[Page 4]makes an easie entrance into the Soul. He seems to devest himself of his Apo­stolical Commission, and in the mildest and most tender manner mixes intrea­ties with his Authority: as in a parallel place, I beseech you brethren by the name of our Lord Jesus Christ, &c. 1 Cor. 1. 10.

2. The matter of the Address: The cleansing us from all pollution of Flesh and Spirit, and the changing us into the unspotted Image of God's Holiness. These are the comprehensive sum of re­newing Grace, and are inseparable. The Holy Spirit works both together in the Saints; as the Sun, by the same emana­tion of Light, dispels the darkness of the Air, and irradiates it. But they are not merely different notions, but different parts of Sanctification. For the corrup­tion of Nature is not a mere privation of Holiness, as Darkness is of Light, but a contrary inherent quality, the Principle of all sinful Evils. We are commanded to put off the old man, and Col. 3. to put on the new: To cease to do evil, and Isa. 1. to learn to do well.

We must purifie our selves from the pollutions of Flesh and Spirit. The Soul and Body, in the state of depraved Na­ture, are like two Malefactors fastened with one Chain, and by their strict union [Page 5] infect one another. The pollution is in­timate and radical, diffusive through all the Powers of the Soul, and Members of the Body. The Spirit of the Mind, the supreme Faculty, with the Will and Affections, want renewing. We are commanded to perfect Holiness; to aspire and endeavour after our original Holiness, and to be always advancing, till we arrive at the final consummate state of Holiness in Heaven.

In the fear of God. That Grace has an eminent causality and influence in this Sanctification of Christians. It is a powerful restraint from Sins in thoughts and acts, in solitude and society, to con­sider God's pure and flaming Eye, that sees Sin wherever it is, in order to Judg­ment. Holy Fear excites us to exercise every Grace, and perform every Duty, in that manner, that we may be approv'd and accepted of God.

3. The Motive arises from the excel­lency of the Promises, and the qualifica­tions requisite for the obtaining them▪ 'Tis promised, that God will dwell in us, and walk in us; whose gracious presence is Heaven upon Earth. Strange Condes­cension! that the God of Glory should dwell in Tabernacles of Clay; far grea­ter than if a King should dwell in a Cot­tage with one of his poor Subjects. He [Page 6] will adopt us into the Line of Heaven: I will be your Father, and ye shall be my Sons and Daughters. The qualifications are, the purifying our selves from all de­filements, and striving to be entirely ho­ly. By the order of God, every Leper was to be excluded from the Camp of Israel; and will he have Communion with the Souls of Men, over-spread with the Leprosie, and covered with the Ulcers of Sin? There is a special em­phasis in the words, saith the Lord Al­mighty. Without the cleansing and re­newing of Sinners, Omnipotence cannot receive them into his Favour and Family. There are fatal bars fix'd, which the unholy cannot break through.

The Proposition that arises from the words is this: The Promises of the Gospel lay the most powerful obligations on Chri­stians, to strive for the attainment of pure and perfect Holiness.

In the management of this Subject, I will first consider the Duty as acted up­on our selves.

2. The parts of it: The cleansing from Sin, and perfecting Holiness.

3. The force of the Motives; the precious and unvaluable Promises of the Gospel: And make Application of them.

[Page 7]1. We are commanded to cleanse our selves, which is our Duty, and implies an ability deriv'd from Christ to perform it. It may seem strange that Men, in their depraved state, should be excited to renew themselves: Who can bring a Job 14. 4. clean thing out of an unclean? not one: yet this Duty is frequently inculcated up­on us. Wash ye, make ye clean; put away Isa. 1. the evil of your doings from before mine eyes. O Jerusalem, wash thy heart from Jer. 2. wickedness; how long shall vain thoughts lodge within thee? Cleanse your hearts ye Jam. 4. sinners; purifie your hearts ye double-minded. A clear answer may be given to this.

(1.) There is no productive Principle of Holiness in Man's corrupt Nature, but strong aversions from it, and incli­nations to what is contrary to it. There is a miserable impotency to all spiritual Good, better express'd with tears than words. 'Tis natural and hereditary, more difficultly cur'd than what is acci­dental. God is the sole efficient in the regeneration of the Soul, and the first infusion of Grace, and the principal in the growth and improvement of it. The Holy Spirit does not work Grace in us, as the Sun forms Gold in the Earth, without any sense in our selves of his operations; but we feel them in all our [Page 8] Faculties, congruously to their Nature, inlightning the Mind, exciting the Con­science, turning the Will, and purifying the Affections.

(2.) After a Principle of Life and Ho­liness is planted in us, we are, by a con­tinual supply of strength from Christ, assisted to exercise it in all the acts that are proper to the Divine Life. There is a resemblance between the Fruits of the Earth, and the Graces of a Chri­stian: Seed must be first sowed in the Earth before it springs out of it; and when 'tis sowed, the natural qualities of the Earth, Coldness and Driness, are so contrary to fructifying, that without the Influences of the Heavens, the heat of the Sun, and showers of Rain, the Seed would be lost in it. Grace is drawn forth into flourishing and fruitfulness, by the irradiating and warm influx of the Spi­rit. But we are subordinate agents in carrying on the work of Grace to Per­fection. The Apostle exhorts us to work out our own Salvation with fear and trembling; for 'tis God works in us to will and to do. Carnal Men abuse the freeness of Grace to looseness and secu­rity and the power of Grace to negli­gence and laziness. Our dependance on God inferrs the use of means to save our Souls. Our Saviour commands us to [Page 9] watch and pray, that we may not enter into temptation. To watch without Prayer is to presume upon our own Strength: To pray without Watching is to pre­sume upon the Grace of God. The Lord's Prayer is the Rule of our Duty and Desires: We are ingag'd by every Petition to co-operate and concur with Divine Grace to obtain what we pray for. Naaman presum'd he should be im­mediately cleansed from his Leprosie by the Prayer of Elisha; but he was com­manded to go and wash himself in Jor­dan seven times for his Purification. A stream preserves its christal clearness by continual running; if its course be stop'd, it will stagnate and putrifie. The purity of the Soul is preserv'd by the constant exercise of habitual Grace. In short, we must be jealous of our selves, to prevent our being surpriz'd by Sin, and continually address to the Throne of Grace, for the obtaining Grace and Mercy in time of need; and by Faith apply the blood of sprinkling, that has a cleansing Effi­cacy. The Death of Christ meritori­ously procures the Spirit of Life and Renovation, and is the strongest ingage­ment upon Christians to mortifie those Sins that were the cause of his Agonies and Sufferings.

[Page 10]2. The parts of the Duty are to be considered: The cleansing us from the Defilements of Flesh and Spirit, and the perfecting Holiness.

(1.) The cleansing must be universal, as the pollution is: We are directed to cleanse our hands, and purifie our hearts, Jam. 4. 8. that we may draw near to God with acceptance. 'Tis observable that, in a general sense, all Sins are the works of the Flesh: what ever is not divine and spiritual is carnal, in the language of Scripture. For since the separation of Men from God by the rebellious Sin of Adam, the Soul is sunk into a state of Carnality, seeking for satisfaction in lower things. The two jarring oppo­site Principles are Flesh and Spirit, lust­ing against one another. 'Tis as carnal to desire vain Glory, or to set the Heart on Riches, as to love sensual Pleasures: For our Esteem and Love are intirely due to God for his high Perfections; and 'tis a disparagement to set them on the Creatures, as if he did not deserve them in their most excellent degrees. What­ever things are below the native worth of the Soul, and unworthy of its noblest operations, and are contrary to its bles­sed end, defile and vilifie it. A more precious Metal mix'd with a baser, as Silver with Tin, is corrupted, and loses [Page 11] of its purity and value: But in a con­tracted▪ sense Sins are distinguish'd; some are attributed to the Spirit, and some to the Flesh. The Spirit is always the principal agent, and sometimes the sole agent in the commission of Sin, and the sole subject of it: Of this sort are Pride▪ Infidelity, Envy, Malice, &c. There are other Sins, wherein the Body con­spires and concurs in the outward acts: They are specified by the Apostle, and distinguish'd according to the immediate springs from whence they flow; the desiring and the angry Appetites. The works of the Flesh are manifest, Adultery, Gal. 5. 19, 20, 21. Col. 3. 5, 8. Fornication, Uncleanness, Lasciviousness, Idolatry, Witchcraft▪ Hatred, Variance, Emulations, Wrath, Strife, Seditions, He­resies, Envyings, Murders, Drunkenness, Revellings, and such like. The cleansing from carnal foul Lusts, is like the wash­ing one that is fallen into the mire, which is a mixture of the two lowest Elements, heavy Earth and slippery Wa­ter, that defile by the touching them. The more spiritual Lusts are like the stormy Winds, and smoky Fire, in which the two higher Elements are con­tain'd. Pride swells the Mind, and causes violent agitations in the Thoughts: An­ger darkens and fires it. The Lusts of the Flesh are tenacious by the force of [Page 12] the Imagination, when conversant upon Objects presented by the Senses; but the Lusts of the Spirit are form'd and wrought in its own forge, without the concurrence of the sensual Faculties.

The Lusts of the desiring Appetite, Intemperance and Uncleanness, are so polluting, that the consciousness of such Crimes will cover the guilty with con­fusion. Of all the debasing titles, where­by the Devil is characteriz'd in Scripture, none is more vilifying than that of the unclean Spirit: This is attributed to him from the general nature of Sin. But there is such a notorious turpitude in Lusts grosly carnal, that they defile and defame the Sinner in a special manner, not only as a Rebel against God, but the servant of Corruption. The Under­standing is the leading supreme Faculty: Sense that rules in Beasts, should serve in Man. Now what does more vilifie him, than to be dissolv'd in filthy Plea­sures, to be drown'd in a sea of Wine; than a Life sensual and dissolute, drawn out in a continual connexion of dreggy delights? Gaming succeeds Feasting, the Ball follows the Comedy, the Impuri­ties of the Night the Intemperance of the Day. Sensual Lusts degrade Men from the nobility of their Nature, the dignity of their Condition, as if they [Page 13] were all Flesh, and had not a spirit of Heavenly original, to regulate and re­strain their lower Appetites within the limits of Purity and Honour. The slaves of Sense are like the beasts that perish. Psal. 4 [...]. He that is a Beast by Choice, is incom­parably more vile than a Beast by Na­ture. It would infect the Air to speak, and pollute the Paper to write, their se­cret Abominations, wherein they lye and languish; and 'tis natural for Men to dye in those Sins wherein they live; they seal their own Damnation by Impeni­tence.

How difficult the purging of these passions is, Experience makes evident. The radicated habits of Uncleanness and Intemperance are rarely cur'd. 'Tis the vain boast of the Roman Philosopher, Nobis ad nostrum arbitrium nasci licet: butSen. de brevit. vit. we must first die to our selves, before we can be born of our selves: the forsaking a sinful Course is necessary antecedently, to the ordering the Conversation accord­ing to the Rules of Vertue. How few instances are there, of persons recovered from the practice and bondage of those Lusts, by the wise Counsels of Philoso­phers. 'Tis in vain to represent to them, that sensual Lusts are prolifick of many Evils; that Intemperance is pregnant with the Seeds of many Diseases: it pre­pares [Page 14] matter that is inflamable into Fe­vers; 'tis attended with the Gout, Stone, Cholick, Dropsie, &c. which are incom­parably more tormenting, than the per­nicious pleasures of taste are delightful. Represent to them the foul progeny of Lasciviousness, rottenness in the Body, wasting the Estate, Infamy, to sacrifice what is most valuable for the sake of a vile Woman; the wisest Considerations are lost upon them, they are too weak a Bridle to check their brutish Lusts.

But are not these Lusts easily subdued in Christians, who have the advantage of clearer Light, stronger Motives, and more liberal assistance of Grace, to rescue them from the power of Sin.

The wise observer tells us, I find more Eccl. 7. 26, 27, 28. bitter than death, the woman whose heart is snares and nets, and her hands are as bands: whoso pleases God, shall escape from her, but the sinner shall be taken by her. Behold this have I found, saith the preacher, counting one by one to find out the account, but I find not: one man of a thousand have I found, but a woman among all these have I not found.

'Tis astonishing, that for a short dream of pleasure, men should despise Heaven and Hell, what is most desireable, and most fearful. How just is the reproach mixt with Compassion and Indignation, [Page 15] How long ye simple ones will you love sim­plicity, Prov. 1. and fools hate knowledge?

'Tis worth the inquiry, how men are sottishly seduced to live unchastly and intemperately, against the reason and rest of their Minds.

1. The great Temptation to Sin is the love of Pleasure; accordingly, the de­grees of sensual Pleasure, being more in­tense in those carnal Faculties that are for the preserving and propagating Life, especially when heightned by the car­nal Fancy, the love of the Members prevails against the love of the Mind. 'Tis said of unclean persons, whose Eyes are full of the Adulteress, they cannot cease from Sin; they cannot dis-entangle themselves from the embraces of the circling Serpent.

2. Carnal pretences are made use of to defend, or at least excuse the sin of Intemperance, which makes it more ea­sily indulg'd, and pernicious in effect. Men, if it were possible, would sin with­out sin, without discovering the guilt and turpitude of it, that they may enjoy their pleasures without accusing, recoil­ing thoughts, which will turn the sweetest Wine into Vinegar. Now since Meats and Drinks are necessary for our vital support, and the measure is uncertain and various, according to the dispositions and [Page 16] capacities of mens bodies, Intemperate persons feed high, and drink deep, with­out reflection or remorse, and pretend 'tis for the Refreshment of Nature.

3. Fleshly Lusts steal into the Throne by degrees. An Excess of Wickedness strikes at first sight with Horror. No Prodigal design'd to waste a great Estate in a day; yet many from immense Riches have fall'n into extream Poverty. This Expence is for his Pleasure, this for his Honour, this will not be ruinous; thus proceeding by degrees, till all be squan­der'd away, he becomes voluntarily poor.

An Intemperate Person begins with lesser measures, and is not frequent­ly overtaken: Conscience for a time re­sists, and suspends the entireness of his consent to the Temptation: He drinks too much for his Time, for his Health and Estate, but he will not totally quench his Reason: Yet by degrees he becomes hardned, and freely indulges his Appe­tite till he is drown'd in Perdition.

A Lascivious person begins with im­pure Glances, tempting Words and Actions, and proceeds to unclean mix­tures.

4. Sensual Lusts stupify Conscience; they kill the Soul in the Eye, and ex­tinguish the directive, and reflexing [Page 17] Powers. Wine and Women take away the Heart; that 'tis neither vigilant nor ten­der. Chastity and Temperance, joined with Prayer to the Father of Lights, clarifie and brighten the Mind, and make it receptive of sanctifying Truths; but carnal predominant Passions sully and stain the Understanding by a natural Ef­ficiency, and by a moral and meritorious Efficiency. When the Spirits that are requisite for intellectual operations, are wasted for the use of the Body, the Mind is indisposed for the severe exer­cise of Reason. Although the dispositi­ons of the Body are not directly opera­tive upon the Spirit, yet in their present state of union, there is a strange simpa­thy between the Constitution of the one, and the Conceptions and Inclinations of the other. Luxury and Lust fasten a rust and foulness on the Mind, that it cannot see Sin in its odious Deformity, nor Vertue in its unattaintable Beauty. They raise a thick mist that darkens Reason, that it cannot discern approach­ing dangers. The Judicative Faculty is by the righteous Judgment of God, im­paired and corrupted, that it does not seriously consider the descent and worth of the Soul, its duty and accounts for all things done in the Body; but as if [Page 18] the Spirit in Man were for no other use, but to animate the organs of Intempe­rance and Lust, they follow their Plea­sures with greediness. 'Tis said of the young Man, enticed by the flatteries of the Harlot, that he goes after her like an Ox crown'd with Garlands, that insensi­bly goes to be sacrific'd. He looks to the present Pleasure, without considering the Infamy, the Poverty, the Diseases, the Death and Damnation, that are theNox & amor vinumque, nihil moderabile sua­dent. Illa pu­dore caret, li­ber amorque metu. Ovid. just consequents of his Sin. The sen­sual are secure: The effects of Carnal Lusts were visible in the darkness of Heathenism.

Lusts alienates the thoughts and de­sires of the Soul from Converse with God: His Justice makes him terrible to the Conscience, and Holiness distastful to the Affections of the unclean. We read of the Israelites, they were so gree­dy of the Onions and Garlick, and Flesh­pots of Egypt, that they despised the Food of Angels; the Manna that drop'd from Heaven. Till the Soul be defecate from the dregs of Sense, and refin'd to an Angelick Temper, it can never taste how good the Lord is, and will not for­sake sensual Enjoyments. The conver­sion of the Soul proceeds from the in­lightened Mind, and the renewed Will, [Page 19] ravish'd with Divine Delights that over­come all the Pleasures of Sin. There are, for our caution, recorded in Scrip­ture, two fearful Examples of the in­chanting Power of Lust. Sampson in­ticed by his Lust, became a voluntary slave to a wretched Harlot, that first quench'd the Light of his Mind, and then the Light of his Body, and expos'd him to the cruel scorn of his Enemies. Solomon by indulging his sensual Appe­tite lost his Wisdom, and was induced by his Idolatrous Concubines, to adore Stocks and Stones; and became as very an Idol as those he worship'd, that have Eyes and see not, Ears and hear not: He rebell'd against God, who had made him the richest and wisest King in the World, and miraculously revealed his Goodness to him. Dreadful Consequence of Sen­suality!

5. There is a special Reason that makes the recovery of the sensual to So­briety and Purity, to be almost impossi­ble. The internal Principle of Repen­tance, is the inlightened Conscience, re­flecting upon past Sins, with heart-break­ing sorrow and detestation. This is de­clared by God concerning Israel; Then Ezek. 36. [...]1. shall ye remember your evil ways, and your doings not good, and shall loath your selves [Page 20] in your own sight, for your iniquities, and your abominations. The bitter remem­brance of Sin is the first step to reforma­tion. Now there are no Sinners more averse and uncapable of such reflections, than those who have been immerst in the Delights of Sense. The unclean wretch remembers the charming Objects, and exercise of his Lusts with Pleasure; and when his instrumental Faculties are disabled by Sickness or Age, for the gross acts, he repeats them in his Fancy, renews his Guilt, and the Sin is trans­planted from the Body to the Soul. The intemperate Person remembers with de­light the wild Society wherein he has been ingaged, the rich Wines wherein he quench'd his Cares, the ungracious Wit and Mirth that made the hours slide away without observation. Now 'tis a Rule concerning Remedies applyed for the recovery of the Sick, that PhysickRepugnante Natura nihil Medicina pro­ficiet. Cels. is ineffectual without the assistance of Nature; but the case of the Sick is des­perate, when the only Medicine, proper for his Cure, increases the Disease, and brings Death more certainly, and spee­dily. Those who are defil'd by Carnal Lusts have a special Curse; they pro­voke God to withdraw his Grace, ac­cording to that fearful Threatning, (my [Page 21] Spirit shall not always strive with Man, for he is Flesh); and after so desperate a forfeiture, they are seldom redeemed and released from the Chains of Dark­ness wherein they are bound. Accor­dingly Solomon frequently repeats this Observation; The strange Woman flatters with her words: Her house inclines to the dead, and her paths to the dead. None that go unto her return again, neither take they hold of the path of Life. The mouth of a strange Woman is a deep pit: he that is abhorred of the Lord shall irrecoverably fall therein.

If it be said, that this representation of the deplorable state of the unclean, seems to cut off all hopes of their re­claiming and Salvation, and may induce Despair.

I answer, with our Saviour, in ano­ther instance, With Men it is impossible, Mark 10. 2 [...]. and not with God; for with God all things are possible. He can open and cleanse, adorn and beautifie, the most obstinate and impure Heart. He can, by omni­potent Grace, change a Brutish Soul into an Angelick, and plant a Divine Nature, that abhors and escapes the Corruption in 2 Pet. 1. 4. the World through Lust. Notwithstand­ing the Severity of the Threatning, yet the Divine Mercy and Grace has been [Page 22] exercised and magnified in the renewing such polluted Creatures. The Apostle tells the Corinthians, they were Fornicators and Adulterers, but they were washed, sancti­fied and justified in the name of the Lord Jesus Christ.

1. Let them address their Requests to God, that he would cleanse them from the guilt of their Sins in the Blood of Christ, the only Fountain of Life; and baptize them with the Holy Ghost as with Fire, to purge away their Dross and Pollutions. An unholy Life is the off-spring of an unclean Heart. The loose vibrations of the impure Eye, the inticing words of the impure Tongue, the external caresses and incentives of Lust, are from the Heart. The Heart must be purified, or the Hands cannot be cleansed.

2. Suppress the first risings of Sin in the Thoughts and Desires. Sins at first are easily resisted; but indulged for a time, are difficultly retracted.

3. Abstain from all Temptations to these Sins. As Wax near the Fire is easily melted, so the Carnal Affections are suddenly kindled by tempting Ob­jects. The neglect of this Duty fills the World with so many incorrigible Sin­ners, and Hell with so many lost Souls. [Page 23] Men venture to walk among snares and serpents without fear, and perish for the neglect of circumspection.

4. Do not presume that you will for­sake those Sins hereafter, which you are unwilling to forsake at present. There is in many a Conflict between Convi­ction and Corruption: They love Sin, and hate it; they delight in it, and are sorry for it; they cannot live without it, nor with it, in several respects: Now to quiet Conscience, and indulge their Lusts, they please themselves with reso­lutions of a future Reformation. The Tempter often excites Men to consent for once, and obtains his aim: But 'tis a voluntary distraction to think Men may, without apparent danger, yield to a present Temptation, resolving to resist future Temptations: For if when the Strength is intire, a Temptation capti­vates a Person, how much more easily will he be kept in bondage when the Enemy is more tyrannous and usurping, more bold and powerful, and treads up­on his neck, and he is more disabled to rescue himself? The inlightned natural Conscience is arm'd against Sin; and if Men regarded its dictates, if they be­lieved and valued Eternity, they might preserve themselves from many Defile­ments: [Page 24] But God has never promised to recover Sinners by special Grace, who have neglected to make use of common Grace. In short, consider what is more tormenting than all the Pleasures of Sin, that are but for a season, can be delight­ful, the reflection of the guilty accusing Conscience, and the terrible impression of an angry God for ever.

2. ANger is another Lust of the Flesh. Of all the Passions none is lessNesci [...] utrum magis detesta­bile vitium sit, ac deforme. Sen. de Ir. capable of Counsel, nor more rebellious against the Empire of Reason: It dar­kens the Mind, and causes such a fierce agitation of the Spirits, as when a Storm fills the Air with black Clouds, and [Page 26] terrible flashes of Lightning. It often breaks forth so suddenly, that as some acute Diseases, if check'd at first, be­come more violent, there is no time for remedy, nor place for cure; so there is such an irrevocable precipitancy of the Passions, that the indeavour to repress their Fury, inrages them. 'Tis astonish­ing what enormous Excesses and Mis­chiefs are caused by it! How many Houses are turned into Dens of Dra­gons, how many Kingdoms into Fields of Blood, by this fierce Passion?

To prevent its rise and reign, the most necessary Counsel is, if possible, to quench the first Sparks that appear, which are seeds pregnant with Fire. But if it be kindled, do not feed the Fire by exasperating Words. A prudent silence will be more effectual to end a Quarrel, than the most sharp and piercing reply that confounds the Adversary. Julius Caesar would never assault those EnemiesIdem esse sibi Consilium ad­versus hostem, quod plerisque medicis contra vitia corporum: [...]am [...] potius quam ferro superandi. with Arms, whom he could subdue by Hunger. He that injuriously reviles us, if we revile not again, and he has not a word from us to feed his Rage, will cease of himself; and like those who dye with pure Hunger, will tear him­self. Hezekiah commanded his Coun­sellors not to say a word to Rabshekah.

[Page 27]2. Try by gentle and meek addresses to compose the ruffled Minds of those who are provoked. 'Tis the observation of the wisest of Men, that a soft Answer breaks the Bones: 'Tis usually successful to make stubborn Spirits complyant. In­deed some are so perverse in their Pas­sions, that the mildest words will in­cense them; no submission, no satisfa­ction will be accepted; their Anger causes mortal and immortal Hatred. But these are so far from being Christians, they are not Heathens; but devested of all Humanity.

3. If Anger has rush'd into the bo­som, that it may not rest there, cancel the remembrance of the Provocation. The continual reflecting in the thoughts upon an Injury, hinders Reconciliation. The art of Oblivion, if practic'd, would prevent those resentments that eternize Quarrels. For this end, let us consider what may lessen the Offence in our esteem: In particular, if very injurious words are spoken against us by one inQuare fert agri rabiem & phe­netici verba? Nempe quia nescire viden­tur quid faci­ant. S [...]n. l. 3. de Ira. a transport of Anger, they should be more easily despised, when they seem more justly provoking; for they proceed from Rage, not from Reason; and no Person, that is of a wise and sober Mind, will regard them, but as words spoke [Page 28] by a sick Man in the height of a Calen­ture.

Now to make us careful to prevent or allay this Passion, it will be requisite to consider the inclination and sway of our Natures; some as soon take fire as dry thorns, and retain it as knotty wood. Now 'tis a fundamental Rule of Life, that our weakest part must be guarded with the most jealousie, and fortified with the strongest defence: There we must expect the most dangerous and fre­quent assaults of Satan: There he will direct his Battery, and place his Scaling­ladders. Let therefore the following Considerations settle in our Hearts. How becoming an understanding Creature it is to defer Anger? For the Passions are blind and brutish, and without a severe command of them, a Man forfeits his natural dignity. What is more unrea­sonable, than for a Man deeply to wound himself, that he may have an imaginary satisfaction in revenging an Injury? In­to what a fierce disorder is the Body put by Anger? The Heart is inflamed, and the boiling Spirits fly up into the Head, the Eyes sparkle, the Mouth foams, and the other symptoms of Madness follow. Inwardly, the angry Man suffers more Torments than the most cruel Enemy [Page 29] can inflict upon him. A Man of Under­standing is of a cool Spirit. It was the wise Advice of Pyrrhus, to those whom he instructed in the Art of Defence, that Ne iras care [...] ­tur. Ira enim perturbat ar­tem: Et qua noceat tantum, non qua careat aspicit. Sen. de Ir. they would not be angry: For Anger would make them rash, and expose them to their Adversary. He that hath not Rule over his own Spirit, is like a City broken down, and without Walls; and conse­quently exposed to Rapine and Spoil by every Enemy. Satan hath an easie en­trance into them, and brings along with him a train of Evils. We are therefore directed to watch against Anger, and not to give place to the Devil, Eph. 4. Consider how honourable it is to pass by an Offence: 'Tis a royalty of Spirit; an imitation of God, in whose Eyes the ornament of a meek and quiet Spirit is of great price. The greater the Offence, the greater the Glory of pardoning it. How pleasant it is! The Soul is possess'd in Patience; 'tis cool and quiet; there is a Divine and Heavenly Content of the Mind, the Will and Affections. The Breast of a dispassionate Man is the Temple of Peace. Besides, let us fre­quently remember our want of the Di­vine Compassion: There is no Man so innocent, unless he absolutely forgets that he is a Man, and his many Frailties, [Page 30] but desires that the cause ofNec est quisquam cui tam val­de innocentiae sua placeat, ut non stare in conspectu Clemen­tiam paratam Humanis erro­ribus gaudeat. Sen. de Clem. his Life, in the day of Judg­ment, may be tryed by the Tribunal of Clemency; for no Man can then be saved but by Pardon. The due Consideration of this will make us more hardly pro­voked, and more easily appeased with those who offend us.

Let us pray for the descent of the Dove-like Spirit into our Bosoms, to mo­derate and temper our Passions. Meek­ness is the fruit of the Spirit. Gal. 5. 22. There is a Natural Meekness, the pro­duct of the Temperament of the Hu­mours in the Body; this is a rare Feli­city: There is a Moral Meekness, the product of Education and Counsel; this is an amiable Vertue: There is a Spiri­tual Meekness, that orders the Passions according to the Rule of the Divine Law, in conformity to our Saviour's Ex­ample: This is a Divine Grace, that attracts the esteem and love of God him­self. This prepares us for Communion with the God of Peace here, and in Heaven.

To obtain this excellent frame of Spi­rit, let us be humble in our Minds, and temperate in our Affections, with re­spect to those things that are the incen­tives [Page 31] of Passion. The false valuations of our selves, and the things of this World, are the inward causes of sinful Anger. Contempt and Disdain, either real or apprehended, and the crossing our desires of worldly enjoyments, in­flame our Breasts. Our Saviour tells us, he is meek and lowly; and Meekness is joyned with Temperance, as the produ­ctive and conservative cause of it. He that doth not over-value himself, nor inordinately affect temporal things, is hardly provoked, and easily appeased.

3. I will consider the two other vici­ous Affections, joyned by St. John with the Lusts of the Flesh, the Lust of the Eyes, and Pride of Life; from which we must be purged, or we are uncapa­ble of the blessed relation of God's Chil­dren, and of his Favour. The infamous Character of the Cretians, is proper to the ambitious, covetous and voluptuous; That they are evil beasts, and slow bellies. Covetousness is a diffusive Evil, that cor­rupts the whole Soul. 'Tis radically in the Understanding, principally in the Will and Affections, vertually in the Actions.

1. 'Tis radically in the Understanding. Men are first inchanted in their Opinion of Riches, and then chained by their [Page 32] Affections. The Worldly-minded over­value Riches, as the only real and sub­stantial Happiness; the Treasures of Heaven, which are spiritual and future, are slighted as Dreams, that have no ex­istence but in the imagination. They see no convincing charms in Grace and Glory: the lustre of Gold dazles and deceives them; they will not believe 'tis Dirt. Gold is their Sun and Shield, that supplies them with the most desireable good things in their esteem, and pre­serves them from the most fearful Evils. Gain is their main design, and utmost aim: their contrivances and projects are, how to maintain and improve their Estates; and the most pleasant exercise of their thoughts, is to look over their Inventory.

2. Covetousness is principally in the Will, the place of its residence; 'tis called, the love of Money: There is an inseparable relation between the Heart and its Treasure. We are directed, If Riches increase, set not your Hearts upon them. 'Tis observable, that the eager desire to procure Riches, is often subor­dinate to other vicious Affections, either to Prodigality or Pride. Prodigality ex­cites to Rapine and Extortion, from the violent motive of Indigence, that is its usual attendant, and from the conspiring [Page 33] Lusts of Sensuality, which languish, un­less furnish'd with new supplies and nou­rishment. Or Pride urges to an exces­sive procuring of Wealth, to maintain the state and pomp of the vain glorious. Now if these vicious Affections are cor­rected, the inordinate desire of Riches will be suddenly cured.

But Covetousness, in its proper sense, implies the seeking Riches for the love of them, not respectively to their use. From hence 'tis the most unreasonable Affection, and more inexcusable than any that are derived from the carnal Ap­petites. Now Love is the leading Affe­ction, and produces,

(1.) Immoderate Desires of Riches: For what is loved for it self, is desired with an unlimited Appetite. Covetous­ness, like the Grave, never says it is enough.

(2.) Immoderate Joy in possessing them. A covetous Man is raised and ravish'd above himself, in the sight of his Treasures: He thinks himself happy without Reconciliation and Communion with God, wherein Heaven consists. It was a convincing evidence of Job's sa­cred and heavenly temper, that he did not rejoice because his Wealth was great, Job 31. 25▪ and his Hand had gotten much.

(3.) Anxious Fears of losing them. [Page 34] The Covetous suspect every shadow, are fearful of every fancy, wherein their Interest is concerned. They are vex'd with the apprehensions, lest they should be oppress'd by the Rich, rob'd by the Poor, circumvented by the Crafty, or suffer loss by innumerable, unforeseen and inevitable Accidents. Content is the Poor Man's Riches, when Possession is the Rich Man's Torment.

(4.) Heart-breaking Sorrow in being deprived of them. If you touch their Treasure, you wound their Hearts. Ac­cording to the Rule in Nature, what is possess'd with Joy, is lost with Grief; and according to the degree of the De­sires, such will be the Despair when they are frustrate. Poverty, in the ac­count of the Covetous, is the last of Evils, that makes Men absolutely deso­late. Blind unhappy wretches! Eternal Damnation is the extreamest Evil. 'Tis infinitely better to be deprived of all their Treasures, and go naked into Pa­radise, than to fall laden with Gold into the Pit of Perdition.

[...]. Covetousness is vertually in the Actions; which are to be considered ei­ther in the getting, saving, or using an Estate.

1. The Covetous are inordinate and eager in their endeavours, to get an [Page 35] Estate. They rise early, lye down late, and eat the bread of carefulness: They rack their Brains, waste their Strength, consume their Time; they toil and tire themselves to gain the present World: For when Lust counsels and commands, Violence executes. Their Eyes and Hearts, their Aims and Endeavours, are concentered in the Earth. Who will shew us any good? is their unsatisfied inquiry.

• (1.) They are greedy and earnest to obtain great Riches; for they measure their Estates by their Desires.
• (2.) They will use all means, fair or fraudulent, to amass Wealth. The lucre of Gain is so ravishing, they will not make a stand, but venture into a House infected with the Plague, to get Trea­sure.

2. They are sordid in saving, and contradict all Divine and Humane Rights by robbing God, their Neighbours and themselves, of what is due to them. A covetous Man robs God, the Proprietor, in neglecting to pay what he has reserv'd for works of Piety and Charity, as an acknowledgment, that all is from his Bounty: He robs the Poor, his deputed receivers: He defrauds himself; for God bestows Riches for the support and com­fort of our Lives, that we may with Temperance and Thanksgiving enjoy his [Page 36] Benefits: He wants what he has, asAvaro tam de­est quod habet, quam quod non habet. well as that he has not.

