, Vv^ho doevS not pray, nor meditate, nor purfiie any end of charity, though he be otherwilb civil and regular in his life ; yet becaufe he does not work righteoufnefs, becaufe he is fo far from imitating the zeal and cha- rity of the bleffed Jefus, that he adts di- rectly repugnant to both ; therefore mufl he not be looked upon as a difciple of Je- fus, but as an alien and a ftrangcr. Hej whofe life is fpent in vafiify or drudgery, in pleafure or bufinefs, though his pleafure be not impure^ nor his bufinefs unjujl-, yet is he^ before God, a criminal, becaufe un- profitable 'y he has received the grace of God in vain 5 the light of the gofpel has rifen upon him in vain ; and he has ferved no interefl of virtue or religion in his ge- neration ; and therefore he will be ex- cluded heaven, with the Jlothful firvant^ "who hid his Majlers talent in a napkin^ Luke xix, 20.
2. The cafe of an accidental or occafional omiflion of duty, is very different from that of habitual negledt of it ; an occa- fional omijjion may be, not only laivful^ but necefjary ; but the negleB of duty never can be either. The circumflances of po- A a 2 fitive
^
^6 Of Unfruitfulnefsi as it
fitive duty, and the meafures and degrees of moral good, are not ftridly fixed and fettled ; and therefore a fingle omiflion, either in the one or the other, where-ever there is a fufficient reafon for it, can neither grieve the fpirit, nor fruftrate the defiga of religion ; nor confequently imply any corruption in the heart. But then we muft take care,
I. That our omiffion be not too fre- quent. We muft always have regard, in this matter of duty, to the great end and defigns of its injundtion ; we muft take care that our omiffions in moral duties be not fo often, that either the honour of our religion, or the welfare of our neighbour, fuffer by it. Nor muft we fo often omit inftrumental duties, prayers, reading, the facrament, and the like, as thereby to ahate^ or much lefs extinguip:^ our fpiri- tual guft and fervour. Omiffion of duty, too often repeated, breeds a kind of indif- ference, or lukewarmnefs ; and lukewarm- nefs foon palTes into coldnefs and infen- fiblenefs ; and this often ends in a repro* bate mind, and an utter averfion for reli- gion.
2J/y, We muft endeavour fome way or other to compenfate the omiffion of a du- ty ; to make up by charity, what we have defolked from devotion ; or to fupply by fhort ejaculations, what we have been for«
J ced
conftjls in Idlenefs. 357
ccd to retrench from fixed and regular of- fices of prayer. And he that watches for opportunities, either of improvemenf^ or do- ing goody will, I believe, never have reafon to complain of the want of them : God will put into his hands either the one or the other ; and for the choice, he cannot do better, than follow God's.
ldl)\ A fingle omilTion muft never pro- ceed from 2i /infill motive ; from a love of the world, or indulgence to the body ; ;/f- cejjity or charity is the only juft and proper apology for it. Inftrumental or pofitivc duties may give way to moral ones 5 the re- ligion of the meanSy to the religion of the end ; and in moral duties, the lefs may give way to the greater. But duty muft never give way {.ofviy nor religion to intercjl gr pleafure.
Having thus briefly given an account, what omiffion of duty is, and what is not fmful ', and confequently fo fettled the no- tion of idlenefs, that neither the carelefs, nor the fcrupulous can eafily miftake their cafe ; I will now propofe fuch confideratio7U as I judge moft likely to deter men from it ; and fuch advice as may be the beft guard and prefervative againft it.
I. The firft thing I would have every
one lay to heart is, that a ftate of idlenels
is a ftate of damnable fin. Idlenefs is di-
redlly repugnant to the great ends of God,
A a 3 both
35? Of Unfruitfuhtefs, as it
both in our creation and redemption. As to our creation ; can we imagine that God, who created not any thing but for fome excellent end, fhould create man for none, or for a filly one ? The fpirit within us is an adive and vivacious principle ; our ra- tional faculties capacitate and qualify us for doing good -, this is the proper work of reafon, the truell and moll: natural plea- fure of a rational foul. Who can think now, that our wife Creator lighted this candle within us, that we might opprefs and ftiile it by negligence and idlenefs ? That he contrived and deftined fuch a rnind to fquander and fool away its talents in vanity and impertinence ? As to our redemption, 'tis evident both what the de- iign of it is, and how oppofite idlenefs is to it. Chrift gave himfelf for us, to redee?n MS from all iniquity ; and to purify to him- felf a peculiar people zealous of good works:^ Tit. ii. 14. And this is what our regenera- tion, or fand;ification aims at : JVe are Cod's workfnanfnp, created in Chrijl fefus ^un- to good Uoorks, ivhich God has before ordained^ that ive JJmdd walk in them, Ephef. ii. 10, How little then can a ufelefs and barren life anfwer the expe(ftations of God ? What a miferable return mufl it be to the blood of his Son ; and how utterly mufl: it difap- ppint all the purpofes of his Word and Spirit ? But what need I argue further ?
the
conjijls in IdleJiefs. 359
the truth I contend for is the exprefs and conftant doctrine of the fcripturcs : is not idlenejl and fulnejs of bread reckoned a- niongft the fins of Sodom ? What means the fentence againft the barren fig -tree^ Luke xiii. 7. but the deflrudion and dam- nation of rhe idle and the fluQ;ori{h ? The indignation of God is not enkindled againft the barren nefs of trees, but ??2e?2. What can be plainer than the condemnation of the unprofitable fervant, who perifiied be- caufe he had not improved his talent ? Mat. XXV. 38. And how frequently does the apoftle declare himfelf againft the idle and dforderly ? And all this proceeds upon plala and necefiary grounds : our Lord was an example of virtue, as well as innocence ; and he did not only refrain from do'mg evil, but he we?it about doing good. We can never fatisfy the intention of divine precepts by negative righteoufnefs : when God prohibits the filtbinefs of the feJJj and fpirit, he enjoins the perfeBing hoVuiefi in his fear : when he forbids us to do evil, he at the fame time prefcribes the learning to do ucelL What need I multiply miOre words ? Idlenefs is a flat contradidlion to faith, hope, charity ; to fear, vigilance, mortification ; and therefore certainly muft be a damning fin : '^hefe are all aftive and vigorous principles 5 but idlenefs enfeebles and dif-fpirits, manacles and fetters us ; A a 4. T^hef:
o
60 Of Unfruitfulnefs^ as It
^"hefe are pure, ftridl:, and felf-denying principles; but idlenefs is loft and indul- gent : thefe conquer the world and the bo- dy, raife and exalt the mind ; but idlenefs is far from enterprizing any thing, from attempting any thing that is good ; it pam- pers the body, and effeminates, and diffolves the mind -, and finally, whatever innocence or inoffenfivenefs it may pretend to, it does not only terminate in fm, but has its be- ginning from it i from ftupidity and ig- norance, from vanity and levity, fiom foft- nefs and fenfuality, from fome prevailing luft or other.
2. Next after the nature^ the confequeiices pf idlenefs are to be confidered^ and if it t)e taken in the utmoft latitude, there is icarce any fin which is more juftly liable to fo many tragical accufations ; for it is the parent of dijhonour and poverty^ and of moft of the Jms and calamities of this mor- tal life. Eut at prefent I view it only as it is drawn with a half face, and that the niL^ch lefs deformed of the two: I con(i- der it here as pretending to imiocerice \ and ilattering it felf with the hopes of happi- xiefs : and yet even thus, fuppofing it as harmlefs and inoffenfive as it can be, yet flill thefe will be miferable efFeds of it : it will rob religion, and the world, of the ftrvice due to both : it will bereave us of the pleafure of life, and the cqmfort of
death;.
conjijls i7i Idlenefs, 361
death ; and fend us down at laft to a cur- fed eternity. For where are the virtues that fliould maintain the order and beauty of human fociety 5 that ftiould relieve and redrefs the miferies of the world ? Where are the virtues that fhould vindicate the honour of religion, and demonftrate its di- vinity as effccftually as predictions or mira- cles can do ? Where are the bright exam- ples that fhould convert the unbelieving part of mankind, and inflame the believing pare with a generous emulation ? Certainly the lazy Chrillian, the flothful fervant, can pretend to nothing of this kind. As to the pleafure of life, if true and lading, if pure and fpiritual, 'tis eafy to cjifcern from what fountains it muft be drawn. Nothing but poverty of fpirit can procure our peace, no- thing but purity of heart our pleafure. But ah ! how far are the idle and unadtive from thefe virtues ? Faith, love, and hope, are the feeds of them : vidtories and triumphs, devotion, alms, and good works are the fruits of them: but what a ftranger to thefe is the drone and fluggard ? Then for the comfort of deaths it muft proceed from a welUfpent life : he that fees nothing but a vaft folitude and wildernefs behind him, will never, like the Ijraelites^ fee a Canaan before him. Life muft be filled with good works^ or elfe death will look but
dark
^^62 Of Ufifruitfulnefs^ as it
dark and gloomy : when the coufcience in- quires every where after the efteds of the Word, and the Spirit, and the blood of Je- fus, and can diicovcr in all the parts, in all the paths of life, no tracks of any thing but fancy and fortune^ humour and induU gence; how will it flirink, and faint, and tremble 1 what pen five, melancholy doubts will damp and choak its hope ! and how can it be otherwife ? Alas ! the mind of a Chriflian is fufficiently informed that every man fliall receive according to what he has done in the body; God will judge every man according to his works ; what then mufl become of him who has none to fliew? If immortality and glory, if life and peace be the reward of well-doings nay, of pati^ ent continuance in well-doing, what will be* come of the drowfy, the fupine and care- lefs, the lot and the fluggifh, who have flept, and fooled, and trifled away life ?
3. I might aggravate the guilt of idle- nefs, by taking an eftimate of the talents it waftes, the obligations it flights, and the hopes it forfeits. I might render man more jealous and apprehenflve of falling in- to it, by obferving how generally it pre- vails ; which is a plain proof, either of the ftrength of the tem.ptation, or of our propenfion ; a plain proof either that there is I know not what fecret magick in
the
C07ifijls In Idle?tefs. 363
the fin, or elfe that the cheat it impofes up- on the world is a very clever, a very dex- terous one. But I have faid enough ; and where the former confiderations fail, thefe will hardly fucceed : therefore I will now pafs on from arguments to advice, which v/as the next thing propofed to be done.
And here my advice mufl have regard to two different forts of perfons. i. To fuch as are born to plentiful or competent for- tunes. 2. To fuch as are to raife their own, or to provide for the fupport and mainte- nance of themfelves and their families, by their labour or induftry in fome calling or profeffion. To the former the beft diredti- ons I can give, are thefe :
I. He that is mafter of his time, ought to devote the more to religion : To whom God hath given much, of him much will be re- quired: Nor has fuch an one any excufe left, either for omiffion, or a hafty and curfory performance of duty, but one, one that will encreafe his guilt, /. e. lazinefs, pleafure, or fome fin or other. Such an one therefore ought to be conflant and dili- gent in frequenting the pubhck afTemblies of the church ; his attendance upon pray- ers, facraments, fermons, muft be fuch as becomes a man, who, as it has pleafed God, feems born not to provide for life, but only to live, only to improve and enjoy life, and carry on the noble defigns of it; and as
becomes
364 Of Unfruitfulncfs^ as it
becomes a man whofe good or ill example is of fuch Vail: importance to the lervice or diflervice of religion. Nor mull: fuch an one's attendance on the publick excule him from the religious offices of the clofet, or his family ; he ought to abound in each : he may be more frequent in meditation and prayer, in reading and inftrudlion, and perform each with more juftnefs and fo- iemnity than others can.
2. Perfons of fortune ought to be careful in the choice of intimates and friends. Con- verfation is not always a lofs, but fome-- times a gain of time : we often need to .have our forgetfulnefs relieved, our drowli- nefs awakened by the difcourfes and re- flexions of our friends. If difcourfe were generally feafoned with grace, converfation would be the greateft bleffing ; if with fenfe and reafon, innocence and prudence, it would be the maofl agreeable entertain- ment of human life. But how mifchievous is the acquaintance which infeds us with vanity and lightnefs of fpirit, which fliews us nothing but a gaudy outfade and a frothy foul ! whofe example binds men in civility to be foolifh, and makes confidence, and vice, and mis-ipence of time, a fafliion.
3. It were to be wiflied, that perfons of the beft rank, were ever bred up to fome- thingj to fomething that might improve, to fp^iiething that might amufe and inno- cently
co?7fiJls In Idlenefs. 365
cently engage their minds 5 to fomctliing that might employ life, without incumbring it. And yet, alas! what need I wilh this? How many excellent qualities are neceflary to render a gentleman worthy of the ftation where God has placed him ? Let him pur- fue thcfe. How many are the virtues, how many the duties to which a Chriftian is ob- liged ? Let him attend thefe. There is a great deal requifite to make a good mafter, a good Jii^ft'^ind, a good father^ a good fon, a good neighbour, a good parifliioner, an , excellent fubjecftj and an excellent friend ; and yet there are many other relations be- fides thefe. In a word, there is no man, who, when he {liall appear before God, v/ill not be found to have omitted many duties; and to have performed many other with lefs care and diligence than he ought ; and furely fuch an one cannot juftly complain for want of bufinefs. I doubt rather on the con- trary, that whoever takes a juft and full view of things, will have reafon to complain, that life is fliort, and our work great \ that let us ufe all the diligence we can, and be as frugal of our time as we will, wc ar- rive much fooner at a maturity of years, than of knowledge and virtue.
4. The diveriions of perfons of this quality ought to be well regulated \ fuch as become the charadter of a gentleman^ and the dignity of a Chrijlian -, that is, they
muft
366 Of Unfruitfulnefs^ as it C07ifijls
muft be neither mean nor vicious. But I have treated this and the foregoing heads more copioufly in human life -, to which I refer my reader.
As to fuch, in the next place, who are engaged in a profeffion, I have particularly confidered their ftate in feveral places, and find little to add here, but only to mind them, that they may be guilty of idlenefs too 'y that their idlenefs is the more crimi- nal, the lefs temptation they have to it. They may negledt the duties of their calling, I mean their fecular calling ; and if they be unfaithful and negligent in their temporal concern, it is not to be expedled that they {hould be more folicitous and induftrious about their fpiritual one. They may again fuffer the cares of this life to thruft out thofe of another J and then they are truly idle and flothful fervants to God, how induftrious and faithful foever they are to the world : for life is but wafted and mif-fpent, if it | makes not provifion for eternity \ and it j matters little whether it be wafted in plea^ Jure or in drudgery.
CHAP.
in Ltihewarmnefs^ Cold?:efs^ &c. 367
CHAP. VIII.
