Religious perfection : or, a third part of the enquiry after happiness

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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.

^,.

■ifV

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