3. They are defective in using Riches. If they do Works externally good, the spring and motive is vicious; and the Ends more surely discover Men than their Actions. They do not acts of Pie­ty and Charity in Obedience and Thank­fulness, to imitate and honour God, but sometimes for Reputation and Fame; as the Pharisees (whose inseparable proper­ties were Pride and Covetousness) dis­pens'dMat. 6. their Alms with the sound of a Trumpet, to call the Poor together. Other Sins require shades and retire­ments, but Pride to be conspicuously di­stinguish'd from others.

2. Sometimes they do Good, to com­pound with God, and appease Consci­ence, for their unrighteous procuring Riches: Their Gifts are Sin-offerings to expiate the Guilt contracted by ill-gotten Goods, not Thank-offerings for God's free Favours and Benefits. To counte­nance their Opinion and Practice, they alledge our Saviour's Counsel, Make to Luke 17. your selves friends of the mammon of un­righteousness, that when ye fail, they may receive you into everlasting habitations: As if bestowing part of their unrighteous Gains, would purchase a discharge from the arrears due to Divine Justice. Can [Page 37] there be a more monstrous perverting the rectitude of Truth, to conform it to the crooked Lusts of Men? St. Austin Noli talem tibi pingere Deum. Aug. Serm. 35. de Verb. Dom. speaking of this vain and impious Pre­sumption of some in his time, advises them, ‘Do not form such an unworthy conception of God, as were very un­becoming a good Man: He is not to be brid'd by offerings of Robbery, as if he were a party in the Robbery: Such Alms and Legacies are so far from propitiating him, that they cry for Vengeance against those that offer them.’ Yet how many, who have raised great Estates by Unrighteousness, quiet their accusing Thoughts by resol­ving to bequeath some pious Legacies, when they shall leave the World? And how often when a Rich Man dyes, his last Will dyes with him, and is buried in oblivion? How can an unrighteous Man confide in the Conscience of ano­ther, when his own has been so unfaith­ful? Besides, that is only ours that re­mains when all our Debts are paid; and till there be restitution of what by Deceit or Force was unjustly got, there is no­thing to give.

2. A covetous Man is very defective in the manner of giving. There are internal Affections to be mix'd with the acts of Charity. They must be done [Page 38] with readiness and alacrity; and no [...] wrung out, as a Man presses soure Grapes: For there is no moral value in Benefits so obtain'd. God loves a chear­ful giver. Charity must be unconstrain'd as well as unconfin'd; free, and respect­ing all in their Wants and Miseries. Now Covetousness makes one as un­willing to part with his Money, as to have Blood, the treasure of Life, drawn from his Veins. We are directed to put on bowels of Compassion, and to re­member them in bonds, as bound withCol. 3. 3. them. Covetousness infuses an unrelent­ing frame into the Breast, hardens the Bowels, and makes them incapable of melting impressions. The languishing Looks, the pleading Eyes, the Com­plaints and Calamities of the miserable, do not affect those in whom Covetous­ness reigns: The tender inclinations of Humanity are quench'd by it.

3. The Covetous will not give in proportion to their abilities, and the exi­gencies of others. 'Tis true, an Estate is often more in reputation than in rea­lity, and there cannot be a visible con­vincing proof of Covetousness from the meanness of the Gift; but there is a secret proof from the Conscience of the giver, and known to God. The Widow that gave two Mites to the sacred Treasury, [Page 39] was more liberal than those who threw into it richer Gifts. God accepts accord­ing to what a Man has, and not according to what he has not. A covetous Man, though rich, will pretend the smallness of his Estate to excuse and palliate his illiberal giving; and makes himself dou­bly guilty, of feigned Poverty and real Avarice, in God's sight: But a liberal Man deviseth liberal things: He duely considers the Circumstances of Persons in want; and esteems a just Occasion of Charity, to be a golden Opportunity, and will be noble and magnificent.

2. I will consider the difficulty of the Cure. This will be evident from the causes of the Disease, and the frequent unsuccessfulness of the means in order to it. There is no kind of Sinners more inconvincible and incureable, than the Worldly-minded. 'Tis a Rule without exception, those Sins which have the greatest appearance of Reason, and the least of Sensuality, are the most plausi­ble and prevailing. So long as there are remains of Reason in Mankind, there will be Modesty; and brutish Lusts will expose to Shame. The high birth and honourable rank of the unclean, cannot varnish and disguise their Impurities, but renders them more infamous and odious. Besides, unless Men are not [Page 40] prodigiously bad, if they are not free from Fault, they will not defend their Intemperance and Incontinency. If there be any spark of Conscience alive, it dis­covers and condemns those Sins, and as­sists a faithful counsellor in their Cure. But the Covetous, by many fair pre­tences, justifie themselves: The Apostle expresses them by the cloke of Covetous­ness, [...] Thes. 2. 5. to hide its filthiness. They pre­tend to be frugal, but not covetous: They alledge the example of those who are reputed wise, who prosecute the gains of the World, as the main scope of their actions: They will tell you, 'tis neces­sary Prudence to improve all Opportuni­ties to increase their Estates, to secure them from Evils that may happen; and to neglect providing for our Families is worse than Infidelity. Thus Reason is ingaged to joyn with the Affection. From hence the Covetous are not only inamour'd with the unworthy Object, but averse from the Cure of the vicious Affection. The love of Money smothers the Mind with Ignorance, and darkens its serenity, that the filthiness of the Sin is indiscernible. The Covetous are like Persons sick beyond the sense of their Disease, and near Death, without feel­ing the presages of it. Besides, those corrupt Affections, which in their rise [Page 41] and degrees depend upon the humours of the Body that are mutable, are some­times with force and violence carried to their Objects; but when the disposition of the Body is altered, they flag, and distasts succeed: But the root and prin­ciple of Covetousness is in the Will; and when that is depraved, 'tis diaboli­cal in obstinacy. The most fierce and greedy Beasts, when they have glutted their ravenous Appetites, do not pre­sently seek after new prey; but Cove­tousness,Crescentem se­quitur cura pe­cuniam majo­rumque fames. like a Dropsie-thirst is inflam'd by drinking, and inrag'd by increasing Riches. And whereas other vicious de­sires are weakened and broke by tract of time, Covetousness derives new life and vigour from age. The thoughts and af­fections of the Covetous are never more deeply tainted with the Earth, than when they draw near to their fatal pe­riod, and their Bodies must be resolved into their original Elements.

2. The difficulty of the Cure is evi­dent from the inefficacy of the means used to effect it. The Divine Authority of the Scripture, the clearest Reason, the plainest Experience, are often used in vain to reform the Covetous. Of a thousand Persons, in whom Covetousness is the regent Lust, scarce ten are cleansed and changed from covetous to be liberal.

[Page 42]1. The Word of God has no com­manding perswasive power upon them. The Word declares, that Covetousness is Idolatry; for it deposes God, and places the World, the Idol of Mens Heads and Hearts, in his Throne: It deprives him of his Regalia, his Royal Prerogatives, which he has reserved to himself in the Empire of the World. He is infinitely jealous of our transferring them to the Creature. Our highest Adoration and Esteem, our Confidence and Trust, our Love and Complacency, our Dependance and Observance, are entirely and essen­tially due to him. Who in the Heaven can be compared to the Lord? Who among Psal. 89. 6. the sons of the mighty can be likened to him? Whom have I in Heaven but thee? Psal. 73. 25. and there is none upon Earth I desire in comparison of thee. The Lord is my por­tion, Lam. 3. Prov. 18. 10, 11. saith my Soul. The name of the Lord is a strong Tower, the righteous fly to it, and are safe. Behold, as the eyes of Ser­vants look to the hands of their Masters; so our eyes wait upon the Lord our God▪ until he have Mercy upon us. These Scrip­tures are declarative of those eternal re­spects that are due to God from reason­able Creatures; and he is highly disho­noured and displeased, when they are alienated from him. Now the Covetous deifie the World: The rich Man's Riches [Page 43] are his strong City, and as an high Wall, in his imagination. He will trust God no farther than according to visible sup­plies and means: He takes not God for his strength, but trusts in the abundance of his Riches. His Heart is possessed and polluted with the love of the World, and God is excluded: Therefore we are commanded, not to love the VVorld, nor the things of it: If any Man love the VVorld, the love of the Father is not in him. He is provok'd to Jealousie, the most severe and sensible Attribute, by the coldness of Mens Love. From hence it appears how this comprehensive Sin is injurious to God. The Psalmist tells us, that the Covetous are not only the objects of God's Anger, but abhorrence: Thus he brands them, The covetous whom the Lord abhors. The words are of the most heavy signification. If his Loving­kindness be better than Life, his Hatred is worse than Death.

'Tis the root of all Evil, in Persons of all conditions, civil and sacred. This bribes those that are in the Seat of Judg­ment, to clear the guilty; and which is a bolder Crime, to condemn the inno­cent. Of this there is recorded a cruel and bloody▪ Instance, in the death of Na­both, occasioned by Ahab's Covetousness, This corrupts the Preachers of the Word, [Page 44] to speak to the Lusts, not the Con­sciences of Men, upon whom they have a servile dependance: And as the Spirit of Delusion is never more the Spirit of Delusion, than under the appearance of an Angel of Light; so his Ministers are never more his Ministers, than when they pervert the Word of God to sup­port sinful Practices by corrupt Princi­ples. Covetousness makes Men faint and false in the time of tryal: They will save the World with the loss of their Souls. In short, it was the impul­sive cause of a Sin of the greatest Guilt that ever was committed, in betraying the Son of God; and his suffering the most cruel and ignominious Death: A Sin never to be expiated, but by the Flames that shall consume this World, the place wherein he suffered.

Covetousness excludes all, in whom 'tis predominant, from the Kingdom of Heaven. Lazarus may as soon be ex­pelled from Abraham's Bosom, as a cove­tous Man may be received into it. Be not deceived, neither Fornicators, nor Ido­laters, nor Effeminate, nor abusers of them­selves with Mankind, nor Thieves, nor Co­vetous, nor Drunkards, nor Revilers, nor Extortioners, shall inherit the Kingdom of God. A covetous Wretch is in as direct a progress to Damnation, as the most [Page 45] notorious Sinners, guilty of the most filthy Lusts, natural and unnatural. Did Men believe and prize Heaven, how would this terrible denuntiation strike them through? But what Tongue has so keen an edge, as to cut a passage through Rocks, the hardned Hearts of the Covetous? The Word cannot enter into the Conscience and Conversation of the Earthly-minded. If you discourse to them of Righteousness and Judgment to come, they are not at leisure to hear, or will not attend. Tell them of another World, when they are ready to be ex­pell'd from this present World. We have a most convincing Instance of in­efficacy of Divine Instruction upon the Covetous. Our Saviour directed his Au­ditory to the best use of Riches, in doing Good to the Saints in their Wants, that Luke 10. 14. after death, they might be introduced into everlasting habitations: And 'tis said, that the Pharisees, who were covetous, heard all these things, and derided him. They were fix'd in their Principles, and resolutions to increase and secure their Wealth: They had their Religion in nu­merato; Gain was their Godliness; and were so strongly conceited of their own Wisdom, that they despised the Autho­rity, Counsel, and Love of the Son of God.

[Page 46]2. The love of Money, discovered in the heaping up Riches, and the tenaci­ous humour in keeping them, is directly contrary to the clearest Reason, and per­fectly vain. The notion of Vanity con­sists either in the change and inconstan­cy of things, or when they have not reasonable and worthy ends. In both respects, Covetousness is Vanity: For the Object of that Passion is the present World, the sphere of mutability; and the immoderate Care and Labour to ob­tain and preserve it, is not for a solid, substantial, but a mere imaginary Good. In this sense, the most beautiful Colours, were there no Eyes to see them, and the sweetest Sounds, were there no Ears to hear them, are Vanities. According to this Rule, the greedy desire of Riches for Riches sake, which is the most pro­per notion of Avarice, is the most un­reasonable and vain Affection; for it has no end. The Apostle tells us, that an Idol is nothing in the World: the matter of it may be Gold or Silver, but it has nothing of a Deity in it. He that wor­ships it, worships an Object not only most unworthy of Adoration, but which has no Existence, but in the fancy of the Idolater. So he that loves Money for it self, sets his Affection upon an end that has no Goodness, but in his foolish [Page 47] imagination, and consequently is no true and valuable end. This will be evident, by considering there is a double end to which Humane Actions should be di­rected; the particular immediate end, and the universal last end. The parti­cular end to which Reason directs i [...] acquiring Money, is to supply us with Necessaries and Conveniencies in the pre­sent state; and this is lawful, when our Care and Labour to obtain it, are not inordinate nor immoderate. Fruition gives Life and Sweetness to Possession. Solomon observes with a severe Reflecti­on, There is one of whose Labour there is no end, who is not satisfied with Riches, neither saith he, for whom do I labour, and bereave my Soul of good; this is also vanity, and sore travel. If one has a Cabinet full of Pearls, and has not a Heart to make use of them, 'tis all one as if it were full of Cherry-stones: For there is no true value in the possession, but in order to the true and noble use of them. This draws so deep of Folly, that 'tis amazing that reasonable Men should love Money for it self; but the Covetous have reprobate Minds without Judgment, and discerning Faculties with­out using them.

2. The universal and last end of our Actions, consists in the eternal enjoyment [Page 48] of God. Now the possession of the whole World, is of no advantage to­ward the obtaining future Happiness: Nay, it deprives Men of Heaven, both as the love of the World-binds their Hands from the exercise of Charity, and as it alienates their Hearts from the love of God.

The present World cannot afford Per­fection or Satisfaction to an immortal Spirit.

1. Not Perfection. The Understand­ing is the highest Faculty in Man, and raises him above the order of sensible Creatures; and this is exceedingly deba­sed by over-valuing Earthly things. In­deed Sense and Fancy, that cannot judge aright of Objects and Actions, if they usurp the Judgment-seat, the Riches of this World appear very goodly and in­estimable. There is no Lust more de­grades the eternal Soul of Man from the nobility of its Nature, than Covetous­ness: For the Mind is denominated and qualified from the Objects, upon which it is conversant. Now when Mens thoughts are groveling on the Earth, as if there were no spark of Heaven in them, when their main designs and con­trivances are to amass Riches, they be­come Earthly, and infinitely fall short of their original and end.

[Page 49]2. Riches cannot give Satisfaction to the Soul, upon the account of their vast disproportion to its Spiritual Nature and Capacity, and Eternal Duration. You may as reasonably seek for Paradise un­der the Icy Poles, as for full Content­ment in Riches. The Kingdoms of the World, with all their Treasures, if actu­ally possess'd, cannot satisfie the Eye, much less the Heart. There is no suita­bleness between a spiritual substance, and earthly things. The Capacity of the Soul is as vast is its Desires, which can only be satisfied with Good truly infi­nite: But carnal Men, in a delusive Dream, mistake shadows for substance, and thin appearances for realities. Be­sides, the fashion of this World passes away: Riches take wings, and like the Eagle, fly to Heaven, or the Possessors of them fall to the Earth. The Soul can only be satisfied in the fruition of a Good, as everlasting as its own duration. In short, the Favour of God, the renew­ed Image of God in the Soul, and Com­munion with him, are the Felicity of reasonable Creatures.

3. The plainest Experience does not convince the Covetous of their Folly, and correct them. 'Tis universally visi­ble, that Riches cannot secure Men from Miseries and Mortality: They are like a [Page 50] Reed, that has not strength to support, but sharpness to wound any one that rests on it. Earthly Treasures cannot se­cure us from the Anger of God, nor the Violence and Fraud of Men. How of­ten are fair Estates ravishd from the Owners? But suppose they are continu­ed here to the Possessor, they are not Antidotes against the malignity of a Di­sease; they cannot purchase a priviledge to exempt the Rich from Death. And is he truly rich that must be deprived of his Treasures when he leaves this World, and enter naked and solitary into the next World, where he will be poor for ever? He is rich that carries with him Divine Graces and Comforts, the Trea­sures of the Soul, when he dyes, and takes possession of the Inheritance unde­filed, that passes not away. How often do Worldly Men in their last hours, when the thoughts of the Heart are declared with most feeling, and least affectation, condemn their unaccoun­table Folly, for their having set their Affections on things below, and neglecting things above; that with such fervour and constancy they prosecuted their secular ends, and were so coldly affected to eternal things, as unworthy of their care and diligence? Those forlorn Wretches in their Extremities, with what signifi­cant [Page 51] and lively Expressions do they de­cry the Vanity of this World, and the Vanity of their Hearts in seeking it? 'Tis related of Philip King of the Ma­cedonians, that while one was pleading before him, he drop'd asleep, and wa­king on a sudden, past Sentence against the righteous Cause: Upon this the in­jur'd Person cryed out, I appeal. The King with Indignation ask'd, To whom? He reply'd, From your self sleeping to your self waking; and had the Judgment revers'd that was against him. Thus in matters of eternal moment, if there be an Appeal from the sleeping to the wa­king Thoughts of Men, when Death opens their Eyes to see theQuid dignum stolidis men­tibus imprecer, Opes honores ambiant: Et cum falsa gravi mole parave [...]int, tum vera cognoscant bona. Dross of false Treasures, and the Glory of the true, what a change would it make in their Minds, Affections and Actions? But O Folly and Misery! they but superficially consider things, till con­strain'd when 'tis too late.

From these Considerations we under­stand the Reasons of our Saviour's de­claring, 'Tis as easie for a Camel to go through the eye of a needle, as for a rich Man, that trusts in his Riches, to enter into the Kingdom of Heaven. But what is impossible with Men, is possible with God. He can by so strong a Light represent [Page 52] the Eternal Kingdom to Mens Minds, and purifie their Affections, that they shall so use the World, that they may enjoy God. We should from hence be excited to watchfulness against this Sin. Our Saviour gave a double Caution to his Disciples, Take heed and beware of Covetousness. In some, the Leprosie ap­pears in their Foreheads; their Compa­ny, their Conversation, make it evident, that the World is set in their Hearts: In others, the Leprosie is in their Bo­soms; their Affections are intensly and entirely set on the World, though the discovery is not so visible: None but the circumspect can be safe.

In order to the mortifying this Lust, the following means, with the Divine Blessing, will be very useful. The in­ward causes of the greedy desires and tenacious humour of the Covetous, are the irregular esteem of Riches, and con­sequently, the jealousie of losing what is so highly valued; and sollicitude to prevent all possible future wants. Now to take away these causes, consider,

1. There are Treasures infinitely more precious and durable, and more worthy of our esteem and love, than all the Gold that is drawn from the Mines in Peru, the true inrichments of the Soul; without which a Man, possess'd of all [Page 53] the Wealth of the Flota, is not rich to­wards God, but wretched, and miserable, Rev. 3. and poor, and blind, and naked. God offers himself to be our Portion, who is rich in all Perfections, whose Treasures are unsearchable and unwasted: If we seek his Love, and Grace to love him, we shall inherit substance and durable Riches. The Apostle, when the scales were fallen from his Eyes, discovered such an excellency in the knowledge of Christ, that he counted all things loss and dung, that he might have an interest in him. This eminent advantage there is in seek­ing Heavenly Treasures, we shall cer­tainly obtain them, and never be depri­ved of them; whereas the most eager pursuit of Earthly Riches, is uncertainly successful; and if we do acquire them, they will certainly be lost. Now as in­ward bleeding that endangers Life, is stop'd by revulsion, in opening a Vein; so if the stream of our Affections be di­rected to things above, it will stop their impetuous current to things below.

2. The liberal use of Riches for the Glory of God, and in Charity to others, is the best means to secure the tenure of our Temporal Possessions: For the ne­glect of paying the Tribute we owe to God, makes a forfeiture of our Estates; and he can by Right and Power resume [Page 54] them in a moment. Besides, there is no Epithet more proper to be joyn'd with Riches, than uncertain. Is that Man certain­ly rich, whose entire Estate is in a Ship, sailing through dangerous Seas, and open to frequent Piracies? There is no greater a distance between a Tempest and a Shipwrack, than between often and al­ways. Innumerable Disasters are immi­nent, and nearly threaten the undoing of the richest Man: But God who com­mands the Winds and the Seas, and go­verns the Wills of Men, whose Provi­dence orders the most fortuitous Events, has promised, that the liberal Man, who deviseth liberal things, he shall stand: He has a special Protection; and as he is like to God in giving, so he shall be in not being poorer for his giving. The Apostle incourages Christians not to be covetous, by this Argument, God has said, I will never leave thee, nor forsake thee. We may firmly rely on his Pro­mise; for Truth is the foundation of trust, and rest on his Providence which is Omnipotent.

Add to this Consideration, there is an accessional security to the Charitable from the assistance of others. Man is sociable by instinct, and the civil Life that is proper to him, will be dissolv'd without mutual assistance. 'Tis order'd [Page 55] by the Rule of Providence, that there is no Man so compleatly sufficient in him­self, so absolutely and independently hap­py, but he wants the Counsel, the Cou­rage, the Help of others. 'Tis usual, that he who possesses most can do less, and that he that has less can do more: From hence it follows, that the Wealth of the one, and the Strength of the other, the giving that wherein one a­bounds, and the receiving that which the other wants, makes such an equi­poise between the Rich and the Poor, that they cannot be disjoyn'd. Experi­ence declares, there is nothing does more endear and engage the Affections of others to us, than acts of Kindness. Be­neficence joyn'd with Innocence, render Men venerable and amiable, conciliate Esteem and Love; for a good Man one would even dare to dye: Whereas the Co­vetous and Incompassionate, not only provoke God, (for he that abuses a Be­nefit despises the Benefactor, and by im­prisoning their Treasures without doing Good, the abuse is as real, as by riotous wasting them) but are exposed to Ha­tred and Contempt; and if a Disaster surprises them, a secret Joy touches the Hearts of others.

2. 'Tis a means to increase Riches▪ 'Tis a Rule not only in Spirituals, but [Page 56] in Temporals, As a Man sows so he shall reap, both in the Recompences of Ju­stice, and the Rewards of Mercy: He that sows bountifully shall reap bounti­fully. Charity is a productive Grace, that enriches the giver more than the re­ceiver. Honour the Lord with thy sub­stance, and the first fruits of thy increase, Prov. 3. 9, 10. so shall thy Barns be filled with plenty, and thy Presses burst out with new Wine. He that gives to the Poor, lends to the Lord: He signs himself our Debtor for what is laid out for him, and he will pay it with Interest; not only with Eternal Trea­sures hereafter, but in outward Blessings here. Riches obtain'd by regular means, are the effects and effusions of his Boun­ty; but sometimes by admirable ways, he gives a present Reward, as by his own Hand. As there are numerous Ex­amples of God's blasting the Covetous, either by a gangrene in their Estates, that consumes them before their Eyes, or by the Luxury and Profuseness of their Children; so 'tis as visible he pros­pers the Merciful, sometimes by a secret Blessing dispensed by an invisible Hand, and sometimes in succeeding their dili­gent Endeavours in their Callings.

But 'tis objected, the Liberal are not always prosperous. To this a clear An­swer may be given.

[Page 57]1. External Acts of Charity may be performed from vicious motives, with­out a mixture of internal Affections, which make them accepted of God.

2. Supposing a Christian abounds in Works of Charity, and is not rewarded here, this special Case does not infringe the truth of God's Promise; for Tem­poral Promises are to be interpreted with an exception, unless the Wisdom and Love of God sees it better not to bestow them: But he always rewards them in kind, or eminently in giving more excel­lent Blessings. The Crown of Life is a reward more worthy the desires of a Christian, than the things of this World. Our Saviour assures the young Man, Sell all, and give to the Poor, and thou shalt have Treasure in Heaven. Eternal Hopes are infinitely more desirable than Tem­poral Possessions. The Apostle charges 1 Tim. 6. 18, 19. the Rich to do good, to be rich in good works, ready to distribute, willing to com­municate, laying up for themselves a good foundation, (not of merit but assurance) against the time to come, laying hold of Eternal Life. If I could direct the Co­vetous, how to exchange a weight of Silver for an equal weight of Gold, or a weight of Gold for an equal weight of Diamonds, how attentively would they hear, and earnestly follow such [Page 58] profitable Counsel? But what compari­son is there between Earthly and Hea­venly Treasures? Godliness, of which the Grace of Charity is an excellent part, is profitable for all things; it makes our Profit eternally profitable. 'Tis the Wis­dom as well as Duty of Believers, to lay up Treasures, not on Earth, the Land of their Banishment, but in the Coelestial Country, the Place of their Nativity.

4. PRide of Life is join'd with the Lusts of the Flesh, and the Lust of the Eyes. Pride destroyed both Worlds; it transformed Angels into Devils, and expelled them from Hea­ven; it degraded Man from the honour of his Creation, into the condition of [Page 60] the Beasts that perish, and expell'd him from Paradise. I will consider the na­ture, several kinds and degrees of it, and the means to purge us from it.

The nature of this Vice consists in an irregular and immoderate appetite of Su­periority, and has two parts: The one is the affectation of Honour, Dignity and Power, beyond their true value and worth; the other is, the arrogating them as due to a person beyond his just desert. The kinds of it are Moral and Spiritual, which are sometimes concealed in the Mind and Will, but often declar'd in the Aspect and Actions. Accordingly 'tis either Arrogance that attributes an un­due preheminence to a Mans self, and exacts undue respects from others; or Vain-glory, that affects and is fed with Praise; or Ambition, that hotly aspires after high Places, and Titles of Prece­dency and Power: All which are com­prised in the universal name of Pride.

1. Pride includes a secret conceit of our own Excellencies, which is the root of all its branches. Self love is so natu­ral, and deeply impress'd in the Heart, that there is no Flatterer more subtle and conceal'd, more easily and willingly believ'd, than this Affection. Love is blind towards others, and more towards ones self. Nothing can be so intimate [Page 61] and dear, as when the Lover, and the Person beloved are the same. This is the Principle of the high Opinion, and secret Sentiments Men entertain of their own special worth. The Heart is deceit­ful above all things, and above all things deceitful to it self. Men look into the inchanting glass of their own Fancies, and are vainly enamour'd with the false reflection of their excellencies. Self▪love hinders the sight of those Imperfections, which discovered, would lessen the libe­ral esteem of themselves. The Soul is a more obscure Object to its Eye, than the most distant Stars in the Heavens. Se­neca tells of some that had a strange In­firmity in their Eyes, that where-ever they turn'd, they encountered the visible moving image of themselves. Of which he gives this Reason; ‘It proceeds fromInfirmavis Ocu­lorum, non po­test ne proxi­mum aerem perrumpere, sed resistit. Sen. lib. preternat quaest. the weakness of the visive Faculty, that for want of Spirits derived from the Brain, cannot penetrate through the diaphonous Air, to see Objects; but every part of the Air is a reflect­ing glass of themselves.’ That which he conjectured to be the cause of the Natural Infirmity, is most true of the Moral, the Subject of our Discourse. 'Tis from the weakness of the Mind, that the judicative Faculty does not dis­cover the worth of others, but sees only [Page 62] a Man's self, as singular in Perfections, and none superiour, or equal, or near to him. A proud Man will take a rise from any advantage to foment Pride: Some from the perfections of the Body, Beauty or Strength; some from the cir­cumstance of their Condition, Riches or Honour; and every one thinks himself sufficiently furnish'd with Understand­ing: For Reason being the distinguish­ing excellency of a Man from the Brutes, a defectiveness in that is very disgrace­ful, and the title of Fool, the most sting­ing reproach; as is evident by our Sa­viour's gradation: Whoever is angry with his Brother without a cause is liable to Judg­ment; whoever says racha, that expresses his Anger contumeliously, is subject to the Council; but whoever shall say fool, shall be punish'd with Hell-fire. Therefore Men are apt to presume of their intelle­ctual Abilities: One says, I have not Learning, as those who are pale with Study, and whose Lamps shine at mid­night, but I have a stock of Natural Reason; or I have not a quick Appre­hension, but I have a solid Judgment; I have not Eloquence, but I speak good Sense. The high conceit of Mens own worth declares it self several ways: Sometimes 'tis transparent in the Coun­tenance; There is a Generation, O how [Page 63] lofty are their Eyes, and their Eye-lids are lifted up. Sometimes 'tis manifest in haughty Carriage: If others do not ex­press eminent respects to them, 'tis re­sented as a neglect and injury. Their Apparel at first made to hide Shame, proclaims their Pride.

2. An inordinate desire of Reputation and Praise, is another branch of Pride. The desire of Praise is sowed in the Hu­mane Nature for excellent ends; to re­strain them from those alluring Lusts that will ruine their Reputation, and to excite them to do things noble and bene­ficial to the Publick. Praise, the reward of doing good, is a powerful incentive to improve and secure the civil Felicity. The wise King tells us, A good Name is rather to be chosen than great Riches. 'Tis a recompense God has promised, The upright shall be praised.

The Apostle excites us to strive after universal Holiness, by motives from Re­putation, as well as from Conscience; Whatsoever things are true, for Consci­ence, honest, for Fame, whatsoever are just and pure, for Conscience, whatsoever are lovely, for Esteem, if there be any ver­tue in our selves, and praise from others, to propagate it, thinks on these things. But the inflamed desire of praise from men, the being incens'd against others as [Page 64] envious or enemies that deny it, the as­suming it for unworthy Causes, (where there is no true Virtue, there is no just Praise) the terminating it on our selves, and not transferring it to God, are the effects of a vain-glorious Mind. Pride, undervalues Goodness in it self, and re­spects it only for the shadow that at­tends it. Praise is a Musick so inchant­ing, that it inclines Men to believe that to be true which is pleasing, and which they destre others should believe to be true. A Philosopher, when a Box of Ointment of precious Composition was presented to him, feeling his Spirits re­viv'd with its Fragrancy, broke forth with indignation against those Effeminate persons that perfume their Hair and Ha­bits with it for vicious ends, and made the use of it disgraceful. But when praise, that is so sweet and powerful a motive to encourage generous Minds to the ex­ploits of Vertue, is bestowed on worth­less persons, 'tis more detestable. The poisonous flowers of false praise are per­nicious to those who are deceiv'd and pleas'd with them. 'Tis the infellcity of those who are in the highest dignity, to whom 'tis uneasie to descend into them­selves, and take a sincere serious view of their internal State, and to whom Truth is harsh and displeasing, they are in great [Page 65] danger of being Corrupted by Flatter­ers. Flattery is the familiar figure of those who Address to Princes: Some­times by fine Fraud and unsuspected Ar­tifice they give the Countenance of Truth to a Lye, in representing them to excel in Wisdom and Vertue. But if Princes be so vain-glorious, that mode­rate praise is esteem'd a diminution to their Greatness, and only the strongest perfumes affect their Sense, they will re­present them as half Deities, as second Suns to the World. 'Twas the judicious observation of Galba in his Discourse with Piso, whom he design'd to be his Suc­cessor in the Empire of Rome. We speak Etiam ego ac tu simplicissime inter nos hodie loquimur; ce­teri libentias cum Fortuna nostra, quam nobiscum. Tacit. Hist. l. 1. with simplicity between our selves; but others will rather speak with our State than with our Persons. In short, all that have an emi­nent advantage to bestow Favours and Benefits are liable to be deceived by Flatterers, who are like Concave-Glasses, that represent small Objects in an exor­bitant Figure: They will feed the Hu­mours of those upon whom they depend, and speak things pleasing to them, and profitable to themselves. 'Tis their su­rest security to remember, that Flatte­rers have a double Tongue, and speak with one to them, and with another of them.

[Page 66]In short, Vertue like the Sun is crown'd with its own Beams, and needs no fo­reign Lustre; and it argues a sound Mind to esteem Praise as a resultance from Vertue, and Vertue for it self: But a proud Man as proud, prefers the praise and shadow of Vertue before the reality: As a vain Woman would rather wear a counterfeit Necklace that is esteem'd true, than one of the finest Oriental Pearls that is esteem'd counterfeit.

3. Ambition, or the hot aspiring after high Places, and Titles of Precedency and Power, is another branch of Pride. The desire of Superiority in this instance, is so natural and universal, that 'tis ma­nifest in Persons of the lowest Rank: Servants, Shepherds, Labourers, desire Power over others in their condition. 'Tis like Fire, the more 'tis fed the moreFacit avidos nimis faelicitas, nec tam tempe­ratae cupidita­tes, ut in eo quod contigit de sinant. Sen. 'tis increas'd. Ambition, if reinforc'd by Emulation, will venture through foul ways, by Treachery, by Oppression, and by Indignities, to obtain Dignity. If any cross accident spoil their Feathers of flying to their mark, they fall into Me­lancholy:Praemia virtu­tum, quia velo­cius erat viciis adeptus. Tac. If any Competitors be pre­ferr'd, they are ready to say, 'twas not Vertue or Merit, but Favour and For­tune that advanc'd them; and that their own desert makes them unfortunate; [Page 67] according to the two properties of Pride, to exalt themselves, and depress others.

1. Spiritual Pride is distinguish'd from Moral, as it more directly and immedi­ately dishonours God. 'Tis true, Pride is the Poison of every Sin; for in trans­gressing the Divine Law, Men preferr the pleasing their corrupt Wills and de­praved Appetites, before the obeying the sovereign and holy Will of God: But in some Sins there is a more immediate and explicit contempt of God, and espe­cially in Pride. Sins of this nature ex­ceedingly provoke and kindle his Dis­pleasure.