Of Un fruitful nefs, as it cojififls in Luke- warmnefs or formality, l^he caujesfrom ivhich Lukeivarm?2cfs proceeds, ^he folly guilty and danger of a Laodicean Jiate,
IN the former chapter I confidered that part of Unfruitfulnefs which confifts in the omijjion of duty : 1 am now to con- fider another part of it, which confifts in too perfimdiory a performance of it. Be- fides thofe who are truly unprofitable, be- caufe they flight or negledt the duties of rehgion ; there is another fort of men, who at thelafb day will fall under the fame character and condemnation ; not be- caufe they perform no duties, but be- caufe their performance of them is depre- ciated by Coldnefs and formality : men, who make a fair appearance of religion, and yet have no inward fpiritual life : men, who do generally obferve the exter- nal duties of religion, but with fo little guft, with fuch indifference and Luke- warmnefs, that they are neither accepta- ble to God, nor ufeful to themfelves. This ftate of deadnefs may be confidered ei- ther more generally, as it runs through the whole courfe of our lives and adtionsj or mox^ particularly^ in this or that inftance of religion, i. When
368 Of U7^fruiifiilnefs^ as it to7iftjls
I. When *tis fo general, that the bent and courfe of our lives is, for want of rellfli of the things of God, perverted and depraved ; when we have no defign^, drive on no ends, that are fuitable to the excellency and dignity of our nature ; to the holinefi of our frofeffion^ and to the great and manifeft obligations of God : when we have no joys or pleafares, no thirds or appetites, that do truly become a Chriftian ; when we make no progrefs, no advance towards our great end ; when our difcourfes and employments have no tinfture of the Spirit, and no tendency to edification. I think we may then bold- ly conclude, that this is a ftate of carnali- ty and death. And that this want of re- lifli in the general courfe of our lives, pro- ceeds from a real want of a fincere faith, and true illumination. For were the mind once truly enlightened ; were it once clearly convinced, firmly and habitu- ally perfuaded, of the beauty and excel- lency of the things of God \ as we fhould have notions different from thofe of world- ly carnal men, fo would th^re confequent- ly be a difference in the nature of our hopes and fears, of our defires and de- (igns, of our joys and forrows ; and as necefTarily in the main fcope and tenden- cy of our converfotion. Whoever there- fore finds this general ftupidity in the
.courfe
in Ltikewarmnefs^ Cold?tefs^ &c. 369 courfe of his life, let him not flatter him- felf in the performance of any of the du- ties of religion: he has a corrupt, carnal, and blind heart ; his performances proceed not from true principles, and have not that life and vigour in them that they ought; they are as different from the performances of a man truly regenerate* and fandlihed, as the civilities and complements of a well- bred acquaintance, from the fubftantial offi« ces of a fincere and affedtionate friend. Nor can any man, who will take the lead pains ^ to examine himfelf, be ignorant of, or^ miftaken in the condition of his foul, if this be it. For whoever will ad: honeftty and impartially, ought not to pafs a fen- tence of abfolution on himfelf, upon the bare performance of fome relative, or in- ftrumental duties of religion ; but he ought to inquire, firft, what virtues he pradifes, which put him upon expence, hazard, or travel ; what works of piety or charity he performs; and what proportion they bear to his ability. Next, he ought to confider the defign and end he propofes to himfelf in all his religious performances; whether he feek the honour of God, the welfare of man, and his own improvement and growth in goodnefs ; or whether he does this merely to acquit himfelf of a taflc, and difcharge himfelf of what he takes B b for
370 Of Uiifrultjulnefs', as it confifis
for granted as a duty, tho* he finds no plea- fure, no advantage in it. Thirdly, He mufl refleft upon the frame and temper of his mind in reference to thefe duties \ what hunger and thirft he has for righte- cufnefs ; what warnrith, ardor, elevation, or earneftnefs of mind accompanies his performances ^ . what peace and pleafure his refledlion on them ; or whether religi- on be not a burthen to him, or fomething to which cuilom only reconciles him. Laft- ly, He ought to examine what operation, what iijjluence his religious performances have upon him. Prayer, hearing, read- ing, and fuch-like duties, do naturally tend to enlighten the mind, purify the heart, increafe our love, ftrengthen our faith, and confirm our hope ; and therefore, where this is not the efFed of them, we may conclude, that they are not difcharg- ed in that manner and with that fincerity they ought. He therefore, that will exa- mine himfelf aright, muft not afk him- felf how often he reads, how often he hears, ^c. and then reft there; but muft afk himfelf what effedi thefe performances have had upon his mindj which he will foon difcern, if he demand of himfelf, what the bent and fcope of his life is; hov/ much he advances and improves in the conqueft of any vice, and the attain- ment
in Ltikewarnefs, Coldnefs, &c. 371
ment of any virtue; what he loves or what he hates ; what efteem lie has for the things of God, and what for the things of men. And, in a word, how he follows after univerfal righteoufncfs ; and how he increafes in purity of heart, and poverty of
z.Liikewarnmefs, and coldnefs, mav be confidered moxc particularly, as it difcovers Jtklt in the performance of this or that duty ; in hearing, reading, prayer, and participation of the Lord's Supper. Now fis certain, that there is a deadnefs in thefe T'J^.^]^^ proceeds from a carnaUni unjanaified heart, and is a plain fymptora ot zjtate of Jin: and yet it is too common, that they, who are fubjed to it, make little rettedtion upon it, and are httle concerned for It. On the other hand, many com- plain of lifelefnefs in duty, where there IS no jufl ground for this complaint; and this IS no fmall evil to fuch; for it difturbs the peace of their minds, damps the chear- folnefs and alacrity of their fervice, and clogs and encumbers their religion with needlefs doubts and fcruples. Some have gone about to fet this matter right very unfkilfoUy ; and vvhiia they have, as they thought, Ihunned enthufiajlic raptures and irregular heats, have really betrayed the caule of ^r^.^ and Jolid jervency of.fpirit', and talked of prayer, and fuch other du- B b 2 ties,
372 Of Unjrultjtilnefs^ as it confifis
ties, in fuch a manner, as cannot but re- flea difadvantageouny on tliemfelves, a- mongft fuch, as are moderately verfed in the fcriptures, and have any experience of the power of God's Word and Spirit upon their fouls. But what furpnzes me moft is, that fome, of very deferved re- pute, have taught, that the jeehng Jptn- tual pleafure in prayer, h zn enemy to Per- feSfion : that heat and ardor of fpirit in prayer, does often happen to the ^^^-^^/ Chriftians ; and very feldom to the per- fe£t But my bufinefs not being to com- bat the opinions of men, but to advance truths in the moft charitable, and in the moft effeftual manner that I can : there- fore, without taking notice of the motives or reafons which have byaffed any on this fubieft, I will lay down two or three pro- pofitlons, which will, I hope, clear this matter, and promote the defign 1 am now carrying on.
I. Then, LifeJefnefs or lukewarmnefs in thefe duties muft never be conftatit. There is a vaft dlfFcrence between habitual and accidental coldnefs in duty ; the former is the fympiom of worldly, carnal, and un- regenerate minds ; but not the latter Many are the accidents which difturb and indifpofe the body; many are the things which diftrad and clog the mind : *■• from
hi Lukewarnefs^ Coldnefs^ &c. 373
from both which becaufe we (liall never be utterly free in this world ; therefore our devotion will never be fo conPcant and uniform, but that it will have its inter- rtiptiofis and allays ; and dulnefs and life- lefnefs will fometimes feize upon the bed of Chriftians. But then, if this fpiritual deadnefs in religious exercifes be Jixe^i, conjlant^ and habitual^ it muft needs be a proof of a corrupt mind : for 'tis im- poffible that there fhould be a true prin- ciple of grace within, which fhould never, or very rarely, fliew it felf in the fin- cerity and fervency of our devotion. How is it poflible that that man, who is gene- rally flight and fuperficial in his confeffion, fliould have a truecompundtion and fincere contrition for fins ? How is it poffible that he, who is generally indifferent, for- mal, and cold in his petitions, fhould have a juft fenfe either of his wants or dangers ; or a true value for the grace and favour of God ? The fum is, dead- nefs in duty is either general or rare, common or accidental : if it befals us commonl)\ 'tis an argument of an unre- generate heart ; if rarely^ 'tis not. But if the returns of life and deadnefs in duty be fo frequent and unconftant, that 'tis impoflible to determine whether the one or the other prevag moft \ then 'tis B b 3 plain^
274- Of Unfruitfulnefsy as it C07ijijis
plain, that the (late alfo of fuch a man \%
very dubious. ,
2. Duty muft never he deftitute oi fm- cerify, tho* it may of pleafure and tranfport ; it mufi: never be without ferioujhels and concernment, tho* it may be very defe<5live in the degrees of love and ardency. Thus in prayer, the tendernefs and contrition of the foul, diflblved in love and forrow, is a frame of fpirit much above what the penitent commonly arrives at. But an averlion for fin, a firm refolution to forfakq it, and a hearty defire to be enabled by the grace of God fo to do, is what he muft not want. So again, joy and tranfport^ ^he ardor and exultancy of mind, is the ef- fedt of a clear underflanding, an aflured confcience, an heart inflamed with love^ and a ftridt life ; whoever therefore falls ihort in the one, will generally fall (hort in the other too. But every Chriftian, that is truly fuch, muft have a true fenfe of his wants, a hearty defire to pleafe God, a true notion of his goodnefs, and a fteddy de- pendance upon it through Chrift. And thefe things are fufficient to unite our hearts and our lips in the fame petitions : to make us in earneft, in all the duties we perform, and careful to intend the main end of them. M
3- The
-m Ltikewa?'m?iefsy CoUnefs^ 6cc. 375
3. The prayer of the perfect man is ge- nerally offered up with the tender eft and moft exalted paffion ; and a holy pleafurc mingles it felf in every part of his office : his petitions and praifes ; his confellions, deprecations and confidences, are all of them expreffions of warm and delightful paffions. And how can we well conceive it otherwife? Muft not thofe praifes and Magnificats be full of joy and tranfport, which flow from a full aflurance of the di- vine favour, from a long experience of his love, and from the glorious profped- of a blefled eternity ? Can thofe deprecatmis, and confidejices want a heavenly calm and tranquillity of fpirit, which reft upon the Mediation of Jefus, the promifes of an im- mutable God, and the pledge of his Spi- rit ? Can thofe confefjions want contrition, that have all the tendernefs that holy zeal and the humbleft refled:ions can infpire them with ? which are poured forth by a foul enlightened, purified, ftrong in the faith, rooted and grounded in love ; by a foul confequently that has the livelieft fenfe of the deformity and danger of fin, of the beauty and pleafure of holinefs, of the in- finite goodnefs of God, and of that love of Chrift that pafi^eth knowledge ? Can, final- IVj thofe petitions want defire and flame, B b 4 which
37^ Of Unfruttfulnefs^ as it confijis
which are ofrercd up by a foul that hungers and thirfts after righteoufnefs, that counts all things but dung and drofs in compari- fon of Jefus, that pants after God, that longs to be diflblved and to be with Chrift ? And as we may thus, from the nature of things, cclledl what kind of prayers thofe of the perfedl man generally are ; fo may we, from the example of the royal PfaU fnijiy and others, demonftrate all this to be no vain fpeculation, but real matter of fafl. 'Tis true, weight and dignity of mat- ier^ gravity and jignijicajicy of exprejjion^ are the character moft confpicuous in fub- lick offices, in the heft and moft ancient prayers : and particularly in the Lord's prayer. We find in thern few or no fi- gures of fpeech, no vehemence of ex- preflion. But it is true too, that the de- votion of a foul difengaged, as it were, from the body, retired from the world, coUecled within it felf, raifed by daily contemplation, and accuftomed to converle with heaven, flows naturally and eafily. Thofe great ideas, which fuch a prayer as that of our Lord's compolure prefent to the mind, inflame the defire, awaken all the paflions of the holy man, without any labour of imagination, or artifice of words.
Thus
in Ltikewarm?7efs^ CoId?2efsy &c. 377 Thus have I confidered the nature of lukewarm nefs j and (lie wed how far the pet fed: man is removed from it. My next bufinefs is, to perfuade and exhort men to quit it; and become fincere and zealous. Only I muft, firft, take notice by the way, that befides idlenefs and lukewarmneis, there is fometimes a third caufe or occafion of unfruitfulnefs 5 which deferves never to be flighted : that is, Jicklenefs, iinfteadinefsy or inconjlancy. Many there are, who often propofe, projea, and refolve great matters; but never bring forth any fruit to perfec- tion : what they build one day, they throw down another. They put on as many va- rious moral forms, as Proteus in the poets does natural ones : fometimes they are in a fit of zeal ; at other times nothing but cold- nefs and bare form : fometimes they are in the camp of virtue; fometimes in that of vice. In a word, they halt, like the Ifra- elites, between God and Baaly and are di- vided and diftraded between 2ifenfe of duty^ and the love of the world and the body; be- tween the checks and incitements of confci-^ ence on the one hand, and fome fooHHi //z- cUnations on the other. This flate I have had an eye to very often, nor fhall I forget it here ; but fliall propofe fuch a method for the cure of lukewarmnefs and formality, as may be alfo of very good ufe to all fuch, as
faU
578 Of Unfruitftilnefs^ as itconftjls
fall (hort of the main end of religion 5 be- ing not truly and thoroughly changed ; but are only almofi perfuaded to be Cbrijlians : and only not 3.\togeihtr Jo far from the ki?ig- dom of heaven as others. This being pre- Oiifed, I proceed, and^
1. I will inquire into the caufes from whence lukewarmnefs, and all abortive at- ^empts after virtue, flow.
2. I v/ill fliew the folly ^ guilty and danger of a Laodicean ftate.
§. I. Of the caufes, Gf<:. Thefe are ge- nerally four.
1. Men finding themfelves under great difficulties in coming up to holinefs, in the true genuine and gofpel-notion of it, have endeavoured to enlarge the way, and widen the gate that leads to life ; and have therefore formed to themfelves more foft and pliant notions of vice and vir- tue : fuch as may be more eafily accom- modated, either to their particular incli- nations^ or to the anodes and faJIno?2s of the world, than thofe of Chrift and the apo- ftles can. Hence it is, that amongft fuch as pretend to fome regard for religion, hu- mility, poverty of fpirit, lelf- denial, ab- ftinence and mortification, are fo far from being vifibl^ in their practice, that we feem
to
in Ltikewarmnefs^ Coldnefs^ &c. 379
to have almoft loft the notion of them. And the pride of Hfe, and the luft of the eyes, are fo univerfally pradifed, that tho' we know, that thefe in St. Joh7i are the names of vices, we fcarce know what the things themfelves are. We have confound- ed the means and bounds of vice and vir- tue -y and fuch are the freedoms, I will not fay of thofe who profefs debauchery, but Chriftianity, that if they be confiftent with the fandlity and purity of the gofpel, 'twill be hard to determine what excefs is. And, in a word, how many are there, who, making a profeffion of living by faith, and looking for the bleffed hope and the glorious appearance of Chrift, do yet live, as if all the bufinefs of life were to get and enjoy as much of this world as they can ; who, profeffing them- felves the difciples of Chrift, whofe heart was lowly, his fortune mean, and his ap- pearance humble, do yet lay out their time, their labour, their wealth on this one defign, to make fuch a ftiew, fuch a figure in the world, as may render them the gaze and envy of their neigh- bours ? And, as our indulgence to our felves in thefe things, which relate to the pride and vanity of life, and the eafe and appetites of the body, is very great ; fo on the fame ground, and for the fame reafon, is our zeal for the intereft
of
So Of Unfruitftihiefs^ as it confijls
of virtue, and the honour of God, very little, faint, and reniifs. Converfation has very little favour, very little grace in it ; and we are fo far from being lefo'ute and induftrious to awe or {hame vice a- broad, that we our fclves fhould be al- mofl: out of countenance, if we (hould be obferved to pay any particular refpedt to religion or virtue in company. The go- vernment of our families is fo lax and eafy, that it favours more of coldnefs and indifFerency, than fervency of fpirit. 'Tis true indeed, thefe I am fpeaking of do generally frequent the houfe of God 3 and they fit before him as his people ; and de^ lifbt to he a?' his "word : But fo did the yews, when God tells them, in the pro- phet Ezek, xxxiii. 3 1. that their hearts went after their covetoifnefs : And in the pro- phet Ijaiah, we have but an odd character of the morals of thefe people ; of whom God faith, Tet they feek me daily , and de- light to know my ways : Nay, further, they delight in approaching to God, Ifa. Iviii. 2. Now though fuch, as I am fpeaking of, may not be guilty to this degree, {o as to be chargeable with open wicked nefs ; yet I am very much afraid, that even in this duty they but promote the cheat and inipofture they put upon themfelves ; and make their diligence in this point minifter to quiet their confciences in tleir Laodi- cean
in Luhwarm72efs^ CoJdnefs^ Sec, 381
cean ftate; for 'twere eafy to prove, that fuch as thefe do more generally aim at the entertainment of the ear, than the refor- mation of the heart. And we may fay of preachers now, as God did of Ezekiel; And lo^ thou art unto them as a lovely fong, of 07ie that has a very pleafant voicc^ Ezek. xxxiii. 32. The mufick of the voice; the graceful- nefs of delivery ; a flow of words ; the furprize of novelty, and notion ; the beauty of fentences ; and the fparkling of wit and fancy, or an appearance of learn- ing : thefe are, I doubt, too often the things that draw together and charm an auditory : and fo all are pleafed, bat none converted or edified -, for who fweats or bluflies, who trembles or grows pale at thefe fermons ? Who goes away from ihem wounded or flruck through, ferious and pen five, full of pious fears and devout defires ?