1. When Men presume upon a self­sufficiency of Counsel, or Power, or Riches, to obtain their ends. This Sin was charged upon Senacherib; I will pu­nish Isa. 10. 12, 13. the fruit of the proud Heart of the King of Assyria, and the glory of his high looks: For he saith, By the strength of my Hand I have done it, and by my Wisdom I am prudent. The Folly is equal to the Impiety; as 'tis express'd by the Pro­phet, Shall the Axe boast against him that hews with it? Or the Sand magnifie him­self against him that shaketh it? Thus God speaks to Pharaoh King of Egypt, Behold I am against thee, the great Dragon that lyes in the midst of his waters, which has said, my River is mine own, (O blas­phemer!) [Page 68] and I have made it for my self. Thus Nebuchadnezzar boasted, walking in his Palace, Is not this great Babylon, that I have built for the House of my Kingdom, by the might of my Power and the glory of my Majesty? I have laid the Foundations thereof on the centre of the Earth, and raised its Towers to the Hea­vens.

This Pride is attended with rely­ance and confidence in their own dire­ction to contrive, and ability to accom­plish their designs; and with assuming the glory of all their success intirely to themselves. The proud manage their affairs independently upon the Provi­dence of God, who is the Author of all our Faculties and the efficacy of them, and totally neglect the two essential parts of Natural Religion, Prayer and Praise; or very slightly perform the external part, without those inward Affections that are the Spirit and Life of them. 'Twas the wise Prayer of Agar, Give me not Riches, lest I be full, and deny thee. God strictly cautions his People against this dange­rous Sin, Beware thou forget not the Lord, Deut. 8. 17, 18. and say in thy Heart, my power and the might of my Hand, hath gotten me this Wealth: Remember 'tis he that gives the power to get Riches. And 'tis equally dangerous, lest Men should attribute [Page 69] Victories or Prosperity, in any kind, to their own Counsel and Resolution, their Prudence and Power, without humble and thankful observing and acknowledg­ing the Divine Providence, the fountain and original of all our Blessings.

(2.) Whatever the kinds of Sin be, when committed against knowledge with design and deliberation, they proceed from Insolence and Obstinacy. The Is­raelites are charged with this aggrava­tion in their sinning; They dealt proudly Neh. 9. 16, 17. and harden'd their necks, and harken'd not to the Commandments, and refused to obey. Proud Sinners are introduced boasting; Our Tongues are our own, who is Lord over us? They will endure no restraints, but are lawless and loose, as if they were above fear and danger. 'Tis true, there are few so prodigiously wicked as to speak thus; but Mens Actions have a language as declarative as their Words: And sinning presumptuously with a high hand, is constructively a denyal, and de­spising of the Dominion and Power of the Law-giver; as if he had no right to command, nor strength to vindicate, the Honour of his despised Deity. In the last Judgment the Punishment of re­bellious Sinners will be according to the Glory of God's Majesty, and the extent of his Power that was contemned and vi­lified by them.

[Page 70]3. When Divine Judgments are sent to correct the dissolute disorders of the World, and Sinners should with ten­derness and trembling hear the Voice of the Rod, and who has appointed it, yet they proceed in their Wickedness, as if God were not always Present to see their Sins, nor Pure to hate them, nor Righ­teous to exact a severe Judgment for them, nor Powerful to inflict it; this argues intolerable Pride and Obstinacy. God and Sinners are very unequal Ene­mies: The effects of his Displeasure should be received with obsequiousness, not with obduration: Therefore the Apostle puts that confounding Question, Do you provoke the Lord to jealousie, are you stronger than he? Can you encounter with offended Omnipotence? To despise his Anger is as provoking as to despise his Love. 'Tis astonishing, that Dust and Ashes should rise to such an incorrigible heighth of Pride, as to fly in the Face of God: Who ever hardned himself against him, and prospered? All that are careless of God's design to reform them by Affli­ctions, that seek for relief in diverting Business or Pleasures, provoke God to more severe inflictions of his Anger: But those surly proud Natures that are exasperated by Sufferings, and wrestle with the strongest Storms, are in com­bination [Page 71] with the stubborn Spirits of Hell, and shall have their portion with them.

Lastly, When Men have a vain pre­sumption of the goodness of their spiri­tual state, of the degrees of their Good­ness, and their stability in Goodness, not sensible of their continual want of re­newed supplies from Heaven, they are guilty of spiritual Pride. Of this there are two Instances in Scripture; the one in the Church of lukewarm Laodicea, the other in the Pharisee, mentioned by our Saviour. The first said, I am rich, Rev. 3. and increased in goods, and have need of nothing; and knowest not, that thou art wretched, and poor, and miserable, and blind, and naked. The Pharisee, to raise the esteem of his own Goodness, stands upon comparison with others, whose Vices may be a foil to his seeming Graces: He said, I am not as other Men are, Extortioners, Adulterers, or even as this Publican. 'Tis true, he superficially thanks God, but the air of Pride tran­spires through his Devotion, by valuing himself above others worse than him­self; as if his own Vertues were the productive cause of his distinguishing Goodness. If Humility be not mix'd in the exercise of every Grace, 'tis of no value in God's esteem: The humble un­just [Page 72] Publican was rather justified than the proud Pharisee.

This spiritual Pride is very observable in the superstitious, who measuring Di­vine Things with Humane, from that mixture of imaginations, introduce car­nal Rites into the Worship of God, and value themselves upon their opinionative Goodness: They mistake the swelling of a Dropsie for substantial growth, and presume themselves to be more holy than others, for their proud singularity. Su­perstition is like Ivy, that twines about the Tree, and is its seeming ornament, but drains its vital Sap; and under its verdant Leaves covers a Carcass: Thus carnal Ceremonies seem to adorn Reli­gion, but really dispirit, and weaken its efficacy. Pharisaical Pride is foment­ed by a zealous observance of things un­commanded in Religion, neither pleasing to God, nor profitable to Men. On the contrary, some Visionaries pretend to such a sublimity of Grace and eminent Sanctity, that they are above the use of Divine Ordinances: They pretend to live in immediate Communion with God, as the Angels; and dazled with speci­ous Spiritualities, they neglect Prayer, hearing the Word, and receiving the Sa­crament, the means of growing in Grace, as if they were arrived at Perfection. [Page 73] This is the effect of spiritual Pride and Delusion.

For the mortifying this vicious Dispo­sition, consider that Pride is in a high degree injurious and provoking to God. An ordinary Malefactor breaks the King's Laws, but a Rebel strikes at his Person and Crown. The first and great Com­mandment is to honour God with the highest Esteem and Love, with the most humble Adoration; consequently, the greatest Sin is the despising his Majesty, and obscuring his Glory. There is no Sin more clearly opposite to Reason and Religion: For the most essential duty and character of an understanding Crea­ture, is dependance and observance of God as the first cause and last end of all things; receiving with thankfulness his Benefits; and referring them all to his Glory. Pride contradicts natural Justice, by intercep [...]ing the grateful affectionate ascent of the Soul to God, in celebra­ting his Greatness and Goodness. A proud Man constructively puts himself out of the number of God's Creatures, and deserves to be excluded from his tender Providence. The Jealousie of God, his most severe and sensible Attri­bute, is kindled for this revolture of the Creature from its Duty, and the depri­ving him of his proper Glory. 'Tis true, [Page 74] Gods declarative Glory is not profitable to him: But he will not give his glory to another, nor permit another to usurp it: his Concession and Consent would be directly contrary to the Eternal Rule of Righteousness, and therefore impossi­ble without the denial of himself.

Pride is in the Front of those Sins which God hates, and are an Abomina­tion to him: A proud look, that is seldom dis­join'd from a proud Heart. God looks upon Prov. 6. 16. the proud afar off with a holy Disdain: He resists the Proud. Pride is the most perni­cious of all Vices: for whereas any single Vice is opposite to its contrary Vertue: Uncleanness expels Chastity; Covetous­ness, Liberality; Pride, like an infectious Disease, taints the sound parts, Corrupts the Actions of every Vertue, and deprives them of their true Grace and Glory. Pride is so offensive to God, that he sometimes permits his Children to fall into sins of a­nother kind to Correct Pride. And he is an unskilful Physician that Cures one Dis­ease by a worse. When the Apostle was liable to the temptation of Pride, for his Coelestial Visions, Satan was permitted to buffet him. A strange Dispensation, that the Prince of Pride was let loose to in­struct him in Humility.

The fearful Examples of God's Wrath upon the Proud, most convincingly prove [Page 75] how odious they are in his sight. The Angels fell by Pride, and are the most cursed creatures of the Creation, and bound with Chains of Darkness to the Judgment of the Great Day. Adam was sick of the same Disease, which involv'd him and his Progeny under the Sentence of the first and second Death. How many great Kings, for the insolent for­getfulness of their frail Condition, were by Divine Vengeance cast down from the heighth of their Glory, and made specta­cles of ignominious Misery. The proud and stubborn Pharaoh that defy'd the Almighty, and said, Who is the Lord, that I should obey him, and let Israel go? that threatned, I will pursue, I will over­take, I will divide the spoil: Like the rag­ing Sea that roars, and foams, and swells, threatning to drown the Land, but when 'tis come to its appointed Limits, the weak Sand, as if its Fury were turn'd into Fear, retires into its own Channel; that proud King was tam'd by Frogs and Flies, and at last drown'd with his Army in the Red Sea. Senacherib so high flown with the Conceit of his Irresistible Strength, that he Challeng'd Heaven, Who is your God? that he should be able to deliver you out of my hands? found there was a just power above, that in one Night destroy'd his mighty Army, and [Page 76] afterward cut him off in his Idolatry. Nebuchadnezzar the Head of Gold in the Figure representing the Empires of the World, was for his Pride turn'd a grazing among the Beasts, and by his Fall was the Argument of the Insultation, Thou saidst in thy heart, I will ascend into [...]. 12, 13, 14. Heaven, I will exalt my Throne above the Stars of God: I will ascend above the heighth of the Clouds, I will be like the most high. How art thou fallen from heaven, O Lucifer, Son of the morning? how art thou cut down to the ground that didst wea­ken nations. Herod for usurping Divine Honour was devour'd by Worms. In every Age there are instances of God's terrible Wrath upon the Proud.

2. Pride is very odious in the sight of Men: therefore it often borrows the mask of Humility to obtain its ends: but 'tis always odious to God, who sees the most intimate workings of it in the heart. A proud Man is an Enemy to the more Excellent and Worthy: he is pleas'd with the Vices and Infelicities of others, as they afford an advantage to exalt him­self above them, and grieved at their Vertues and Happiness which render them more valuable than himself.

Pride is the Parent of Contention: it exasperates the Sense of a small Offence, puts an edge upon Anger, and has often [Page 77] afforded tragical Subjects, that have fill'd the Scenes with Tears and Blood. Hu­mility produces Patience: for it makes a Man lower in his own Eyes, than he is in the opinion of others. Pride treats others with Contempt and Censure, and thereby provokes them to turn Reve­rence into Despising, and Love into Ha­tred: When a proud Man falls into Mi­sery, he is the least lamented.

That the Cure of this Lust is very difficult, will be evident by a Comple­xion of Considerations.

1. Pride is the Sin to which Angels and Men in their best state were pecu­liarly liable. The Angels intermitting the vision of the Divine Glory, and re­flecting upon their Excellencies, were in­toxicated with Self-admiration. 'Tis strange to Amazement, that they should so suddenly unlearn their Natures, and disclaim their Maker, who had preven­ted them with his excellent Benefits, and rais'd them to that Bright Eminence a­bove other Creatures. Man in the state of unstain'd Innocence, when all Per­fections of Body and Mind enter'd into his Composition, with all his Lumina­ries and Graces was Corrupted by Pride. You shall be like Gods, was the Tempta­tion that corrupted him. Prodigious disorder! His Pride begins when his [Page 78] true Glory Ends: and his Humility ends when his Shame begins.

In the depraved Nature of Man, Pride is the Radical Reigning Sin, that first Lives and last Dies. 'Tis call'd the Pride of Life. Pride springs up in the Heart of a Child, and continues to extreme Age. Other Vices have their Seasons, which being expir'd they wither and decay. Carnal pleasures change their Natures, and become distastful; but Pride flou­rishesEccl. 12. and grows in every Age. Now 'tis usually in vain to give Counsels of Wisdom to those who are sunk into Holly, the proper Season is to Instruct and Caution, when it may be preventive of Folly.

The difficulty of the Cure is increas'd, in that like a Hectic Feaver 'tis not ea­sily discerned till 'tis almost incurable. Some Vices are odious from the visible matter of them, Intemperance, Un­cleanness, and Injustice, by defrauding and oppressing others; but Pride is often excited and drawn forth by the same things wherein Vertues are exercised, and distinguished only by the end, which is often concealed from our own sight. The Pharisee is a signal Instance of this. A Man may visibly despise the Pomp and Vanities of the World, and this may raise his osteem in the minds of real [Page 79] Saints; and the outward practice of Good­ness, will be productive of the praise of Goodness in others: This will afford a strong temptation of Pride. All the operations of Vertues, even the exercise of Humility, that are the matter and argument of Praise, may be incentives of Pride; and those Diseases are ex­treamly dangerous, which are nourish'd by that Food that is necessary to support Life. The old Serpent when he cannot seduce Men by carnal Temptations, which are easily discovered, inspires with so soft a breath the opinion of their own Vertues, that they are insensibly tainted.

The desire of external Honour and Power beyond what they deserve to be desir'd, and what is due to the Persons desirous of them, is not easily discover­ed: Partly, in that the aspiring after Dignity is in the universal consent of Men, an argument and indication of a sublime Spirit; whereas the modest re­fusal of it, exposes to Infamy, as if the refuser had a Leaden Soul, whose Body is rather its Sepulchre than its In­strument: And the Heart is the arch­deceiver, the most partial parasite, and its natural falseness is fomented by the artificial Flatteries of servile Spirits. Eve­ry Man is a stranger to himself; as the Eye sees things without, but is blind as [Page 80] to the seeing it self. Men study to know more of others than of themselves, and therefore know less.

In curing the Diseases of the Soul, we are directed by the method of curing the Diseases of the Body; which is some­times by Medicines contrary to their Na­ture, and sometimes by those which are like to it. The Feverish Heat is not on­ly quench'd by cooling Juleps, but by Cordials that fortifie the Vital Heat, which consumes the peccant Humours that foment the Fever.

1. Consider those things which may allay the tumor of Pride and Vanity. Reason is the perfection of Man, and the knowledge of God and our selves is the perfection of Reason: From hence proceeds the magnifying God, and vili­fying our selves.

God is the eternal Jehovah, and there is none besides him. He alone has an inde­pendent and infinite Existence. All other things are from his Efficiency: Every spark of Life, and degree of Being is from him. Without the least strain of his Power he made the World, and as easily upholds it. All created things have but an appearance and shew of Being, in him alone is the solidity and stability of Being for ever. He dwells in Light unapproachable, not only to [Page 81] mortal Eyes, but to the immortal An­gel. He is the only Wise, and Good, and Immortal Being. In the present state, great and small are not words of absolute but comparative signification, with respect to the various conditions of Men; as one Pearl is called great respe­ctively to another, though small in it self: But there is none absolutely great but God, who is truly infinite. In Hea­ven, where the blessed Spirits have the most immediate and fullest view of the Deity, the Lord alone is exalted.

2. Consider that the whole World in­tellectual and sensible, compar'd to God, are but as the drop of the bucket, and the dust of the ballance: And what part are we of that drop and dust? If we consi­der Men in the state of primitive Na­ture, it is an evident Principle written in their Hearts, with characters of the clearest Light, That 'tis their most rea­sonable Duty, entirely to renounce them­selves, and to devote themselves to the Glory of God: But if we consider them as Creatures and Sinners, that can assume nothing as their own, but their Sins and Miseries, the penal consequents of them; this will humble us below the Brutes, who never transgress'd the order of their Creation. We are less than the least of [Page 82] all God's Mercies, and our Sins deserve the heaviest of his Judgments.

Consider the Men that most excel others, are as naked of Natural Good, as destitute of Moral and Spiritual Good as others. Every good and perfect gift comes from the Father of Lights: And as those are the best Gifts that come from him in that notion, so they are most de­pending upon him, and are continued by irradiations from him. There is a diffe­rence between the impressions of Sounds, and the emanations of Light in the Air. Sounds are propagated by successive mo­tion from one part of space into ano­ther; after the first cause, the sounding instrument is silent. But a line of Light extended through the Air, depends in­tirely and necessarily upon the original point of Light from whence it proceeds. The Rays of Light that fill the Air, in the first instant that the Sun withdraws from the Horison, all vanish. Thus all Spiritual Gifts depend continually upon the influxive presence of God. Now how can we be proud of his most preci­ous Gifts, of which we make a forfeiture and cannot possess without Humility? The most eminent advantages which some have above others, are the shining marks of his Bounty. How absurd is [Page 83] it for one to boast of Wealth, who daily lives upon Alms? The more we receive, the higher are our Obligations, and the more heavy will be our account. The Mind is darken'd with the thickest dregs of ignorance that no Light can pene­trate, that arrogates the Honour of his free Favours, and bountiful Hand to the Creature.

To be more instructive, let us Con­sider what are the usual Incentives of Pride, and we shall discover that Igno­norance and Vanity are always mixt with them.

Women, by Mens Wretched Idolizing them, are vainly proud of their Beauty, and more jealous lest their Faces be de­form'd than their Souls. Now what is Flesh and Blood, but a mixture of Earth and Water? What is Beauty, a super­ficial Appearance, a Flower blasted by a thousand Accidents? How soon are the Colours and Charms of the Face vanisht? How often does it betray them to those Sins, that are signally punisht with the foulest deformity and rotten­ness? The most beautiful are not less Mortal than others: they must shortly be the prey of Death, and pasture of Worms, and can such a fading Toy in­spire Pride into them?

[Page 84]Some are swell'd with the Conceit of their Riches: but this is very unreason­able, for no external accession can add real value to a person, Fools only wor­ship a Golden Calf. If any air of Pride rises in a Rich Possessor, it may as just­ly provoke God to recal his Blessings as he liberally bestowed them.

Others presume upon the Nobility of their Extraction, but whoever our more immediate Parents be, if we ascend in our thoughts, we must come to our grand Progenitor Adam, the Son of the Earth, and Fountain of Mankind. All are Streams from him, if some slide along in the low Grounds, and some are re­ceived in Marble Repositories, they all flow from the same Original. How of­ten do the Honourable tarnish the Co­lour and Lustre of their Blood by dege­nerous Actions? How often are the Rich and Great forsaken of their Depen­dents, and only attended by a train of Miseries, maintain'd by their Expences? Such Revolutions are not more strange than Eclipses are to the Moon.

Some are rais'd to the heighth of Se­cular Honour, and there is nothing sends up more hot, fuming, and intoxicatingAudeo dicere. Aug. Spirits, than Soveraign Power. Humi­lity in a state of the highest Honour, is [Page 85] a very rare vertue. But there are many things, which duly consider'd, will lower the train of Pride even in Kings. The Pre-eminence of external Order, is sel­dom joyn'd with the Pre-eminence of inherent Excellencies. How many wear Royal Crowns, that are Slaves to their Lusts, and govern others who cannot govern themselves? Besides, there is no Heighth and Eminence upon Earth, but is encompast with precipices and perils. The Throne leaves some, and all must leave the Throne. The greatest Mo­narchs, and the most proud of their Greatness, must descend into the Grave, without their Scepters and Flatterers, and be Confin'd to a dark Solitude, where they shall have no other State or Carpets, but the Worms to cover them, and Corruption under them. There is but one Kingdom that cannot be shaken, and one Immortal King. In the next World, they must stand upon a level with the meanest Wretches, and be ac­countable to the High and Everlasting Judge, for their management of his Vicegerency.

There is nothing Man value them­selves more than upon the account of their Understandings; Knowledge puffs up. But how little do we know? Pride is the [Page 86] effect of great Presumption, and little Knowledge. Suppose one by experi­mental Curiosity and Inquiries could know all things in the Latitude of the sensible Creation, this were but a refin'd kind of Vanity, and could not afford sa­tisfaction to an Immortal Spirit. In short, suppose a person eminently en­dowed with Divine Qualities, wherein the resemblance of God consists, there cannot be the least reason of Pride, for they are all Graces dispenc'd from the Soveraign unaccountable pleasure of God, who makes the most excellent Saint to differ from others.

2. It will be an Excellent Means to Cure Pride, to convince the Minds of Men, what is true Honour, and direct their Desires to it.

The Wisest of Kings has told us, that before Honour is Humility. Pride is a de­generous passion, debases a Man, and brings him into miserable Bondage, en­slaves him to the ignorant multitude. Dependance upon the opinion and ap­plause of the People, whose Humors are very changeable, is so uneasie, that the Ambitious often Bite their heavy Chains, though sometimes they Kiss them be­cause they are gilded. But Humility preserves the True and Noble Freedom [Page 87] of the Mind of Man, secures his dearQuam quidem laudem sapien­tiae statuo esse maximam, non aliunde pende­re, non extrinse­cus aut bene aut male faciendi suspensas habere rationes. Cic. l. 5. Ep. 13. Nihil humilita­te sublimius a­pud Deum. Hicr. Liberty, and peaceful Dominion of him­self. This is the effect of Excellent Wis­dom.

3. Humility is the most precious Or­nament in God's Sight: and to be ap­proved by the Divine Mind, and accep­ted by the Divine Will, is the highest Honour most worthy of our Ambition. 'Tis like the precious Balm, that mixt with other Liquors sinks to the bottom: but then 'tis visible, and most amiable in the Eyes of God. The Apostle's ambi­tious Labour was, whether present or ab­sent to be accepted of him. Now what is the vain esteem and fading breath of Men, compar'd with the acceptance of God? Doth a Learned Man value the praise of the Ignorant given to his Com­posures, and disregard the approbation of the Learned, the proper Judges of it? Is Worldly Honour a certain indication of real worth, or can it satisfie the de­sires of the Soul? A piece of rotten Wood shines in the Dark, but when the Day-Light appears, forfeits its Lustre: so in the darkness of this World, Titles of Honour seem Glorious, but in the morning of Eternity they loose their flaming Brightness, and vanish for ever. 'Tis true Magnanimity, to despise the Joh. 2. [Page 88] praise of men, and to seek and value the honour that comes from God only. After this short Life, Men are dead for ever to the pleasure of their Fame.

I shall Conclude this part of our Sub­ject with observing, that Humility is a Vertue not known to the Philosophers, who thought it to be opposite to Mag­nanimity: but 'tis especially recommen­ded in the Gospel as a most Amiable and Excellent Grace. We are Commanded to do nothing through strife or vain-glory, Phil. 2. 3. but in lowliness of mind let each esteem others better than themselves. This may seem an unreasonable Lesson, and inconsistent with Sincerity. But although the diffe­rence between Men in Civil things, and Intellectual Perfections be clear, yet in Moral Qualities, we knowing our own Defects and secret Faults, may prefer others, whose conceal'd Excellencies are visible to God, before our selves. The Apostle Paul though he so excellently represented the King of Saints in his Life, acknowledged himself to be the chief of Sinners. 'Tis observable that St. Peter, in the account of his Fall and Repen­tance, Recorded by St. Mark, who wrote the Gospel by his Direction, aggravates his Sin more than is exprest in the Gospel of St. Luke and St. John, where his De­nial [Page 89] is related, but not his Cursing and Swearing, saying, I know not this man: and his Repentance is not so fully de­clar'd: for the other Evangelists tell us, he wept bitterly in the reflection upon his denial of Christ, but 'tis onely said in Mark, when he thought on it he wept.

Many Excellent Promises are made to the Humble. They are declar'd blessed by our Saviour, who are not Rich in Treasures, but poor in Spirit: God will revive the Spirit of the humble: He will give Grace to the humble, and hear their Prayers. We are assur'd though the Lord be high, yet he has a respect to the lowly: He sets his Esteem and Love on them, regards and relieves them: Humility attracts the Eye and Heart of God himself. Job was never more ac­cepted of God than when he abhorr'd himself.

I shall add this Consideration, that should be of Infinite weight with us: The Son of God came down from Hea­ven, to set before us a pattern of Hu­mility. He does in a special manner instruct us in this Lesson: Learn of me, I am meek and lowly. Never could Glory ascend higher than in his Per­son, nor Humility descend lower, than in his Actions. There are the deepest [Page 90] imprinting passages of Humility in the whole Course of his despised Life▪ and Ignominious Sufferings. What can be more Honourable than to imitate the Humble King of Glory?

I Shall now proceed to Consider some other Sins, that in a special Sense, are the pollutions of the Spirit▪ It has been Observed already, that in Carnal Sins, the Spirit is the principal Agent, but of other Sins 'tis the Subject. Such are Infidelity, Hypocrisie, Envy and Ma­lice, [Page 92] by which the Mind becomes dark and impure.

Infidelity, whether proceeding from secret Atheism, or open Deism, rejects reveal'd Religion, as unnecessary and groundless. But the Arguments that are drawn from the clear and living Springs of Nature to prove the Being of God, are of such Convincing Evidence, that none but those whose Interest it is, that there were no Supreme Lawgiver and Judge to Call them to an Account for their Actions, can doubt of his E­ternal Existence. Now that there is a God, being proved, the necessary Con­sequence from that Principle is, that he must be honour'd and serv'd according to his own Will, and that it becomes his Wisdom and Goodness to reveal his Will to Men, the Rule of their Duty, and that this be done in the most in­structive and permanent way, in Writ­ing, that is less liable to Corruption than Oral Tradition, and that the Holy Scrip­ture has in it such Conspicuous Chara­cters of its descent from Heaven, be­sides the most undoubted Testimony that it was written by Men Divinely Inspi­red, and Infallible, that without violat­ing the Rules of sound Discourse we must yield our Assent to its Divine Au­thority, and supernatural Doctrines re­veal'd [Page 93] in it. I shall not here amplifie and illustrate these particulars, having in some Discourses, formerly publish'd, of the Existency of God and the Im­mortality of the Soul, and the Divinity of the Christian Religion, manifested how desperate the Cause of the Atheists and Deists is to unprejudic'd Minds.

Now though the deduction specified, be according to the true rule of Ratioci­nation, yet there are some that account it a slavery to fix their belief upon any Authority, but will be free in believing as they are in their actions. I will there­fore briefly produce some proofs of the Truth of Christian Religion, that carry an uncontroulable Evidence in them: The abolishing Idolatry in the Pagan World, in the time foretold by the Pro­phets, is a palpable proof that Christian Religion was from the true God. The Instruments of this great Work, were a few Fishermen, that had neither Learn­ing, nor Arms, nor Treasures: Patience was their Strength, Poverty their Choice, Disgrace their Honour: that without any Force, but of Illumination and Per­swasion, of Humility and Charity, and enduring the most terrible Sufferings, they should vanquish the Pride of Philo­sophers, the Tyrannous power of Princes, the Rebellious Opposition of Mens Car­nal [Page 94] Lusts, is not Conceivable without the assistance of Divine Strength, that convinc'd the most obstinate Enemies that the Doctrine was Divine, by the Miracles done in Confirmation of it. Besides, that which the wise Men in all Ages were searching for, that is, the perfection of the Law of Nature, (at first engraven in the Hearts of Men by the Author of it) but in vain: for al­though Philosophy affords some notices of Good and Evil, sufficient to check many notorious Vices, yet 'tis not suffi­cient to direct Men in their universal Duty towards God, others, and them­selves: but the Gospel is an instructive Light of our full Duty: it speaks to the Heart, and changes its Thoughts and Affections, and reforms the Life accord­ing to the pure and perfect Rule reveal'd in it. Now could an Imposture produce such a perfection of Vertue in the wick­ed World? The true interpretation of the Moral Law in the Gospel is from God alone. V [...]x hominem non sonat. Could such a change be made without visible Miracles? If the Christian Reli­gion was planted and propagated with­out the Confirmation of Miracles, it were a transcendent Miracle. And though we saw not the Miracles done by the Apo­stles, yet we see the permanent effects of [Page 95] them, in the belief and Lives of True Christians. Infidels are apt to reply, if they saw Miracles performed to assure them of the Divinity of the Christian Religion, they would believe it. 'Tis a vain pretence that Men would submit to the power of God declar'd by Miracles, who deny his Authority made known in that eminent degree of Evidence in his Word. Abraham answer'd the Rich Man, who desir'd a Messenger from the Dead might be sent to Convert his Bre­thren, They have Moses and the Prophets, and if they hear not them, they would not be perswaded though one rose from the dead.

In short, those who resist so strong a Light as shines in the Scripture, the de­lusion of their Mind is from their depra­ved Hearts. Speculative Truths obtain the present and easie Assent of the Mind; but Truths directive of Practice, if op­posite to Mens Lusts, though their Evi­dence be unexceptionable, yet the car­nal Mind is very averse from receiving them. This account is given of the Pharisees Infidelity, they repented not that Mat. 21. 32. they might believe in him. When the Will is ingag'd in the love of Sin, and Rebels against the Sanctity and Severity of the Gospel Commands, 'tis congruous to reject it. The corrupt Affections hin­der [Page 96] the due application of the Mind to consider the motives of Credibility, and stain the Mind that it does not sincerely judge of them. Though Infidels pre­tend to be the only discoursing Wits of the Age, to have the Oracles of Reason in their Breasts, and despise others as Captives of a blind Belief, yet their Fol­ly is palpable and penal, for having pro­voked God by their Infidelity, they are left to the power of their Lusts, and of the Tempter, and sink deeper into dark­ness, and become more hardned and pre­sumptuous. Those who Embark with these distracted Pilots in such dange­rous Seas, have a mind to perish for ever.

2. Hyprocrisie is a Spiritual Pollution. In its Theological Consideration it im­plyes a Counterfeiting Religion and Vertue: an affectation of the Name join'd with a disaffection to the Thing. The having a form of Godliness, with de­nying the power of it. Accordingly,

1. Every Titular Christian, who pro­fesses Subjection to Christ, and lives in Habitual Disobedience to his Commands, is an Hypocrite. The actions are the incarnate issues of the Heart wherein they are form'd, and the clearest disco­very of it. A Rebellious Course of Sin, declares a person to be an Infidel, not­withstanding [Page 97] his owning Christ to be our King: His Life is a continual Lye: He vainly presumes that God is his Fa­ther, when his Actions declare him toJohn 8 41, 44. be a Child of the Devil.

2. Hypocrisie in a stricter sense is, when Men presume their spiritual con­dition to be good, upon false grounds. 'Tis observable, no Man is a Hypocrite to himself out of choice; he does not deliberately deceive himself: But one may be a Hypocrite without his know­ledge, by Ignorance and Error. He may think his inclination to some Vertues, and his aversion from some Vices, to be Divine Grace: But sympathies and an­tipathies proceed often from Natural Temper, and not from the renewed Mind and Will, from Judgment and Choice. A tame Dog is as truly a beast as a wild Wolf. A Man that performs only some good things, and abstains from some evil, from natural Conscience, is as truly in the state of polluted Na­ture, as one that is wholly careless of his Duty, and freely indulges every carnal Lust. One may be exact in light mat­ters, as the Pharisees in tithing Mint and Cummin, and neglect substantial Duties; he may be zealous in the outward parts of Religious Worship, and neglect Righ­teousness and Mercy, and think to com­pensate [Page 98] his defects in the Duties of one Table, by strict observing the Duties of the other: This is pernicious Hypocri­sie. The subtilty and strength of Satan are imployed to deceive Men by an airy Religion, by an opinionative Goodness, to prevent their being awakened from their drowsie and deadly state. 'Tis wor­thy of notice, The Tempter has a dou­ble operation in the Minds of Men: He deceives the hypocritical with false hopes, by concealing or extenuating their Sins, to induce them to presume of the Favour of God, and to secure his quiet possession of them: He troubles the sin­cere with vain Terrors, by concealing their Graces, to discourage their pro­gress in the way to Heaven: He is an envious Explorator, and searches to find out their defects, to accuse them to God; and he defames God to them, as if he would not spare his Sons that serve him: He is triumphant in the unsanctified, and militant in the Saints.

3. Some hide their crying Sins under the colourable appearance of Vertues; and pretend to Holiness, that they may sin with less suspicion, and more securi­ty. He will speak of those Sins in others with severity, which he freely indulges in himself. The Characters of Religion are drawn in his Countenance, but his [Page 99] Lusts are deeply ingraven in his Heart. These our Saviour compares to painted Sepulchres, that within contain sordid dust and rottenness. This is perfect Hy­pocrisie; a deadly pollution, that wounds the Vitals, sears the Conscience, quenches all Goodness in the Will; for this Hy­pocrite is voluntarily so. Hypocrisie in the Heart is like Poyson in a Spring, that spreads it self through all the veins of the Conversation. This Sin our Saviour never speaks of but with detestation: For this he denounc'd such a heavy Woe against the Pharisees, that used Religion as a masking habit to appear glorious in the Eyes of Men, and disguised their Worldly Aims in Devotions; and made long Prayers to be esteem'd of Men. This is so odious to God, that he forbids all the emblems and resemblances of it to the Jews, Linsy-wolsey Garments, and miscelain Corn. Our Defects acknow­ledged with ingenuity, excite his Com­passion; but counterfeit Vertues excite his Indignation: For what can be more provoking, than to appear to be like God in Holiness, the Glory of the Deity, for this end, to be secretly wicked, and to affront his Omniscience, as if he could not discern them through all their close and dark concealments. A Hypocrite is fearful of Men, but faces God. Pride [Page 100] mix'd with Hypocrisie was the Devil's original Sin, he abode not in the Truth; and Religious Hypocrites are his Natu­ral Children. The hottest climate in Hell will be their habitation: For our Saviour threatens some Sinners their por­tion with Hypocrites; that is, aggrava­ted Damnation. This Sin is difficultly cured, in that 'tis not easily discovered by Men, and does not expose to shame; but is subservient to many carnal ends. Men cannot dive into the Hearts of others, and cannot discern between the Paint of Hypocrisie, and the Life of Ho­liness. The mixture of beautiful Co­lours in the Countenance, may be so ar­tificial, that at distance, it may be thought to be natural. Besides, Hypo­crisie turns the Remedy into Poyson: For the frequent exercise of Religious Duty, which is the means to sanctifie us, confirms and hardens Hypocrites.

The effectual means to cure it, is a stedfast belief of the pure and flaming Eye of God; who sees Sin where-ever it is, and will bring it into Judgment. A Hypocrite may hide his Sin from the Eyes of others, and sometimes from his own Conscience, but can never impose upon God. And as nothing so confounds Men with shame, as to be found false and perfidious in their dealings; how [Page 101] much more will the Hypocrites be co­ver'd with confusion at the great day, when they shall appear naked, with their loathsome Ulcers, before innumerable Angels and Saints? They will desire the Rocks to hide them from that glorious As­sembly.

The stedfast belief of this great Truth will cause frequent and solemn thoughts of God, as our Inspector and Judge: I have set the Lord always before me; he is at my right-hand, I shall not be moved: This was the effect of David's Faith. This will produce Sincerity in Religion unrespective to the Eyes of Men; and preserve us from secret Sins. 'Tis the prescription of our Saviour; Beware ye Luk. 12. 1, 2, 3. of the leaven of the Pharisees, which is Hypocrisie: For there is nothing covered, that shall not be revealed; neither hid, that shall not be known: Whatsoever ye have spoken in darkness, shall be heard in the light; and that which ye have spoken in the Ear in closets, shall be proclaimed on the house tops.

3. Envy at the Good of others, and Malice, wishing them Evil, is a deep pollution of the Spirit. This absolutely alienates Men from the Nature and Life of God: For the clearest conception we have of the Deity is, that he is Good, and does Good. This is contrary not [Page 102] only to supernatural Grace, but to natu­ral Conscience; and turns a Man into a Fiend. This Vice is immediately at­tended with it [...] Punishment. The envi­ous Man is his own tormentor, and has the Vipers [...]ate in the Fable, that in bi­ting the File, wounded it self. Besides, this stops the descent of Divine Blessings, and turns the Petitions of the Envious into Imprecations against themselves.

To finish this Head, 'tis observable, nothing more discovers the necessity of Renovation, than the defilements of the Spirit. As Birds by incubation hatch their brood; so from sinful Thoughts and Desires actual Sins proceed. Our Saviour tells us, Out of the Heart proceed Mat. 15. 19. Murders, Adulteries, Fornications, Thefts, False-witness, Blasphemies, which defile a Man. 'Tis above all things necessary, to keep the Heart; for the issues of Death [...]low from it. The design, contrivance, and consent to sin, are in the Heart; the Body is only the Instrument of Sin. To enforce this Counsel, there are many Motives.

(1.) God is infinitely dishonour'd and displeas'd by the Sins of our Spirits: For the Soul is of near alliance with God, and of incomparable more value than the vile Body: Therefore the defi­ling it is highly provoking. The Soul is [Page 103] the place of his special residence; and the entertaining Sin in it, is as a fouler Indignity, than the bringing Dung into the Chamber of Presence of a King. We should be more careful to approve our Thoughts and Desires to God, than our Words and Actions to Men.

(2.) They are more easily contracted than those which are acted by the sensi­tive Faculties: They secretly insinuate into the Soul: External Sins require [...]it time, and place, and means for their commission; and are often hinder'd by the moral restraints of Fear and Shame: But speculative Sins may be committed without convenient circumstances. In whatever place, or company, Men are, they may retire into their Hearts, and please themselves with vicious thoughts and desires of future Sins, and devices how to make provision for the Flesh; with carnal representations and compla­cency of the Sins they have committed: They may personate the Pleasures of Sin in the scene of Fancy; and the imagi­nation of old Sins becomes a new Temp­tation, and deeply stains their Minds: And as 'tis usual, what pleases is favour'd and defended, they by carnal Discourse pervert Scripture to countenance their Lusts; which is the highest Wicked­ness.

[Page 104](3.) Spiritual Sins are most frequently committed, being of quick dispatch, without the toil of the Body: From hence their number is as the Sand upon the Sea-shore. They infinitely increase Mens accounts with the high and eter­nal Judge; whose Understanding is as searching as 'tis unsearchable. The Judg­ment of the last Day is distinguished from the process of inferiour Humane Courts, which are confin'd to take cognisance only of Mens intentions by overt acts; for then there shall be a re­velation of the thoughts and secrets of the Heart.

(4.) Spiritual Sins are more incurable than those that are done by the Body: For when the sensitive Faculties by Di­seases and Age are disabled, then the vi­cious habits of the Soul may be strong [...] ▪ and like the Poyson of a Serpent, beVitiorum mini­steria senue­ [...]unt. Sen. more deadly by Age.

Notwithstanding inward Pollutions in­duce such a Guilt, yet Carnal Men are apt to think that till Sin be perfected in the gross act, 'tis not deadly: And for this they pervert Scripture; wherein 'tis said, That when Lust hath conceived, it bringeth forth Sin; and Sin when 'tis fi­nish'd, brings forth Death. But in God's sight, the contemplative commission of [...]in, renders one as truly guilty as the [Page 105] actual; and Consent to the doing it, renders as obnoxious to his inlightened and impartial Tribunal, as the Perfor­mance. His pure and perfect Law, the Rule of our Duty, forbids all defilements fleshly and spiritual, and that shall be the Rule of our Judgment. And as the Soul is the first and principal agent in Sin, it shall first receive the recompence of it: In the interval between Death and the Resurrection, while the Body is without sense in the Grave, the Soul is tormented in Hell.

Before I proceed to the next Head, it will be useful to add, That many sincere Saints are in perplexity from the injecti­ons of Satan, [...]earing they arise from their own Hearts.

1. They may be distinguish'd by their quality: Unnatural Thoughts against our selves, and blasphemous of God, are usu­ally from the Tempter.

2. When they make terrible impressi­ons upon our Spirits, they are his fiery Darts: For the native off-spring of our Hearts are conceived with freedom and complacency.

3. They are our infelicities, but in­duce no Guilt when resisted by us. A Rape may be committed on the Mind; and as the ravish'd Virgin, that cryed out for rescue from Violence, was de­clared [Page 106] by God himself innocent; so when the tempted Soul, with strong cryes, prays for Divine Relief, God will not say those terrible injections to our charge. Our Saviour was tempted by the unclean Spirit, yet was holy, harmless, and un­defiled; and has a compassionate tender­ness for those who are tempted, and will make them partake of the Fruits of his glorious Victory. 'Tis true, if the injections of Satan are cherish'd by the Carnal Mind, they are ours by adoption, though of his begetting. The Devil put in the Heart of Judas, the design of be­traying Christ, but it was entertain'd by his Covetous Mind, and involv'd him under the heaviest Guilt. The inclina­tions of Carnal Men are to various Sins, to which they are more inclinable by the Temptations of Satan; but that does not excuse them from Guilt.

I Now come to Discourse of the Per­fection of Holiness, the sublime Ob­ject and Aim of the Desires and Endea­vours of sincere Christians. I shall pre­mise there is a Threefold Perfection of Holiness spoken of in Scripture: The perfection of Innocence, the perfection of Grace, and the perfection of Glory.

1. The perfection of Innocence. God made Man upright, in the bright Image of his Holiness. The Excellency of the Efficient Cause, infers the Excellency of the Effect: and the final Cause was for his own Glory, and Man's Happiness, in order to which he was endowed with [Page 108] those Moral Perfections, as qualified him to obtain that end. There was an exact Regularity in all his Faculties: The in­lightned Mind directed the Will, the Will commanded the Affections, the Affections rul'd the Senses. He had power to stand, but was free to Fall: with his original perfection there was a possibility of sinning and dying. The Eyes of his Mind were clear, discover­ing his Duty and Felicity; and the as­sisting Grace of God was like the Sun shining in the Air to actuate his visive Faculty; but he wilfully shut his Eye, and fell from that heighth of Happiness into a pit without a bottom.

2. The perfection of Grace: This in the Language of Scripture signifies up­rightness and sincerity, and is attributed to the Saints in several respects, which I will particularly consider.

3. The perfection of Glory. This im­plies a Union of all Excellencies in a So­veraign Degree. The Church in the present State is compared to the Moon, that receives Light from the Sun in half its Globe, but in the next State will be fill'd with Light as a Ball of Christal penetrated by the Sun Beams. The Church shall be Glorious in Holiness, without spot or wrinkle, or any such thing. Natural Righteousness was of [Page 109] short continuance, as Nature left to it self always is: but the Supernatural State is not only undefil'd, but fades not away. The perfection of Paradise was frail, for Man in his best state was changing: from this Root his Ruin sprang: but the perfection of Heaven is immutable, for there God is all in all. His Influxive Pre­sence is the Productive and Conserva­tive Cause of their Holiness and Blessed­ness.

I will now Consider the perfection of Grace that is attributed to the Saints in the present state.

1. There is an Essential perfection, that Consists in the unchangable nature of things, and is absolutely requisite to the kind. A gradual perfection belongs to individuals, and is various: All Gold is not refin'd to the same degree and heighth of Purity: but true Gold though in the lowest degree of fineness, will en­dure the Furnace and the Touchstone, and by that tryal is discern'd from Coun­terfeit Metal. There are different de­grees of active heat in Fire: sometimes it Flames, but always Burns, if fed with Combustible matter.

Now the Essence of true Holiness consists in a Conformity to the Nature and Will of God, whereby a Saint is distinguisht from the unrenewed World, [Page 110] and is not acted by their Principles and Precepts, not govern'd by their Maxims and Customs.

There are different degrees of Holiness in the Saints, but Sincerity is inseparable from the Being of it.

This includes first a Conformity in the Heart and Life to God. As a good Complexion fluorishes in the Counten­ance from the Root of a good Consti­tution within: so real Holiness shining in the Conversation, proceeds from an Internal Principle of Life seated in the Mind and Heart. The Understanding esteems the Precepts of God's Law, as best in themselves, and best for us: the Will Consents to the Sanctity and Roy­alty of the Law. David declares, I esteem all thy Commandments to be right: and I hate every false way. If the Di­vine Will be the reason of our Obedi­ence, it will be impartial. Many elude Duty, and deceive Conscience by partial respects to the Law: They will make amends for Delinquencies in some things, by Supererogating in others that are suitable to their Carnal Ease and Interest. Thus the Pharisees were mighty Sons of the Church, very accurate in Sanctimo­nious Forms, great pretenders to Piety, but stain'd Religion with Injustice and Uncharitableness. They pretended to [Page 111] love God, but hated their Neighbour: they Fasted twice a Week, but Devour'd Widows Houses: they were very nice in observing the numerous Rites of Re­ligion, but neglected the Duties of sub­stantial Goodness. There is not a more exact resemblance between the immedi­ate sight of the Face, and the sight of it by reflection in a clear and true Glass, than the spirit of the Old Pharisees is like the Formalist in every Age. Thus among the Papists, how many under the Vail of Virginity conceal the grossest Impurities, and under the appearance of Poverty, are Covetous and Rapaci­ous? But our Saviour tells us, unless our righteousness exceeds the righteousness of the Scribes and Pharisees, we cannot enter into the Kingdom of Heaven, If our O­bedience be not of equal Extent to the Rule, if there be an Indulgence to Con­travene any Precept, the Words of St. James are decisive and convincing. Who­ever shall keep the whole Law, and yet of­fend in own instance, he is guilty of all. In one allowed sin of Omission or Com­mission, there is a Universal Disobedi­ence to the Authority of the Lawgi­ver. Although the best Saint on Earth is not without Sin, yet the least is without Guile.

[Page 112]2. Sincerity produces Constancy. There is a strict Connexion between the lead­ing Faculties, and their inward Opera­tions, with the outward Actions. Ac­cording to the renewed Temper of the Mind and Will, such is the tenor of the Life. Pure Religion and undefiled be­fore God, that is exercis'd from Divine Principles, and Eternal Motives, will fortifie a Christian against all Temptati­ons: he will neither be allur'd nor ter­rifled from his Duty.

Some when Religion is in publick Esteem, are forward Professors: but if the Testimony of Truth exposes them to Reproach, as Seditious and Disloyal, and the Consequences of that Reproach, they will Comply with the temper of the Times to secure their secular Interest. And as there are Change of Garments, Summer and Winter Garments accord­ing to the seasons of the Year, so they have Change of Religions as the times vary. Persecution discovers them to have been formal Professors, without the spirit and depth of Religion in their Hearts. But sincere Christians are con­spicuously such in the Fiery Tryal. 'Tis observ'd in digging Wells in the hot Months of July and August, if a Vein of Water flows, 'tis a sign of a lasting Spring: thus if in the Burning Heat of [Page 113] Persecution the Profession of the pure Religion is declar'd, 'tis an Argument it proceeds from sincere Grace, that will be springing up to Everlasting Life. There are numerous Examples of the Holy Mar­tyrs, who despised the enraged World, as a swarm of angry Flies, and turn'd Persecution into a Pleasure, and with un­declining Fervor and Courage persever'd in the Confession of Christ, till they ob­tain'd the Crown of Eternal Life. Un­feined Faith and Sincere Love are the strongest security against Apostacy: he that is sound at the Centre is unshaken by Storms. The double-minded, whose Hearts are divided between the inlight­ned Conscience, and their Carnal Affecti­ons, are unstable in all their ways.

Some have short expiring fits of De­votion: while they are in afflicting Cir­cumstances either by Terrors of Con­science, or Diseases in their Bodies, or disasters in their Estates, they resolve to be regular and reform'd in their Lives, to walk circumspectly and exactly: but when they are releas'd from their Trou­bles, they degenerate from their designs, and falsify their resolutions, and like a Lion slipt from his Chain, that returns to his fierceness with his Liberty, so they relapse into their old Rebellious Sins. The reason is, they were not inwardly [Page 114] cleansed from the Love of Sin, nor chang'd into the likeness of God. In all their Miseries they were in the state of unrenewed Nature, though restrain'd from the visible Eruptions of it. But real Saints have their Conversation all of a Colour: in Prosperity and Adversity they are Holy and Heavenly.

In short, Sincere Christians study the▪ Divine Law to know the extent of their Duty, and delight in the discovery of it: they do not decline the strictest Scrutiny. 'Tis David's Prayer, Lord, search me and try me, and see whether there be any way of wickedness in me, and discover it to me that I may forsake it. Conscience will be quick and tender like the Eye, which if any dirt be in it, weeps it out. There may be Rebels in a Loyal City, but they are not conceal'd and cherisht: the Loyal Subjects search to discover them, and cast them out: But the Hypocrites hate the light, because their deeds are evil: they cherish a wilful Ignorance, that they may freely enjoy their Lusts. The sin­cere Christian aims at Perfection: he Prays, Resolves, Watches, Mourns and Strives against every Sin. This is as necessary to uprightness, as 'tis im­possible we should be without spot or blemish here: but the Hypocrite though he Externally complies with some Pre­cepts [Page 115] of easie Obedience, yet he will not forsake his sweet Sins. Now if any sin be entertain'd or unrenounc'd by a Person, he is unregenerate, and a Cap­tive of Satan: as if a Bird be insnar'd by one Leg, 'tis as surely the prey of the the Fowler▪ as if it were seiz'd by both Wings.

I shall onely add, Sincerity commends us to God, it gives value to the meanest Service▪ and the want of it Corrupts the most eminent Service. Jehu's Zeal was a bloody Murther, though the destructi­on of Ahab's Family was Commanded by God.

The Consciousness of Sincerity rejoices the living Saint with present Comfort▪ and the dying with the hopes of future Happiness. The Apostle when surround­ed with Calamities, declares, this is our rejoycing, the testimony of Conscience, that 1 Cor. 1. [...] ▪ with simplicity, and godly sincerity, we have had our Conversation in this World. He­zekiah having receiv'd a Mortal Message by the Prophet addrest himself to God, Remember, O Lord, I beseech thee, how I have walked before thee, in truth, with a perfect heart. Truth and Perfection are equivalent; this was a reviving Cordial in his dying Hour. A sincere Life is at­tended with a happy Death, and that is attended with a more happy Life. God [Page 116] is the Rewarder of Moral Vertues, with Temporal Blessings, but he is the Eter­nal Reward of Godly Sincerity. This is the first Notion of perfect Holiness in the present state.

2. There is an Integral Perfection of Holiness: that is, an entire conjugation of all those Sanctifying Graces of which the Image of God Consists. The New Creature in its forming is not like the effects of Art, but the living productions of Nature. A Sculptor in making a Statue of Marble, finishes the Head, when the other part is but rude stone. But all the parts of a Child in the Womb, are gradually form'd together, till the Body is complete. The Holy Spirit in renewing a Man, infuses a universal ha­bit of Holiness, that is Comprehensive of all the variety of Graces to be Exer­cis'd in the Life of a Christian. As the Corrupt Nature, stil'd the Old Man, is complete in its Earthly Members, all the Lusts of the Flesh, both of the desiring and angry Appetite, and disposes with­out the corrective of Restraining Grace, the Natural Man to yield to all Temp­tations: he will be Fierce with the Con­tentious, Licentious with the Dissolute, Intemperate with the Drunkard, Lasci­vious with the Impure, Impious with the Scorners of Religion. Thus the Di­vine [Page 117] Nature, stil'd the New Man, is com­plete in all Spiritual Graces, and inclines and enables the Sanctified to do every good Work. The fruit of the Spirit, is Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance. Although they are distinguisht in their Activity, and particular Objects, yet they always are joyn'd in the same Sub­ject, and Concentre in God, who is Im­mutably Holy and One. They are mixt in their Exercise without Confusion: As in a Chorus, the variety of Voices is Harmonious and Conspiring. Spiritual Graces according to the degrees of their Perfection, such is the degree of their Union. Every real Saint is conform'd to Christ, of whom he receives grace for grace. There are Spiritual Gifts of Ar­bitrary Dispensation: the word of Wis­dom, 1 Cor. 1 [...]. the word of Knowledge, the gifts of Healing, the works of Miracles, are sepa­rately given. But when the Spirit pre­pares a Soul for his Habitation, he pu­rifies it from Sin, and adorns it with every Grace: if there be a defect of any Grace, the opposite Sin in its power remains in the Soul, and makes it im­possible for the Holy Spirit to dwell there.

'Tis to be observed, that when a Pro­mise is made to any particular Grace in [Page 118] Scripture, that Grace is to be considered in union with other Graces. Our Sa­viour tells us, Whoever believes shall be saved: And St. Paul, inspired by the Spirit of our Saviour, saith, That Faith separate from Charity is of no avail for Salvation. Though I have all Faith, so that I could remove mountains, and have not Charity, I am nothing. A Faith that does not work by Love, and is not pro­ductive of Obedience, is of no saving efficacy. St. James puts the Question, What doth it profit my Brethren, though a Man says, he hath Faith, and hath not Works? Can Faith save him? 'Tis evi­dent it does not: For nothing asserts or denies more strongly than a Question. He that does not by Faith in the Son of God live a holy Life, must dye for ever. St. John assures us, That we are in a state of favour with God, if we love the Bre­thren. 1 John 3. 14. We know that we have passed from Death to Life, because we love the Brethren. But the sincerity of our Love to the Children of God, is proved by our Love to God, and keeping his Commandments, 1 Joh. 5. 2. and is inseparable from it. Where­ever Salvation is promised to a particu­lar Duty, it must be understood in a col­lective sense. We read, Whoever shall Acts 2. 21. call upon the name of the Lord, shall be saved: But a prevailing Prayer must pro­ceed [Page 119] from a holy Person, that keeps the 1 John 3. 21. Commands of God, and does those things that are pleasing in his sight. The Prayer must be mix'd with Faith and Fervency: The effectual fervent Prayer of a righteous Jam. 5. 16. Man avails much. The connexion of sa­ving Graces cannot be broken. St. Peter excites us, to give all diligence to add to our Faith, in the Mysteries of Godliness, Vertue; an active power to render it lively and operative, otherwise Faith is a mere speculative dead assent: To Ver­tue, Knowledge; Prudence to direct its exercise in the seasons wherein, and the manner how our Duties are to be per­formed: To Knowledge, Temperance, to regulate our Appetites and Enjoyments in the use of things pleasing to the Senses: To Temperance, Patience, to endure the Evils to which we are exposed in this lower state; which is equally, if not more necessary and excellent: For Hu­mane Nature is more affected and tempt­ed by sharp Pains and Grief, than de­lighted with Pleasure: Without the ex­ercise of these Graces, our Religion will be by fits and flashes, with interrupting intervals: To Patience, Godliness; that is, a respect to the Commands of God as our Rule, and his Glory as our End, that is distinguish'd from mere Morali­ty; that proceeds only from Humane [Page 120] Reason, and respects the civil Happi­ness: To Godliness, Brotherly-kindness: A sincere Love to all of the same Hea­venly Extraction, in whom the Image of God shines: And to Brotherly-kindness, Charity: That extends to all the parta­kers of our common Nature. All Spi­ritual Graces take their residence toge­ther in the Soul; not one singly enters, and keeps entire possession. Our Saviour tells the young Man who had lived so regularly, that he was lovely in his Eyes, If thou wilt be perfect, go and sell all, and give to the Poor, and come follow me. He wanted Charity and Self-denyal to make his Obedience entire.

3. There is a comparative Perfection: This in Scripture is Intellectual or Moral.

(1.) Intellectual Perfection. The Apo­stle excites the Hebrews, Wherefore leaving Heb. 6. 1. the Doctrine of the beginning of Christ, let us go on to Perfection: To more emi­nent degrees in the Knowledge of the Gospel, both of the supernatural Do­ctrines of the Gospel, or the Duties con­tained in it. Of the first the Apostle is to be understood, We speak Wisdom among those that are perfect: That is, declare Divine Mysteries to those who are prepared to receive them. The Light [Page 121] of Nature declares the Being of God, and his Essential Perfections, Wisdom, Power and Goodness, shining in his Works; but not his Counsels, in order to our Salvation: No Man hath seen Joh. 1. 1 [...]. God at any time: The only begotten, which is in the bosom of the Father, he hath de­clared him. There are some notices of Good and Evil, of Vertue and Vice, by the instructive Light of Reason, but not sufficient to inform us of our full Duty. The discovery of the purity and perfe­ction of the Moral Law is from God. The Gospel, like a clear and equal Glass, that discovers the beauties and blemishes of the Face, makes known to us what defiles, and what beautifies the Soul.

Now 'tis our Duty to increase in Knowledge, both in the extent and de­grees, and in the quality and efficacy of it.

1. In the extent and degrees. There is a mutual dependance of Divine Truths; one illustrates and infers ano­ther: There is an harmonious agree­ment between them; one supports ano­ther; and 'tis our Duty to apply our Minds intensely to understand them. How many that have the Revelation of the Gospel, are mean proficients in the [Page 122] School of Heaven. Of these the Apo­stle speaks with reprehension, They need­ed to be taught again, the first Principles of the Oracles of God; and are become such that had need of milk, and not of strong meat: Whereas others were come to full age, and had their senses exercised, to discern more perfectly good and evil. How many Professors need the first Principles of Religion to be planted in them? They pretend to exempt their Ignorance from discredit, that it only belongs to the Mi­nisters of the Word to study the Myste­ries of Religion: But 'tis of infinite consequence, they should be wise to Sal­vation. Our Saviour tells us, This is Life Eternal, to know thee to be the only true God, and Jesus Christ whom thou hast sent. The dispensation of the Gospel is a state of Perfection: 'Tis the full and final declaration of God's Will, in order to our future Blessedness: 'Tis not a pro­visional establishment as the Levitical Law: There is no other alliance to be made between God and Men; no other Sacrifice to be offered for Sin: All the Types and Prophesies are compleatly ful­filled in Christ. Now some understand more clearly and distinctly the contri­vance and parts of our mysterious Re­demption; and are comparatively per­fect. [Page 123] All the Treasures of the World are in real value infinitely inferiour to saving Truths. There may be Know­ledge without saving Grace; but no sa­ving Grace without Knowledge. The Understanding is the leading Faculty: Conversion begins in the renewed Mind; Ye were darkness, now ye are light in the Lord. The Gospel cannot be profitable for our Holiness and Comfort, but by the intervening of the inlightned appli­cative Understanding; the Conscience, that discovers the Will of God to us, from whence our immediate obligation arises to obey it.

'Tis true, some Doctrines of the Gos­pel are fundamental, and some are per­fective: Some are not of that conse­quence and clearness as others; and the Ignorance of them is not damning, not the Knowledge of them saving. But every Divine Truth is worthy of our attentive Consideration, according to our Capacity; for they contribute to our Perfection. We should strive to advance in Knowledge; that as the Sun gradual­ly ascends the Horizon, till it gives Light to the Day, and Day to the World; so our knowledge of Christ should be more clear and extensive, till we are compleat­ly transformed into his glorious Image: [Page 124] When we shall see him as he is, we shall be intirely like him.

2. As our Knowledge is more vital, affective and practical, 'tis more perfe­ctive of us. Divine Truths have a Good­ness in them, and are not duely known, without a stedfast belief of their Truth, and a just valuation of their Goodness; when the conviction of the Mind, and the consent of the Will, is influential upon our Lives. The knowledge of some things is merely speculative: One knows that the Eclipse of the Sun is from the interposing of the Moon between that globe of Light and our sight, and the Mind acquiesces in the Theory; for 'tis of no practical use: But the knowledge that Sin separates between God and us, and intercepts the Light of his Counte­nance from shining upon us, is infinitely profitable to make us fearful to offend him, that we may not be deprived of the joyful sense of his Love. Spiritual Knowledge includes a correspondent per­manent impression upon the Heart, and in the Life to the nature of sanctifying Truths. In civil matters there is a knowledge of discourse and direction, and a knowledge of performance: And in holy things there is a knowledge of apprehension and in words, and a know­ledge that orders the Conversation aright. [Page 125] The first is not onely fruitless, but acci­dentally pernicious: according to Solo­mon's Expression, he that increases know­ledge increases Sorrow. A smaller degree of knowledge of God and Christ that is productive of Love and Obedience, is far more valuable than a more large and accurate knowledge of the Divine Attri­butes, of the union of the Natures and Offices of Christ, that is not fruitful in Good Works: as a spot of Ground Cul­tivated according to its quality, is more profitable than a large Field that lies Waste.

2. Moral Perfection is evident by a Threefold Comparison. 1. Of the Saints with visible Sinners. 2. Of the Saints among themselves. 3. Of some emi­nent acts of Grace with lower acts in the same kind.

1. The Comparison of Saints with visible Sinners makes them, appear as perfect. 'Tis true there is a mixture of Principles in the best here, of Flesh and Spirit, inherent Corruption, and infus'd Grace, and the operations flowing from them accordingly are mixt. But as one who has not the brightest Colours of white and red in the Complexion, ap­pears an Excellent Beauty, set off by the presence of a Blackmoor, so the Beauty of Holiness in a Saint, though mixt with [Page 126] blemishes, appears complete when com­par'd with the foul deformity of Sin­ners. Thus the opposition between them is express'd, He destroys the perfect and the Job 9. 22. wicked. 'Tis Recorded of Noah, that he was a just and perfect man in his generation: Gen. 6. in an Age when Wickedness reign'd, when Chastity was expell'd from the number of Vertues, and Modesty was censur'd as a Vice, when Impiety was ar­riv'd at the highest pitch, and the De­luge was necessary to purge the World from such Sinners: then the sanctity and piety of Noah shin'd as brightness issues from the Stars. He appear'd perfectly good, compar'd▪ with the prodigiously bad.

2. In comparing the Saints among themselves, some are stil'd perfect. There are different degrees among Sinners: some are so dispos'd to Wickedness, that they may be denominated from as manySolus habet scelerum, quic­quid possedimus omnes. Claud. in Ruffinum. Vices that possess their Souls, as the Evil Spirit in the man spoken of in the Gospel▪ answer'd, his name was Legion, from the number of Devils that possess'd him▪ They drive through all the degrees ofIn uno Coesare multos Marios esse. Sin so violently and furiously, that com­par'd to them, other Sinners seem In­nocent, and are far less obnoxious to Judgment.

[Page 127]Thus there are singular Saints whose Graces are so Conspicuous and Convinc­ing, and a universal Holiness appears in their Conversation, as makes them vene­rable among the vicious: Their presence will restrain the dissolute from Excesses either in Words or Actions, as effectu­ally as a Magistrate by the terror of his Power. Other Saints, though sincere, yet there is such a mixture of Shades and Lights in their actions, that they are in low esteem. Compare meek Moses with the passionate Prophet Jonas, who justi­fied his anger to the Face of God him­self, I do well to be angry even unto death. We read of Moses, that he was the meek­est man upon the face of the earth: Of this there is recorded a very Eminent Effect and Evidence: When Aaron and Miriam had contumeliously and sediti­ously spoke against him, as if he had U­surp'd undue Authority, Hath the Lord Numb. 12. [...] ▪ onely spoken by Moses? hath he not also spoken by us? He might by a sharp reply have confounded them, but he was si­lent. Several Circumstances concur to heighten the value of his Victory over himself. There was a double offence, and violation of the respects due to the dignity of his Person, and the nearness of the Relation: This Accusation was publick before the Congregation of Israel: [Page 128] in the heat of the Contention, when there is a great disposition to be fir'd by Anger, when the silent and patient bear­ing the Indignity might be interpreted as a Conviction of his Guilt, yet he calmly endur'd their false Charge. How great is the disparity between Moses and Jo­nah?

3. In comparing some raised acts ofFacere plurima mediocriter & unum aliquid insigniter. Plin. Ep. 29. Grace, with lower in the same kind, there is a perfection attributed to them. As 'tis in Diamonds, many small ones are not of equal value with one great one, though of equal weight with it: so one act of Piety, of Faith, of Charity, of Self-denial, may for its rareness, exempla­riness, and efficacy, have such a Divine degree of worth in it, that it far excells many less illustrious effects of those Graces. As a single act of Wickedness may be so extremely evil, so enormously vicious as to exceed many Crimes in its pollution and guilt of the same kind. There are some instances of this in Scrip­ture: Ahaz in the time of his distress; did yet trespass more against the Lord. Judg­ments in their nature and Gods design are fit means to soften the obdurate, as Iron is made malleable by the Fire: but to kick against the pricks, to be more stub­born by the infliction of Wrath, that should Correct Men into their Duty, is a [Page 129] wickedness so unnatural and prodigious, that it has left a brand of Infamy on him for ever: This is that King Ahaz, that desperate Rebel against God. The Ido­latry of Manasses was aggravated with such open Contempt of God, that made it infinitely more provoking than the se­cret Idolatry of others. 'Tis related, he set a carved image, that he had made, in the house of God, of which God had said to David, and to Solomon his Son, in this house will I put my name for ever. He de­posed God, and with the boldest Defi­ance set an Idol in his Throne before his Face.

I will produce some Instances of the Exercise of Grace in its Radiancy and Power, both in Doing and Suffering.

Abraham received a Command, Take now thy Son, thy only Son Isaac, whom thou lovest, and go to the land of Moriah; and offer him there for a burnt-offering. How many Circumstances with respect to Na­ture and Grace, increass'd the difficulty of his Obedience? The Command was so hard, God would not permit the ful­filling it. Isaac was the Object of his most ardent desires, in whom he lived more dearly than in himself: When his own Life was almost expir'd, and was Miraculously renewed in his Son, the [Page 130] Heir of the Promise, in whose seed all the nations of the world were to be blessed: how grievous to Humane Affections, not only to be a Spectator, but Actor, the Priest to offer the Sacrifice. Yet he rose early, and went to the place of which God had told him. He applied himself without re­lenting or delay, that would have argu'd unwillingness, in such a severe Tryal. He built an Altar, bound Isaac, and laid him on the Altar, and stretcht out his hand to slay him, if he had not been countermanded by a Call from Heaven. In this Work was his Faith made per­fect; and appears in its exaltation. This was an Act so pleasing to God, that he declar'd his approving and accepting it by a Voice from Heaven. His Obedi­ence to the Divine Command to leave his Countrey, and go into a strange Land, was the excellent effect of his Faith in the Promise of God, but less Illustrious than the Offering of his Son.

The Self-denial of Moses was as per­fect and admirable in its kind. When he was come to years, he refused to be call'd the son of Pharoahs daughter. When he un­derstood the value of a Crown, with the Honours, and Riches annext to i [...]: in the Age of Youth and strength, wh [...]n the Carnal Appetites are vehemently inclin'd to Pleasures, and there was an opportu­nity [Page 131] of the freest fruition: then he chose to suffer affliction with the people of God, than to enjoy the pleasures of sin for a sea­son. 'Tis prudent advice not to choose when the Passions are in a ferment and disorder: 'tis like eating Meat in a Fe­ver, that increases the feverish heat, and destroys the Vital. A terrible Tempta­tion hinders deliberation, and a free judgment of what is our Duty to choose: a pleasant Temptation Corrupts the Mind, that we do not discern the true from the false Good. Yet Moses in that time of his Life, when the sensual Passi­ons are most inflam'd and urgent, had his Mind so clear and calm, that he de­liberately, and with a full choice preferr'd Disgrace, Poverty, and Persecution, be­fore the variety of attractive Delights, that ravish the Carnal Senses. Such was the Soveraignty of his Faith, that it Compos'd the unruly passions and kept them in Obedience.