2. A Laodicean ftate fprings from floth and pufillanimity, or the want of a tho- rough and well-grounded refolution. This was one caufe of the Ifraelltes fludlua- tion and uncertainty ; they were indeed defirous of a Canaan, but were not forward to purchafe it, by tedious marches, ha- zardous encounters, and the hardfhip of hunger and thirfl, and fuch like : they were ever and anon willing to have pre- 1 ferred
382 Of Uiifruttfiilnefs^ as it co72ftfis
ferred the diflionour and fervitude of Egypt, with fecurity and fulnefs, before a Canaan on thefe terms. And thus it is, this day, with Chriftians of a Laodicean fpirit, and a doubtful ftaggering allegi- ance. An heaven they would have, but would not purchafe it at too dear a rate 5 they would be accounted the difciples of Chrift, and fliare in the merits ' of his fufFerings, but they would not take up his crofs, in any fenfe, and follow him. But, alas ! IJirael might as well have gained their liberty, without going out of Egypt 5 or a Canaan, without travel, and hardfliip, and blood ; as thefe, virtue, and heaven, without watchfulnefs and induftry : we may as well hope to fupport and encreafe the health and ftrength of the body, without food or exercife; as that of the foul, without meditation and prayer: we may as foon conquer our enemies with- out difcipline, expence, and blows ; as mafter our corruptions, and become vir- tuous, without fpiritual watchfulnefs, tra- vel or contention. There is indeed force and efficacy enough in the word of God, to enlighten the mind, and purify the heart ; if we would but frequently and feri- oufly read and meditate it. The grace of the Spirit is fufficient to conquer our corruptions, and ftrengthen and eftablifli U8 in faith and obedience, if we did but 1 earneftly
i?i Luhe'ocarmnefs^ Cold?tefs^ &c. 383
carneftly and frequently pray for it; and cherifli and improve it, when obtained. The means which God has prefcribed are un- doubtedly proper and fuitable, powerful and effedual, to the attainment, prefcr- vation, and increafe of holinefs; and alt his ordinances have a divine virtue and energy in them, if they be but duly and confcientioufly made ufe of. But if we do not watch, if we do not meditate, if we do not pray ; if we expofe our felves to a vain and trifling converfation -, if we in- dulge the body in all the eafe it is inclined to, and put our felves upon no duties, pradife no difcipline that we have any reludancy for ; 'tis not to be wondered at, if our virtue be crazy and fickly, if our performances be cold and unedifying, our faith weak, our affedions low and groveling, our life unfteddy and unpro- fitable, our religion deflitute of true plea- fure, and our latter end of any rational comfort, or well - grounded confidence. 'Tis naturally to be expedled that the foul of the fluggard {l)ould be like his field. Prov. XX iv. 30. / went by the field of the Jlothful, and by the vi?ieyard of the man void of iinderfanding ; and lo^ it was all grown over with thorns^ a?id nettles had covered the face thereof and the ftojie wall thereof wai broken down : This is one plain caufe, and commonly the firft, of our
halt*
384 Of U7'ifruitfuhtefs^ as it conjijls
halting between God and Baal-, namely, our idlenefs and floth in religion, joined with pufillanimity and cowardife, which moves us to decline all difficulties, and dis- ables us to make a bold refiftance againft temptations : how criminal and guilty this muft render us in the fight of God, 'tis no difficulty to guefs. Is this the zeal, the revenge of an humble and adtive peni- tent ? Is this to redeem the time, and efface the memory of our paft fins and provocations? Is this the converfation, that becomes the children of the light, and of the day ? Is this our hunger and third after righteoufncfs ? Is this our ambi- tion, our paffion for an heaven ? Final- ly, Is it thus we requite the mercies and obligations of God, and the love of Je- fus, that paflTeth knowledge ? Shall fuch halting trimming Chriflians as thefe, think ye, ever be judged endued with a true and living faith, who exprefs in the whole tenour of their lives, fo much coldnefs and indifference for their falvation, which the Son of God thought worth the pur- chafing, by fo much travel and fo much forrow, fo much fliame and fo much blood ?
3. A third caufe of our halting be- tween God and Baal is fome degrees of in- fidelity. This was the cafe of Ijrael too.
They
they wpre ever prone to idolatry j part* ly ix2ihi.^d up to it in Egypt^ and elfevvhere \ partly being more capable oF forming an idea of a finite and topical God, than of an infinite and univerlal one, Jcr, xxiii. 23. partly being fond of following the fafliions of other nations. And, laftly, moved, part- ly by that great aiid long profperity, which Egypt and other idolatrous nations enjoyed ; and no doubt comparing it too with the variety and uncertainty of their own for- tune, and the frequent difappointment of their expectations, Hofea ii. never laying it to heart all the while j that the way to fecure their profperity^ was to change, not their God, but their manners. I would to God, this were not too lively a defcrip- tion of the ftate of too many Chriftians ; and that we could not trace our luke- warmnefs and figklenefs in religion too plainly back to the fame fource or ori- gin ; namely, fome degrees of infidelity. I wifh the profperity of the wicked do not fomewhat undermine the belief of a pro- vidence : I wifli, whatever we talk of a treafure in another worlds we do not now and then think it wifeft to have our portion in this. I am afraid, that the de- cays and diffolutions of our nature in death, the rottennefs and corruption of the grave, and the variety of changes and fortunes our very duft undergoes, C c may
386 Of Unfniitftihufsj as it coi^fijls
may 'tempt us to fome fcruples and jealou- fies about a pollhumous life. Bu\ how- ever it be in thele points, lam too too well affured, that we do often doubt, whether virtue be the true bleffednefs of life j whether there be that pleafure in righte- oufnefs the fcripture affirms there is. I am confident, the notions of righteouf- nefs and holinefs, with which the fcrip- ture furniflies us, are often blurred and blotted by the maxims and cuftoms of the world ; and peifwade myfelf, that there is fcarcely one of thofe, that are Laodiceans and trimmers in religion, that do not flatter themfelves, that God v/ill not be as fevere as his threats ; and that he will re- ceive them into heaven upon milder and fofter terms than the gofpel propofes. Some fuch kind of infidelity as this mufl poflefs the heart, where- ever the life is fo infinitely below our profeffion. When the ivord preached doth not profit ^ it is becaufe it is not mingled with a due meafure oi faith in thofe that hear it. If we did truly be- lieve the revelations of God; if we did fee the promifes of God as evident and pre- ient by faith, though diftant in them- felves, 'twere impollible but they mufl move, but they mufl take us; 'twere im- pcflible but they mufl enkindle in us ano- ther fort of defire, and this defire would focn produce another fort of endeavours,
ano-
in Lukewarmnefs^ Coldnefs^ &c. 387
another fort of life. When Mofes beheld Canaan from Pijga, how paflionately did he defire to enter into that good land ! When the difciples had i^tn Jefus afcend up into heaven, how were <hey tranfport- ed with a defire of following him ! how unfpeakable was their joy ! how fervent their prayers ! how lafting and enlarged their gratitude! They returned to JcruMcm ivith great joy ; ajid were continually in the temple praijing and blejjwg God, How does a profpedl of gain captivate the covetous ! How does the fancy or expedlation of pleafure inflame the voluptuary ! How does the fight of vanity and grandeur infeft the proud! And the hope of glory fire the ambitious ? What, hath the beau- ty and pleafure of holinefs no attrad:i- on ? Has heaven no charms in it ? Has the favour and love of God, and of Jefus, no force, no power in them ? Surely we have not the face to deny, but that the promifes of God are great and precious ones ; and if they raife no paffion in us, it mufl not be through want of excellence and lovelinefs in them, but want oi faith in us. And then judge you, how accepta- ble this kind of infidelity mufl: render us to God ; what value can God have for a people whom no kindnefs can oblige, no arguments convince ; with whom no mi- racles can gain belief ; no affarances or C c 2 pro-
3;S8 Of Unfruitfuhiefs^ as it conjijts
promifes find credit ? Hell is the portion of the fearful and unbeliever^ Rev. xxi. 8. And what dreadful judgments did over- whelm Ifrael, as often as they thus halted between God and idols ! it did not excufe them that they had fome fort of veneratioji for the memory of Mofes and his miracles ; lince this was not able to over-rule their frejudice and fuperflitiofi j that they retained fome honour for Abraham IJaaCy and J a* coby and that God which was the fear of their fathers^ fince they had as much, or more, for the nations round about them, and their god^ too. And whatever power they did acknowledge in the God of heaven^ or whatever benefit they did own them- felves to have derived from him, as I can hardly think the memory of either was utterly extinguiilied amongft them j all this availed them nothing, while they made their court to other gods too, and put their truft in their patronage and protec- tion. Though this be fufficient to make us fcnfible of the guilt of a Laodicean vir- tue and uncertain halting faith ; yet I muft advance on, and obferve unto you a worfe principle, if worfe can be, of this deportment yet, which is,
4. The fourth fountain of this un- fteadinefs and remifnefs in religion is, fome remains of corruption ; the preva-
lency
in LuJiewa7''??t?2cfs^ Coldnefs^ &c. 389
lency of fome vicious paflion or other. Mens adions are the plainefl indications of their affedions. If the hfe looks two ways, we need not doubt but that the heart does fo too. This was. that made the young man in the gofpel fluctuate fo between Chrifi and mam?no?i \ this was the cafe of Herod', he had yielded, no doubt, to the power and force of the Baptiji's rea-- fom, if he had not been drawn back by the charms of his Herodias. And this is the cafe of every man who is but abnoji 2i Chriftian ; he is under the afcendant of fome filly or vile luft or other j this is that which fpoils the tafte of the hidden ;;;^;/- na, and diminidieth the price of Canaan. Without doubt men would apply them- felves more vigoroufly to fpiritual things, were they not too fond of the body and the pleafures of it 5 they would certainly feek the kingdom of heaven more earneftly, and make a better provifion than they do for the other world, were they not too much taken with this, and therefore too apt to fet up their reft, on this fide Jordan. Now if this be fo, what can we expedl ? They only who conquer^ are crowned -, they thatyiii; to xkit flefl:) and to the worlds can reap nothing from thcfe but corruption. Thefe kind of Chriflians, though perad- venture they are not flaves to any infamous and jcandalous lufls, are yet entangled by C c 3 fome
390 Of Unfruitfulnefs^ asitconjijls
fome other, not much lefs injurious, though not to Imputation, yet to purity of heart-, they are captivated to the world and flefli, though their chains feem better pohflied, and of a finer metal j they cannot mount upwards, they cannot conquer, being re- tarded and kept under, if not by the flrength of iemptaticn^ yet by their own fofttiejs and njocabiefs ; and yet, why fhould I doubt but thefe are conquered by temp- tation ? The more innocent the objed: of any one's palTions is, generally the more fatal^ becaufe we are the more apt to in- dulge our felves in it. The caufes of Luke- warmnefs being thus pointed out, 'tis evi- dent what the cure of it confifts in, name- ly, in forming juft and correcft notions of virtue and vice -, in ftrengthening and con- firming our fiUth, and in perfeding and compleating our reformation. I will now endeavour to poffefs the minds of men with an avcrfion and dread of this ftate of Lukewarmnefs, by iliewing,
i. The folly.
2. The guilt ; and,
3, The danger of it.