The Patience of Job, is as rare an In­stance, who was expos'd to all the Cru­elty and Arts of the Tempter to over­come him. If we consider the nature of his Afflictions, and their immediate suc­cession like Waves of the Sea, that he was suddenly and unexpectedly strip't of his Estate, depriv'd of his Children, and his Body was cover'd with loathsom and [Page 132] painful Ulcers, that Satan was Confi­dent his Misery would so exasperate his Spirit, that he would blaspheme God to his Face, yet he blest him with the most humble Reverence and resign'd Submission to his Soveraign Will. Add another Consideration, when his Wife that should have been a Comforter, in­sulted over him, and became a Tempter, he repell'd her with a Holy Zeal and Constancy. The Tempter neither by Assaults on his Body, nor by Treachery in his Wise could prevail. In him Pa­tience had its perfect work. 'Tis recorded as the most celebrated Instance in that kind: you have heard of the patience of Job, and seen the end of the Lord. I shall only add the Example of the three He­brew Martyrs, who when the proud and cruel King commanded them to bow to the Golden Idol, or threatned to cast them into the burning Furnace, with unshaken Courage expos'd themselves to his Fury to preserve their Integrity. In them perfect Love cast out Fear.

4. There is a relative Perfection of Holiness according to the several Con­ditions of the Saints in this Life. As in a Garden, there are Trees that pro­duce different Fruits, and of different degrees of Goodness: the Vine, the Fig­tree, the Apple-tree: if an Apple-tree [Page 133] produce the best Fruits in its kind, though not equal to the Fruit of the Vine, 'tis perfectly good. Thus in the World there are several Conditions of Life a­mong Men: some are in places of Dig­nity and Superiority: others of subjecti­on and service. A Servant that is faith­ful and diligent, adorns the Gospel, and excels in that Relation, and is equally accepted of God, as others in a higher order. He that gain'd two Talents was esteem'd as faithful, as he that gain'd five, because the profit resulting from the improvement was in proportion to the stock entrusted with him.

There is a Perfection Relative to the various Spiritual States of Christians here. St. John addresses his Counsel to Chri­stians under several Titles, to Children, to Young Men, and Fathers, with respect to their different Ages in Christianity. A Child, is perfect in the quality of a Child, when he has the stature, the strength, the understanding that is be­coming his Age, though he is distant from that compleat state to which he will arrive in his mature Age. A young Man has the Perfection proper to his Age. A new Convert that has such degrees of Knowledge and Holiness as are suitable to the Means and his Time of advancement by them, is esteem'd [Page 134] Compleat in that state of Grace. Some are enter'd into the School of Heaven, and are in the first Lessons of Christia­nity, others have made a higher progress in it, to the fulness of the Stature.

Beyond the Perfection attainable here, there is an absolute Perfection of Holi­ness in the extent of its parts, and inten­tion of degrees: 'Tis our present Duty to aspire and endeavour after this, but attain'd only in Heaven, where every Saint is renewed into the perfect Image of God, and made glorious in holiness, the great end of our Saviour's Love in dying for us. By gradations Christians ascend to that Consummate state, the period of Perfection.

I Will now particularly Consider those Graces that are of a more Excellent Nature, and have a more powerful Cau­sality and Influence in the lives of Chri­stians Faith and Love, Hope and Fear, are the internal Principles of Christian Perfection.

I will first discourse of Divine Faith, the first principle and foundation of Re­ligion,Heb. 11. as the Apostle declares: He that comes to God, must believe that he is, and the rewarder of them that diligently seek him. The belief of his Being and Boun­ty, is the Motive of Holy Worship.

This Grace is most Honourable to God, and beneficial to us. The under­standing is our Supreme Faculty, and by submitting it to divine Revelation, we pay the most humble Homage to him. By Faith we Conceive of God, becoming his divine Perfections: in believing the Revelation he has made of his Nature, which is as Incomprehensible as 'tis In­visible, and the declaration of his Will, though the things promis'd are encom­pass'd with opposition and seeming im­possibilities, we glorifie his perfect Ve­racity and Omnipotence in the highest manner. He that believes the divine [Page 137] Testimony, sets his Seal that God is true; ratifies his word in the most so­lemn manner.

Faith is most beneficial to us. 'Tis the root of the Spiritual Life, from whence all other Graces derive their flou­rishing and fruitfulness. 'Tis not only productive of its own acts, but excites and animates every Grace in its distinct exercise: Like the animal Spirits, that give motion and vigour to all the Senses. Faith in Christ conveys to a weak Chri­stain, a kind of Omnipotence: The Apostle declares, I can do all things Heb. 11. through Christ that strengthens me. The most eminent effects of other Graces, either active or suffering, Fortitude, Zeal, Self-denyal, Patience, are attribu­ted to Faith; as the Honour of a Vi­ctory is ascribed to the General, by whose Conduct and Courage the Battle is ma­naged, though 'tis obtained by the Va­lour of the Soldiers.

By Faith we are justified from the guiltRom. 5. 1. of our many and mighty Sins. We are Acts 15. purified from their deep Pollutions: We are adopted into the line of Heaven; and are saved from misery extreme and eternal.

I will consider Divine Faith under three Heads. 1. Doctrinal Faith. 2. Ju­stifying Faith. 3. Faith in the disposal [Page 138] of all things, by the ruling Providence of God.

Doctrinal Faith I will consider, 1. In its nature. 2. The objects of it. 3. The motives. 4. The efficacy.

1. The nature of it. All the notions of Faith agree in this; 'tis a dependance upon the truth of another. Thus Trust is called Faith; because it relies upon the truth of a Promise: And one is said to keep his Faith inviolate, when he performs the Promise that another rely­ed on. Faith in the propriety of ex­pression, is an assent for the veracity of the speaker: Accordingly, Divine Faith is a firm assent of the Mind to things, upon the authority of Divine Revela­tion. 'Tis distinguish'd from Imagina­tion, and from comprehensive Reason.

Fancy draws a Copy of those Objects that are perceived by the external Senses, or compounds many Copies together, but creates no images of things not per­ceptible by the Senses. We can ima­gine Mountains of Gold, because we have seen Gold and Mountains: We conceive monstrous mixtures in Dreams▪ but no actors can appear on the theatre of Fancy, but in borrowed habits from sensible things. But the Objects of Faith are such things, as Eye hath not seen, [Page 139] nor Ear heard, and transcend the capa­city of the Imagination to conceive, and of the external Senses to represent: Yet Infidels blaspheme the Eternal Truths of Divine Things, as the fictions of Fancy.

2. Faith is distinguish'd from Science, acquired by Study, and from Reason. Reason implies a progress from one de­gree of Knowledge to another, by con­sequences drawn from the first to the second: But Faith asserts to things up­on the account of superiour Authority that reveals them, and commands us to believe them. The same things may be the Objects of Faith and of Reason, bu [...] in different respects: Reason may dis­cover them, by ascending from effects to their causes, or descending from causes to their effects: Faith receives them as revealed in Scripture; By Faith we know Heb. 11. the Worlds were made; which may be proved by clear Reason.

2. The Objects of Faith. The gene­ral Object of Faith is the Word of God; the special, are those Doctrines, and Pro­mises, and Things, that Reason cannot discover by its own Light, nor perfectly understand when revealed. The Word of God contains a Narrative of things past, and Predictions of things to come: The destruction of the old World by a deluge of Waters, and the consumption [Page 140] of the present World by a deluge of Fire, are Objects of Faith: But the Unity of the Divine Nature, and the Trinity of Divine Persons, the Incarna­tion of the Son of God, his Eternal Counsels respecting Man's Redemption, never enter'd into the Heart of Man to conceive; but are as far above our thoughts, as the Heavens are above the Earth, and cannot be comprehended.

God may be considered absolutely in himself, or as revealing himself and his Will to us. We have some knowledge of his Being and Divine Attributes, Wisdom, Power, Goodness in his Works of Creation and Providence; but we believe in him, as declaring his Mind and Will to us in his Word. We may know a Person, and his excellent Vertues In­tellectual and Moral, but we cannot be­lieve in him without some discovery of his Thoughts and Affections to us.

3. The motives of Belief are to be considered. Divine Faith must have a Divine Foundation. Faith may be ab­solutely true, and relatively false. Ma­ny believe the Doctrine of the Gospel, upon no other grounds than the Turks believe the Alcoran; because 'tis the reigning Religion of their Country, and by the impression of Example: From hence their Faith is like the House built [Page 141] on the Sand; and when a Storm arises, is in danger of falling. The firm foun­dation of Faith is the essential supreme Perfections of God; unerring Know­ledge, immutable Truth, infinite Good­ness, almighty Power. 'Tis equally im­possible that he should be deceived or deceive. His infinite Understanding is the foundation of his perfect Veracity. And whatsoever is the Object of his Will, is the Object of his Power; for to will and to do are the same thing in him.

'Tis true, the knowledge of things by experimental Sense, is a clearer per­ception than the perswasion of them by Faith. The first is to see the original, the other is to see the copy, that usually falls short of it. 'Tis therefore said, We now see in a glass darkly: But the Divine Testimony in it self has the most con­vincing evidence, above the assurance we can have by the report of our Senses, which often deceive us, through the in­disposition of the Faculty, or the unfit­ness of the medium or distance of the Objects, or the knowledge of things by discursive Ratiocination. The objective certainty of Faith is infallible. We know with the highest assurance, that God can no more lye, than he can dye. 'Tis said, All things are possible with God; but to lye or dye are not possibilities, [Page 142] but passibilities; not the effects of Power, but proceed from Weakness. We know the sacred Scriptures are the Word of God, by the signatures of his Perfecti­ons, Wisdom, Holiness, Goodness, Ju­stice; and by the Miracles perform'd by the Pen-men of them, that proved they were divinely inspir'd; and consequently infallible in what they wrote.

From hence Faith is often express'd by Knowledge. Nicodemus gives this te­stimony of our Saviour, We know thou John 3. 2. art a teacher come from God. We believe and are sure, thou art that Christ, the Son of the living God. We know that if the 2 Cor. 5. 1. house of this earthly tabernable be dissolved, we have a building made without hands, eternal in the Heavens. We know that he John 1. 5. was manifested, that he might take away Sin. We know that when Christ shall ap­pear, 1 John 3. 3. we shall be like him; for we shall see him as he is.

I will not insist upon the particular supernatural Doctrines revealed in the Gospel, for there is little new to be said upon those Points: If Men with renew­ed Minds and Hearts considered the te­stimony of Scripture, there would need no more arguing: But I will lay down some Considerations, that prove Divine Faith to be the reasonable act of the [Page 143] Humane Understanding. 2. Answer the Objections alledged to justifie the disbe­lief of Divine Doctrines, that we are not able to conceive nor comprehend.

1. That God is true, is a Principle immediately evident, not dependently upon an antecedent motive. This, by its native irresistible evidence is beyond all dispute, and exempted from all cri­tical Inquiries. There is no Principle written in the Minds of Men with clearer Characters. 'Twas the saying of a wise Heathen, If God would converse visibly with Men, he would assume Light for a Body, and have Truth for his Soul. God is most jealous of the Honour of his Truth. Thou hast magnified thy word above all thy name. Truth is the supreme Character of the Deity. The Apostle builds the assurance of Christians upon the Promises, and their strong Consola­tion upon this infallible Rock, God that Heb. 6. cannot lye. From hence it follows, that in supernatural Doctrines, we must first consider the authority of the revealer, and then the nature of Doctrines.

2. God's Jurisdiction extends to our Understandings, as well as to our Wills: He rules our Understandings by light, our Wills by empire. If God did com­mand us to believe only▪ Truths in them­selves evident, our receiving them would [Page 144] not be an undoubted respect to his Au­thority; but to believe his testimony without the evidence of things, is an Obedience worthy of him. And we are equally obliged to believe his testimony, concerning the truth of things, notwith­standing the reluctancy of the carnal Mind, and their seeming repugnance to the natural notions of Reason; as to obey his Precepts, notwithstanding the reluctancy of the corrupt Will, and the inclinations to forbidden things.

3. God never requires our assent to su­pernatural things revealed in his Word, but affords sufficient conviction that they are Divine Revelations. When God de­puted any by Commission for an extra­ordinary Work, he always afforded a Light to discover the Commission was uncounterfeit. Moses was sent from God with a Command to Pharaoh, to release the Israelites from their cruel Servitude; and he had the Wonder-working Rod, to authorise his Commission, and con­firm the truth of his Message by Mira­cles. The Divinity of the Scripture, the Rule of Faith, shines with that clear and strong evidence, that only those whose Minds are prevented with a con­ceit of the impossibility of the Doctrines contained in it, and perverted by their Passions, can resist it. Colour'd Objects [Page 145] are not discern'd more clearly by their Colours, nor Light by its Lustre, than that the Scriptures are of Divine Reve­lation.

Reason is an Essential Faculty of Man, and by it we are directed why to Believe, and what things are reveal'd as objects of Faith. To believe, and not to un­derstand the reason of our belief, is to turn Faith into Folly and Extravagance. The Men of Samaria were first induced to believe in Christ, for the testimony of the woman that told them, Come and see John 4. the man that has told me all that ever I did: but when they heard Christ speak, they said, Now we believe, not for thy words, for we have heard, and know, that he is the true Saviour of the World. The Under­standing is convinc'd by reason of the Divinity of the Scriptures: and as a pole supports a Vine, but does not give Life and Vertue to its Root, so Reason assists Faith in directing it to the Scrip­tures, the Rule of it, but Faith in the Mysteries of the Gospel derives its Life from God the Author of them. By Reason we discover the relation, order, distinction, and dependence of Reveal'd Truths: and reject the vain opinions of Men, when propos'd as Divine Oracles, and the fruits of Fancy, that are pro­pos'd as Mysteries of Faith.

[Page 146]4. God reveals himself to us in Scrip­ture by Humane Expressions, according to our Capacity of receiving the Know­ledge of Divine things: and we are to understand them in their apparent sense, unless the precise litteral sense contains an evident Contradiction to what is cer­tainly known by Reason, and disparag­ing the Divine Perfections. The sure Rule of interpreting them, is to separate whatever is defective in them, and ap­ply them to God in the highest degree of Perfection. We read of the Hands and Eyes of God in Scripture, which signifie the perfection of God's Know­ledge and Power: they are the Organs by which Men do and know things: but 'tis Infinitely unworthy of God to think that the Divine Operation has need of such Instruments.

Thus the Communicating of the divine Nature from the Father to the Son, is express'd by Generation, which is the most Noble Production of one Living Creature from another, especially of an Intelligent Creature, with all its proper­ties: but who can declare his generation? We must not conceive it with the Im­perfection of Humane Generation, where­in the Effect is separate from the Cause, and successive to it. For 'tis a contra­diction, that God should beget a Son in [Page 147] his most perfect Image, but he must be Eternal as the Father; otherwise, he would be defective in the resemblance of the first perfection of the Deity. All resemblances of God in Scripture have their disparity and defects, which must be separated from him. But excepting such Cases, the Word of God is to be understood in its proper sense. For we must suppose that God speaks to us with an intention that we should understand him, otherwise it were not Just to re­quire us to believe it: Our Minds could not firmly Assent to his Word, but would be floating between Faith and Doubts. And if God intends we should understand his Meaning, how can we reconcile his Wisdom with his Will, if he does not speak to us in the same sense as Men do to one another.

5. We are obliged to believe super­natural Doctrines no farther than they are reveal'd. God does not require our Assent to an Object beyond the Merit of it: that is, the degrees of its Revelation. We cannot see an Object more fully than 'tis visible. The truth of Evangelical Mysteries is clearly reveal'd, the manner of them is not discover'd. To attempt the Comprehensive knowledge of them, is perfectly vain: for 'tis Impossible, Im­pertinent, [Page 148] and of Dangerous Conse­quence.

1. 'Tis Impossible. Supernatural Truths cannot be primarily and imme­diately discover'd by Reason, but are on­ly known to the Divine Mind, and com­municated to Created Understandings ac­cording to the pleasure of God. No man hath seen God at any time, the only begotten John 1. 18. Son, who is in the bosom of the Father, has declar'd him. The Gospel is called the Mystery of Christ, the mystery of God the Eph. 3. 4. Col. 4. 3. Father and of Christ. Because God and Christ is the Author, and Revealer of it. God Contrived in the secret of his Eternal Wisdom, the design of our Re­demption, and reveal'd it in his own time: 'Tis therefore call'd the Mystery of Eph. 1. 9. 1 Tim. 3. 9. his will. 'Tis call'd the Mystery of Faith: that is, 'tis received by Faith. 'Tis call'd the Mystery of the Kingdom of God; con­ceal'dMark 4. 11. from the World, and only known in the Church. The sublime Doctrines of the Gospel, it is impossible for theRom. 1. 19, 20. clearest spirits of Men to discover, with­out special Revelation, were they as pure as they are corrupt, and as sincere as they are perverse. This Word Mystery is never applied to the Revelation that God has made of his Wisdom in the Framing the World, and in the Effects of his Providence, because since the [Page 149] Creation, it has been expos'd to the sight of all Reasonable Creatures. Men were not commanded to believe in order to Salvation, till by Experience they were Convinced of the Insufficiency of Rea­son to direct them how to be restored to the Favour of God. The Apostle de­clares,1 Cor. 1. 21. for after that in the wisdom of God, the world by wisdom knew not God, it plea­sed God, by the foolishness of preaching to save them that believe. The Doctrine of the Trinity is purely supernatual: for the internal distinction of the Persons in the Divine Nature, by their incommunica­ble Characters is only proper to God. The Counsels of the Divine Will are above any Created Understanding: Who knows the things of a man, but the spirit of a man, so none knows the things of God but the Spirit of God. The Angels are su­perior Spirits to us, and excel us in subli­mity and perspicacity of Understanding, but they could never know the Decrees of God, though in his immediate Pre­sence, but as gradually reveal'd: 'tis said of the Mysteries of his Counsels, they desire to look into them. We cannot form a Conception in our Minds, but what takes its rise from sensible things.

2. The attempt is Impertinent: for God has reveal'd those great Mysteries sufficiently for saving Faith, though not [Page 150] to satisfie rash Curiosity. There is a knowledge of curiosity and discourse, and a knowledge of doing and perfor­mance. The art of Navigation requires a knowledge how to govern a Ship, and what Seas are safe, what are danger­ous by Rocks and Sands, and terrible Tempests, that often surprise those who Sail in them: but the knowledge of the Causes of the Ebbing and Flowing of the Sea is not necessary. To believe saving­ly in Christ, we must know that he is the Living and True God, and True Man, that dyed for our Redemption, but 'tis not necessary that we should know the manner of the Union of his two Natures. 'Tis prudent to Confine our inquiries to things which are possible and profitable to be known. The disco­very of the manner of Divine Mysteries, is not suitable to the nature of Faith, for 'tis the evidence of things not seen: the obscurity of the Object is consistent with the certainty of the Assent to it: and 'tis contrary to the end of Revelation: which is to humble us in the modest Ig­norance of Divine Mysteries which we cannot Comprehend, and to enlighten us in those things which are requisite to be known. 'Tis the Glory of God to con­ceal a matter. He saveth us by the sub­mission of Faith, and not by the pene­tration [Page 151] of Reason. The meanest Un­derstanding, as well as the most raised, are equally capable of Salvation. The light of Faith is as much below the light of Glory, as 'tis above the light of Nature.

3. 'Tis of dangerous Consequence. There is an Hydropic Curiosity, that swells the Mind with Pride, and is thir­sty after the Knowledge of things un­searchable. This Curiosity has often been fatal to Faith. 'Tis like a man's endeavour to climb up to the inaccessible point of a Rock that is very hazardous, to see the Sun in its brightness, which may safely be seen from the plain Ground. The searching into the unsearchable things of God's Nature and Decrees, has been the occasion of many pernicious Errors. 'Tis like the silly Moths flut­tering about the burning Light, till its Wings are sing'd. Beside, the affecting to be Wise above what is written, and the attempt to make supernatural Do­ctrines more receivable to Reason by in­sufficient Arguments, weakens the Autho­rity and Credit of Revelation: the en­deavour to make them more easily known, makes them more hard to be believed. To venture to explicate them beyond the Revelation of them in Scrip­ture, is like a man's going out of a For­tress wherein he is safe, into an open [Page 152] Field, and expose himself to the assaults of his Enemies.

2. I will now consider the Objections against supernatural Doctrines.

1. 'Tis alledged they are irreconcila­ble with Reason; and 'tis not possible for the Understanding to believe against its own Light and Judgment. In an­swer to this specious Objection, the fol­lowing particulars are to be consider'd.

1. Sense, Reason and Faith, are the Instruments of our obtaining Knowledge. Sense is previous to Reason, and Reason prepares the way to Faith. By our Senses we come to understand natural things, by our Understandings we come to be­lieve divine things. Reason corrects the Errors of Sense, Faith reforms the Judg­ment of Reason. The Stars seem but glittering Points; but Reason convinces us they are vast Bodies, by measuring the distance, that lessens their greatness to our sight. We cannot imagine that there are Men whose Feet are directly opposite to ours, and are in no danger of falling; but Reason demonstrates there are Antipodes 'Tis as absurd for Rea­son to reject divine testimony, and [Page 153] violate the sacred respect of Faith, as for Sense to contradict the clearest Prin­ciples of Reason. To deny supernatural Truths, because they are above our Con­ception and Capacity, is not only against Faith, but against Reason, that acknow­ledges its own imperfection.

'Tis true, Reason and Faith are ema­nations from the Father of Lights, and consequently there cannot be a real re­pugnance between them; for God can­not deny himself: Errors are often con­trary; but Truth is always harmonious with Truth: If there seem to be an op­position, it proceeds not from the Light of the reasonable Mind, but from the Darkness that encompasses it. 'Tis cer­tain, that a Proposition that contradicts right Reason, the general Light of Na­tions, that have nothing common be­tween them but the Humane Nature, cannot be true: As the Doctrine of Epi­curus, That God was not to be worship'd, because he had no need of our Service; and the Popish Doctrine of Transubstanti­ation, that imputes Contradictions to God.

We must distinguish between things that cannot be discovered by Reason, nor comprehensively known when they are revealed, and those that are contrary [Page 154] to Reason. In Paradise Reason was an inferiour and imperfect Light: Adam could not perfectly know God. He dwells in Light inaccessible, not only to mortal Eyes, but to the immortal Angels: They cannot penetrate to the centre of his Perfections. The Propositions that in­volve a Contradiction, have the plain characters of falsity; but the Doctrines of the Gospel, that are incomprehensible, have the characters of sublimity. Rea­son cannot measure the extent, nor reach the heighth of the love of Christ, that Eph. 3. 19. passes knowledge. That supernatural Do­ctrines are incomprehensible now they are reveal'd, is one Argument to prove they could never be invented and dis­covered by Men: For that which natu­rally cannot enter into the Mind of Man, cannot naturally proceed out of it.

2. Since the Fall Reason is weaken'd, and its Light is clouded. In the narrow and low sphere of natural things, how often is Reason mistaken and lost in a Labyrinth? There is not a Flower, a Fly, a Stone, but is a Mystery: We cannot fully understand the vegetation of the one, nor the sensation of the other, nor the motion of the other. Let us make a tryal of the Light of Reason upon our selves, and we shall discover [Page 155] its defects. Who can discern the vital bands wherewith the Soul and Body are combin'd? By what power does the Soul represent absent Objects? Sounds with­out Noise, Colours without Tinctures, Light without Clearness, Darkness with­out Obscurity. What account can be given of the admirable operations of the Soul in Dreams, when the Senses are sus­pended from working, and the Body seems to be a warm Carcass. 'Tis one of those Secrets, that Humane Wits la­bours in vain to explain, how it com­poses Discourses so just and regular, as to the invention and stile, which by their impression in the Memory, we know were not the effects of wild Fancy, but of sober Judgment; and that awake, and intent, we could not so speedily and orderly frame: 'Tis as strange, as that an Artificer should work more exactly with his Eyes cover'd, than seeing; that a Painter should draw a Face better in the dark, than in open day-light. That Man were totally deserted of Reason, who not being able to see things that are but a just distance from his Eyes, would not acknowledge that things di­stant from him the extent of the Ho­rizon, are beyond his sight. We are fi­nite Beings; there is some proportion [Page 156] between our Minds and our Natures: If we cannot understand our selves,Quo intellectum Deum capiat homo, qui ipsum intellectum quo eum vult cape­re non capiat? Aug. lib. de Trin. c. 1. what folly is it to presume that we know God? Canst thou by searching find out God? Canst thou find out the Almighty unto Perfection? It is high as Heaven, what canst thou do? Deeper than Hell, what canst thou know? The Job 11. 7, 8, 9. measure is longer than the Earth, and broader than the Sea. Who can unfold the Divine Attributes? They are not confused in their unity, nor divided in number; they are not separable quali­ties, but his Essence: He is not only wise, but Wisdom; not only lives, but is Life. We cannot speak of some At­tributes without distinction, Wisdom and Power; nor of others, without a seem­ing opposition, Justice and Mercy; yet they are the same Divine Nature, and cannot be separate but in our thoughts. He is Eternal without succession; with him there is no past, and to come: He sees all things with one view; not only▪ Events that proceed from the constraint of natural and necessary Causes, but that depend upon Causes variously free and arbitrary. This Knowledge is too wonderful for us. To believe no more than we can understand, proceeds from the ignorance of God's Nature, and our▪ [Page 157] own: For the Divine Nature is trulyInfinitusimmen­sus, & soli sibi tantus, quantus est notus; no­bis vero pectus angustum, & ideo sic eum dignae utimamus, cum inaestimabilem dicimus. M. Felix. infinite, and our Minds are narrow and finite.

3. The Humane Understanding in our laps'd state, is dark and defiled, wea­kened and vitiated. Of this we have innumerable Instances. Although the Deity be so illustriously visible in the Creation, yet even the wise Heathen represented him in such a degree of Deformity, as is highly blasphemous. They could not conceive his Infinite­ness, but made every Attribute a God. They transformed the Glory of the immortal God, into the likeness of an earthly dying Man. And the Papists transform a mortal Man into the likeness of the great God. They attribute to the Pope a Power of contradicting the Di­vine Laws: For though God, in the Se­cond Commandment, so strictly forbids the worship of Images, and has an­nex'd to the prohibition the most terrible Threatening, of visiting the Iniquity of the Fathers upon their Children, to the third and fourth Generation; yet in de­fiance of the Majesty of the Law-giver, the Pope commands all his adorers, to worship the Images of the dead Saints: He arrogates a Power to dispense with Oaths, the most sacred bands of Humane Society, and thereby authorises Perjury.

[Page 158]4. Though Reason is not able to con­ceive and comprehend supernatural My­steries, yet it can never demonstrate that they cannot be. Who can prove by ir­resistible evidence that God, who is an infinite Good, cannot by an infinite com­munication of himself be in distinct Sub­sistences? 'Tis true, our Reason may find unaccountable difficulties, that One should be Three in the Subsistence of Persons, and Three, One in Nature▪ But there can be no proof that 'tis im­possible, without the perfect understand­ing the Nature of God. The Incarna­tion of the Son of God, is matter of astonishment, that two Natures so dif­ferent and immensely distant, as Finite and Infinite, Mortal and Immortal, should be so intimately and inseparably united in one Person, without confusion of their Properties: But we have the strongest Reason to believe, that God knows his own Nature, and is to be believed upon his own testimony. If the matter of his testimony be inconceivably great, we must exalt Faith and depress Reason. If we will believe the Word of God, no farther than 'tis comprehensible by our Reason, we infinitely disparage him▪ For this is no more than the credit we give to a suspected witness.

[Page 159]5. The Doctrine of the Trinity and Incarnation have a clear connexion with other Truths, that right Reason com­prehends and receives without reluctan­cy. That Men transgress the Laws of God, natural Conscience is their accu­ser, an essential Faculty of the Hu­mane Nature, that can neither dye with them, nor without them: That every Sin needs Pardon is most evident: That God is just is known by the general light of Reason in all Men: That 'tis becoming God to pardon Sin in a way honourable to his Justice, is as certain: Now the satisfaction of Divine Justice requires the enduring the Punishment or­dain'd by the Law, and equal to the guilt of Sin. The guilt of Sin rises from the Majesty of the Law-giver, who is dishonoured by it, and the satisfacti­on must be by a Person of equal digni­ty, and consequently only God can make satisfaction. Now Reason dictates, that he that satisfies, and he that receives sa­tisfaction, must be distinguish'd: For 'tis not reasonable that the same Person be the Judge and the Criminal; there­fore there must be two distinct Persons in the Deity: From hence the Reason of the Incarnation is evident; for the Deity is incapable of Suffering, and it was necessary that the dignity of the [Page 160] Divine Nature should give value to the Sufferings. It was therefore requisito that the Deity should assume our Na­ture capable of Suffering, and the Salvati­on of the World should result from their conjunction. This Doctrine is very ho­nourable to God, and beneficial and com­fortable to Man; which are the conspi­cuous Characters, and strongest evidence of a Doctrine truly Divine: This main­tains the Royalty of God, and the Rights of Justice; this secures our Pardon and Peace, and removes all the difficulties and doubts that are apt to rise in the Minds of Men, Whether God infinitely provok'd by our rebellious Sins will be reconcil'd to us? 'Tis our duty to ad­mire the mysterious Doctrines of the Gospel, which we do understand, and to adore those we do not. We may ob­serve the same connexion in Errors as in Divine Truths; for they who rob our Saviour of his Natural Glory, his Eter­nal Deity, vilifie and disbelieve the value and vertue of his Priestly Office, by which our Pardon is obtained. In short, the Fabrick of our Salvation is built on the contrivance and consent of the Di­vine Persons, and the concurrence and concord of the Divine Attributes.

6. The belief of supernatural things may be confirm'd by comparisons and [Page 161] examples of things in Nature; for they prove and perswade that a thing may be. Our Saviour to cure the Infidelity of the Pharisees, tells them, Ye err, not knowing, the Scripture, and the Power of God. In the Book of Scripture we read the declaration of God's Will, in the Book of Nature we see the effects of his Power. The Apostle says, The weakness of God is stronger than Men. The ex­pression is strange to a wonder; for it seems to attribute a defect to God: But he speaks in that manner, to declare with emphasis, that God is always equal to himself, and has no need to strain his Power to overcome the strongest oppo­sition. The same Apostle argues against Infidels, that say, How are the dead raised up? And with what Bodies do they come? Thou fool, that which thou sowest is not quickned except it dye; and that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of Wheat, or some other grain; but God Praemisit Deus naturam magi­stram, sub mis­surus propheti­am, ut facilius cred [...]s prophe­tiae discipulus naturae. Tert. giveth it a Body as pleaseth him. If our Eyes are witnesses of such an admirable Resurrection in Nature, which our Un­derstandings cannot comprehend, shall it not confirm our Belief of the Resur­rection of the Body, the Wonder of Grace, when 'tis promised by God the Author of both. All difficulties vanish [Page 162] before infinite Power. St. Paul declares, I know in whom I have believed, that he is 2 Tim. 1. able to keep that I have committed to him till that day. We are assur'd the Lord will change our vile bodies into the likeness of his glorious Body, by the power whereby he can subdue all things to himself. The be­lief of the Resurrection is drawn from the clearest springs of Nature and Scrip­ture.

7. 'Tis a prudent foundation of judg­ing, things attended with difficulties, to compare the difficulties, and to determine our judgment for that which has least. Now 'tis certainly much more suitable to the reasonable Mind to acknowledge, that things may be true which we are not able to conceive and comprehend, than to deny the natural and proper sense of many clear and express texts of Scrip­ture, that declare those things. And by this we may judge of the Glosses of So­cinus, and his followers, who without reverence of the Majesty of God, and the sincerity of his Word, rack the Scrip­tures to make them speak what they do not, and use all Arts to silence them in what they do reveal. Unhappy men [...] that affect to be esteem'd Ingenious and Subtil, to the extreme hazard of their own Salvation. How much safer, and more easie is it to believe the plain sense [Page 163] of the Scriptures, than the turns and shifts that are invented to elude it, and extricate Heretical Persons out of the difficulties that attend their Opini­ons.

I shall add, the Doctrine of the Tri­nity is so expressly set down in the Gospel of Christ, that 'tis impossible the Son of God, who is Infinite and Eternal Love, who gave himself for our Re­demption, should have declar'd it, and engag'd his Disciples in all Ages and Places in an Error of such dreadful Con­sequence, as the Worshipping those who are not God.

2. 'Tis alledged, that if a Person sin­cerely searches into the Scripture, and cannot be convinc'd that the supernatu­ral Doctrines of the Trinity, and others depending upon it are contain'd in them, he shall not be Condemn'd by the Righ­teous Judge of the World for involuntary and speculative Errors.

To this I answer,

1. This pretence has deceiv'd many who were guilty of damnable Heresies, and there is great reason to fear deceives men still. The heart is deceitful above all things, and most deceitful to it self. Who can say that neither Interest nor Passion, neither Hope nor Fear, neither Anger nor Ambition, have interven'd in his In­quiry [Page 164] after Truth, but he has preferr'd the knowledge of Divine Truths before all Temporal Respects, and yet he can­not believe what the Scripture reveals of the Nature of God, and the oeconomy of our Salvation: let this Imaginary Man produce his Plea, for I believe there was never any such. There are many that make reason the Soveraign Rule of Faith, and determine such things cannot be true, because they cannot understand how they can be true. Prodigious Inference! the most absurd of all Errors, that makes the narrow Mind of Man the measure of all things. This is the proper Princi­ple of that horrible Compofition of He­resies and execrable Impieties, which so many that are Christians in Profession, but Antichristians in Belief, boldly Publish. They will choose to Err in matters of Infinite Importance, rather than Confess their Ignorance. And which is astonish­ing, they will readily acknowledge the defectiveness of Reason with respect toAequanimitur imperitas in tuis, insolentur in dei rebus ig­narus. Hil. de Trin. l. 2. the understanding of themselves; but insolently arrogate, a right to determine things in the Nature of God.

'Tis true, Ignorance the more invinci­ble, is the more excusable: but when the Error of the Mind is from a vicious Will, both the Error and the Cause of it, are sinful and inexcusable. When the [Page 165] corrupt Will has an Influence upon the Understanding, and the Mind is stain'd with some Carnal Lust, when a Temp­tation diverts it from a serious and sin­cere considering the Reasons that should induce us to believe Divine Doctrines, their Unbelief will be justly punish'd. The Scripture declares, That an evil heart is the cause of unbelief: Pride, and obsti­nacy of Mind, and Carnal Lusts, are the Cause that so many renounce those E­ternal Truths, by which they should be saved.

2. 'Tis alleged, That speculative Er­rors cannot be Damnable.

To this I answer,

1. The Understanding of Man in his Original State, was Light in the Lord, and regular in its directions, now 'tis dark and disorder'd: and in the points of Religion that are reveal'd, any Error in­duces guilt, and if obstinately defended exposes to Judgment. Some Truths are written because necessary to be believed, others are to be believed because writ­ten.

2. According to the quality of the Truths reveal'd in Scripture, such is the hurtfulness of the Errors that are oppo­site [Page 166] to them. Some Truths are necessary, others profitable: some Errors are direct­ly opposite to the Saving Truths of the Gospel, others by Consequence under­mine them. Those who deny the Lord that bought them, are guilty of damnable Heresies, capital Errors not holding the head. Col. 2. 19.

3. The Doctrine of the Trinity is not a mere speculative Truth, nor the denial of it a speculative Error: the Trinity is not only an Object of Faith, but of Worship. In Baptism, we are dedicated to the Sacred Trinity, in the Name of the Father, Son, and Holy Ghost, which clearly proves they are of the same Au­thority and Power, and consequently of the same Nature: for 'tis impossible to Conceive of three Infinite Beings, for by necessity one would limit another. The Apostle declares, without Controversie great is the mystery of Godliness, God ma­nifest in the flesh: The Nature and End of this Divine Mystery, is to form the spirits of Man to believe, and love, and obey God. For in it, there is the clear­est Revelation of God's admirable Love to Men, of his unspotted Holiness, his incorruptible Justice, the great Motives of Religion. In that Divine Doctrine we have the most ravishing Image of Piety and Vertue, the most becoming [Page 167] the Nature of God to give, and of Man to receive.

Briefly God Commands us to believe in his Son: without Faith in him we are uncapable of Redemption by him. When Christ perform'd Miraculous Cures, he requir'd of the Persons whether they did believe in his Divine Power, and what he declar'd himself to be. Electing Mer­cy ordains the Means and the End: The2 Thes. 2. Apostle gives thanks to God, because he has chosen the Thessalonians to Salvation, through Sanctification of the Spirit, and the belief of the Truth. Holiness and Faith in the Doctrine of the Gospel, are indispensable qualifications in the Learn'd and Ignorant, that would be saved by the Son of God. 'Tis a high Contempt of the Truth and Goodness of God, not to yield a firm Assent to what he has reveal'd concerning our Salvation by his Incarnate Son. He that believes not the Record that God hath given of his Son, makes God a Liar. This infinitely pro­vokes1 Joh. 5. 10. him, and inflames his Indignation. To dis-believe the Testimony that Jesus Christ has given of the Divinity of his Person and Doctrine, is to despise him: it robs him of his Essential and his ac­quir'd Glory by the work of our Re­demption. There can be no true Love [Page 168] of God without the true knowledge of him, as he is reveal'd not onely in his Works, but in his Word. Our Saviour, who is the Way, the Truth, and the Life, has declar'd, when he gave Commission to his Apostles to preach the Gospel to the World, whoever believes and is bapti­sed, shall be saved, whoever believes not shall be damned. We cannot make Laws to be the Rule of God's Judgment, but must receive them. However some may flat­ter Erring Persons in their Security, it will be found in the great Day, that In­fidelity in the Light of the glorious Gospel, will have no Excuse before God.

The Doctrine of the Gospel is like the Pillar of Cloud and of Fire, that was darkness to the Egyptians, but inlightned the Israelites in their Passage out of Egypt: 'tis conceal'd from the Proud, and re­veal'd to the Humble. The Humane Mind is imperious and turbulent, and averse from submitting to God's Autho­rity, who Commands the Wise and most Understanding to yield full Assent to his Word, as the meanest Capacities. The Natural Man receives not the things of the Spirit of God, for they are foolishness to him, neither can he know them, because they are spiritually discern'd. There is no propor­tion [Page 169] between the Faculty and the Ob­ject. You may as well see an Angel by the Light of a Candle, as see the great Mysteries of the Gospel, by the Natural Mind, their reality beauty and excellency, so as savingly to believe them. Faith Eph. 1. 17. is the Fruit of the Spirit: who is stil'd the Spirit of Wisdom and Revelation, who discovers the Object, and inlightens the Mind to see it, and by free preventing Grace inclines the Will to embrace it. The Holy Spirit alone can pull down strong 1 Cor. 10. holds, and cast down Imaginations, and every high thing, that exalts it self against the knowledge of God, and bring into Captivity every thought to the obedience of Christ. The Spirit overcomes the Pride of the Natural Understanding by the Autho­rity of the Revealer, and inlightens the Ignorance of it by the Infallible Reve­lation. Violence, and Temporal Re­spects, may by Terrors and Allurements make Men Hypocrites, but cannot make them sincere Believers: there will be a Form of Religion without, and Atheism within. 'Tis special Grace inspires the Elect of God with Light to see Spiri­tual things, and requires special Thank­fulness.

Let us Humbly pray to the Father of Mercies, and of Lights, that he would [Page 170] reveal the Mysteries of his Kingdom to the Minds of Men. If the Gospel be hid, 'tis hid to those that are lost, in whom the god of this world hath blinded the minds 2 Cor. 4. 3, 4. of them who believe not, lest the light of the glorious Gospel of Christ, who is the Image of God, should shine into them.

4. I Will now Consider the Power and Efficacy of Faith, to overcome all that is opposite to our Salvation.

[Page 172]I shall premise, there is a common delusion, that has a pernicious Influence into the Minds and Lives of many: that those are true Believers, who yield a dry and barren Assent to the Mysteries of the Gospel, without the practical Belief of them. They do not foment and autho­rise doubts by the pretence of Reason, nor excite revolts in their Minds, and entertain Objections against supernatural Truths; but they never felt the spirit and power of Faith in raising them above the low descents of Carnal Minds, and set­ting their Affections on things above. The Love of the present World, like a stupifying Wine, causes in them a for­getfulness of Heaven, and that which is the most dangerous Idolatry in the sight of God, is seated in their Hearts. The Understanding submits to divine Reve­lation, but the Will is Rebellious against the divine Commands. They believe what is necessary to believe, but not what is necessary to do. They are satisfied with a speculative Faith, that costs no­thing, and will go with them to Hell, for the Devils believe supernatural Truths. They are rich in the Notions of Faith, but poor in the Precepts of Obedience. Now in the Language of Scripture, sav­ing Faith and knowledge of divine things are productive of such Affections and [Page 173] Actions as are correspondent to the Na­ture of the things believed. If the Head be inlightned, and the Heart in Dark­ness, if one professes never so fully his Assent and Adherence to all the Articles of Faith, and the Beams of Faith are not visible in his Conversation, he is an Infidel. He that sayes, I know Christ, or1 Joh. 2. 4. which is Equivalent, believe in him, and keeps not his Commandments, is a liar, and the truth is not in him. Every habitual Sinner is an Unbeliever. Unfeigned Faith receives the Word of God in all its parts, Doctrines, Commands, Promises, not only as Infallibly true, but Superlatively good and precious, and intirely embraces them, with a despising of all things, that may come in Competition with them, and expresses the esteem and love of them in the practise. The two inseparable properties of Saving Faith are, 'tis Hum­ble and Submissive to divine Revelation, 'tis Dutiful and Obedient to divine Pre­cepts.

This being premis'd, I will consider the power of Faith, proceeding 1. From the Nature of the Objects upon which 'tis exercis'd. 2. From the degrees of its Assent and Adherence to them. 3. From the serious and frequent Application of the Objects to our Heart.

[Page 174]1. From the Nature of the Objects upon which 'tis exercis'd; now between them, and the most enticeing good things, and the most fearful evil in this present state, there is an incomparable difference. The Apostle tells us, This is the victory [...] Joh. 5. that overcomes the World, even our Faith. Victory supposes a Fight, and a Fight supposes an Enemy: The Enemy is de­clar'd, the VVorld, including the Men of the VVorld, and the things of it. This Enemy is in Combination with the Devil and the Flesh. He is stil'd the Prince of this World, that manages the Temptations of it for the ruine of Souls. He tryes his poisons according to the dispositions of Men, in hopes of working in them. He presents to some a charm­ing Cup, to intoxicate them with the pleasures of Sin: he tempts others with things of Lustre, with Titles of Honour and Dignity, that dazle their Minds, that they cannot give a true and safe judgment of things: he allures others with Riches. And as heat is doubled by reflexion, so he enforces his temptations, from the prevalency of these motives upon Men in all places and times. If these Me­thods are unsuccessful to turn Men from God, he tryes to make terrible Impressi­ons upon the Minds of Men by afflicting [Page 175] Evils, by the rage of the perverse World. Now Faith is the victorious Principle, that defeats all his designs, and over­comes all his strength. In Mechanical Operations, we judge by the force of the Mover, how easily a weight will be mo­ved. Thus when Eternal Realities are by Faith put into the Scales against Tem­poral Vanities, they infinitely outweigh them. The Apostle makes a judicious comparison; Our light Afflictions that are 2 Cor. 4. but for a moment, work out for us a far more exceeding and eternal weight of Glory. He extreamly vilifies things present, and magnifies things future. All that is pleasant or painful here is but for a mo­ment, and in true value is infinitely in­feriour to the good things, and the evil to come. I count, saith the Apostle, the Afflictions of the present time, are not to be compared with the Glory that shall be revealed: And since the impressions of Pain are incomparably stronger, and more affecting Humane Nature than im­pressions of Pleasure, one sharp Pain deads the sensitive Faculties to the most vehement Pleasures. We are assured by irresistible evidence, that the Happiness of this World is in true value infinitely inferiour to the Happiness of the next. The most pleasant things here cannot satisfie the narrow Faculties of Sense: [Page 176] The Eye is not satisfied with seeing, nor the Ear with hearing; but the Favour of God, and the blessed effects of it, pass all Understanding, our most comprehen­sive Faculty.

There is more Shadow than Light in our brightest Condition, more Gall than Honey in our sweetest Fruitions: But suppose the appearance of Worldly Hap­piness, gilded with specious tinctures, were truly great and goodly, joyful and satisfying, according to the Fancies of Carnal Men, yet the Price would ex­treamly fall, by considering they are of no longer continuance, than the flight and expiring Breath of our present Life. The Glory of this World is like a flash of Lightning in its appearing and va­nishing. The longest Line of Time, from its first rise to its last period, is but a point to Eternity. Now that Happi­ness which is fading, is not true Happi­ness in its own Nature, nor correspon­dent to our reasonable Desires: For the apprehension of its approaching end, will imbitter the relish of the present en­joyment.

But the Happiness of the next Life is doubly infinite, in the degrees and dura­tion. The least part of that Happiness is a perfect freedom from any touch or shadow of Evil. Humane Language [Page 177] has not words worthy or fully signifi­cant to describe it. God, who is an in­finite Good and Goodness, communicates himself to the immortal Soul, accord­ing to its utmost Capacity and Desires. It seems impossible for Men to offer such violence to their Understandings, as calmly considering, and in cold blood, to prefer the Fashion of this World that passes away, before the perfect and un­changeable Happiness in the next World.

2. According to the degrees of our assent to future eternal things, such is their victorious power in our Souls. The objective efficacy of things is not from their existence, but from their evidence to our Minds. Now according as our Apprehensions are more clear, and our Belief more stedfast of things future, such impressions are made either of ter­rour or desire in our Breasts. The Apo­stle defines Faith to be, The substance of Heb. 11. things hoped for, the evidence of things not seen. It represents things future and distant, as present and in our actual pos­session. A superficial fluctuating belief of the good or evil things in the next state, is of no force to encounter present Temptations, and vanquish the Carnal Affections. The report of the Senses concerning things present, will prepon­derate the Authority of God's Word, [Page 178] that declares things future infinitely to exceed them. All Fire has Heat; but not strong enough to melt down Gold and Silver. There is an assent in every degree of Faith, but not able to over­come the World. A radicated firm be­lief of the infallible Truth, the transcen­dent Goodness, and our sure right in Heavenly things, will cause all the false colours of this World, the shadows in masquerade, to disappear.

The evidence and importance of things fixes our Resolutions to adhere to them. The Son of a King, and Heir of a King­dom, will invincibly assert the truth of his Relation and Title. A sincere Be­liever of the Heavenly Glory, and his Eternal Interest in it, will live in that Faith, and dye in it; and dye for it, if necessity require. The belief of it has a vital taste, a Joy sincere and sweet, that makes the pleasant temptations of the World nauseous. As Faith is the foun­dation and basis of Hope, ('tis the substance of things hoped for,) so Hope is reciprocal­ly as a strong Pillar that establishes the ba­sis upon which 'tis fix'd: For one volun­tarily and stedfastly believes that which is for his advantage and comfort. The serious belief of the prepared Plagues for those who are unfaithful to God, and their Souls hereafter, will make all the Evils threa­tened [Page 179] and inflicted upon the godly here, to be contemptible. If we are sur­rounded with an army of Evils, let Faith draw forth the Powers of the World to come, we shall be more than Conquerors. There are many Temptations we can­not avoid; there are none but we may vanquish by the Power of Faith. The Fear of God, like Aaron's Rod turned into a Serpent, that swallowed up the Rods of the Magicians, will over-rule the Fear of Men, and make those Evils that to naked Nature are invincible, easily endur'd. This is evident from the Courage and Constancy of the Martyrs, who despised the proudest Tyrants upon their Thrones, and the most cruel Exe­cutioners upon the Scaffold: The effects of Faith in the time of its triumph. If the same Objects have not the same effi­cacy in the Minds of Men, 'tis for want of Faith. If Faith declines, we shall faint and dye away. Peter walk'd on the Sea while he relyed on the Word of Christ, but when a blast of Wind shook his Faith, he presently sunk. The Apo­stles doubted of Christ's Power, when a Storm fell upon the Ship: Our Saviour first rebuk'd their Fear, before he laid the Storm, (Why are ye afraid, O ye of little Faith?) as a danger more near, and of worse Consequence.

[Page 180]Let us try the singular efficacy of Faith, by exercising of it upon eternal Objects: Let our Faith represent to us in as lively a manner, the eternal Judgment, as Enoch had a prospect of it; Behold the Lord comes with ten thousand of his Saints, to judge all the ungodly: Let Faith direct its view to him, rending the Heavens, and coming in his own Glory, as the Son of God, and in his Father's Glory, as constituted by him to be Judge of the World, and in the Glory of the mighty Angels, his Attendants: Let Faith con­template the Judge upon a white Throne, the Emblem of his Holiness, whom none can surprise or resist: Let Faith make that day as present, when there will be no place for Repentance; when the Fountain of Mercy to Sinners will be sealed for ever; when the Books of Eternal Life and Death shall be opened, and all Men shall receive an irrevocable Judgment; a Judgment so fearful, that Sinners how great and terrible so ever they were in this World to others, shall call to the Mountains to fall on them, and the Hills to cover them, from the Wrath of the Lamb: For his day is come: A Judg­ment so strict, that the Righteous shall scarcely be saved. Now what impressi­ons of tormenting Fear, or reviving Hopes, will the strong Belief of the [Page 181] Eternal Judgment, and the Consequences of it, make in us, when Heaven and Hell shall divide all Men, according as we are prepared or unprepared for the Tryal of that deciding Day? How will it make us circumspect and cautious to avoid Evil, active and ardent in doing Good; for every thing must be brought in Judgment? How ambitious and dili­gent to be accepted of our Judge? Let Faith open a Window into Heaven, and represent the Saints in their Sun-like Brightness, their Glory and Joy, and triumphant Felicity in the Eternal King­dom, where God is all in all. How will the believing view of this, rectifie our Minds, and convince us that nothing de­serves our high Esteem and Love, but the Favour and Fruition of the blessed God?

Let Faith open the fatal Gates of Hell, that are never shut upon the Dam­ned, and discover the Scenes of Woe, the Sights of Horror, the tormenting Passions of Reprobates, their desperate Sorrow for the loss of Heaven, and fierce indignation that others enjoy it; both which are implyed in their weeping, and wailing, and gnashing of Teeth. How powerful will this representation be, to keep us in awe and order, to controle the Lusts, and Licentiousness of Carnal Appetites? How would this double Vi­sion [Page 182] make us esteem all the good things here as vile as dross, and all the evil as light as Feathers, in comparison of eter­nal things? How would this inspire us with resolutions to take Heaven by vio­lence, and to fly from the Wrath to come?

3. The efficacy of Faith proceeds from the serious and frequent application of Eternal Objects to our Minds and Hearts. All that are Christians in Profession, pre­fer in the Idea and Speculation, Eternal Things before Temporal; but in Pra­ctice and Choice, the most prefer Tem­poral before Eternal. Present and sen­sible things strongly affect the Carnal Faculties, and excite the Natural Incli­nations that were dormant in the ab­sence of alluring Objects; but when awaken'd, they distract and scatter the Mind, from a just comparing of things present and things future; and the Will applyes the Thoughts to what is delight­ful to the carnal part, and the applica­tion determines the choice. The inter­position of Earthly things, eclipse the Light of Faith, and weakens the refle­ctions of that Light upon the Mind: A strong Temptation defaces the impres­sion of things future, though infinitely great; and consequently the Passions prevail, and Faith is vanquish'd. What Man that has Heaven and Hell in his [Page 183] view, and considers that the Day of Death and Judgment are equally uncer­tain as to the fix'd time, and equally cer­tain as to the event, and that this short Life must issue either into rivers of Plea­sure for ever, or into an abyss of endless Misery, can be doubtful a moment, what to choose and what to avoid? Yet 'tis evident, that vast numbers of Men that are between two Eternities, are in­different and unconcerned, into which their Lot shall be determined. The inchanting World darkens the remem­brance, and damps the desire of Hea­ven, and extinguishes the fear of Hell. Transient Thoughts of future things can­not excite and influence the Affections, nor regulate the Will and Actions, ac­cording as the moment of them requires. Moses despised the Pomp and Pleasures of the Egyptian Court, and chose Afflicti­ons with the People of God, because he had an intent and fix'd Eye upon the future Reward. Paul had a Heavenly Vision, the Idea of which was always bright in his Memory, and a Heavenly Conversation. Now Faith supplies the want of Vision; and if its acts are not in­terrupted by Earthly Objects deadness, will continually inspire us with suitable affe­ctions to eternal things. Above all other means let us fly to Prayer, that the [Page 184] Holy Spirit, by his illuminating guidance, would direct our Minds, and actuate our Faith: We have received the Spirit, that 1 Cor. 2. 12. we may know the things given us of God: That the Spirit would be our Remem­brancer, and strongly impress eternal things upon us: Without his Influence our Consideration will be cold and ineffectual.

2. There is a justifying Faith. The Apostle declares, Being justified by Faith, we have Peace with God. This is very clearly open'd in the Gospel; yet there have been lately publish'd some Conten­tious Writings about it, mix'd with such Railleries and Contumelies, that have opened a Scandalous Scene, and exposed Religion to the Derision of Libertines, and profane Spirits, and affected the Godly with sorrowful impressions, and with earnest longings after the Kingdoms of Light and Love, where Ignorance and Strife are abolish'd for ever. Inju­rious Language convinces none, but ren­ders the Minds of Men more averse from Instruction: We are not likely to discover the Truth in a mist of Passion; but when Truth is calmly convey'd, the Mind is more attentive to receive it, and its convincing and perswasive Power in­sinuates into us. Christian Love would lessen the number, and allay the heat of our Controversies.

[Page 185]I have discours'd elsewhere concern­ingSermons of the Forgiveness of Sins. Justifying Faith, and shall now very briefly glance at some things, wherein its Nature and purifying Vertue con­sists.

Justification is an Act of God as su­preme Judge, invested with the Relation of a Father, wherein his Majesty and Mercy are equally illustrious, in pardon­ing our Sins, and conferring upon us a right to Eternal Life, for the Satisfaction and Merits of Christ's Righteousness imputed to us, and received by Faith. Faith is the Condition that qualifies us to have Pardon applyed to us; and its1 Joh. 12. Nature consists in receiving Christ upon the terms of the Gospel; that is, our unfeigned accepting him as our Prince Acts 5. 31. and Saviour, and intire relyance upon him. The general belief of the Gospel is not Justifying Faith; but our regular trust in the pardoning Grace of God, necessarily includes our performing the Condition of the Promise; that is, a re­lyance on Christ, joyn'd with a sincere resolution to obey him. A particular perswasion that our Sins are pardoned, is not Justifying Faith: We are com­manded to believe, that we may be par­doned. Many sincere Believers have di­stracting Doubts about their Pardon: The matter being of infinite importance, [Page 186] they are fearful in the inquiries of their Title to it. And others are deceived with Presumption in stead of Faith in Christ, and Security in stead of Peace with God. And by this we may under­stand from whence the purifying Vertue of Faith, as it justifies, proceeds; for it necessarily supposes us to be under the guilt of Sin, and in desperate Misery; that we are obnoxious to God's Tribu­nal, who is a righteous and holy Judge, angry and incens'd for our Sins, and will be a revenging Judge to all that continue in their guilty state; and that our Par­don and Right to Eternal Life are to be intirely ascrib'd to the soveraign Mercy of God, the Original Cause, and the Blood of Christ, the Meritorious CauseRom. 3. 25. of it. Now Faith works by Love; the Love of God to us apprehended by Faith, and our Love to him, which is the refle­xion of his Beams shining in our Hearts, and is the powerful Principle of Obedi­ence to him. The well-grounded Belief that God will save us, and bring us to Eternal Glory, does naturally and neces­sarily inspire the Breast of a Christian with a holy Fear of Sin that provokes him, and a constant Care to please him in all things. Besides, God in dispensing his pardoning Mercy requires our perse­verance in a holy Conversation. What [Page 187] our Saviour said to the Man miraculously cur'd of his inveterate Disease, Behold John 5. 14. thou art made whole, Sin no more least a worse thing befall thee, is virtually said to every pardon'd Believer: when God speaks peace to his people, 'tis with this Caution, let them not return any more to folly. I shall under another Head speak of Faith, as the Effectual Means of our Sanctification, and now will proceed.

3. Faith in the disposal of all things by the Infallible Providence of God, is one of those universal Principles, those prime and great Truths, rich in practi­cal Consequences, that are powerful to compose and calm our Minds and Hearts in the midst of the visible disorders and confusion of things in the present World. The Heathens measur'd the Divine Per­fections by the compass of their narrow Understandings. They could not con­ceive, that one God was able to order all things, and form'd a vast number of Subordinate Gods to whom the care of particular things was Committed. They blasphem'd him in their Imaginations, thinking him to be like Mortal Kings, insufficient to govern immediately seve­ral Kingdoms and Nations, divers in their Customs and Languages: who are constrain'd to manage their Affairs by the number, variety and order of Offi­cers: [Page 188] Vice-Roys to divide the Govern­ment, Counsellors to advise about occur­rences of Moment, Secretaries to give Commissions and make dispatches, Judges to dispense the Laws, Military Officers to prevent Tumults.

Others confin'd his Presence and Agen­cy to the Heavens, and sequester'd him from the lower World, the mutable Sphere of the Elements, and of Men and their Actions, leaving them under the dominion of Fortune. Others thought that he was so content with his own Felicity, that all things without him were distant from his Thoughts and Care, and that to regard and regu­late the multitude of Emergencies in this lower World, would disturb his Felici­ty. Thus the Professors of Wisdom, like the Foolish Harpaste that Seneca speaks of, who insensible of her own blindness, alwayes complain'd the Sun was down and the house dark, thought all things were left at random, in loose disorder, and confusion here below. Nay some of the clearest spirits, and most Vertuous among the Heathen, could not reconcile the Oppressions and Infelicities of Good Men, and the Prosperity of the Wicked, with the Rectitude and Equity of the Divine Providence; and express'd their Discontents in the Stile and Accent of [Page 189] their Passions. Of this we have two Emi­nent Instances: Brutus, who with inviolable Integrity, had as a Senator managed the Publick Affairs, and with undeclining Courage endeavour'd to recover his Countrey from Ignominious Bondage, when Vanquisht by the Usurpers, brokeO virtus te Co­lui ut rem, sed nomen inane es. out into a Tragical Complaint, O Virtue, I worship thee as a substantial Good, a Deity, but thou art an empty Name, an Idol. The Emperor Titus, who was the delight of Mankind for his goodness and benignity;Coelumque mul­tum conquestus eripi sibi vitam immerenti. Suet. Psal. 73. surpriz'd with Death in his flourishing Age, accus'd Heaven that his Life was unjustly snatcht from him. The ways and thoughts of God in the Government of the World are above the wayes and thoughts of men, as the heavens are higher than the earth. And if his Wisdom had not de­scended from Heaven, and discover'd it self in the Sanctuary, We should be foolish, and like the beasts that perish.

But the Word of God assures us, that nothing happens in this tumultuous and tempestuous World, without the Know­ledge, the Will, either approving or permissive, and Efficiency of God so far as to dispose the worst Evils by his po­werful Providence subordinately to hisNon specie sed ordine placent nam vitiorum, nostrorum non est author deus sed ordinator. Aug. main End, that is alway good. Nothing is so high as to be exempted from the Do­minion, nor so low as to be excluded [Page 190] from the Care of his Providence.

1. We are assur'd that all things and persons are under the Eye and Inspection of his Providence. No silence, no soli­tude nor darkness can hide the Designs and Actions of the Wicked▪ nor the Sufferings of his People from his perfect Knowledge. How many Millions of Inhabitants are in the World, how diffe­rent their Conditions and Circumstances, ebbing or flowing, but they are all actu­ally and distinctly known to God. With­out his Universal and Infallible Know­ledge, it were impossible that God should Govern the World and Judge it. Tor­quatus Manlius a Noble Roman, though blind through Age, was chosen Consul and General, to Rule the State, and the Army. But no Arguments, no Intrea­ties could perswade him to Consent to it: he answer'd, That it was absolutely Impudentem & gubernatorem, & imperatorem esse, qui cum alients oculis ei omni [...] agenda sunt, postulat sibi aliorum cu­pita & vitos Committi. Liv. absurd, that the Lives and Estates of others should be Committed to his Providence and Protection, who must manage all things by the Eyes of others. The Perfection of God's Knowledge qualifies him to Go­vern the World, and is the Foundation of Trust in him. He tells the number of the Stars, that seem innumerable, Psal. 147. 41.: and from hence the Psalmist encourages the Church, that was then disperss'd in Captivity, that he could ga­ther Luk. 12. 7. [Page 191] the out-casts of Israel, though scat­ter'd in strange Countries, and build up Jerusalem. He not onely numbers the Stars, but the hairs of our Heads; that are of so small Consideration. All Crea­tures are supported in their Beings and Operations by his Power, therefore 'tis impossible they should be without his Knowledge, and that any thing should be done by them, or befall them without his disposing VVill.

2. The Providence of God is not merely Theoretical, but Active, and or­ders all things. He rides upon the heavens: Deut. 26. that is, regulates their Motions as easily as a skilful Rider manages a Horse. The Stars, that in the Language of Scripture are the Armies of Heaven, for their Num­ber,Psal. 147. 4. Order, and Actions, he calls by their names: that is, absolutely Commands them. For his Call is always effectual and exactly accomplish'd. As in the Creation, He spake and it was done: he commanded, and it stood fast. So in the Conservation and Government of the VVorld, his VVord is as Powerful. Lift Isa. 40. 26. up your Eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names, by the greatness of his might, for that he is strong in power, not one faileth. He is not only the God of the hills, but of the val­leys: 1 Kings 20. [Page 192] There is nothing so inconsiderable, but is under the immediate disposal of his Providence. A Sparrow worth but half a farthing, does not fall to the ground, Mat. 10. nor a hair of our heads without his disposal. All the Casualties and Contingencies in the World are order'd by him. The Ar­row shot at a venture was directed by an Invisible Eye and Hand, to smite the King of Israel between the Joynts of his1 Kin. 22. Harness, and wound him to Death. The most arbitrary and free Causes are under his determining Influence. The Hearts of kings are in his hands, and are turn'd by him as rivers of waters, which a Gar­diner turns into several Channels for to make his Ground fruitful. Sin that is directly contrary to his Law is not only permitted and restrain'd, but order'd as a means to illustrate his Providence, Ju­stice and Goodness. Joseph's malicious brethren sold him into Egypt, but God sent him, to make provision for the Fa­mily of Jacob in a time of extreme Fa­mine. He permitted the lying Spirit to deceive Ahab, by inspiring his false Pro­phets to encourage him to go to Ramoth Gilead, that he might Fall in Battle. He gives Riches and Honour to his Enemies, who presumptuously break his Laws of the greatest Consequence, and foresees they will abuse them and prodigally pe­rish.

[Page 193]It was an incredible Conception to the Heathen, that One God was able to go­vern the World: But his Power and Un­derstanding are truly infinite; and 'tis more easie to him, than for a Man to lift a Feather. The Accidents in this World are innumerable, but cannot distract an infinite eternal Mind, nor cause weari­ness in the Almighty. Every Agent must be united by active Power with the Ob­jects upon which it immediately works. The Power of God is his Essence, not a separable quality; he is intimate and present with all things. One Sun is suf­ficient to measure Times, distinguish Sea­sons, and to preserve an intire World of living Creatures; the meanest Worm or Herb is cherish'd by its Heat, as if all its Influences were confin'd for their pre­serving. And is not an infinite God sufficient to support, and dispose all things?

3. Divine Providence is more special and tender towards God's peculiar Peo­ple. The Eyes of the Lord run to and [...]ro through the whole Earth, to shew himself 2 Chron. 16. strong in behalf of those, whose Hearts are perfect towards him. His tender Mercies, (his extensive Attribute) is over all his Works: But more eminently exercised according to their degrees of Goodness, and his Propriety in them. Our Saviour [Page 194] inferrs by the clearest Consequence, that the Divine Providence, that reaches to the falling of a Sparrow, is much more concern'd for his People; accordingly encourages his Disciples, Fear not, ye are of more value than many Sparrows. God is the Saviour of all Men, especially of those who believe. Now as when the rea­son of a Command has a direct aspect upon us, it more strongly binds us to obey God, so when the reason of a Pro­mise has a peculiar respect to us, it en­gages God more strongly to preserve us. God has a Right to all Mankind by a general Tenure, but a special Interest in the Godly. He is the King of Nations, and the King of Saints: 'Tis his dearest Title, above all the Titles of Majesty ascribed to him. They are precious in his esteem, his Treasure, his Jewels, theExod. 19. Zech. 3. most valuable part of his Treasure, theMal. 3. Jewels of his Crown, the most radiant and rich Jewels. Propriety and preci­ousness engage his powerful and propi­tious Providence for their Good. They are exposed to many Evils for their Re­lation to him their Heavenly Father, and for his Image shining in them: For thy sake we are killed all the day long: They are like a flock of Sheep among Wolves and Tigers, unable to defend themselves. His compassionate Love ex­cites [Page 195] his Power for their preservation. The Zeal of the Lord of Hosts shall do this. His Love inclines him, and his Promise ingages him never to leave nor forsake them: When they are ready to despair, he is ready to deliver. Now the firm belief of the universal Providence of God, and his special Care for his People, is like a Rudder to a Ship, without which 'tis constrained to yield to every Storm; but guided by it, sails with eve­ry Wind to its design'd Port. When God enter'd into a Covenant with Abra­ham, he assures him, I am the almighty Gen. 17. 1. God, walk before me and be perfect. Eve­ry deflection from our Duty, proceeds either from the hope of obtaining some temporal Good, or the fear of incurring some temporal Evil: These Passions are very forcible in Mens Breasts. We see how powerful they are in sensitive Crea­tures; even in a Grey-hounds coarsing a Hare, Hope adds Wings to the Feet of the one, and Fear adds Wings to the Feet of the other. Men without Faith in God, will break through his Laws, when Temptations work on their Hope or Fear; for they are under the domini­on of Sense: But the belief of God's All-sufficiency, that he is a Sun to supply us with all truly desirable good things, a Shield to secure us from all destructive [Page 196] Evils, confirms our Dependance on him, and ingages our Obedience to him.

This conduces to our present Peace, and future Blessedness. There are secret springs of Providence that work some­times in an extraordinary manner for the preserving his People. Joseph was raised from a Prison to a Principality. The poor Prophet was fed by a Raven, when the wicked King was like to starve in his Palace. The malicious design of Haman, to destroy the whole Nation of the Jews, was frustrated, and reflexively pernicious to himself, by a strange concurrence of Circumstances, ordered by Divine Provi­dence. The faithful Companions of Daniel, who resign'd themselves to his Will and Wisdom, were rescued from the Furnace and Fury of the proud King by an Angel.