1. The folly. How reafonably may I here addrefs myfelf to the lukewarm in the words of Elijah to the Jfraelites : Hew long halt yc kstween two opinions ? if the Lord
he
in Ltikcwar77i72efs^ Cold?2efs^ &c. 391
be God, follow him , but if Baal, then fol- low him, I Kings xviii. 21. If you do in- deed believe, that your fafety and happi- nefs depends upon God, then ferve him in good earneft ; but if you think this depends upon the world, the flefh, and the devil, then ferve thefe^ if you really think that virtue and religion are the inoft folid and ftable treafure, then ftrive fincerely and vi- goroufly to poiTefs your felves of them; but if you really think, that the eafe and pleafure of the body, refpedl, and pomp, and ftate, is the proper portion and fove- reign good of man, then devote and offer up your felves to thefe. For what a folly is that life, which will neither procure us the happinefs of this world, nor of ano- ther ? To what purpofe is it to liften only fo much to confcience, as to damp and chill our pleafure ; and fo much to pleafure, as to difturb the peace and repofe of confci- ence? But Indeed, as the words of Elijah were rather an irony than any real doubt, whether Baal or the Lord were God ; ra- ther a fcornfal derifion of their folly and ftupidity, than a ferious exhortation to de- liberate, whether idolatry or the worfhip of the true God were to be chofen : I doubt not, but mine will feem to you to carry no other found in them. The difpa- rity is fo vaft between God and the world, between religion and feufuality, covetouf- C c 4 nefs
392 Of Unfruitfuhtcfs^ as itconjijls
licfs and ambition ; between thofe hopes and enjoyments we may reap from the one, and thole we can fancy in the other ; that there is no place for doubting what choice we are to make, or to which fide we are to adhere ; nay, in this we are more cri- minal than the Ijraelites^ being felf- con- demned. The Jfraelit£s indeed, feem to be at a lofs, whether the Lord or Baal were God ; they doubted under whofe protedli- on they might thrive beft. But at this day, whoever believes a God, knows very well there is none befides him. Wh:itever paffion we have for the world, and the things of it ; whatever fpiritual idolatry .we are guilty of, our opinions are not yet io far corrupted, as to attribute to them, in reaUty, any thing like Divinity. Whilfl: we dote on wealth, we at the fame time knovc^ that it makes it felf wings and liies away ; whilft on greatnefs and pow- er, we know that 'tis but a piece of emp- ty and toilfome pageantry, and often the iubjeft of mifery and difmal tragedies, not incident to a lower flate^ whilfl we dote on pleafure, we are well affured that 'tis dilhonourable and ihort, and intermix- ed with fears, and iliame, and torment ; we know that nothing here below is able to free our ftate and fortune from calami- ty, our mind from guilt, the body from d^atb, much lefs the whole (nan from a 2 rnifcrable
in Ltihewarmnefs^ Cold?iefs^ &c. 393
miferable eternity. In one word, we know that what wc admire is vanity, and what we worfliip is indeed an idol. This being fo, I w^ill infift no longer on this topick ; for fince the world bears no competition with God in our opinion, tho' it oftea rivals him in our affeftions, we are not to impute the halting of a Laodicean Chri- ftian to any perfuafion of omnipotence or all-fafficiency, or any thing like Divinity in the things he dotes on, ferves, and wor- fhips ; but we muft find out fome other reafon of it. And that is generally this : we are willing to believe, that our fond- nefs for the world, and our indulgence to the body, is confident enough with reli- gion ; that it is no violation of our faith, nor provocation to God ; nor confequent- ly, prejudice to our eternal intereft j and then 'tis no wonder if we blend and com- pound religion and fcnfuality; and (land divided in our affedions ; and confequent- ly halt in our fervice between God and the world. To prevent this, I will fliew,
2. That this is a great fm-, which is fufiiciently evident from this fingle confi- deration, that it fruftrates the efficacy of the gofpel and the Spirit, and entirely de- feats the great defign of the Chriftian reli- gion. For, I. Religion has no eft'cdual influence upon the lukewarm himfelf ; the
gofpel
394 ^f Unfruitfuhiefs^ as it confPs
gofpel works no thorough change in him. The finner is not converted into a faint \ nor human nature perfeded by participa- tion of a divine one. 2. The Laodiceam can never offer up to God any gift, any fa- crifice worthy of him ; nor render him any fervice acceptable to him ; the king- dom of God is rightcoufnefs, and feace^ and jcy in the Holy Gboft, Rom. xiv. He that in theje things fervcth Chriji^ is acceptable to God, and approved of men. But alas ! thefe vcitxi are aimon: utter ftrangers to theie things; a few faint and iirefoiute Vviilics, foimal and cuilomary prayers, niggardly and grumbling alms, and an attendance upon God's word, rather out of fpiritual wantonnefs, than devotion ; thefe are the offerings they can make God ; and will God be better pleafed with thefe, than he was with thofe of IJrael^ that were de- formed with maims and blemiflies ? Mai. i. 8. Offer now thefe to thy govermur ; will he be pleafed with thee, or accept of thy per- Jon ? faith the Lord of hojls. The Magi, indeed, left their country, and offered gold, Jrankincenfe and myrrh to our Saviour, Mat. ii. David would not jacrijice to God of that 'ii'hlch cofl him notling, 2 Sam. xxiv. 24. 1 he primitive Chriilians offered up to God prayers and tears, labours and travels ; nay their honours, their fortunes, their lives, their blood. But, alas ! what have
thefe
in Lukewarm?2efs^ Coldnefs^ &c. 395
thefe men to offer ? They have not love enough to put them upon any expence 3 nor faith enough to put them upon any hard- {hips, for the fake of God and virtue. Fortho they think themjehes rich and iJicreaj'ed in goods ^ and to have need of nothings yet are they poor, wretched, and miferable, and blind, and naked, Rev. iii. 17. And iliall thefe receive a crown of righteoufnefs ? Shall thefe fliare in the kingdom of Jefus ? Shall thefe partake in the triumph of the laft day ? It can never be ; they do no- thing worthy of the gofpel, nothing wor- thy of the Spirit of God ; nothing that can entitle them to the benefit of the Crofs of Chrift.
3. The life of the Laodicean Chriftian will never do any credit to religion, or re- fledt any honour on the gofpel. No man will be ever able to difcern the beauty of holinefs, or the power and efficacy of divine truths, from the pra(ftice and converfa- tion of fuch an one. Ah ! had the car- riage of the primitive times been fuch as his, I know not what miracles might have done, I am fure exa?nples would never have made any profelytes. But the Chriftians then adled thoie virtues, which the Pagan only pretended to ; and faith in Jefus at- chieved thofe vidories over the world, which the Je-^s [io debauched and flupid
were
3g6 OfUnfruitfulnefs^ as it conjifls
were they grown) did in the declenlion of that date neither underftand nor pretend to : this was that which made the world admire and love Chriftianity. After thus much faid of the eftefts of this fort of car- riage 5 I need fcarcely put any one in mind, what will be the laft and faddeft effedt of it ; for if our Chriftianity be fuch, that it neither truly fets us free from our bondage to the world and flefti ; nor inriches our foul with true and folid virtues j if it neither promote the hoaour of God, nor the good of man, it muft unavoidably follow, that having no true title to God's favour, nor any rational ground, on which to build an affurance of it, we can reap no true com- fort or pleafuie from religion here, or any reward from it hereafter. Alas ! what talk I of comfort and reward ? Dijlrefs and unguiJJj miiji take hold of thefinners in Sion ; and fearfiihefs mujl Jurpi^tfe the hypocrite : and from the troubles and miferies of this life, they muft go down into the everlaft- ing torments of another. The fcripture is plain ; God will fpue them out of his mouth, as he did the Laodicean : he will fhut the gate of heaven againft them, as againft the fooliJJj virgins that had no oil m their lamps : and their hell will have one torment in it, which is incident to no others, that they had once the hopes of heaven ; and it is no fmall
aggra-
i?t LtikewarMnefs^ Cdldnefs^ &c. 3951^
aggravation of mifery to fall into it, even from the expectation of happinefs.'
This is not, as I obferved above, to be applied to accidental dulnefs or deadnefs in duty ; nor are the decays or abatements of love, vs^hich good men fometimes fufFer, immediately to be pronounced damnable. But yet thefe are to be put in mind of the danger they are in; and recalled to their former zeal, in the w^ords of the Spirit to the Church of Ephefus ; Neverthekfs, I have fomewhat againjl thce^ becaufe thou hajl left thy Jirft love. Remember therefore from whence thou art fallen ; and repent^ and do the firjl works ; or elfe I will come unto thee quickly, and will remove thy candlejlick out of his place, except thou repent^ Rev, ii. 4, 5-
CHAP.
398 Of Zeal
CHAP. IX.
Of ZtA. What in general is meant by TjfA ; and what is that perfection of holinejs in which it confifts. Whether the perfect man muft be adorned with a confluence of all virtues ; and to what degree of holinefs he may befuppofed to arrive,
I Am arrived at the laft ftage of perfection^ which I chufe to call a ftate of zeal ; not only becaufe the fcripture feems to dired: me to this expreffion, but alfo be- caufe it feems to me more full and pro- per than others, that may be, or are made ufe of for the fame end. A ftate of union is an expreffion that better fuits another life than this. For the leiTon the perfeCi man is ever and anon to revolve in his mind, is, that the prefent life is a life of labour, and travel, and fufferings ; the future one, of rewards, and crowns, and enjoyments. Then as to that other ex- preffion, the ftate of love^ it fuits my purpofe well enough ; but does not come up fo juftly and exadly to it, as the ftate of zealy for I take zeal to be love^ in the utmoft elevation and vivacity that it is ca- pable of.
And now, what a noble, what a fruit- ful argument am I entring upon ? Me- thinks I feel my foul grow warm^ and in^
kindle
Of Zeal 399
kindle upon my approaching it ; and my firft views or contemplations of it infpire me with defires of the fame nature with it felf. I am concerned to fee my felf confi- ned and limited by the laws of 77iethod\ and find my felf inclined to wifli, that I were now to v/rite, rather a juft volume^ than a {^'SN pages. Here the heroic aBs^ or, what is more, the heroic live^ of faints, mar- tyrs, and confeflbrs, prefent themfelves to my thoughts 5 here hiunan nature, enrich- ed, adorned, and elevated to the utmoft degree, by a participation of the divine one; here the power of God's Word, the energy of the Holy Ghojl, the triumphs of faith^ and the extafies of love^ would be defcribed ; here the different excellencies of difl*erent virtues^ and the different value of good works, (hould be flated and fettled, and the various paths, in which men pur- fue the heights of virtue and the noblefl defigns be examined, and folid piety and true wifdom be refined from the alloys and mixtures of enthufiafm, fuperftition, fan- cy, or whatever elfe they are disfigured and debafed by. Bat this cannot 7iow be done, and it may be it could not at all be done by 7ne : no meafure of the Spirit^ peradventure, below that with which the apojiles were infpired, is fufiicient to treat this argument as it requires. Befides, ac- .
cording 2
40 o Of Zeal.
cording to my capacity, I have been all along making this point. When, in the jirji fedlion, I ftated the jiotion of perfecliofi, ihewed by what fleps we advanced to it^ what meam we are to make ufe of, and what would be the fruit of it, I did in ef- feft defcribe to my reader, the ftate of zeal, and marked out the path that leads to it. When, in the fecond^ I labour to eftablifli the true liberty of man, upon the overthrow and extirpation not only of mortal fin, and of idlenefs and lukewarmftefsy but alfo, as far as it might be, even of fin of infirmity y and original corruptions what elfe was I doing, but profecuting this one defigUj, namely, the implanting and propagating in the world the ftate of zeal'? However, fomething there feems to me yet wanting to compleat my undertaking ; and that I am to endeavour now- To which end I will here difcourfe of three things,
J. What it is in general I mean by zeal
2. What is that PerfeBion of holineji or righteoufnefs^ wherein it confifts. And,
3. Of the efficacy ot force of this holi^ line/Sy as it exerts itfelf in good ivorh. Of thefe, the two former fliall be the argu- ment of thii'y the third of the followi?jg chapter.
§. i.Of
Of Zeal. 401
§. I. Of zeal \\\ general^ what it is. I do not exclude Ihme degrees of zed^ fiotii every period of the Chriftian's lite \ iince- rity cannot fublift wliolly without it. The hunger and thirji after righteoufnefs^ which is the fubied: of one of our Savioui's Bea- titudes^ muft be more or lets in every child of God. But it may fignify one thing in the infant^ another in the adult Chriftian; in the one, the conqueft of fin, or rather of the reliques and remains of former finful habits, and the attainment of habitual goodnefs, is the obje^ of this hunger and thirji : in the other, it imports a vehement defire of whatever is yet want- ing to a farther accomplifliment and con- fummation of righteoufnefs already fixed and eftabliflied 5 the entire and ultimate perfedion of it in heave?i ; and in the mean tim^e, the promoting the divine glo- ry upon earthy whatever it cofl: him to do fo. By a flate of zeal then, I here mean virtue or holinefs, not in the bud, or in the bloflTom, but in its full flrength and flature, grown up, and ripe, and loaded with blefiTed fruits: I mean that holinefs that is the refult of illumination, or elcar- nefs of judgment, of the ftreiigth and torcd of holy refoluiion, and the vigour and energy of holy pafiions. In a word, I mean that folid, ipiritual, and operative D d religion.
402 Of Zeah
religion, which may be felt and enjoyed by us our felves, in the fcrcnity and tran- quillity of confcience, the longings and breathings of pious defires, the joys and pleafures of a rational afliirance; difcerned by the world in our lives and adlions, in the modefty of our garb, in the plainnefs and humility of all things elfe that per- tain to the port of life ; in the temperance of our meals, the purity and heavenhnefs of converfation, the moderation of our de- figns and enjoyments, the inftrudion of our families, with a tender and indefati- gable watchfulnefs over them ; the con- flancy of our attendance upon^ and the de- voutnefs of our deportment /;/, the pub- lick worfhip of God ; and finally, in the adivity and gencrofity of our charity: or, to fpeak my thoughts in the language of St. Faul^ a ilate of zeal^ is that perfecti- on or maturity of holinefs, which abounds in the ivorks of faith ^ the hi hour of love^ and the patience of hope, ifi our Lord yefus Chriji, in the fight of God, and our Father y I l^hcf. i. 3. Now the end of all this is, the advancing the glory of God : and therefore zeal is well enough defcribed or defined, by an ardent or vehement de- fire of doing fo. Now this is advanced two ways : frf, by our perfonal and i?2he' rent holi?iefs : and, fecondly^ by the fruit of
it>
Of Zeal 403
it, good works. Of both which I will now fpeak a little more pattiLularly.
§. 2. Of thM perfe^ion of bo'inefs which conftitues the ftnte of zeal. Htre I will inquire into two things.
1. Whether the perfeB man muft be poffefled of all the trealures of goodnefs ; whether he muft be adorned by a con- fluence, and an accumulation of all virr tues.
2. What height of virtue, what degree of holinefs, he may be fuppofed to arrive at.
I. Of the exfe?2f of righteoufnefs. It is generally thought, that univerfality is as eflcntial and necelTary a property of gof- pel-righteoufnefs, as fincerity and perfeve- rance : that there is an infeparable con- nexion and union, between all Chriftian virtues ; fo that he, who wants any, muft be concluded to have 7iojie : this want be- ing, not hke a blemifli that diminiflies the beauty, or a maim that weakens the ftrength ; but like a wound that diffolves the frame and contexture of the natural body. This opinion is partly built upon reajon, which tells us, that there' is a na- tive luftre and beauty in all virtues ; and therefore there is no one in the whoie fyl- D d 2 tcm
40+ Of Zeal
tern of morality, but mud be lovely and amiable to a good man. Partly u^ionjcrip^ tiire, in which we find the Chriftian repre- fented, as holy in all manner of converfation, I Pet. i. 15. P erf en in every good ^worky Heb. xiii. 21. As filled with all the fulnejs of God, Eph. iii. 1 9. As fruitful in every good work, Col. i. 10. and exhorted in the moft comprehenfive terms imaginable, to the pra(ftice of every virtue. Fi?2ally, brethren, whatjbever things are true, whatjoever things are honefl, whatfoever things are juft, whatjo- ever things are pure, whatfoever things are lovely, whatfoever things are of good report ; if there be any virtue, if there be a?2y praife, think on thefe things. To which may be added numerous texts, importing, that faith is a principle of univerjal righteouf- nefs ; and that the fear and love of God, do equally oblige us to all his command- ments ', and that the violation of one in- volves us in the guilt of alL And the re- fult of all this feems to be plainly this, that the whole chain of graces is diffolved and lod-, if there be but one link wanting. But at this rate, as the fincere man muft be endowed with all manner of virtues, fo muft the perfcB excel in all : but the one and the other, affertion, if we confi- der things clofely, feems to have in them infuperable difficulties. There is a vaft variety in the natures of men, in the dates 2 and
Of Zeal 4^5
and conditions of life, and In the kinds, and degrees, as well of the fandifying, as of the miraculous gifts of God. St, Paul tells us, e^cery man has bis prope?' gift of God, I Cor. vii. 7. From whence it feems naturally to be inferred, that every man is not capable of attaining to an ex- cellence and eminence in every virtue. Ex- perience tells • us, that there are different kinds of natures ^ as well ^s/oi/s 5 and that fome kinds of virtues, like fome kinds of Jeed, will thrive better in one than in ano- ther. Nor does grace alter the matter much ; fince it generally accommodates it felf to nature, Laftly, it feems very hard, that every man (hould have the virtues of all men, of all dates, of all capacities j eve- ry particular member, the virtues of the v/hole Church ; the beauty and flrength of the Church, as well as of the natural body, or common-wealth, confiding, not in the all-fufficiency of every member, but in that variety of gifts and graces, that ce- ments and unites, enriches and iuppoits the whole. To come to the matter of facf ; I read of the faith of Abraham, tlie meeknefs of Mofes, the patience of Job, the love of Mary Magdalen, the zeal of St. Peter, and the labours and travels of St. Paul , which firmnefs and conftancy is too mean a name for. Thefe virtues feem therefore, to have been the peculiar excellencies of thefe D d 3 per-
40 6 Of Zeal
perfons ; and to have (hone in them with more tranfcendent luftre, than any other : thefe leem to have been the virtues, for which grace and nature eminently quahfied them 5 and to which the providence of God more immediately and direcftly called them. All this confidered, feems it not enough to come up to the perfecilon of theje great men ? May it not fuIRce to excel in thefe virtues, which nature, grace, and providence pre- fcribed ? May not the perfedl be allowed to want, what he does not need ? Wouid not one think, that, in niany refpefts, it were enough for him to be free from this or that vice, rather than to expedl that he (hould be adorned with this or that virtue, which he has no ufe for ? Efpecially, if by virtue we underlland ftridlly, fuch a habit as en- ables us to aft eafily and delightfully ? To adjuft this matter ;
I. Thz perfect man muft, as I have pro- ved before, not only be fet free from the dominion of fin, but alfo abftain even from a fingle ad: of prefumptuous wickednefs : he muft neither criminally o?nit a duty, nor deliberately ccmmii any thing repugnant to it.