But many times the Saints of God are involved in common Calamities: Inun­dations, Earthquakes, the Pestilential Air, Sword, Famine, make no difference between the innocent and the guilty: The Sun rises upon the evil, and the good; the Thunder falls on the good and evil: Nay, as our Saviour tells his Disciples, They John 16. 20. shall weep and lament, when the World re­joyces: But he comforts them with the assurance, that their Sorrow shall be turn­ed into Joy. The Apostle declares, We know all things work together for good, to Rom. 8. 28. [Page 197] them that love God. There are mysteri­ous depths in the Oeconomy of Provi­dence, that the short Line of our Rea­son cannot sound: But we may rely up­on the Promise of God, who can bring Light out of Darkness. We have an il­lustrious proof of his universal Provi­dence, in the regular disposal of Natural Causes, superiour, middle, and lowest, in such a union, that from the insupera­ble Discord of Natures, the insuperable Concord of Operations proceeds, for the preserving of the World. The Afflicti­ons of the Saints are medicinal to pre­vent or recover them from Sin: And what Man of Understanding does not esteem his Physician, that prescribes bit­ter Remedies for his Health, before a Cook, that prepares things pleasant to his Taste. Faith sees the Love of a Fa­ther through a Cloud of Tears; and that he is as gracious when he corrects us for our Transgressions, as when he incourages us in his Service. In the Sufferings of his People from the wickedness and wills of their Enemies, his Wisdom and Power appear in ordering them for excellent Ef­fects: For the same things that increase the Guilt and Punishment of their Ene­mies, increase the Graces and Reward of the Saints. These light Afflictions that 2 Cor. 4. 1. are but for a moment, work out for them an [Page 198] exceeding eternal weight of Glory. When all the Folds of Providence shall be open­ed, we shall clearly understand every Dispensation was as it ought to be, and for the best.

The belief of this is the reason of those Commands; Be careful for nothing, but in every thing by Prayer and Thanks­giving, Phil. 4. 6, 7. let your requests be made known to God: And the Peace of God that passes understanding, shall keep your Hearts and Minds, through Jesus Christ. An unbe­lieving Heart anticipates future Evils, exasperates present Evils, and makes sharp reflections on past Evils. It makes Men dead with Fear, drunk with Sor­row, mad with Oppression. Faith in the gracious Providence of God, frees us from vain fears, sad prognosticks, and the miserable perplexities that torment the Minds of Men. Musing on our Mi­series is like chewing a bitter Pill, that is readily swallowed by resignation to the blessed Will of God, the Rule of Goodness. Faith inlightens us to con­sider things with a rectified Judgment, and not with the partiality of the Passi­ons. In the Churches extremity, when the conspiring Enemies are great in num­bers and power, Faith raises the droop­ing Spirits, If God be for us, who can be against us. When Antigonus was ready [Page 199] to ingage in a Sea-fight with Pi [...]lomy's Armada, and the Pilot cryed out, How many are they more than we! The coura­gious King replyed, 'Tis true, if you count their numbers; but for how many do you value me? One God is All-suffi­cient against all the combin'd Forces of Earth and Hell. We are therefore com­manded to cast all our care on him; for he cares for us. 'Tis very dishonourable to God to distrust him in doing our Du­ty: For it proceeds either from a jealou­sie of his Goodness, or low thoughts of his Power; as if he were unable and unwilling to save us. A prudent use of Means is requisite, otherwise we do not trust but tempt his Providence: There is a vicious Carelesness, and a vertuous Care; but diffident and anxious Cares, as if all things run at random without the ordering of our Heavenly Father, is not only fruitless, but pernicious. The Apostle tells the believing Hebrews, Ye have need of Patience, that after ye have done the Will of God, ye may inherit the Promise: Some Evils would admit of no Consolation without the Promise: But the just shall live by Faith, of God's pre­sence with them to support and relieve them in their Sorrows, and of a perfect and gracious deliverance out of them. God will shortly put an end to the Ma­lice [Page 200] of the Wicked, and the Patience of the Saints. In the next State, when he has clear'd our sight, we shall justifie his Wisdom, and discover that all Events were divinely ordered, and are beautiful to admiration. Now in the Churches distress we are apt to say with Gideon, If the Lord be with us, why then is all this befallen us? But then we shall turn the current of our wonder upon our Igno­rance and Infidelity; that notwithstand­ing the Evidence of the Word, and the Experience of the Saints, prove that God turns all Temporal Evils to their Spiri­tual Good, yet we are unbelieving.

THE second particular Grace that we should strive to increase, is Love. 'Tis the Apostle's Prayer for the Philippians, That their Love may abound more and more in knowledge, and all under­standing. Love is the affection of Uni­on: Of this we have an illustrious In­stance recorded in Scripture, That the Soul of Jonathan was knit with the Soul [Page 202] of David; and Jonathan loved him as his own Soul. Love is to be directed to a double Object, God and our Neighbour.

I will consider the excellency of this sanctified Affection, and its exercise and reference to the supreme and subordinate Objects of it.

'Tis requisite to premise, that Love is the leading Affection that draws the whole train with it; not only Desire and Joy, that are of near alliance with it, but Anger and Hatred, between which Affections and Love there is a re­pugnance and entire opposition, are in­separable from it: For aversion and flight from Evil, proceeds from the love of some Good, that the Evil deprives us of. From hence it follows, that 'tis a matter of the highest Consequence, by Wisdom discreet and severe, to direct our Love to worthy Objects. Love is the princi­ple of all the Passions, and either sancti­fies and refines them from the reliques of carnal infection, or seduces and corrupts them. The Mind is so clouded by Car­nal Love, and over-rul'd by pleasant Er­ror, that it prefers sensual Happiness be­fore spiritual, that is suitable to the na­ture and dignity of the Soul. If the Light that is in thee be Darkness, how great is that Darkness?

[Page 203]The Angels of Light are distinguish'd from the Angels of Darkness, not so much by Knowledge and Power, as by Love and Holiness. The Devils are im­mortal Spirits, but under the tyrannous power of Hatred and Revenge, of Envy and Malice, which are their Sins and Torment.

Men are not distinguish'd so much by their Understandings as their Wills; not meerly by Knowledge but Love, the first act of the Will, the Faculty that rules in Man, and obeys God. There may be knowledge of the Divine Law, and an approving it by those who do not practise it: For the Contemplation of its Goodness and Equity, constrains the Mind to assent to it. From hence we may infallibly inferr, that the radical difference, and distinguishing character between a Saint, and one in the state of polluted Nature, is the affection of Love with respect to its objects and degrees. Love to God as our sovereign Happiness, is the immediate Cause of our Conver­sion and Re-union with him. Love to vicious Objects, or when with an intem­perate current it descends to things not deserving its ardent degrees, alienates the Heart from God. Holiness is the order of Love. The excellency of holy Love will appear in the following Consi­derations.

[Page 204]1. Love has the supremacy among all the Graces of the Spirit. This in the most proper sense, is the Fire our Savi­our came to kindle on the Earth. The Apostle declares, that Charity is greater than Faith and Hope; which are Evan­gelical Graces of eminent usefulness: For,

1. 'Tis the brightest part of the Di­vine Image in us. God is Love: 'Tis the most adequate Notion of the Deity, and more significant of his blessed Nature, than any other single Attribute. The most proper and honourable Conception, we can form of the Deity, is Love di­rected by infinite Wisdom, and exerci­sed by infinite Power. Faith and Hope cannot be ascribed to God; they imply imperfection in their Nature, and neces­sarily respect an absent Object. Now all things are present to the Knowledge of God, and in his Power and Possession. But Love is his Essential Perfection; the productive Principle of all Good. Love transforms us into his likeness, and in­fuses the divinest temper into the Soul. In the acts of other Graces we obey God; in the acts of Love we imitate him.

This may be illustrated by its contra­ry: There are Sins of various kinds and degrees; Spiritual and Carnal: Spiri­tual, [Page 205] such are Pride, malignant Envy, irreconcilable Enmity, delight in Mis­chief, which are the proper Characters of the Devil, and denominate Men his natural Sons. Carnal Sins, which the Soul immerst in Flesh indulges, all rio­tous Excesses, Intemperance, Inconti­nence, and the like, of which a meer Spirit is not capable, denominates Men the Captives and Slaves of Satan. Now Spiritual Sins induce a greater guilt, and deeper pollution than Carnal. The ex­acter resemblance of the evil one, makes sinful Men more odious to God.

2. Love is more extensive in its influ­ence, than Faith and Hope; their ope­rations are confin'd to the Person in whom they are. The Just lives by his own Faith, and is saved by his own Hope, without communicating Life and Salvation to others: But 'tis the spirit and perfection of Love to be beneficial to all. Love comforts the afflicted, re­lieves the indigent, directs those who want Counsel. 'Tis the vital cement of Mankind. In the Universe, Conversa­tion and reciprocal Kindness is the Blood and Spirits of Society, and Love makes the circulation.

3. Love gives value and acceptance to all other Gifts and Graces, and their ope­rations. The Apostle tells us, Though I [Page 206] have the gift of Prophestes, and understand all Mysteries, and all Knowledge; though I have all Faith, and could remove moun­tains, and have not Charity, I am nothing. And though I bestow all my Goods to fe [...]d the Poor, and though I give my Body to be burned, and have not Charity, it pro­fiteth me nothing. Without Charity, Faith is but a dead assent; Hope is like a Tympany, the bigger it grows, the more dangerous it proves. The most diffusive Beneficence without Love, is but a sacrifice to Vanity. 'Tis not the richness of the Gift, but the love of the giver, that makes it accepted and re­warded in Heaven. The Widows two Mites cast into the Treasury of the Temple, were of more value, in our Saviour's ac­count, than the rich Offerings of others: For she gave her Heart, the most pre­cious and comprehensive Gift with them. The giving our Bodies to be burned for the truth and glory of the Gospel, is the highest expression of Obedience, which the Angels are not capable of perform­ing; yet without Charity, Martyrdom is but a vain-glorious blaze, and the seal­ing the Truth with our Blood, is to seal our Shame and Folly. Sincere Love, when it cannot express it self in suitable effects, has this priviledge to be accepted in God's sight, as if it were exuberant [Page 207] and evident in outward actions; for God accepts the Will for the Deed: If there be first a willing mind, it is accepted ac­cording to what a Man hath, and not ac­cording to that he hath not.

4. Love is the perfection of the Law, the sum and substance of every Precept. All particular Duties, though distinguish­ed in the matter, are united in Love, as their principle and centre.Temperantiam dicimus, amo­rem sese Deo integrum, incor­ruptumque servantem, fortitu­dinem▪ amorem omnia propter Deun. ile perferentem. Pru­dentiam amorem bene discer­nentem ea, quibus adjuvemur, tendere in Deum. Lib. de Mor. Eccl. 11. St. Austin observes, ‘That all other Vertues, Piety, Prudence, Humility, Cha­stity, Temperance, Forti­tude, are Love diversified by other names. Liberal Love gives supplies to the Poor, patient Love forgives Injuries.’

Love is the end and perfection of the Gospel. Now the end of the Command­ment is Charity, out of a pure Heart, and a good Conscience, and Faith unfeigned. Some restrain the word Commandment to the Law, thinking that the Gospel is only compounded of Promises: But they misunderstand the difference between the two Covenants. 'Tis not in that the one commands, and the other does not com­mand, but in the nature of the Duties commanded. The Law commands to do for the obtaining of Life, the Gospel commands to believe for Salvation. This [Page 208] is the command of God, that we believe in the name of his Son Jesus Christ. The1 John 3. 23. 1 Tim. 1. 18. 1 Thess. 4. 2. Acts 14. 15. word [...], is by the Apostle used for the Doctrine of the Gospel: As the end of a Science or Art, is the perfection of the Understanding, in those things which are the proper subject of the Science. The end of Philosophy is Knowledge and Moral Vertue; the end of Rhetorick is Eloquence. Thus the end of the Gospel, the Divine Doctrine of our Salvation, is Love, a Coelestial Perfection. Faith in the redeeming Mercy of God, is the pro­duct of the Gospel, not of the Law, and Love is the end of Faith: Now the end is more excellent than the means to ob­tain it. In this respect, Love is greater than Faith. Briefly, Love is stil'd the Bond of Perfection, as it unites and con­summates other Graces, comprehends and fastens them. Love to God draws forth all the active powers of the Soul in Obedience. He that with a full and fervent Will applyes himself to his Duty, will more easily, pleasantly and exactly, perform it. The Love of God will form the Soul into a more entire conformity to his Nature, and obedience to his Law, and raise it to a greater eminency of Holiness, than the clearest knowledge of all Precepts and Rules can do.

[Page 209]4. Love never fails. The Gifts and1 Cor. 13. Graces of the Spirit are dispensed and continued according to our different states. Some are necessary in the pre­sent state of the Church, with respect to our Sins and Troubles, from which there is no perfect freedom here. Repentance is a Duty of constant revolution; for while we are cloathed with frail Flesh, in many things we offend all. He is the best Saint who seldom falls, and speedi­ly rises. What Tertullian said of himself is applicable to all, We are born for Re­pentance. What is more becoming a Christian, while so many defects and de­filements cleave to him, than a mourn­ful sense of them? This in our dying Hours will make our Redeemer more precious to us, and our relyance upon his Merits and Mediation more comforta­ble. Repentance should accompany us to the Gates of Heaven: But Repen­tance ceases for ever, when there is en­tire Innocence. Faith is as necessary as Life; for we are justified by it from the Condemnation of the Law: But in the future state there is no use of it; for in Heaven all Sins are pardoned, and in Hell no Sins are forgiven. Faith gives us the prospect of Heaven, Hope waits for it, but Love alone takes the possessi­on. Faith reslgns to fruition, Hope [Page 210] vanishes in the Enjoyment of our desir'd Happiness, but Love is in its Exaltation. The Graces requisite for our Militant State, are Spiritual Armour: the Shield of Faith, the Helmet of Hope, and when our Warfare is ended they are useless. But Love and Peace and Joy, are Robes suitable to our Triumphant State.

'Tis true, there are some acts of Love that suppose Want and Misery, as acts of Bounty and Compassion, for there are no Objects in Heaven to whom they may be express'd. Perfect Happiness excludes all Evil. But Love in its Nature implies no Imperfection, and is Eternal as the Soul, the Subject in whom it Reigns, and as God, and the Blessed Spirits, the Ob­jects upon whom 'tis Conversant. In Heaven 'tis more pure and refin'd. Here the Love of God takes its rise from the Love of our selves, there 'tis principally for the amiable Excellencies inherent in himself. Here the Love of the Saints is not absolutely pure: but in Heaven, what­ever is desireable in Love is continued, and what is Carnal and defiling is purg'd away. The smoaky Fire is chang'd in­to a Spiritual Flame. The Acts of it are more intense, and the Exercise is with­out interruption. In Heaven the Saints are enlightned with Knowledge from the [Page 211] Father of Lights, and inflam'd with Love from God, who is Love: the more fully he is enjoy'd, the more fervently he is loved. Without Love there can be no Felicity in Heaven: for as Desire without Fruition is a Torment, so Pos­session without Delight is Stupidity.

The Joy of Heaven arises either from the direct Fruition of God, or from the reflection upon the Happiness commu­nicated to the Saints: and Love is the Cause of that Joy. Love to Corporeal things often declines in our possessing them: for Curiosity is soon cloyed, and Experience discovers the Imperfections that were conceal'd, and according to the cooling of Love is the lessening of Joy. From hence proceeds distasts, and a sickle slight from one thing to another, without ever receiving any Satisfaction. But the amiable Perfections of God are truly Infinite, and the more clear the Vision, the more satisfying the Fruition is. The Brightness and Influence of the Divine Presence, maintains equal Love and Joy in the Blessed. Accord­ing to the degrees of Excellency in the Object, and the vigorous Exercise of the comprehensive Faculties, the Understand­ing and Will upon it, such is our Feli­city. When the Beams of God's Face are received into the prepar'd Soul, 'tis [Page 212] ravished with unspeakable Sweetness and Security, in his ever-satisfying Goodness and Beauty.

The perfect and mutual Love of the Saints causes a full overflowing Joy in Heaven. Sincere Love is always Bene­volent, and according to its Ardency, is the desire of the Happiness of those who are the Objects of it. From hence the delight of the Saints above is redoubled, by the sense of their Personal Happiness, and the reflexion upon the happiness of all that blessed Society, who are cement­ed by that dear Affection. Sorrow is allayed by the Sympathy of our Friends, but Joy is heightned by Communication. Sorrow, like a Stream divided in ma­ny Channels, runs more Shallow: but Joy, like a Sun-beam, reflects with more intense Heat from the Breast of one en­dear'd to us by Love. In Heaven there is an Eternal Extasie of Love and Joy.

I shall now proceed to Consider our Love to God, which is the First and Great Command in Order and Dignity. 'Tis the universal Command that binds all Persons, and in all times. Some pre­cepts are particular, and respect the se­veral Relations of men, either Natural, Civil or Spiritual. Other Commands though General, yet are to be perform'd [Page 213] in special Seasons. Prayer is a universal Duty, for all are in a state of dependance upon God, and 'tis the appointed means to obtain his Favour and Benefits: 'tis a Duty of daily Revolution, for we con­tinually stand in need of his tender and powerful Providence to bestow good things and avert evil: but this not to be our perpetual Exercise. For there are other Duties to which we must attend, that require a great part of our time. If there be a disposition in the Heart, an aptness for that Holy Duty, though the Season be distant, 'tis sufficient for our Acceptance with God. But Love in all periods of Time must be in Act: for Obedience must ever be practis'd, and that is animated by the Love of God, the Spring and Soul of it. The Life of a Christian is a continual Exercise of humble, grateful and dutiful Love.

I will consider the Causes, and Proper­ties of this Sanctified Affection.

Love is an Affection drawn forth by Desire in the absence of its Object, rest­ing in Complacency when the Object is present. The attractive of it is Good­ness, which implies a convenience and agreement between the Object and the Faculty. The Appetite is excited by the [Page 214] apprehension. In the Sensitive Nature, without Perception and Agreement, there can be no desire and delight. The Eye is not pleas'd with the most exquisite Musick, being undiscernible and unsuita­ble to it. The Ear though exactly tem­per'd is not affected with Light, the first and fairest of Sensitive Beauties: for every sense has its proper Object to which 'tis Confin'd, and cannot perceive or taste any pleasure in another.

And such is the frame of the Humane Soul, the inlightened Understanding in­structs and excites the Will, to esteem and love, choose and embrace God as the Supreme Good, for his absolute inherent Perfections, and his Relative Attributes, whereby he is infinitely the best and most aimiable Being in himself, and the most beneficial to us. The internal Perfecti­ons of the Deity, though they are all the same Divine Nature, for otherwise they could not be truly Infinite, yet we may conceive as distinguisht in a threefold order: either as Natural, or Intellectual, or Moral. Natural Perfections; Self-Existence, Eternity, Immensity, Omni­potence: Intellectual Perfections; Know­ledge, comprehensive of all things that are, and all things within the possibility of Being; Wisdom sufficient to Govern and Order innumerable Worlds: Moral [Page 215] Perfections, Holiness, Goodness, Justice and Truth. Now the Union of these Perfections in God, deserves we should glorify him with all the degrees of our Understandings, and Wills, with the highest Veneration and Esteem, and the most ardent Affections. If the weak and transient resemblance of some of the Divine Excellencies in the Creatures from whom we neither receive nor expect any benefit, raise our Esteem and draw our Love, how much more should the Es­sential Perfections of God fill us with Admiration, and the dearest Affections to him. His absolute Perfections are not the Objects of our Desires, for he is in­tirely possest of them, and can never be devested of them, but of our Love and Joy.

2. Consider God in his Relative At­tributes to us, as our Maker, Preserver, and Benefactor, as our Redeemer that saves us from an everlasting Hell, and has purchased and prepar'd Eternal Glo­ry for us, and prepares us for it.

The Eternity, Omni-presence, and Om­nipotence of God, are awful Attributes, and deserve our most humble Adoration, for he that lives for Ever, can punish for ever, yet in conjunction with his propiti­ous, beneficent Attributes, Goodness, Cle­mency and Benignity, are aimable Per­fections, [Page 216] and deserve our singular and su­perlative Love; for Eternal Power con­sers and maintains our Happiness. At thy right hand are pleasures for evermore. The first rise of our Love is from the sense of his Benefits: but we must Love him, above his Benefits, and value his Benefits for his sake, as they are the Te­stimonies of his Love. This inspired a holy Heat in the Psalmists Breast, What shall I render to the Lord for all his Bene­fits? That the impressions of his benefits may sink and settle into our Hearts, I will Consider, The principle from whence they proceed, the greatness of them, and Gods End in bestowing them.

1. The principle of all his benefits is his most free and pure Goodness. The Psalmist declares, Thou art good, and dost good. 'Tis true, his high Perfections are very resplendent in his Works, yet this induced no necessity upon God: for de­clarative Glory resulting from the exer­cise and effects of his Attributes, was not necessary. He was from all Eternity In­finitely Glorious and Blessed in Himself. Neither was any motive or merit in us to determine his Will either to Create or Redeem us. For antecedently to the first act of his Goodness we had no be­ing, and consequently no possibility or [Page 217] shadow of desert, and after our Sin, we were deservedly Miserable.

2. Let us ponder his benefits, that if it were possible, we may not miss a grain of their weight.

1. In the order of Nature. He made us, and not we our selves. The Humane Body compos'd of as many Miracles as Members, was the design of his Mind, the various Art and Work of his Hands. He immediately form'd the body of Adam of the Virgin Earth, and though in the course of Nature our Parents con­tribute to the matter of our Bodies, yet he Organises them in that perfection, he disposes all the parts in that order and proportion as is requisite for Comliness and Use. The Psalmist speaks of this with those lively Expressions, I will praise thee, for I am fearfully, and wonderfully made, marvellous are thy works, and that my soul knows right well. I was made in secret, and curiously wrought in the lowest parts of the Earth. Thine eyes did see my substance, yet being imperfect, and in thy book all my members were written. If one Member had been defective, the Eye, the Hand, the Tongue, if one sense had been wanting, what inconvenience, what deformity had insued?

[Page 218]To a Body of Flesh the Divine Maker united an immortal Soul, capable to know and love, to obey and enjoy him, who is the Fountain of Felicity: A Soul incomparably more precious in the ac­count of our Creator and Redeemer, than all the World. It heightens the Goodness of God, that he first prepared the World, reviewed it, and approvedVidit, honorans & consignans, & dispungens bonitatem ope­rum dignatione conspectus. Tert. l. 2. Con. Marc. all as Good, and then introduced Man as his Vice-Roy to possess and rule it. The great Universe he did not make for the meer show of his Power, but for the demonstration of his Goodness unto Man. The reflection upon these first Benefits, our being Reasonable Creatures, which is the foundation of all other Be­nefits, how should it ingage us to love and serve our Maker, with all our Powers in their best Capacities? Our obligation is founded in Natural and Divine Right. The Law of consecrating the first Fruits was figurative of this. Love is the first Affection of the Heart, the first Fruit of the Soul. If God did so strictly exact the payment of the first Fruits, can we think he is less jealous of our Love, and less severe in requiring it should be con­secrated to him? The Fruits of a young Plant are not more pleasing to him than of an old Tree; but he would instruct [Page 219] us to give the first Affections of our Souls to him.

2. If we raise our Thoughts, and di­stinctly consider Creating Goodness, our Affections will be more inflam'd in the sense of it. We were born in distant spaces of time, according to his eternal benevolent Decree. Notwithstanding the different temporal circumstances of our coming into the World, we are all equally obliged to his eternal Goodness. Let us consider that in the pure possibi­lity of being, we were not distinguish'd from an infinite number that shall never be, (for as his Power is without any li­mits but his Will, the possible producti­on of Men is without number) yet he was pleased to raise us into actual Being. This was a most free Favour; and by reflecting on it, unless we are dead as the Grave, we shall find a warm lively sense of it in our Hearts. If a Prince exalt and enrich a Favourite, his own Interest is mix'd with the Honour and Profit of the Favourite; for he expects Service from him: But God whose Happiness is infinite and indeficient, cannot receive any benefit from the service of the Crea­ture: His Favours are above all desert, and beyond all requital.

2. If we consider God as our preserver and benefactor, our obligations to Love [Page 220] and Thankfulness are infinite. The first being and uninterrupted duration of the World is from the same powerful Cause: For nothing can make it self when 'tis not, nor preserve it self when 'tis. Some have revived that erroneous Opinion, That as a Clock form'd by an Artificer, and the Weights drawn up, regularly strikes the Hours, and continues its Mo­tion and Sound, in the absence of the Artificer: So the perpetual concourse of the Divine Providence is not necessary for the support and operations of every Creature, but Nature may work of it self, and turn the Wheels of all Things within its compass. But the Instance is defective, there being an extream dis­parity between the Work of an Artifi­cer, in forming a Clock, whose matter is independent upon him, and God's giv­ing the first Being to the Creatures, with Powers to act by his actual concurrence: For every Creature is maintain'd by a successive continual production. To af­fect us, consider, the preserver of Men brought us safely into the World through the dark Valley of Death, where thou­sands are strangled in the birth. We are born by him from the belly, and carried Isa. 46. 3. from the womb. How compassionate was his Goodness to us in our Infancy, the state of wants and weakness, when we [Page 221] were absolutely incapable of procuring supplies, or securing our selves from ma­ny dangers surrounding us. The prepa­ring the Milk for our Nourishment is the work of the God of Nature. The Blood of the Mother, by the secret channels of the Veins, is transfused into the Breasts, and is a living Spring there. They are but two, because 'tis the ordinary Law of Nature to have but two Children at a Birth. They are planted near the Heart, which is the Forge of Natural Heat, and transforms the Blood collect­ed in the Breasts into Milk. And there is a mystery of Love in it; for the Mo­ther in the same time nourishes her Child with delight, regards and embraces it.

From Infancy his Mercy grows up with us, and never forsakes us. He is the God of our Lives. He draws a Cur­tain of Protection and Rest about us in the Night, and repairs our faint Facul­ties; otherwise our Bodies would soon decay into a dissolution. He spreads our Table, and fills our Cup. He is the length of our days. There is such a compositi­on of Contrarieties in the Humours of the Body, so many Veins and Arteries, and Nerves, that derive the vital and animal Spirits from the Heart and Head to all the parts, we are exposed to so many destructive accidents, that were [Page 222] not the tender Providence of our true Father always watchful over us, we should presently fail and dye.

The Lord is a Sun and a Shield: As the Sun is a universal Principle of Life and Motion, and pours forth his treasures of Light and Heat without any loss and impoverishing: Thus God communi­cates his Blessings to all the progeny of Men. He is a Shield, protecting us from innumerable Evils, unforeseen and inevitable, without his preventing Good­ness. Were we only kept alive, and sighed out our days in Grief and Pain, were our passage to the next State through a barren Wilderness, without any refreshing Springs and Showers, this were infinite Mercy: For if we duely consider his Greatness and our Meanness, his Holiness and Justice, and our Sinful­ness, it would cause us to look up to God with admiration, and down to our selves with confusion, that our Lives so frail, and so often forfeited, are preser­ved. The Church in a desolate state acknowledges, 'Tis the Lord's Mercy that Lam. 3. 22. we are not consumed, because his Mercies are renewed every morning. 'Tis Mercy upon Mercy, all is Mercy. Our Saviour, with respect to his humble state, says, I am a Worm, and no Man; but we are Serpents, and no Worms: And as 'tis [Page 223] usual to destroy venomous Creatures in the egg, before they have done actual mischief, we that are Children of Wrath by Nature, whose Constitution is Poy­son, might have been justly destroyed in the Conception. This ravish'd the Psal­mist into an extasie of Wonder, whilst he contemplated the glorious Lights of Heaven, What is Man that thou art mind­ful of him, or the Son of Man that thou shouldst regard and relieve him? He be­stows innumerable and inestimable Bene­fits upon a race of Rebels that boldly break his Laws, and abuse his Favours: He not only suspends his Judgments, but dispenses his Blessings to those that in­finitely provoke him. Now, can we be unaffected with his indulgent Clemency, his immense Bounty, his condescending and compassionate Goodness? Why does he load us with his Benefits every day, but for his Goodness sake, and to endear himself to us? For he is always ready to open his bountiful Hand, if we do not shut our Breasts, and harden our Hearts, not to receive his Gifts. His Mercy is like the Widows miraculous Oyl, that never ceas'd in pouring out, while there was any Vessel to receive it: Then the flowing Vein was stop'd. How is it possible such rich and continued Goodness should not insinuate it self into [Page 224] our Souls and engage our Love to our blessed Benefactor? Can we degenerate so far from Humane Nature, nay below the Sensitive (for the dull Ox, and stu­pid Ass, serve those that feed them) as to be Enemies to God? How prodigious, and astonishing is this degeneracy?

3. The Love of God appears in its full Force, and Glory, in our Redemp­tion. The Eloquence of an Angel, would be very dis-proportion'd to the dignity and greatness of this Argument, much more the weak Expressions of Men. That we may the more distinct­ly conceive it, I will briefly consider the greatness of the benefit, and the means of obtaining it.

Man in his state of unstain'd Innocence was furnisht with power to persevere, but left in the hand of his own Counsel. He was drawn by a soft Seducer to eat of the forbidden Tree, and in that single Instance was guilty of universal Dis-obe­dience. He was ingaged in a deep Re­volture with the Apostate Spirits, and incurr'd the Sentence of a double Death, both of the Body and of the Soul. Now where was the Miraculous Physician to be found, that could save us from Eter­nal Death? Who could Appease God, and Abolish Sin? God was affected with tender pity at the sight of our Misery, [Page 225] and though the morning Stars, that fell from heaven, are now wandring Stars, for whom the blackness of darkness is reserv'd for ever, yet he was pleased to recover Man from that desperate state, in a way becoming his Perfections. This was the Product of his most free Love. God's Will and Christ's Willingness were the Springs of our Redemption; for he might have pari jure, with the same just Severity have dealt with us as with the Rebellious Angels. There was no legal constraint upon our Saviour to dye for us, for he was holy, harmless, un­defiled, and separate from Sinners: There was no violent Constraint, for he could with one Word have destroy'd his Ene­mies: The depth of his Wisdom, the strength of his Power, the Glory of his Holiness and Justice were illustriously reveal'd in this great work, but Love was the Regent Attribute that call'd forth the other into their distinct Exer­cise and acts: Most Wise, Omnipotent and Holy Love saved us. What the Psalmist speaks of the Divine Perfecti­ons in making us, I am fearfully and won­derfully made, is in a nobler Sense verified in our Salvation, we are fearfully and wonderfully Redeem'd, by the Concord of those seeming irreconcileable Attri­butes, Vindictive Justice, and Saving [Page 226] Mercy. Our Rebellion was to be ex­piated by the highest perfection of Obe­dience; and thereby the honour of God's Moral Government to be repair'd. For this end the Son of God dis-rob'd himself of his Glory, and put on the Livery of our frail Flesh, and in the form of a Ser­vant became obedient to the Death of the Cross, to rescue us from the Curse of the Law: he intercepted the heavy stroke of Vengeance, that had sunk us into the Centre of Sorrows, and restor'd us to the Favour and Fruition of God.

Our Misery was extreme and without End: if Misery, though intolerable, has a determin'd issue, the passing of every day lessens it: but if it be above all Pati­ence to endure, and without Hope of Remission or Release, this thought strikes deadly inward. A Brute has some Me­mory of past pains, and a feeling of pre­sent, but no apprehension of future pains: 'tis the woful Prerogative of the Rea­sonable Nature, to exasperate the sense of Misery by the foresight of its con­tinuance, and to feel the weight of E­ternity every Moment. Lost Souls are dead to all the vital sweetness of Being, to all sense of Happiness, and live to the quickest feeling of Misery for ever.

Our Rescue from this Misery is more affecting, if we consider, that without [Page 227] our Saviour's interposing, our state was desperate: to pass from death to life is a double life. We are translated from the guilty, wretched state of Rebels, in­to the blessed state of the Children of God, and are Heirs of Eternal Glory. The duration is as valuable as the Feli­city, and doubles the Gift: Immorta­lity and Immutability are inseparable in Heaven. God has made all his Goodness to pass before us in our Salvation. Good­ness, how amiable, how attractive and endearing! To dye for another is the most noble kind of Love, but there are degrees in that kind: to die for an Ene­my for a Rebel is the highest degree of that Love. Now the Son of God as­sum'd to the Supreme Excellencies of the Divine Nature, the tender Infirmities of the Humane Nature, that he might be a propitiatory Sacrifice for our Sins. In Rom. 5. this God commended his love to us, that when we were Sinners he gave his Son to die for us. Astonishing Love! it passes all understanding. The Jews askt our Saviour with wonder, how is it that thou being a Man makest thy self God? We may imagine with equal wonder, how being the Son of God, he descended from the Throne of Majesty in heaven, and stoop'd so low as to become Man? St. Peter il­luminatedMat. 16. 16. by divine Revelation, Con­fest, [Page 228] Thou art the Christ, the Son of the living God. But presently after, when our Saviour foretold, that he must go to Jerusalem, and be kill'd there, Peter began to rebuke him, saying, Be it far from thee, this shall not come unto thee. He could not conceive how such distant and dis­cordant extremes as the Son of the Liv­ing God, and Death, could meet in Christ: but his love to us united them. A Love above all comparison, but with the love of his Father to us. In the Sa­crifice of Isaac there was a faint resem­blance of this. Abraham carried the Knife and the Fire▪ and Isaac carried the Wood and himself the Sacrifice, and with equal steps they ascended the Mount. A Type of the concurrent Love of the Divine Persons to us, in the process of Christ's Sufferings. The Father laid upon Isa. 53. him the iniquity of us all: surely he has born our griefs, and endur'd our sorrows. Ad­mirable Excess of Love! The Father gave up his innocent and only Son, the bright Image of his Glory, to Cruel Suf­ferings. This Immaculate Lilly was pier­ced with Thorns. The Son gave such Life for us as no Creature can give, and suffer'd such a Death for us as no Crea­ture can suffer. He descended to our lowest Misery, to raise us to the highest degrees of Happiness. Who can resist [Page 229] the force of these Reflections? It may seem that only the Reprobates in Hell, that have sinn'd beyond the intended vertue and application of his Sufferings can be unaffected with them.