2dly, He muft be endowed with fpiri- tual wifdom and underftanding, with faith, hope, charity, with the graces which I will
call
Of Zeal.
call univerfal, becaufe neceflary and indiC- pen fable to all as Chriftians, abftrad:ing from their particular capacities and relati- ons; and that too in an eminent degree, fo as to hz Jlrojig in the grace which is in Chrijl Jejiis^ 2 Tim. ii. i. This will render hinn holy in all manner of converfation, and tho^ roughly furnijhed to all good works, Thefe two things conftitute univerjhl righteouf- nefs, compleat the perfetl man, and fully fatisfy the texts alledged ; or, if not^ what follows will,
^dly^ He muft excel in thofe virtues which are moft ?2aturaL I call thofe vir- tues natural, to which grace and nature moft powerfully difpofe and incline him ; for theje he feems to be deligne J by God ; thefe will foon grow up to maturity ; and much w^ill be their fruit, and great their beauty. I do not all this while fuppofe, that the perfe^ man ought not fo far to fub- due and recllfy his temper, as not only to overcome the lin of his conjtitution, but in fome degrees pofTefs the virtue that is moft repugnant to it. But to expedt him to be eminent here^ is, I doubt, too hard and unreafonable. For here^ when he has beftowed much pains and travel, much care and coft, his progrefs may not be fo much, as where he beftowed leaji. But here I muft add two cautions ; the one is, that D d 4 no
407
4Q8 Of Zeal
no man nv^ftake contradled habits for na- ture, and tlien conclude, that it will be impoffible for him to attain the perfeSiion of this or that virtue, through a natural incapacity. la the next place, let no man fatisfy and content himfelf, in a weak and imperfedl ftate of that virtue, which is directly oppofed to the fin of his conjlitu- tion \ but let him think, that here^ if any where, his virtue muft be always ^r^W/z^ ; and let him not doubt, but that our Savi- our's promife, as far as it can be accom- pliflied on earth, belongs to his fincere en- deavours here ; biejfed are they that hunger and th'rjl after right eoufnefs y for they fh all he filled, Mauh. v. 6.
-4. The -perfeB man muft be eminent in thofe virtues which are mofl necefjary : fuch are thofe which his particular ftation and calling, or any other difpenfation of providence he is under, requires of him. Vv'hatever virtues may be more delightful, thefe are more important ; others may be more natural^ thefe have more of nje and more of merit. A man may fall (hort of perfeElion in others, without either difpa- rageraent ox guilt % but deficiency in thefe, can hardly efcape both, Befides, every thing is lovely in its place, and in its time. There is a peculiar grace and luftre, that attends the virtues of a man's ftation, that
is
Of Zeal 409
IS fcarcely to be found in any other. I would, therefore, have my perfeB man truly great in his own bufinefs ; and (hine with a dazling luftre in his own fphere. To this purpofe, furely, fpeaks the advice of St. PauU Rom. xii. 6, 7, 8. Having then gifts, differing according to the grace that is given to us, whether prophecy, let us prophefy according lo the proportion of faith : or mini- fry, let us wait on our mijifirifig : or he that teacheth, on teaching : or he that exhorteth^ on exhortation : he that giveth, let him do it with fimpli city : he that ruleth, with diligence: he that Jh ewe th rnercy, with chearfulnejs.
5. Laftly, As there is different guilt in fins, fo there is different merit in vir- tues: as amongft miraculous, fo amongfl: fandtifying gifts, fome are more excellent than others ; and he is the mojl perfect man, who is enriched with the mofl per^ fe5l gifts. The three heroic virtues of the goi'pel are faith, love, humility. Nor do I prefumptuoufly, contrary to the apo- ftle, exclude hope -, but comprehend it un- der Jaitb. Of faith I had often have oc- cafion to fpeak. Humility will make the laji chapter of this fedion -, and therefore 1 will only exhort to love. Love is the nobleft fruit of illumination and faith, the true fource and parent of joy and
peace.
41 o Of Zeal
peace. Love is the mod pregnant feed of a divine life ; 'tis the principle that animates, moves, and forms the v^hole body of righteoufnefs : love is the bond of union and communioji iioith the Father and his Son Jefus through the Spirit. And 'tis but fit, that what renders us moft like God, fliould render us moft dear to him too : and this love does ; for God is love. In fhort, love is the fulfilling of the law ; •^tis the beauty and perfedlion of a difci- ple of Jefus; and the great fubjed: of praife and glory in the day of judg- ment. Love is the laft round in the fcale of Perfediion ; and therefore my perfect man muft abound in this. What degrees of love^ of defire^ or complacency for the things of this prefent hfe, may confift with iincerity, what with PerfedlioUy may be eafily learned from feveral parts of this work. There is no doubt but the per^ JeB man muft love God to that degree^ that he muft always cleave to him ; walk as al- ways before him ; ever meditate and con- template on him and his works ; contrive and ftudy, labour and contend to pleafe him : it muft be an affliction to him to be divided from him but for a little while ; and he muft ever and anon, by day and night, break out into his praifes, and rejoyce and glory in him. 2. He muft
love
Of Zeal. 41 X
love God to that degree, as that all things, in comparifon of him, mufl appear blall- ed and withered, empty and contemptible, without plealbre, without beauty : and confequently he muft fo thirft after the beatific "cifioUy after the prefence and frui- tion of God, that he muft earneftly defire to be di[[olved^ and pant and long to be dif- miffed from the pilgrimage of this worlds and from the corruptible tabernacle of the body. Nor do I, laftly, doubt, but that this love is often fenfibly tranfporting : 'tis a fire within, that ftrives to break out, and exert itfelf in the fruitions of heaven: 'tis a rich and mighty cordial, that raifes nature above itfelf, and makes it all purity or glory.
Thus have I confidered the extent or compafs of the perfe^ man's virtues. And the film total is : in fome he muft excel, becaufe natural and eafy ; in others, be- caufe neceffary. Univerfal ones he cannot want ; they are eflential to Chriftianity ; others of a peculiar nature he may^ unlefs his circumftances exadt them : nor is this any diminution of his perfeclion. Pati- ence, fortitude, moderation, vigilance, Gff. are the virtues of earth, not heaven; and yet none think the bleiTcd inhabitants of that place imperfed:, becaufe not endowed with habits which they do not want.
Above
412 Of Zeal
Above all, he that will be perfeB\ mufl: abound in thofe graces, which are for the moft heroic nature ; faith, love, and humility : for thefe are they, which mod efFedually exalt man above himfelf^ and above the world ; which inflame him with a zeal for the honour of God, and the good of man ; and enable him to furmount the difficulties, which he meets with in profecuting this glorious defign. I am next to enquire,
§. 2. To what height y to what degrees of virtue, the perfetl man may advance. I have in part anticipated this enquiry al- ready 5 yet cannot forbear adding here t'wo obfervations. Firfi^ That reafon and fciip- ture Teem to prefs us on towards an end- lefs progrefs in virtue. And yet, fecond- ly^ That both feem to propofe to us fuch a Jiate of perfeBion as attainable, beyond which we cannot go j that fo the beginner may not defpair of perfedion, nor the perfect abate any thing of their vigilance, and their induftry. Such a degree of ex- cellence, to which nothing can be added ; fuch a height, above which there is no room to foar, if apply'd to man and this world, is furely bat an imaginary notion. To dream oi fuch a perfeoiion, were to for- get our nature, and our ftate: no faga- city of judgment, no ftrength of refo-
lution.
Gf Zeal 413
lution, no felicity of circumftances, caa ever advance us to this height. Such a perfeBion as thisj that is incapable of any increafe, belongs, I believe, to God alone : or, if we may allow it to angels, we muft certainly deny it to man : in iDhom, one would think, the appetites of the body can never be fo entirely fubdued, that there ihould be no place to extend his conqueft, or render his vidtory more intire and compleat : and in whom, one would think, the Spirit of God fliould never refide in that mealure, that there fliould be nothing to be added to his fulnefs. *Tis hard to con- ceive, how we (hould ftudy the fyflem of divine faith, how we fhould daily re- fledt upon our lives and actions, without growing in fpiritual wifdom and under- ftanding : 'tis hard to conceive, how we fliould give God, the world, and our felves, repeated proofs of our integrity in the day of trial, without increajing our ftrength and aiTurance : and love muft naturally increafe with thefe. Whence it is, that St. Paid, acknowledging himfelf not yet perfe::t, refolves, that forgetting thoje things that are behind, and reaching for- wards to thofe things that are before, he would prefs on towards the ?nark, for the prize of the high calli?2g of God,, in Chrifi Jefus, Phil, iii. 13, 14. And St. ^^/?/;; refolves, Pletiif fima charitaSy quamdiu hie homo vivit, in ne^
/nine
414 ^f ^^^^'
mine eji : An ahfohte plenitude of charity is in no mortal upon earth.
And yet, if we come iofadt and prac- tice^ one would be tempted to think, that the difcipks of our Lord and Mafter had arrived at that ftate, wherein their bufinefs was not to climb higher, but ra- ther to make good the ground they had gained. What could render St. Pauh vic- tory over the body more compleat, who aflbres us, / am crucified with Chrift ? And again, / am crucified to the worlds and the Ivor Id is crucified to me ? What could ren- der the authority and dominion of his mind more abfolute, or its graces more confummate and entire ? Who could fay with truth, 'Tis not I who live, but Chrift who lives in me. What would you have added to that faith, and love, which made hi?n ready, ?ict only to be bounds but to die at Jerufalem, which made him long to be difjolved and to be with Chrift ? As to thofe words of his, Phil. iii. ii^, forgetting thofe things that are behi?id, and reaching for- wards, &c. they relate to his trials and performances, to his perils and conflidsj not to his attainments: he does not here deny himfelf to be perfe^, though that might well enough have become his mo- defty and humility ; but only, that he was not to look upon himfelf as already at his goal, a conqueror and crowned ;
there
Of Zeah 415
there being much yet behind to do and fuller, notwithftanding all that he had paffed throui^h. This is the fenfe of his «X *^''^' ^'^^ rdsMiwfjt^oci, which we render, not as though I were already perfe^l. As to St. Aiiji'ui, I am wholly of his mii.d ; for he fpeaks comparatively^ and does in cffedt no more than affirm, that no man living is as perfeB in this world, as he will be in another^ which no man fure
can ever doubt If we confult re a-
fon^ will it not be apt to tell us, that as every being has its bounds fet it, fo has every perfe^ion too ? That there is a Jla- turey as of the natural^ fo of the /piritual man, beyond which it cannot grow ? That as to grace^ no more can be infufed, than our natures are capable of ? Otherwife, like too rich a cordial, it will not ftreng- then, but fire our natures ; or, like too dazling a light, it will not affill, put op- prefs our faculties. And does not the parable of our Mafler countenance this, Matth, XXV. 2. wherein he tells us, that God gave to one five talents, to another two, to another one, to every man ac- cording to his ability. By which one would think our Lord infinuates, that the m.ea- fures of grace are ufually diftributed in proportion to the capacities of nature ; and that he^ who improved his two talents into four^ arrived at his proper perfedion^ as
2 well
4 1 6 Of Zeal.
well as he^ who improved his^w into ten -, it being as abfurd to expedt, that the per-^ fediiofi of every man fhould be the fame, as to expedt, that all mens bodies fhould be of the fame height, or their minds of the fame capacity.
Refleding on all this trgether, I can- not but be of opinion, that fome have adltially arrived at that ftrength of faith, at that ardour of love, that they feemed to have been incapable of any confiderable accejjiom in this life. But yet, new occa- lions may ftill demand new virtues ; which were indeed before contained and included in faith and love \ but no otherwife, than as fruits and trees arc in their feeds. And fome degree of original corruption may ftill be lurking in the moft fandified nature; and fome venial defeds and im- perfections or other, may ftill leave room for the greateft of faints to extend his conqueft. Befides, 'tis hard to determine or fix the bounds of knowledge ; and every new degree of light feems to make way for more. So that after all, nothing hinders, but that the path of the perfeSf man may, as well with refpedt to his right eoujhefs as his fortune^^ be like the Paining lights which Jhineth more and more unto the perfe5l day -, 1 mean, the day of a bleffed eternity.
The
Of Zeal
The motives to perfe5flo?2^ the fruit of It, the jucans and methods of attaining it, laid down in the firfl fedion, will all ierve here : therefore I have nothing to offer of this fort ; only, if I forgot to pay that de- ference to the iiiftitutions of our churchy which they juftly deferve, I do \t7iow: and do earneftly perfwade nny reader to a ftridl obfervance of them. I do not only think this neceffary to maintain diface of religion amongft us, but alfo highly conducive to true perfe5lion. I am fully iaiisiied, that there is a peculiar prefence of God in his publick ordinances ; that the devotion of good men does mutually enflame and enkin- dle one another; that there is an ho^y awe -and reverence feizes the minds of good men, when they draw near to God in publick worfhip ; and finally, that if the offices of our liturgy do not aff^d: our hearts^ 'tis becaufe they are very much indifpofed, and very poorly qualified for the true and fpiri- tual w^orfliip of God.
417
E e CHAP.
41 8 Of ZeaU cis It cojtftjls
CHAP. X.
Of Zeal, CIS it confijls in Good Works. 'Thdi our own Jectirity demands a Zeal in thefe good works 5 fo likewife do the good of our neighbour, a?7d the glory of God, which are much promoted by good works.
AN D now let not any one think, that I have taken pains to advance the illumination of a finner, to knock off his chains and fetters, to raile him as far as might be above the corruption of na- ture, and the dtfedts and infirmities of life; to fcatter thofe lazy fogs and mifts which hung upon his fpirits, and to en- rich him with heroic virtues ; let no man, I fay, fancy that I have laboured to do all this^ that after all, my perfeSi man might ft down like an Epicurean Gody and enjoy himfelf ; might talk finely of folitary fhadCwS and gardens, and jpend a precious life, fitted for the nobleft de- figns, in a fluggifh retirement. No, no ; as virtue is the peifedion of human life, fo is adiion the perfedlion of virtue: and zeal is that principle of aBioUy which I require in a faint of God. Accordingly, the fcriptures defcribe this great, this hap- py man, as/w// of the Holy Gkoft^ ferveiit in fpirit^ zealous of good works, buch a
one
I
in good TVorh, 419
one was Mofes, mighty in word and dced^ as Well as learned in all the knowledge of the Egyptians : fuch an one was St. Stephen^ as full of a divine ardour and irreliftible fervency of fpirit, as of an irrefiftible wifdom ; and fuch an one was the excel- lent Cornelius, a devout inan, one that had transfufed and derived the fear of God from his own bofom, throughout his fli- mily, and relations, and friends too ; c?2e that gave much alms, and prayed to God always. What need I multiply inflances ? This is that which diftinguifnes the perfect man from all others; the vid:ories of faith, the labours of charity, the conflancy and patience of hope, and the ardors of de- votion.
Need I here diftinguifh a zeal of God, from the fiercenefs of fad:ion, the cruel- ty of fuperftition, from the wakeful and indefatigable adlivity of avarice and am- bition, from the unruly heats of pride and paffion, and from the implacable fury of revenge ? It needs not ; no foolifh, no falfe, fantaflick, earthly, or devilifh prin- ciple can counterfeit a divine %eaL 'Tis a perfedlion that (hines with fuch a pecu- liar luflre, with fuch a heavenly majefty and fweetnefs, that nothing elfe can imi- tate it ; 'tis always purfuing good, the honour of God, and the happinefs of man : it contends earneflly for the faith once E e 2 de-
420 Of Zeal J as it conjijls
delivet'td to the fai?itS', but it contends as earneftly too, to root out wickednefs, and implant the righteoufnefs of the gofpel in the world. It is not eager for the articles of 2ife^ ox party ^ and unconcerned for ca- tholick ones. When it prefles for reforma- tion^ it begins at home^ and fet as bright example of what it would recommend to others. 'Tis meek and gentle under its own affronts, but warm and bold againft thoje which are offered to God, In a word, though love fill its faih^ divine wifdom and prudence give it ballajl y and it has no heat, but what is tempered and refrafted by charity and humility.
Need I, in the next place, fix or ftate the various degrees of zeal ? Alas ! it is not requifite ; zeal being nothing elfe but an ardent thirft of promoting the divine glory by the beji 'works. 'Tis plain, the more excellent the 'work^ and the more it coft, the more perfedt, the more exalted the zeal that performs it. When, like Mary^ we quit the cumber and diftradli- on of this world, and chufe religion for our portion, then do we love it in good earncft. When with the difctples we can fay, Lordy we have fo?faken all and followed thee^ or are ready to do fo -, when we arc continually bleffing and praifing God ; when, if the neceflities of Chrift's church require it, we are ready to call nothing our
owny
in good JVorh. 421
cum\ when we are prepared, if the will of God be io^ to rejiji even wito blood ; when nothing is dear, nothing delightful to us, bat God and holinefs ; then have we reach- ed the height of zeal In a word, %eal is nothing eUe but the love of God made perjetl in us. And if we would fee it drawn to the life, we muft contemplate it in the bleffed Jefus^ who is the perfedl pattern of heroic love. How boundkfi was his love, when the whole world, and how tranjcendent when a world of em-- mies, was the objed: of it ! how indefa- tigable was his %eal I how wakeful ! how meek ! how humble ! how firm and refolved ! his labours and travels, his felf denial, prayers and tears, his fi- lenCw and patience, his agony and blood, and charitable prayers poured out v^'ith it for his perfecutors, inftruCl us fully, what divine love, what divine zeal is. And now, even at this time, love reigns in him as he reigns in heaven : love is ft ill the predominant, the darling paffion of his foul. Worthy art thou, O Jefus ! to re- ceive honour, and glory, and dominion ! worthy art thou to lit down with thy Fa- ther on his throne : worthy art thou to judge the world, becaufe thou haft loved, becaufe thou haft been zealous unto death, becaufe thou haft overcome I fome there are, indeed, who have followed thy bright E e 3 example.
42 2 Of Zcal^ as it conftfts
example, tho* at a great diftance. Firfi:, martyrs and confelTors : next, thofe be- loved and admired princes, who have go- verned their kingdoms in righteoufnefs ; to whom tl^e honour of God, and the good of the world, has been far dearer, than pleafure, than empire, than abfolute power, or that ominous blaze that is
now called glory. And next follow, —
Hold ! this is the work of angels, they muft marflial the field of glory in the end of all things. O my God, may I at leaft be one, to fill the train of this triumiphant proceflion of that bleffed day, when thou fhalt crown the zeal and pati- ence of thy faints ! Thus have I given a Ihort account of zeal. I will now endea- vour to kindle it in every bread by fome few confiderations ; which will at once evince the neceffit\\ and declare the fruit of it.
T. Our ow?2 fecurity and happinefs de- mand of us 2;£'/^/ fruitful m good works,
2. It is indifpenfable to the welfare and good of our 72eighboiir,
3. It minifters moft efFedlually to the glory of God.
T. Our oitm falvation and happinefs de- pend upon it. For without this^ we rejedl, or at Icaft fruflrate the counfeh of Gody
againjl
771 good Works. 423
c^gainjl our oivn fouls ; 'twas for this Chrift died, that be ?jiigbt purify to himfelf a pecu- liar p)eople zea'ous of good works. This is the great end of our eledlion ; God hath cho" Jen us in Cbrijl before the foundation of the icorld, that we Jhould be holy and without blame before him in love, Eph i. 4. which is to be explained by Eph. ii. 10. where God is laid to have before ordained that we fjould walk in good works. And the begin- ning of the verfe minds us, that *tis for this end God imparts the hght of his Word, and the vigour of his Spirit; and for this end he fand:ifies and renews our nature : We are his worhnanfnp created in Chrifi yefus unto good works. St. Peter tells us, that this is that which all the great and precious promifes of God immediately aim at: firft godlinefs, then life; firft virtue, then glory. What fliall I fay more ? Our Lord, in his narrative of the laft judgment, and elfewhere; and his apojlles, in almoft innumerable places, have with great power, and great earneftnefs, inculcated this doc- trine, that we (lull be judged according to our works : that immortality and glory is the portion, not of knowledge, but pati- ence and charity ; not of an orthodox be- lief and fpecious pretenfion, but of righte- oufnefs and zeal ; for the incorruptible, the never-fading crown, is a crown of rigbte- oufncfs. Or, if men will be judged by their E e 4 faith
424 Of ZeaU CIS it coftjijls
faith y which is not the language of the gcfpely this does not alter the matter at all ; fince faith it fclf will be judged by its works. And as a happy ete?'mty depends upon our zeal-, fo nothing elfe can give us any comfortable, any rational afiurance of it in this life. The reafon is plain ; be- Caufe 'tis zeal that is the only unqueftiona- ble proof of our integrity ; and good works are the fruit which alone can evidence the life and truth of our faith and love ; hereby we hiow^ that we know him^ if we keep his commandments, i John ii. 3. 2^ea a ina?i may fay, thou hafl faith, and I have works : f:ew me thy faith without thy works ^ and I will fiew thee my faith by my works, James ii. i8. Doft thou believe in God 'I Why art thou not holy ns he is holy ? Doft thou believe in jfcfus? Why doft thou not de7iy thy fef, take up thy crojs and follow him ? Why doft thou not walk as he walked ? Doft thou believe a judgment to come ? Why doft thou not work out thy falvation with fear and trembling ? Why doft thou not prepare to meet thy God ? Why art thou not rich in good works, that thou may eft lay up a good foundation againfi the time to come, and lay hold on eternal life ? Nor are good works lefs neceffary to prove our love, than faith Certainly, if wc love hclinefs, if we hunger and thijfl after righteoufnefs, we ftiall never live in a di- rect
in good Works. 425
reft contradidion to the ftrongefl paflions of our foul; we fhall never refufe to gra- tify an inclination, which is not only fer- vent in us, but its gratification will pro- cure us eternal rewards too. Certainly, if we love God, we cannot but feek his glory; we cannot but be defirous to main- tain communion with him. And if fo, do wx know any facrifice that is more accep- table to Gcd than good works ? Do we know any that he delights in more than zeal? Do v;e love the /j!e/fed Jefus ? Are not good works the very ted of this love which him- felf has appointed ? If a man love me, he will keep my commandments, John xiv, 15. Xe are my friends, if ye do whatfoever I com- mand you, John xv. 14. ^he love of Chri/l, faith the apoftle, conjlrains us what to do, to live not ' to our fe Ives, but to him that died for us, ajid rofe again, 2 Cor. v. 1 5 . What other returns can we make to Jefus ? What other way can we exprefs our gratitude to him ? He fits on the right-hand of God ; all power is given him in heaven and in earth : he does not himfelf need our miniftry, nor want our fervice and charity ; but hear what he fays, Inafmuch as you did it to one of thefe ?72y little ones, you have done it to me, Matt. xxv. 40.
2. Our zeal is indifpenfably neceflary to the welfare and happinefs of ethers. Do
we
426 Of ZeaU CIS it co?7fiJls
we regard our neighbour's eternal intercft ? *Tis zeal repreffcs lin, and propagates righ- teoulhefs ; 'tis zeal defends the faith and fuppreffes herefy and error ; 'tis zeal con- verts the unbeliever, and builds up the be- liever; 'tis zeal that awakens the drowfy, quickens the lukewarm, ftrengthens the weak, and inflames the good with a holy emulation ; 'tis zeal that baffles all objec- tions, refutes all calumnies, and vanquiflies all oppofitions raifed againft religion, and oppreffes its enemies with fliam.e and con- fufion. 'Tis, in a word, zeal^ and zeal alone, that can make religion appear lovely and delightful, and reconcile the world to it ; for this alone can adorn the gojpeh, for it renders virtue more confpicuous, more taking in life and examole than it can be in the precepts and defcriptions of words. Nor is zeal lefs ferviceable to the tempo- ral, than eternal intercft of mankind. When God laid the foundations of the world, he laid the foundation of virtue too 5 and when he formed man, he wove the neceffity of good works into his very nature. How neceffary is juftice to poor creatures who lie fo open to wrongs and injuries ? How indifpenfable is charity, or generofity, to thefe, who are expofed to fo many accidents, to fo many wants, to fuch a viciffitude of fortune ? And being all fub- jedl to fo many follies and infirmities, to
fo
i7t good Worh. 427
fo many miftakes and fancies, how flrong muft be our obligation to mutual forbear- ance, patience, and gentlenejs ? In a word, Jin and jnijery abounds in the world -, and if there were not virtues and good works to ballance the one, and to relieve and fup- port us under the other, life would be in- tolerable. So that revealed and natural religion do necefldiily terminate and center in a zeal for good works, as their ultimate end, and utmofl perfedlion in this life ; and the rule of our Saviour, JVbatfoever ye would that men Jljould do to you, do ye eveft Jo imto them, is an abflradl, not only of the law and the prophets, but of the code of nature too ; and this fingle principle, if fincerely purfued, will ferment and work us up to the noblefl heights of zeah I might here, if it were neceflary, eafily fliew that zeal has as happy an influence on \hQ public k as xht private t, that this mufl animate that juftice and mercy that fup- ports the throne ; that is the foul of that honour, integrity, generoiity, and religion, which fupport the ftates and kingdoms of the world; and without which all politick fyftems muft needs tend to a difTolution. But I have faid enough ; and from what I have faid, the truth of my third confide- ration naturally appears,
Q. Viz.
428 Of Zeal^ as it cmjijls
3. Viz, That %cal minifters moft effec- tually to the glory of God. For if xeal be in itfelf thus lovely, thus neceffary ; if the fruits and efFeds of it be thus ferviceable to the temporal and eternal intereft of man ; what a lovely, what an agreeable notion of God fhall we form from this one confi- deration of him, that he is the great Author of it? That he is the Origin and Fountain of that light and heat, of that ftrengt.h and power of which it is compounded and con- ftituted ? He commands and exads it ; he excites and encourages to it by the pro- mife of an eternal crown, and the ravifli- ing fruition of himfelf : he has planted the feeds of it in our nature, and he cherillies them by the bleffed and vigorous influen- ces of his Word and Spirit. How graci- ous is the divine Nature ! how graci- ous is the divine Government ! when the fubftance of his laws is, that we (liould love as brethren, that we fliould cloath the naked, feed the hungry, deliver the captive, inftrud the foolifh, comfort the afflided, forgive one another, if need be, feven times a day ; and fuch like. If to do all this be an argument of being regene- rate^ and born of God ; if this be a proof of his bpirit ruling in us, his Nature com- municated to us, and his Image ftamped upon us, hov/ amiable muft God be, when
we
/;; good IVorh. ^29
%ve difcern fo much benefit, and fo much pleafure, and fo much beauty, and io much lovelinefs in thofe quaHties which are but faint and imperfetft refemblances of him! in a word, the h'Qlincfl of his children and^ fervants, is a demonftration of the koluicfs of Gi?^ himftlf ; and in this confifts the very luftrc of divine glory. HoHnefs is the flower of all his attributes ; the moft perfeb't^ becaufe the moft comprchenjive of all his divine perfedions ; for holinefs in- cludes wifdom^ fowei\ and gcodnefs. As Xo goodnefs, the cafe is fo plain, that holinefs and goodnefs are commonly ufed as terms equivalent. As to loifdom^ 'tis evident, that no acftion is commendable and lovely, what- ever the matter of it be, unlefs the princi- ple, the motive of it be wife and ratio- nal y therefore wifdom cannot be feparated from the notion of holi?2efs. Laftly, As to poiver^ this muft needs be comprifed in it too ; for beneficence, which is at leaft one great branch of holinefs, muft unavoidably imply po'wer in the benefactor, and impo-' fence and want in the beneficiary. And this is the notion wherein holinefs, when afcribed to God in fcripture, is generally taken. Hoh, holy, holy. Lord God of hofts\ heaven and earth are full of thy glory, does exprefs the greatnefs and majefty, as well as the reditude and purity of the divine Nature ; and to fanCiify the Lord God in 2 our
43 o Of Hu7?tiUty.
our hearts^ is, in the Lnguage of the fcripture, not only to love him for his goodnefs, but revere and fear him for his majefty and greatnefs. Need I here add, that the excellencies of the creature^ their fitnefs and fubferviency to the great ends of their creation, is the glory of the Crea- /orjjuft as the beauty, itrength, and con- venience of the work, is the honour of the archite^ ? If the fun, moon, and ftars, the irrational and inanimate parts of the creation, fliew forth the glory of God ; how much more do fpiritual and rational beings ? And virtue is the perfedlion of reafoji^ and zeal of virtue j for this is that which does diredlly and immediately ad- vance thofe great ends that are deareft to God, as I have, I think, abundantly made out.
CHAP. XL
Of Humility. How necejfary it is to Perfection.
OU R Saviour has fo often pronoun- ced the hmnbleft, the greateft in the kingdom of heaven ; he has fo often pro- mifed x\\q fojl place and the greatefl ex- altation to the lowejl condefcenlions : he was himfelf fo illuftrious an example of lowli-
nefs
Of Humility. .431
■fiefs of hearty oi poverty of fpirit-y and the apoflle has fo exprefly ailerted his joy and cro'ivn, to be the reward of his kumiliiy^ Phil. ii. that I can never think, that maa can ever rife to a more eminent heig;ht. than that to which the imitation of this virtue of Chrift will advance him. The more 'perfect therefore man is, the more humble muft he be too : the clearer view, and the more affured hope he has of hea- ven, the more unconcerned muft he be for all thofe things which the world pays a refped: and honour to, the more he muft be above them : the more fervent his love of God and his neighbour grows, the more confidently muft he place all his glory in this one thing, the conformity of his af- fections and life to that of the bleffed Jefus. Then is he perfeB^ and the fame jnind is in him that was in Chrift Jefus. Finally, The more he kno^vs God, the nearer he is admit- ted into communion with him ; the more plainly will he difcern at how infinite dif- tance he ftands from the divine Majefty and Purity, and will proftrate himfelf even in- to duft and afi:es before him. The perfect man admires, adores, obeys, loves, relies, trufts, and refigns up himfelf, and all that is dear to him, to God. He is nothing in his own eyes; he pretends to nothing, he lays claim to nothing, on any other title than 2 that
432 Of Humility.
that of the goodnefs and bounty of God : whatever virtues he has, he afcribes them to the grace of God ; and the glory and immortality he expeds, he expedts only as the gift of God through Jejiis Chrijl our Lord. And whatever he be in himfelf he compares not himfcif with others^ but he proves his ow?i isoork^ that Z?^ may have re- joicing in himfef alone ^ and 7iot in another. Nothing but zeal for God, or charity for man, can put him upon the aflerting his own merit or fervice ; but when he glories, it is like St. Paul, in his infirmities^ that the power of Chri/i may reft upon him.
Need I here inlift on the fruit of humi- lity ? Surely 'tis confpicuous to every one that thinks at all. Great is the peace and reft of the humble foul here j and great will be his glory hereafter. He, who loves not the world nor the things of it, the luft of the flejh, the luft of the eyes, " and the pride of life, enjoys a perpetual calm and fereni- ty of mind. There is no objedl that can raife any ftorm in him^ there is nothing that can breed in him uneafy defires and fears. He, that loves the Father, is fixed on an immutable and perfcdt good ; and he that now quits all for God, (hall o?ie daj participate of the fulnefs of God, and that for ever.
Need
Of Htwtility. 432
Need I invite and exhort man to hu?ni^ B'ty ? Need I guard him againft: fpiritual pride ? One would think 'twere altogetlier lifelefs to attempt it. Is it poflible, that the creature fnould think himfelf fo indepen- dent of his Creator^ that he (liould be able to pay him more fervice than were due to him ? Is it poflible, that man fliould fet fuch a rate Upon his own righteoufnefs, as to think it capable of deferving the utmoft rewards that an infinite God can beftow ^ upon him ? Is it poflible, in a word, that maiiy poor, frail, finful maw, man, that can do nothing that is good, but by the aflifliance of divine grace ; md?2^ depraved and corrupted in his nature, and but a ve- ry ill hufband of grace ; is it poflible, I fay, that ?nan (hould be proud towards Gody towards that glorious and incompre- henfible Being, who is the Creator and Lord, the Monarch and Patron, the God and Father of heaven and earth? But as abfurd as this is, univerfal experience teaches us, that humility, true humility is j a hard leflbn ; and that very excellent per- fons are not out of the danger of falling into vicious elations of mind. In order therefore to promote the one, and fecure us againft the other, I will propofe thefe two or three confiderations.
F f r, Ther©
434 ^f H^^^^i^'^^y^
1. There never was mere man yet, that did not fall fhort of his duty.
2. Man is the creature of God, depends upon him, and has received all from him ; and therefore let him do the utmoft he can, he does no more than his duty,
3. God ftands in no need of our fervice; and 'tis our cmiy Jiot his intereft w^e pro- mote by it,
i. There never was mere man yet, &c. ?or proof of this, I will not fly to original corruption, or fins of infirmity. Alas ! I need not. The apoftle, Ron, i. and ii. and iii. ch, lays the foundation of juftification by faith, in the univerfal defedion and de- pravation of mankind. 'They are altoge- ther gone out of the way^ there is none that doth good, no 7iot one. And what ftm he there charges the world with, the catalogue he gives us of them will inform us. Eut are ^'^ no better than /^i^?? I anfwer, the light of the gofpel, and the preventing grace of God has undoubtedly given a great check to the progrefs of fin in the world : but fince no man can be juftified, hut through faith in the blood of Jefus, *tis plain that "we too mufl be concluded un- der fin. And tho* our fins may not in the TiUmber or fcandal equal theirs-^ yet
we
Of Humility. 435
We ought to remember too, that every fin Is the more provoking, the more volunta- ry it is ; and the greater the grace is v/hich it refills and defpires. Bat what need I compare our lelves with the yew or Gen^ tile? What need I prove by argument and authority, that no man ever yet hved, or will live, without fin ? I mean mortal fin. Whoever yet looked back diligently into his paft life, and did not meet widi flains and deformities enough ? When 1 confider what legions of fins are ranged under thoie two banners of the devil, the filthinefs of the feflo^ and of ihtfpirit ; when I call to mind envy, difcontent, murmuring, dif- truft, pride, covetoufnefs, ambition, wil- fulnefs, contention, frowardnefs, pafllon^ diffimulation, falfliood, flattery, and a thoufand other finsj and when I refledt up- on the weaknefl^es and propenfions of na- ture, and the almoft innumerable tempta- tions to which we are expofed, I muft con- fefs I am not at all furprifed to think, that .no flc(h can be juflified in the fight of God by a covenant of works : and when ever I find any upon a death-bed, as I do fome, acquitting themfelves from the guilt of any deliberate wickednefs, I rather admire their ignorance and partiality, than their innocence. And yet, after all, a good man is not to examine himfdf only concerning F f 2 the
436 Of Humility.
the evil that he has done, but alfo concei*-* iiing the good which he has omitted. He muft inquire, how far he has fallen fhort of that poverty of fpirit, and purity of heart, which he ought to have come up to : and how far he has been wanting in thofe duties which a thorough zeal would have puflied him on to. And when he has done this, let him be proud if he can.
2. Man is the creature of God, depends Upon him, and has received all from him. And therefore let him do the utmoft he can, he does no more than his duty : and, ftridly fpeaking, cannot merit of him. He that will pretend to merit, muft be his own mafter ; he muft have a right over his own aftionsi he muft be free to difpofe of his afFedions and fervices as he pleafes. For, if he be antecedently bound, if he hath no liberty, no freedom, no right to difpofe of himfelf, or any thing he is poffeffed of, 'tis plain fuch an one cannot merit. And this is the diredt cafe between God and man. God is the great Lord, the great Proprie- tor of heaven and earth. He that gives alms, does but reftore a part of what God lent him : he that takes patiently the lofs of goods, or health, or friends, does but give back what he had no right to retain : he was but tenant at will, and had no right to any thing longer than God thought fit
to
J
Of HtwttUty^ 437
to continue it. And in all other inftances of duty the cafe will ftill be plainer If he adore and worfliip God, there is infinite reafon that he fliould; for he depends up- on him for his being and prefervation. If he love God never fo much, God has defer- ved much more than he can pay him : not only the enjoyments of life, but even life it felf, being derived from him. From this argument it wjll follow, that it is im- poffible for a creature to merit of its Crea-^ tor : angels themfelves never could. For might it not be faid with as much truth concerning them, as concerning man, fV/jo made thee to differ ? Or what haft thou which thou didft ?iot receive ? A7td if thou haft re- ceived it^ why doft thou boaft as if thou hadji not received it ? i Cor. iv. 7. And the fame may be concluded concerning Adam in Paradife. For I demand, had he kept the covenant of God, had he done this by divine grace, or by his own ftrength? If by the grace of God, as divines generally hold, then may we apply the expreffion of St. Auftin to Adam, as well as to any one now under the difpenfation of the gofpel : that when God rewards the wor^s of man, he does only crown in him his own gifts. But fuppofe he had done this by his own na- tural ftrength ; were not the endowments of nature^ as much the gifts of Ggd, as
F f % ■ th^-
Of Humility.
the endowments of grace ? The one wera natural, the other J'upeniatural gifts : both gifts ftill, tho* of a different kind. If it be here objecied^ if this be fo, how comes St. Paul to affirm, jTo /?/;« that worketh is the reward due^ not of grace but of debt ? Rom, iv. 4 1 anjwer^ f^ft^ God feems, when he enters into covenant with man, to fuf- pend, or lay afide the natural right which he has over him as his creature; and to tranfad with him, as free, and mafter of himfelf: but this is all infinite condefcenfi- en. Secondly^ It feems unfuitable to the infinite goodnefs of God, to bereave man of the life and happinefs he has once con- ferred upon him, unlefs he forfeits it by fome demerit ; 'The gifts and calling of God ere without repentance ; nor can I think how deaih^ which has fo much evil in it, could have entered into the world, \i fin had not entered it firft. In this {^nk^ unfinning obedience gives a kind of right to the con-^ iinuance of thofe good things, which are zi firft the mere effeds of divine grace and bounty. Lafil)\ A covenant of works be- ing once eftiblifhed, 'tis plain, that as fin fojfeits life, fo obedience muft give a right to it : and as the penitent could not be re- ftored, but by an adt of grace, fo he that com-mics no fin, w^ould need no pardon. But thtn life it fcif, and an ability to work righ-
tepufnefs^
Of Humility. 439
teoiifnefs, muft be owing to grace antece- dent to the covenant: and io ibch an one would have whereof to boajl comparative- ly, with refpecl: to otbej^s who fell ; but not before God. The fum of all is, man has nothing to render to God, but what he has received from him ; and therefore caa offer him nothing but his own : which is no very good foundation for merit. But fup- poie him abfolute mafter of himfelf ; fup- pofe him holding all things independent of God. Can the fervice of a few days merit immortality and glory, angelical per- fecftion, and a crown ? He mull be made up of vanity and prefumption, that dares affirm fbis.
3. God (lands in no need of our fervice j and 'tis our ow?2, not his intereft we pro- mote by it. The foundation of merit a- mongft men is impotence and njoant : the prince wants the fervice and tribute of the fubjedl ; the fubjedl the protection of the prince : the rich needs the miniftry and the labour of the poor ; the poor fupport and maintenance from the rich. And it is thus in imaginary, as well as real wants. The luxury and pleafure of one, muft be provi- ded for and fupported by the care and vigi- lance of others : and the pomp and the pride of one part of the world cannot fub- F f 4 fift.
445^ ^/ Humilily.
fill, but on the fervltude of the other. In thefe cafes therefore, mutual ivants create mutual rights, and mutual merit. But this is not the cafe between God and riiaJi. God is not fubjeil to any wants or necefli- ties : nor is his glory or happinefs capable of diminution or increafe. He is a Mo- parch, that needs no tribute to fupport his grandeur, nor any ftrength or power befide^ his own, to guard his throne. If we re- volt, or rebel, v/e cannot injure him: if 'We be loyal and obedient, we cannot pro- fit hiin He has all Fulnefs, all Perfed:ioa in himfelf : he is an almighty and all fuffi- ^ient God. But on the quite contrary, tho' God have no wants, we have many : and tho' his Majefty and felicity be fubjed to no viciffitudc, we are fubjedt to many. Our lervice to God therefore is our gw?i intereft^ and our obedience is defigned to procure pur own advantage: we need, we daily need his fupport and protection ; we de- pend intirely on his favour and patronage ; In him we live, and move, and have our be- ing : and from him, as from an inexhaufti- t)le fountain, we derive all the ftreams of good, by which we are refreflied and im- proved. To know, and love him, is our wifdom ; to depend upon him, our happi- nefs and fecurity , to ferve and woifliip him, our perfedion and liberty y to enjoy
him
Of Humility, 44,1
him will be our heaven ; and thofe glimp- fes of his Prefence, which we are vouch- lafed through the Spirit in this Hfe, are tiie pledges and foretafte of it. This is the conftant voice of fcripture. Every good gift, and every perfeB gift is from above^ and Cometh down from the Father of lights^ Jam. i. 17. If I were hungry^ I would not tell thee \ for the world is mine^ and the fiU nefs thereof Will I eat theflep cf bulls, or drink the blood of goats ? Ofer unto God thankfgiving, and fay thy vows unto the mofl high : and call upon me in the day of trouble ; I will deliver thee, and thou fialt glorify me^ Pfal. 1. 12, 13, &c. If thou be righteous^ what givejl thou unto him? Thy wicked?2eji 7nay hurt a man, as thau art, and thy righ- teoufnefs may profit the fon of man, Job^ XXXV. 7, 8,
SECT,
442 Of the Impediments
SECT. III.
Of the Impediments of Perfedlion. Five Impedirnenti reckoned up^ and infijied on, J. 1^00 loqfe a notion of religion, 2. Aji cpinion that PerfeBion is not attainable.
3. T!hat religion is an enemy to pleafure,
4. The love of the iDorld, 5. The infir^ ■mity of the fefi, The whole concluded with a prayer,
TH O' I have been all along carrying on the defgn of \h\sfeBion, that is, the removing the obftacles of Ferfebiion ; yet I eafily forefaw there might be fome which v^ould not be reduced within the compafs of the foregoing heads : for thefe therefore I referved this place 5 thefe are five. ^
§. I. Some feem to have entertained fuch a notion of religion^ as if moderation here, were as neceffary as any where elfe. They look upon zeal as an excejs of righ- teoufncfs ; and can be well enough con- tent to want degrees of glory, if they can but fave their fouls. To which end they can fee no nccefiity of PerfeSiicn, Now I would befeech fuch ferioufly io lay to heart, that falvation and damnation are things of no common importance : and
there-
of FerfcEilon. 443
therefore it highly concerns them not to be miftaken in the notion they form to them- felves of religion. For the nature of things will not be altered by their fancies ; nor will God be mocked or impofed on. If we will deal fincerely with our felves, as in this cafe it certainly behoves us to do, we muft frame our idea of religion^ not from the opinions, the manners, or the fa- fliions of the worki -, but from the fcrip^ iurcs. And we mufl not interpret tbefe by our own inclinations ; but v/e muft judge of the duties they prefcribe, by thofe de- fcriptions of them, by thofe properties and cfFeds, which we find there. We mufl weigh the dejign and end of religion ; which is to promote the glory of God, and the good of man, and to raife us above the world, and the body : and fee how our platform, or mgdel of religion, fuit% with it. And if, after we have done this, we are not fully fatlsfied in the true bounds and limits v/hich part vice and virtue, it cannot but be fafefl for us to err on the right-hand. We ought always to remem- ber too, that the repeated exhortations in fcripture to diligence, and that the moft earneft and indefatigable ones, to vigilance, Mo fear and tremblings to patience, to fled- faftnefs, and fuch like, are utterly incon* fiftent with an eafy, lazy, gentile religion. That the life of "JeJ'u^ is the fairefl and ful-
left
444 Of the Impediments
kfl: comment on his doctrine : and,' that we never are to follow the examples of a corrupt world, but of the beft men, and the beft ages. This, this one thing alone, will convince us, what endeavours, whuc virtues are neceffary to gain an incorrupti- ble crown. See with what eagernefs the dijciples of J ejus preffed towards the mark ! fee with what courage, nay joy too, they took tip their crofs and followed him ! how generous were their alms ! fo that the riches of their liberality were confpicuous in the very depth of their poverty. What plainnefs and finglenefs of heart ^ what grace and warmth, what peace and joy Ihewed it felf in their converfation ! what rnodefty, what humility in their garb, de- portment, and the whole train of life ! how frequent, how fervent, and how long too, were their prayers and retirements ! In one word! the fpirit and genius of a difciple of Chrift difcovered it felf in all they faid and did : and the virtues of their iives did as evidently diftinguifli a Chrijlian from a Jew or Pagan ^ as their faith. How lovely was religion theji ! how full its joy, how ftrong its confidence ! then ^id Chriftians truly overcome the world : then did they live above the body : then w^as the Crcfs of Chrift more delightful, than the eafe or honour, the pride or pleafure, of a finful life : thm did they tru-
of PerfeSiion. 44^
1y, through the Spirit, wait for the hope of righteoufnefs by faith. Let us now com- pare our lives with theirs^ and then fit dowa content with poor and beggarly attainments if we can. Let us put our virtues in the fcales againft theirs-, and, if we have any modefty, the inequality v/ill put us out of countenance : we (lull blulh at our vani- ty J and fliall not have the confidence to expert the fame crown, the fame kingdom with them. But as too lax a notion of religion is apt to beget too much indiffe- rence and unconcernment -, fo will it be faid, too exalted an one is apt to beget de^ fpair : which is 2ifeco?id and no lefs obflack of Perfe^ion,
§. 2. Many there are, v/ho, forming their judgment upon the flips and defedls of good men, and the corruption of human nature, conceivv-. Ferfe5lton to be a mere imaginary notion. They believe indeed, that, confidering how apt man is to fall iliort of his duty, 'tis very fit that the rule prefcribed him fhould be exadt ; and that he iliould be frequently prefTed, and exhor- ted to Perfe^ion: but that the thing ity^^' is too difficult for mortal man to attain in this life. But to this objeulion 1 muft oppofe ihefe few things, v/hich I believe will be fuf- ficient to remove it,
I. The
446 of the Impediments
T. The iegh2m?2g of virtue is the mcfl difficult part of it : the nearer wc approach to Perfeclion^ the eafier, as well as pleafan- ter, is religion. And therefore, whoever ftartles at the difficulties, which lie in the way to an exalted virtue, has as much rea- fon to be ftartled at thofe which will en- counter him in his firft entrance upon reli- gion : and yet theje muft be conquered, 2, The avoiding the difficulties of religi- on, does but plunge us into worfe. We are neceffarily under this Dilemma : if we will attain the peace and tranquillity of the mind^ we muft mortify and reduce the appetites of the body : if, on the other hand, we propofe to gratify the appetites of the body, and enjoy the pleafure of fi/i^ we cannot do fo without offering much violence to the mind. And if this be fo ; if fuch be the war and oppofition between the foul and the body, tlTat there is no way to a true and well-fettled peace and pleafure, but by the redudion and morti- fication of the one or the other 5 then it will be eafy to refolve what we are to do. For thofe appeals which atheifts themfelves make to reafon, proclaim the Joul of man to be the ruling and nobler part of him. Eefides, ihc Jdu^l is the more vital, the more tender and fenfible part of us: and confe- quently the affiidion of this mufl: render us far more miferable, than any liardftips 4 or
Of PerfeB}o7i. 447
or difficulties virtues can impofe upon the body, 3. Whatever be the difficulties of mrtue, they will foon vanidi, if we oftea call to mind, that peace and joy are the fruit of virtue ; but fl:iame and remorfe, oi fin : that no man ever yet repented of his rehfting and conquering his lufts ; but no man ever yet did not repent of follow- ing them ; unlefs he died as much a brute as he lived: that heaven is a cheap pur- chafe, whatever it cofts us ; but the plea- fure of fin a very dear one, how eafily foever we come by it : and finally, that we are net our own mafters : there is a God to whom we ftand accountable for our atftions : and confequently, whether we will, or will not, wx muft either un- dergo the hardfliip and difcipline of vir- tue, or the eternal plagues and punifli- ments of fin. Laftly, The truth is, this opinion of the impGjJibility of Perfedlion^ has both been begot and cherifhed by thofe ^Wi fcheffjes of it, which have been drawa by the hands of a flaming, indeed, but aa indifcreet zeal. But I have here recom- mended to the world, no fantaflick, or enthufiaftick Ferfc^ion, I have advan- ced no heights of virtue, but what ma- ny do, I hope, at this day adually feel and experiment in themfelves : none, I am fure, but what the folloivers of the bkiTcd Jefus adually attained and prad:i-
fed.
44 S Of the Impediments.
jf^d. Be ye followers of us, faid the apofllc, as ive are of Chrift. Their lives were as bright a rule as their dodlrine : and by their own actions they demonftrated the power of the faith they taught. They did not, like the Scribes and Pharifecs, bind heavy burdens upon others, and not move them nsoith their finger \ they did not, like Tlato and Arijlotle, magnify temperance and modefty at the tabernacles and carna- vals of princes 5 nor commend the plea- fure of wifdom in the gardens of Epicu- rus : but they lived as they taught, un- fpotted by the pleafures, unbroken by the troubles of the world 5 modeft, ferene, e- qual, and heavenly minded, in honour of didionour, want or abundance, liberty or prifon, life or death. Let us then no lon- ger obje£i or difpute^ but with faith and pa- tience be followers of thofe who have in- herited the promifes : being incompajfed with a cloud of witneffes, let us lay afide every weight, and the fn which doth fo eafi^ ly befet us ; and let us run with patience the race that is jet before us, looking unto yefus the author and finifljer of our faith -y who, for the joy that was fet before him, en* dured the Crofs, dejpifmg the jhame, and is fet down at the right hand of the throne of God, For confider him that endured fuch contradiSlion of finners againfl himfelf \ lefl ye be wearied andfaijit in your mind^ Heb;
xii.
of Perfcciio?t. 449
xii. T, 2. I have done with thofe, who endeavour to /often or JJjun the difficuhies of rehgion, not to conquer them.
§. 3. There are others, who will look upon this fetting up the dodtrine of Per- fe5licn, as a defign againft the pleafures of mankind. What, fays fach a one, fliall I let go my ^iti^iW. pleafures out of my hands, to hunt after I know not what, and I know not where ? Shall I quit pleafures that are every-where obvious, for fjch as have no being, it may be, but in fpeculaticn ? or at lead, are never to be enjoyed by any, but fome few rare and happy creatures, the favourites of God and nature ? Plea- fures^ that have matter and fubflance in them, for fuch as I can no more grafp and relifli than I can dreams and vifions ? But to this I anfwer. This pretty talk is all but ftupid ignorance and grofs miftakes/ For, I. As to innocent and virtuous pleafure^ no man needs part with it. I endeavour not to deprive man of this ; but to refine and purify it. And he, that prefers either filly, or vicious pleafure before religion, is wretchedly miftaken. For, 2. Perfeoi re- ligion is full of pleafure. Had we but once arrived at true purity of heart, what could be fo full of pleafure as the bufinefs of re- ligion ? What can be more delightful, than blelfing and pralfing God, to a grateful foul ; G g Alklu-
45 o 0/* the h?tpedimcnts
Allelujahs, to a foul fnatched from the brink of deftrudion, into the bofom of its Mafter? What can be more tranfport* ing than the melting tenderneffes of a holy contrition, made up, like Mary Magdalens^ of tears and kiffes, forrow and love, humi- lity and glory, confufion and confidence, ihame and joy? What can be more tranf- porting than love, the love of a Chriftian, ' ivhen he is all love, as God is Love ; when he defires nothing in heaven nor on earthy but God \ when all things are dung and drofs to him^ in comparifon of J ejus ? 4. If the plea- fires of the %vo7'ld be more tranfporting than thofe of religion^ 'tis becaufe our faith is weak, our love imperfe<fl, and our life unfteady. A conftant and exalted pleajurc is, I grant it, the fruit of Perfedlion alone. The peace and joy of the Holy Ghoft reigns no- where, but where that :^eal and love^ which is an effed: of the fulnefs of the Spirit, reigns too. I had once propofed to have infifled on the reafbns of this here; but this labour is prevented, for they are very obvious to any one who hath read the chapter of Zeal with ferioufnefs and atten- tion. Laftlv, What is iniinuated in the ohjecfion^ that the pleafares of the ivorld are more numerous, or obvious, than thofe of religion, is altogether a falfe and ground- lefs fancy. In every place, and in every rtate, do the pleafures of virtue v/ait upon
the
of PerfeSiion. 45^
the perfeB man. They depend not, like thofe of the body, on a thoufand things that are not in our power j but only on God, and our own integrity. But this part of the objedion 1 have, I think, for ever baffled, feB. I. chap, 4. Thefe objl tides of Perfec- tion being thus removed, and the mind of man being fully convinced of the happinefs that refults from a ftate of PerfeSiion^ and of his obligation to furmont the difficul- ties which obftrudl his way to it, there feems to be nothing now left to difippoint the fuccefs of this difcourfe, but fomewhat too much fondnefs for the worlds or fome- what too much indulgence to the body \ which I am 7iext^ though but very brief \\ to confider.
§. 4. There is a love of the ivorld^ which tho* it be not, either for the matter, or degree of it, criminal enough to deflroy our iincerity, and our hopes of falvation i yet is it flrong enough to abate our vigour, hinder our Fetfection, and bereave us of many degrees of pleafure at prefent, and glory hereafter. The indications of this kind of love of the v/orld, are too much concern for the pomp and ihew of life j too much exadtnefs in the modes and culioms of it i too quick a fcnfe of honour and re- putation, pre-eminence and praife ; too much hv\fte, and too much indui'try to grow G g 2 iicb,
Of the Impediments
rich, to add hbufe tohoufe^ land to land ^ and to load our fehe^ '^sjith thick and heavy clay ; too brifk a relilh of the* pleafures of the world; too great ^gaiety of mind upon the fucceflesj too much dcjeBion upon the difofters and difappointments of it ; too much care, and too much diligence ; an in- cumbrlng and embroiling one's felf too far in worldly affairs ; too much diverfion, too much eafe. Thefe, I fay, are the fym- ptoms of a mind tainted with a love of the world, tho' not fo far as to ficknefs and death. However, it will be enough to check the vigour, and dilute the relifli of the mind. Now, the only way to over- come this defed:, and to captivate the mind entirely to the love and fervice of religion and virtue, is to confider frequently and ferioufly the rewards of Ferfeblion^ the plea fu re that will attend it in another life. Had the young man in the gofpel done this; had he had as lively a notion, and as true an eftimate of the riches of eternity, as he had of temporal ones, he would never have gofie aivay forrowful, when he was advifed to have exchanged the treafures of earth for thofc of heaven. Had the foul of Mar- tha been as much taken up wiih the thoughts of eternity, as that of Mary, (lie would have made the fame choice ^sjhe did. They who often thijik, how foon the fa- fliion, the pomp and grandeur of this vv'orld
pafles
cf PerfeEiion. 453
pafles away, and how much better their heavenly country is than their earthly-^ how much more lafting, and how much more glorious the New Jentfalejn^ that city that has foundations, ivhofe builder and maker is God, than this city of ours, which may be overthrown in a moment; will neither weep, nor rejoyce, with too much paflion -, neither buy, nor poffefs, with too much ap- plication of mind. In one word, he that lb often and devoutly thinks of that day, w^herein Chrijl, who is our life, pall appear^ and we alj'o appear with him in glory, that he comes to love and long for it -, fuch an one will have no great tafte of the honours, or the pleafures, or the interefls of life ; nor will he be flothtul or remifs, but fervent in fpirit, ferving the Lord: whatever degrees of affedion he had for any thing of that nature, they will all vanifli ; he will have no emulation, but for good works \ no ambition, but for glory-, 1 mean, that which is eter7ial. In the purfuit of this will he lay out the ftrength and vigour of his mind, for this he will retrench his profit, for this he will deny his pleafure, for this he will be content to be obfcure, mean, and laborious; for if the world be once crucified to him, he will the more eafily bear the being crucifi- ed to it.
§•5-
454 Of the Impedime;it$
§. 5. After all, there is an Infirmity m X\\Q JieJJj^ againfl which if we do not guard our felves, if we do not ftruggle heartily, we fhall mijcarry. The fpirit is willing, faid our Saviour, but the jlefh is weak. Without much care, and much watchfulnefs, the vi- gour of our minds will be relaxed ; the ex- ultation of our fpirits will flag and droop; •and we fhall foon lofe the relifli there is in religion. The more effedtual remedies a- gainft this frailty and ficklenefs of our na- ture, are two, Firfl^ Godly fear -, and fbis^ the purity and preience of God, the ftridl- nefs and the impartiality of a judgment to come, the lofs of an eternal crown, the ter- rors of eternal punifliment, the number and ftrength of temptations, the deplorable falls of the greateft faints, and the confci- ence of our own weaknefs, will not fail to work in u$. Let us then, not only begi;i, but alfo perf^l holifiefs in the fear of God. Blefjed is he that feareth always, Secondly^ The ftedfallnefs of hope-, of hope, that waits and longs for the coming of our Lord. T^his will invite us often to take a view of Ca^ naan ; this will fill the mind ofter^ with the beauties and the glories of eternity ; this will often call to our thoughts, the fecurity, the reft, the tranfports of another world, the love of God and of Jefus, incorruptible crowns, the hallelujahs of angels, the fliouts of vic- tory,
of PerfeEimi. 4^5
tory, the fruit of the tree of life, the ftreams that water the paradife of God. And every fuch objedl will chide us out of our weaknefs and cowardife; every fuch thought will upbraid us out of our lazinefs and negligence ; we fhallhear always found- ing in our ears the words of yefus to his difcipleSy What ! can ye not watch with me one hoiii\ and yet do you expeB to reign with me for ever ? Or thofe to the Church of Laodicea^ To him that overcometh will I grant toft with 7ne upon my throne ; a% I have overcome^ and am fat down with my Father on his throne.
And now, Reader^ if you find I have done you any fervice, if you think your felf under any obligation to me^ the return I beg from you is, that you will firft offer praife and thanks unto God ; and next^ whenever you are in the vigour of the fpirit, and the ardors of faith and love be* fore God in prayer, put up thefe, or the like petitions for me, which I now offer up for mv fclf. 2
OMy
C 456 ]
OMy God, and my Father, increafe the knowledge cf thy Word, and the grace of thy Spirit in me. Enable me to perfeB holinejs in thy fear^ and to holdfajl the fied- fajlnejs of my hope unto the e?2d. Pardon all the Jins and errors of my life ; aiid accept of my i772perfe5l' fervices through Jefus Chrift. And becauje, tho\ after all we can do, we are unprojitable fervants, thy infinite bounty will yet certainly recompenfe our fmcere en- deavours to profnote thy glory -, let me find my reward from thee 5 or rather do thou thy felf vouchfafe to be ?ny reward, I fhould have ever thought my felf unworthy to have put tip this petition to thee, O thou glorious and incomprehenfible Majefiy, had not thine own Goodnefs, thine own Spirit, kindled this ambi^ tion in me. Behold] what manner of love is this, that we fhould be called the fons cf GOD! tbefe are the words of thy fervant £■/. John : and now therefore 7ny foul can ne- ver be at refl, till I awake at the lafi day after thy likenefs > I can fiever befatisfied till I behold thy glory : which vouchfafe me, I hefeech thee, by thy mercy and thy faithful- nefs\ by the fufferings and inter cefjion of thy dearly beloved Son,
FINIS.
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