From hence this Corollary regularly follows, that 'tis our Duty to consecrate our highest Esteem and Love to our Redeemer. Supreme Love is due to Su­preme Excellencies, and for the greatest Benefits. In our Saviour all the Trea­sures of Wisdom and Knowledge are hid, and all the Treasures of Grace and Mercy are open'd to inrich us. What In­dignity, what Ingratitude is it, to be coldly affected to him, who by the dear­est Titles infinitely deserves our love? How unreasonable and unnatural is it, to look upon him with an indifferent Eye, who died for us, and whom the Angels continually behold in a double extasie of Admiration and Joy? 'Tis most just that our Love should ascend to him in thank­fulness, as his descended to us in benefits. But our Poverty must excuse the not entire payment of our Immense Debt, and our fervent desires to love him bet­ter. If we content our selves with luke­warm Affections, 'tis most dishonourable to him: the coldness of Love, as well as the heat of Enmity is very provoking to our Saviour.

[Page 230]It should be our constant practise, by discursive and reflexive Meditation, to increase the holy heat of our Affections to Christ. He requires a love of Judg­ment and Choice. The love of Natu­ral Inclination is indeliberate, without Counsel, and needs no Excitations: the stream runs downward freely. But love to Christ is Supernatural, both with respect to the Object and the quality of the Affection. The Love of God is the principal obligation of the Law, and the principal Duty of the reasonable and renewed Creature: the most just and amiable Duty, yet so monstrous is the depravation of the humane Nature, that Divine Grace is requisite to recover its Life and Liberty.

The preventing pleasures of Sin possess the Soul. We must therefore earnestly Pray that the Holy Spirit would illumi­nate our Minds, and direct us in the Love of God, that he will purifie our Affections and raise them to Heaven. The Exercise of our Thoughts is too weak and faint to make indelible impres­sion of Love in our Hearts. Love is an eminent Fruit of the Spirit. The love of God is shed abroad in the heart by the holy Spirit given to us. There is a strong tide of Sensual Desires that carries us downward, which we cannot stem, with­out [Page 231] the gales of the Spirit to make our way to Christ. But 'tis inconsistent with the Wisdom and Will of God, for Men to ex­pect an Inspiration from Heaven, and neg­lect the proper means, the considering the powerful Incentives of Love to our Re­deemer, his alluring Excellency, and un­valuable Benefits. St. Paul declares, The Love of Christ constrains us, for we thus judge, if one dyed for all, then wereall dead, and that he died for all, that they might live to him. If all be not cold and dead within, this will increase the sacred Fire, and inflame the Affections.

But as the light of the Sun, diffus'd in the Air, fires nothing; but the Beams contracted in a Glass kindle proper Mat­ter: so the considering of the common Salvation, will not be so affecting, nor so warm and soften the Heart as the se­rious applicative Thoughts of it to our selves: the Apostle expresses it, Who Gal. 3. loved me, and gave himself for me. The appropriating by a clear Faith, and seri­ous Thoughts, his Dying Love to the Soul, will cause an irresistible Affection to him, stronger than Death.

We must learn of Christ how to love him. His Love was express'd in the most real Actions, and convincing Evi­dence: it was an incarnate Love▪ a be­neficent Love, productive of our Salva­tion; [Page 232] our love must be productive of Obedience. This is the surest Trial of it, If ye love me, you will keep my words, saith our Saviour. The Frost of Fear will hinder the breaking forth of Carnal Lusts into notorious Acts, as the Cold of Winter binds the Earth that noxious Weeds cannot spring up: but the heat of Love is productive of all the Fruits of Righteousness. Love to Christ will make every Command pleasant, and the exactest Obedience to be voluntary, liberal, and ingenuous, Fear may en­force Constancy for a time, but Love is a Vital Principle, continually operative in all the Transitions of this Life. This secures Obedience. Christ has fasten'd us to his Service by a Chain compos'd of his most precious Benefits: by the pardon of our innumerable sins, and to whom much is forgiven, they love much. Fear tries in vain to make an alliance between the Flesh and Spirit, o­beys some Commands, and transgresses others: but Love respects all. Fear in­duces a desertion of our Duty, when Evils nearly threaten us; but Love en­counters them with such a Character of Assurance, as becomes those who esteem it a Favour and Honour to Suffer for Christ. Some are harden'd against Af­flictions, and endure with Courage Per­secutions [Page 233] for the Cause of Christ, but yield to pleasant Temptations: like the Manna that would endure the Fire, but melted in the heat of the Sun: but Love to Christ, by an overcoming delight, renders the pleasures of Sin nauseous and insipid.

In short, the properties of natural Love are united in the Love of Christ. Love will transport us to Heaven, and transform us into his likeness. Love will make us Zealous in constant and excellent Endeavours to be compleatly conform'd to him. Resemblance is the common Principle of all unions in Na­ture: 'tis preparative to Love, and the effect of it. Experience is a sensible de­monstration of this. For the love of Friends, if in a degree of Eminence, Causes a perfect sympathy, an exact cor­respondence in their Tempers. The exercise of Love in the most precious Esteem of him, in burning desires after a Propriety in him, in the sweetest com­placency in Communion with him, are intimate and inseparable Qualities in all the Lovers of Christ. Love to him is always joyn'd with an irreconcileable hatred of Sin, that cost him so dear to expiate its guilt. Our love intirely and intensely is due to him, and no lower degree is accepted. For 'tis a disparage­ment [Page 234] and infinitely unworthy of him. To content our selves with a less Af­fection, is not only far distant from Per­fection, but from the first disposition of a Saint. The tenderest and strongest Af­fections in Nature must be regulated and subordinate to the Love of Christ. Our Love to him must be Singular and Su­preme. Briefly, his Love to us is Benefi­cent, ours is Obedient. He values no Love without Obedience, and no Obedience without Love.

2. Love must descend from God to our Neighbour.

This Duty is so often Commanded and Commended in the Gospel, that we may from thence understand its Excellency. The beloved Disciple that lay in the Bosom of Christ, from that Spring of Love derived the Streams that flow in his Writings. He declares that God is Love, and he that loves, dwells in God, and God in him. 1 Joh. 4. 11. He makes it an Evidence that we are born of God, of our renewed state, and that we are past 1 Joh. 4. 7. from death to life. Our Saviour injoyns it with a note of Eminency, as his new Command, as the distinctive Character of his Disciples, as the special Qualification of those at his right hand, in the Day of Judgment, to recommend it to our Love and Obedience. He tells us that [Page 235] to love our neighbour as our selves, is like the most divine Precept of loving the Lord our God. We read in that Solemn Pro­clamation of God's Name, when his Glory past before Moses, that to the Ti­tle of Lord God, there was immediately annext, Merciful and Gracious, abundant in Goodness; to signifie that Goodness is his dearest Glory▪ and in the Divine Law, next to Piety to God, Charity to our Neighbour is Commanded, to signifie how pleasing it is to him. The Gospel Eclipses all other Institutions by the Precept of Universal Love, and in­spiring a delightful disposition in Christi­ans to exercise it. This adorns the Go­spel, and recommends it to the Esteem and Affections of Men. A Person inno­cent and pure, but of a severe and harsh Temper, condemns by his Holy Con­versation the Profane and Scandalous: but a Good Man charms and captivates the Hearts of others, that one would dare to dye for him. This Duty is pre­scrib'dRom. 5. in the Extent and Qualifications of it.

1. In the Extent, it reaches to all within the compass of Humanity; to Strangers and Enemies, in all our deal­ings. Let all things be done with Charity. 1 Cor. 16. 14. The Relation of Consanguinity is the Natural Cause of a Benevolent Affection [Page 236] to all Men. The likeness of kind pre­vents mischief between the most fierce and hurtful Creatures: We never heard that Lyons devour Lyons, or Vipers bite Vipers, and unless we add Beneficence to Innocence, we are but in the rank of Brutes. The Love of good Will is ex­press'd by promoting their Good, and preventing Evils; by rejoycing in their Prosperity, and relieving them in their Afflictions.

This Love is more radicated in the breasts of Men, by considering the con­dition of Nature wherein they are equal; whether the original happy state of their Creation, or their miserable wretched state since their Fall. Similitude, either in Happiness or Misery, unites Mens Affections. How low and despicable so great a part of Mankind is at present, yet the remembrance that all Men were equal in their first honourable and happy Condition, Inhabitants of Paradise, and by deputation Lords of the World, will raise our esteem, and be an incentive of kind Affections to them: And since the Fall, the calamitous Condition of Man­kind is a proper motive of mutual assi­stance to one another: Society in Mise­ries endears the Sufferers, and produces a tender sympathy between them. None are so merciful as those who by Experi­ence [Page 237] know what it is to be miserable. The Consideration of the common Evils, to which all are exposed in the present state, induces a strong obligation to the offices of Love and Kindness.

But the principal and divine cause of Love, is the Law of Christ, that en­joyns us to do good to all, but especially to the houshold of Faith; for the spiri­tual Relation is more intimate and excel­lent than the natural: That we are the off-spring of the same Heavenly Father, united as Members to the same glorious Head, renewed to a Divine Life by the same Holy Spirit, incorporated into the same Spiritual Family. This Affection proceeds from the upper springs of Grace; the exercise of it is immediate­ly terminated on Men, but ultimately respects the Glory of God; for whose sake 'tis performed. To do good, and di­stribute, forget not; for with such Sacri­fice God is well-pleased. In short, our Love to God must be supream, and for himself; our Love to Men, and other things, only in the degrees he allows, and not for themselves, but for God, who commands to love them as they bear his Image, or are instrumental in the performance of our Duty: Other­wise we are in danger of being alienated from the Love of God, when any per­son [Page 238] or thing becomes a Temptation to us to do any thing, either to obtain or preserve them, against his Will. But if we love them only for his sake, we shall readily part with them as a Snare, or offer them as a Sacrifice, if his Will re­quires it: As if we love some particular Meat because 'tis healthful, and not be­cause 'tis pleasant; upon the first disco­very that 'tis hurtful we shall reject it.

The properties of this Love are speci­fied in the Command.

1. It must be sincere. The Apostle directs, Let Love be without dissimulation. Love is essentially sincere; 'tis seated in the Heart, and express'd in real actions; 'tis cordial and operative: There is an empty noise of Love and Respects that proceeds from a double Heart, not en­tire and ingenuous. Some by fair Pro­misesIrrumpent adu­latio blanditiae, pessimum veri affectus vene­num, & sua cuique utilitas. Tacit. work and wind Men to obtain their Ends, and then slip through them. How often are the sincere deceiv'd by the liberal expressions of Love untryed and untrue, mistaking a shining Coun­terfeit for a real Ruby. But though the Humane Eye cannot see through the dis­guise, he that commands sincere Love, pierces into the Heart, and if it be wanting there, his Anger burns against the vain pretenders to it.

[Page 239]Some will seem to grace others with a flourish of words, that they may tax them more freely, and without suspicion. To praise without a ground of real worth, is sordid Flattery; but to com­mend with a mischievous intent, is the worst Treachery.

Some will assist the Sick day and night, and seem to sympathize with them in their Pains and Sorrows; but their de­sign is to obtain a rich Legacy: They appear like mourning Doves, but are real Vulturs, that smell a Carcass to feedVultur est ca­daver expectat. on.

There are others less guilty, who esteem empty Complements to be Court­ly Decencies; and though 'tis not their design to be injurious to those whom they caress, yet their Love is only from the Tongue, which in the Apostle's ex­pression, is but a tinkling Cymbal. Their pretended Friendship is like Leaf-Gold, very extensive, but soon worn off for want of depth.

Others are Mercenaries, that like the Heathens, do Good to those from whom they receive Good; their Love degene­rates into Traffick, and does not proceed from a Divine Principle. Ingenuous and Christian Spirits have not such crooked Inclinations, always reflecting upon their own Interest. 'Tis true, Christian Love [Page 240] declares it self in alternate acts of Kind­ness, but is also exercised where there are no such inducements. This is to imitate our Heavenly Father, who does good to all, without any desert in the receivers, and beyond all requital.

Affliction is the Furnace wherein sin­cere Friends are tryed, and discern'd from the deceitful; their Afflictions are com­mon; their Compassions and cordial assistance are common. This is the most certain and significant Character of un­feigned Love, not to fail in a calamitous season. Job aggravates his Sorrows by this reflection, that his Friends dealt de­ceitfully; as Brooks that run in a full stream in Winter, when Snow falls, and there is no want of refreshing Waters, but when 'tis hot, they are dryed up, and vanish. We may securely rely on their Friendship, who afford us 'Tis Aristo­tle's Rule, Bonum amicum ad gaudia vo­catum adesse debere, ad ad­versa sponte. Eth. c. 11. unde­sir'd supplies in time of trouble.

The Observation of the wise Philoso­pher is verified in every Age, That Men in a flourishing condition are surrounded Florentes ami­corum turba circum sedit: circa eversos in­gens solitudo est: Et unde fugiunt, unde probantur. Sen. Ep. 9. with Friends, but in an afflicted are for­saken. This Consideration should in­flame us with a holy ambition of the friendship of God; for his sincere Love is most tenderly express'd in our distress: The Psalmist enforces his Request by this motive, Be not far off, for trouble is [Page 241] near. 'Tis often seen, that Men fly from their Acquaintance, when the clearest tryal is to be made of their Affection; but then the blessed God draws nearest to us, and affords Relief and Comfort.

2. Our Love must be pure. Seeing 1 Pet. 1. 22. you have purified your Souls in obeying the Truth through the Spirit, unto unfeigned love of the Brethren; see that ye love one another with a pure Heart fervently. The purity of Love either respects the cause of it, or the exercise and effects of it. The cause of pure Love is the Divine Command, and the Divine Pattern set before us. The Love of God to Men is a leading Rule to us: He loves them ac­cording to the resemblance of his imi­table Perfections in them; and conse­quently, the more holy and heavenly, the more righteous and gracious, Men are, the more they should be endear'd to our Affections. This is to love God in them, and according to their true love­lyness: This is to love them by the im­pression of that Love wherewith God loves himself. Our Saviour tells us, They that do his Father's Will, are his Brothers, Sisters, and Mothers.

There is an impure Love, that pro­ceeds from the similitude of vicious Af­fections, and is entertain'd by sinful So­ciety, [Page 242] that is fatally contagious. The Tempter most forcibly allures when he is least suspected. He conceals the Ser­pents Sting in the Tongue of a Friend. The Friendship of the World is con­tracted and cemented by sensual Lusts; and the end of it will be the tormenting the Corrupters and the Corrupted toge­ther for ever.

The exercise and effects of pure Love principally respect the Soul, the more ex­cellent and immortal part of our Friends. We are commanded to exhort one ano­ther, while 'tis called to day, and to pro­voke one another to love, and good works. Exhortation includes Instruction and Ad­monition: The giving Counsel how to preserve the Purity, and secure the Salva­tion of the Soul; how to prevent Sin, or to cure it by the conviction of Con­science when ignorant of its Duty, by the excitation of the Affections when cold and sluggish, and direction to order the Conversation aright. The perfor­mance of this Duty is inseparable from pure and unfeigned Love, and the ne­glect of it is an argument of deadly Ha­tred. Thou shalt not hate thy Brother in thy Heart, nor suffer Sin to lye upon him. Lev. 19. 17. If you discover any prognostick or symp­tom of a Disease growing in a Friend, that threatened his Life, what a cruel [Page 243] neglect were it, not to advise and urge him to apply the best means for his pre­servation: Much more are we obliged to rectifie the Errors in Judgment, and Miscarriages in Conversation, which they are guilty of; especially since Spi­ritual Diseases are infinitely more dange­rous, and are not so easily discern'd and felt as Bodily are. To suffer unconcer­nedly a Friend to lye and languish in a course of Sin, is Soul-murder; and in Murder there are no accessaries, every one is a principal. 'Tis prophesied con­cerning the time of approaching Judg­ment, that iniquity shall abound, and the love of many wax cold, by not convincing Sinners in order to reform them. This ex­ercise of Love must be frequent, while 'tis called to day; and solemn, without bit­terness and contempt, or a seeming in­difference of the success, that it may be evident it does not proceed from a cen­sorious Humour, or an impertinent Cu­riosity, but from pure Love. It must be attended with earnest Prayer to the Father, and Physician of Spirits, to give healing Vertue to it; otherwise 'tis but Moral Counsel: And it must be receiv­ed with Meekness and Gratitude. The rejecting holy Counsel discovers a dou­ble Leprosie; for the rise of it is from Pride in the Understanding, Self-conceit; [Page 244] and Pride in the Will, perverse Obsti­nacy. The mutual discharge of this Duty, is the most precious, desirable and advantageous benefit of Friendship. We must perform it to all within the compass of our direction and warm in­fluence: we must imitate the Angels earnest Counsel to Lot, escape for thy life out of Sodom, not to delay, that he might not be consum'd. O that this Angelical Zeal and Compassion possess'd the breasts of Christians.

It may justly cover with Confusion many who profess entire Friendship to others, and yet their Conversation with them is directly opposite to the Rules of Friendship laid down by the Wise and Vertuous Heathens. Scipio prescrib'd this first and inviolable Rule of Friend­ship,Haec prima lex in amicitia san­ciatur: ut ne­que rogemus res turpes, neque faciamus roga­ti. That we never desire our Friends to do acts of Moral Turpitude, nor do them though desired. Another as useful a Rule is laid down by Laelius: 'Tis the insepa­rable property of sincere Friendship, to give and receive admonition: to give it freely not harshly: to receive it meekly, not with recoil and reluctancy. These Vertuous Heathens will rise in Judgment against many, who by sordid and base Acts, by filthy Lusts and filthy Lucre, foment and maintain their Friendships: that count it the surest preservative of Friendship, [Page 245] to nourish and foment the spring and stream of the Sensual Appetite, that will issue into the Lake of Fire.

3. Love must be Fervent. The de­gree respects the inward Affection, and the outward Effects of it. There is such a union of Affections between the Saints, that one is as it were transfus'd into ano­ther; their Afflictions are mutual, their Compassions and Assistance are mutual. This intenseness of Love is signified by Loving our neighbours as our selves: in similitude and likeness. How ardent are our desires, and earnest our endea­vours for our Temporal Happiness? and principally (if we are inlightned) for our Eternal Happiness. Accordingly we should be affected and diligent for pro­curing the present and future Happiness of others. How vigilant and active are we to prevent imminent and destructive Evils that threaten us here, but specially if we are Serious and Considering, to escape from the Wrath to come: we should be proportionably careful to rescue others from Temporal or Spiritual Evils to which they are obnoxious. How jea­lous are we of our own Reputation, how unwilling to incur Censure, to have our Faults aggravated, and to bear the Prints of Infamy? Love to our Neighbour should make us tender of their good [Page 246] Names, to conceal their Faults, or to make a favourable Construction of them, and not to expose them to Shame; and to vindicate them, when their Enemies would make them appear Culpable by Calumnies. In short, our love must be so sincere, pure and fervent to our Brethren, that we may have a clear and comfortable Evidence, that we are born of God, and that God dwells in us, and we in him. But among Christians, how rare is Christian Love? Their Love is excessive to themselves, and defective to others.

2. The forgiving Injuries, is an ex­cellent Effect of Christian Love. This implyes an intire disposition and resolu­tion to pardon all Offences, declaring it self in real Acts, when there is occasi­on. This Duty is hard and distastful to Corrupt Nature: The Apostle injoyns us, see that none renders evil for evil, fol­low that which is good. The manner of the Expression intimates our proneness to Acts of Revenge. For vicious Self-love, makes us more apt to retain the sense of Injuries than of Benefits. How many receive signal Favours, and within a lit­tle while neglect their Benefactors, with­draw grateful Respects and Converse with them: as 'tis not usual to walk in a Vineyard, when the Vintage is past. [Page 247] But if an Injury be once offer'd, 'tis pro­voking as if it were re-acted every day, by the continual remembrance of it. But the Command is strict and universal, and allows no freedom, but of voluntary Obedience. To make us feel the weight of the Duty, and to be more tenderly sensible of it, our Saviour tells us, If you do not forgive, neither will your hea­venly Father forgive your trespasses. An unforgiving Temper is an invincible Bar against our obtaining divine Mercy. We can neither receive Pardon, nor have it continued, nor enjoy the Comfortable Sense of it, without pardoning others. 'Tis a sin of such Malignity, that it in­venomes Poison it self; it actuates the Guilt of all other Sins; and seals the doom of the unrelenting and hardned a­gainst the offending Brother. The Ser­vant that upon his humble Request, had Ten Thousand Talents forgiven, yet up­on his cruel exacting Three Hundred Pence from his Fellow-servant, his Par­don was Reverst, and he was deliver'd to the Tormentors, till his Debt was en­tirely paid. The lines of this Duty are clearly drawn in the divine Pattern set before us. God pardons Sins intirely, he blots them out as a thick cloud: the Saints in Heaven, are as accepted in his Sight, as the Angels that always obey'd his [Page 248] Commands. He pardons frequently: In many things we offend all, It would tire the hand of an Angel to Register the Pardons issued from the Throne of Grace to Rebellious Sinners. He Par­dons Sins of a very provoking Nature; he makes our Crimson Sins to be as white as Snow, and Scarlet Sins as white as Wooll. The Provocation begins on our part, the Reconciliation begins on God's part. He beseeches us to be reconcil'd, as if it were his Interest that we should not be destroyed by Severe Justice. God can destroy his Enemy in the twinkling of the Eye, in the beating of the Pulse, yet he Supports and Comforts them every day. Our Saviour has set us the highest Pattern of Forgiving Love: When he was Nail'd to the Cross, he prayed for his Cruel Murtherers, Father forgive them, they know not what they do. How perswasive should his Pattern be? Shall we be so tenderly sensible of the hatred of an Enemy, and so stupidly insensible of our Saviour's Love? Shall the resent­ing remembrance of Injuries deface in us the dear Memorial of his purchasing blessedness for us? His precious Blood appeas'd the just Anger of God, and shall it not Cool and Calm our Inflam'd Passions?

[Page 249]In imitation of God and Christ, we must abstain from all Revenge of the greatest Evils suffered by us: We must extinguish any inclination to Revenge. Sin begins in the Desire, and ends in the Action. We must not take the least pleasure, that Evil befalls one that has been injurious to us; for the root of it is Devilish. Though the reparation of an Injury may in some cases be necessa­ry, yet Revenge is absolutely forbidden: To retaliate an Evil without any repa­ration of our Losses, is to do Mischief for Mischiefs sake, which is the proper­ty of Satan: As on the contrary, to do Good for Evil is such a Divine Perfecti­on, that the Devil does not assume the resemblance of it, 'tis so contrary to his cursed Disposition.

Some will conceal their Anger for a time, waiting for an Opportunity to take Revenge without the appearance of Pas­sion: Their Malice, like slow Poyson, does not cause violent Symptoms, but destroys Life insensibly.

Some have such fierce Passions, that strike Fire out of the least Provocation; their Breasts are changed into a To­phet.

Some inflame their Resentments, by considering every Circumstance that will exasperate their Spirits.

[Page 250]But the Command is, Be not overcome with evil, but overcome evil with good. The Duty is so pleasant in its exercise, and attended with such comfortable Con­sequences, that 'tis recommended to our Reason, and our Affections. Love suf­fers long; Love bears all things, endures all things: And what is more ingaging than the delightful disposition of Love? The doing Good for Evil often gains the Heart of an Enemy: If there be any vital spark of Humanity, it cannot be resisted. There is an Instance of it re­corded in Scripture: Saul the unrighte­ous and implacable Enemy of David, yet being spar'd when he was entirely at his Mercy, was moved and melted into tenderness: Is this thy voice, my Son David? Before, he in Contempt called him the Son of Jesse. Thou art more righteous than I; I will do thee no more evil.

How will some of the Heathens con­demn Christians, both as to the Rule and Practice of this Duty; for whereas 'tis esteem'd to be the Character of Pu­sillanimity or Stupidity to bear frequent and great Injuries unrevenged. One of their Poets mixed this Counsel among other excellent Rules of Morality, That Man is arrived at an heroick degree of Goodness, who is instructed in a dispassionate [Page 251] manner, to bear great Injuries. And when Phocion, who had deserved so highly of the Athenians, was condemned unjustly to dye, his Son attending him to receive his last Commands, immediately before his Death, he charged him never to re­venge it on the Athenians.

3. DIvine Hope has an eminent Cau­sality and Influence in the Life of a Christian. St. John speaking of the glorious likeness of the Saints to Christ in the Divine World, inferrs from it, Every Man that has this hope in him, pu­rifies himself, even as he is pure. Three things are observable in the words.

1. The Character of a Christian, by his Hope: Every Man that has this hope in him.

2. The distinction of this Hope from its counterfeit, by its inseparable effect, Purifies himself.

[Page 253]3. The regulating of the effect by its Pattern; Even as he is pure.

1. Christian Hope is a firm expectation of future Happiness: 'Tis distinguish'd from Worldly Hopes, by the excellency of the Object, and the stability of its Foundation. The Object is, an eternal state of Glory and Joy, wherein we shall be conform'd to the Son of God. World­ly Hopes are terminated on empty va­nishing things, gilded over with the thin appearance of Good. The foundation of Divine Hope are the unchangable Truth of God, and his Almighty Power, that always seconds his Word. God cannot lye, and consequently neither de­ceive our Faith, nor disappoint our Hopes; and he can do all things. The Apostle declares the ground of his Confidence; I know in whom I have believed; and I am perswaded, that he is able to keep that, which I have committed to him, against that day. All the Persons in the Deity are ingaged for our assurance and com­fort. Sometimes 'tis said, That our hope 1 Pet. 1. 21. may be in God: and, Our Lord Jesus Christ our hope: and, That we may abound in hope, through the power of the Holy Ghost. Worldly Hopes are always un­certain in this sphere of mutability: There is so much of impotence, or de­ceit, [Page 254] in all the means used to obtain Hu­mane Desires, that the success is doubt­ful: Fear mixes with the Desires, and often Despair with Fear. Young Men are flush with Hopes, and of bolder Ex­pectations than ancient Men, who from Experience of many unforeseen and ine­vitable Difficulties, that have travers'd their Hopes, are inclin'd to Fear. But Experience incourages and fortifies the Hopes of Christians, which are attended with Patience and Joy. If we hope, we Rom. 5. with▪ patience wait for it. Notwithstand­ing the distance of time, and intervening difficulties, before the accomplishment of what we expected, no undiscernable Ac­cidents can blast their assurance. The interval of a thousand Years did not weaken Abraham's Hope of the promi­sed Messiah. Comfort is mix'd with the patience of Hope. The Apostle saith, That we through patience and comfort of the Scripture might have hope. The final security of the Blessedness promised, is very joyful in an afflicted Condition. This Hope is the Character by which a sincere Christian is denominated and di­stinguish'd from Heathens, who are with­out God, without Christ, and without hope▪ For God is the Object of it, as our sove­raign Good; and Christ is the Means, whereby we obtain and enjoy him. This [Page 255] Grace is most natural, congruous, and necessary to a Christian in the present state.

(1.) Natural. Blessed be the God and 1 Pet. 1. [...], 4. Father of our Lord Jesus Christ, who ac­cording to his abundant Mercy hath begotten us to a lively hope, by the Resurrection of Christ from the dead, to an inheritance in­corruptible, undefiled, and that fades not away, reserved in heaven for you. The supernatural Birth entitles to the super­natural Inheritance, if Sons, then heirs; and the hope of Heaven is a consequent Affection. As in the Natural Life, the most early exercise of Reason excites de­sires and hopes to obtain what may sup­ply the wants of it: So in the Spiritual Life, when Faith discovers to us Coele­stial Blessendness revealed in the Gospel, it produces earnest inclinations and hopes of partaking of it.

(2.) 'Tis very congruous to our pre­sent state. Love in its perfection is the Grace of Heaven, where God exhibits his Brightness and Beauty, without a Veil, to the Saints: This is above our Conception and Capacity here. Fear sometimes degenerates, and has a servile aspect on Punishment, which is consi­stent with the love of Sin. Hope of the Happiness to which we aspire, is not so elevated as Love, nor so low as Fear; [Page 256] but very becoming the Breast of a Chri­stian. We are now in a state of expe­ctancy; in a middle state between the two Worlds. Hope is the proper Grace to be exercised here: This gives us the foretaste of the Fruits of Paradise: 'Tis of no use to those who are possess'd of Happiness, and those are incapable of it, who are Miserable without Remedy. As Shadows vanish at Mid-day, and at dark-night, so Hope ceases in Heaven, for 'tis accomplish'd in full Fruition: it never enters into Hell, for 'tis extin­guish'd in Despair. In the Glorious Light above, the Perfection of Hope is obtain'd: the blackness of Darkness be­low, excludes the least glimmering of Hope to refresh the Horrors of the Place.

3. 'Tis a necessary Grace in our pre­sent State of Tryal. We are surround­ed here with many Temptations, some Inviting and Alluring, some Forcible and Terrifying: the Pleasures of Sin, and the Terrors of the Persecuting World, to make us desert our Duty, and be un­faithful to God and our Souls. Now Hope is our helmet and breast-plate, the principal parts of defensive Armour, to preserve us invulnerable in the heat of Battle. 'Tis the Anchor of the Soul sure and stedfast▪ that enters within the veil, [Page 257] and is fix'd on the immortal Shore: though we are liable to Storms, it se­cures us from Shipwrack. It gives Cor­dial Spirits, and Coelestial Vigour to a Christian. The Apostle, who had seen the Glory of Heaven, and had suffer'd the Rage of the perverted World, in Combination with Satan, to Extinguish the Light of the Gospel, declares, I reckon that the sufferings of the present time, are not worthy to be compared with the glory that shall be revealed in us. The hope of the Reward was so Comforta­ble to St. Peter, he slept securely when Condemn'd to dye next day: the bright­ness of an Angel could not wake him, without a blow on the side. It sweetens all the sharp and bitter Accidents that befal us, and mixes reviving drops with our deepest Sorrows. We rejoyce in the hope of glory. Joy is the affection of Prosperity: Hope, of all the joyful Af­fections is consistent with the most afflict­ing Evils, and makes us happy here. Our Saviour pronounces, Blessed are ye when men shall revile you, and persecute you, rejoyce and be exceeding glad, for great is your reward in heaven. This chang'd the Persecutions of the Martyrs into Plea­sures. Those who are encouraged by this blessed Hope, no Loss can make Poor, no Disease can make Sick, no [Page 258] Disgrace can make Contemptible, no Misery can make Miserable. It has a Soveraign Strength to support us under all the Evils Malice can do, and Inno­cence suffer. Now if the hope of Hea­ven can make all the Evils of this World tractable and easie, much more will it make all its good things despicable: for we are far more capable of afflicting Impressions than of joyful. Set the Beam right, and put into one Scale all the Treasures and Honours and Delights of the present World; and in the other the lively Hope of Heaven, they are of no more value or moment in Compari­son, than Feathers in one Scale, against Talents of Gold in another. 'Tis true Carnal Men feel not the attractive Force of the blessed Rewards above, for 'tis Spiritual and Future: but when they shall be releas'd from the narrow Con­finement of Flesh, and shall understand things by another way than the report of the Senses, their inlightned active Spi­rit will tear and torment them for pre­ferring vanishing shadows before Substan­tial and Eternal Blessedness: the Sense of it will cause extreme Sorrow for their loss of Heaven, and Indignation for others ob­taining it. Our Saviour tells the Infidel Jews, When ye shall see Abraham, Isaac, and Jacob in the Kingdom of God, and your [Page 259] selves thrust out, there shall be weeping and gnashing of teeth.

In short, Hope is of excellent use to encourage our faint, languishing Affecti­ons when we are assaulted with Evils, and to compose and order the impetuous Passions, when they are strongly excited by the Temptations of what is pleasant to the Fleshly Lusts.

2. Divine Hope is distinguish'd from Carnal Presumption, by its inseparable Effect, our Purifying. Hope is an ex­citing Principle that draws forth all the Active Powers, for the obtaining a de­sir'd Good. 'Tis the inward Spring of fervent Desires, and reviving Joys, and consequently of Zealous Endeavours. We are begotten to a lively hope; 'tis a sub­stantial vigorous Grace: I press forward for the high price of our Calling, saith the Apo­stle. Vain and Groundless Hopes, are inspirations of Wind, loose and ineffe­ctive. The principal effect of Christi­an Hope is specified, he purifies himself: I shall but glance upon this, having largely discours'd of it already. He purifies himself by the assistance of the Holy Spirit, from whom the Spiritual Life and all the Operations of it proceed. The extent of this Purifying is comprehen­sive of the outward and inward Man, from sinful Inclinations and vitious Acts, [Page 260] from Carnality and Hypocrisie. The continuance of this purifying must be, till we are cleansed from every spot, and become glorious in holiness. We are con­tracting defilements every day, and need the constant influence of Divine Grace, to preserve and restore our Purity. Our Saviour tells Peter, He that is washed, needeth not save to wash his feet, but is clean every whit, and ye are clean, but not all. 'Tis an allusion to the Custom in the Eastern Countrys, where they Tra­vell'd in Sandals, and had their Feet soil'd with the Dust or Sand, that re­quir'd washing upon their coming into a House. In the Renovation of a Sinner, all the Faculties are purified though not perfectly, and 'tis requisite he should daily cleanse himself from the Reliques of Sin.

The Regular Hope of Heaven has a cleansing Efficacy, from the quality of the Object, the Enjoyment of the Holy God. Now whoever has a prospect of a desireable Good in future Expectation, will endeavour if possible to have present Possession: and consequently, he that hopes to be intirely like to Christ in Heaven, will strive to be as like him as he is capable in this Life. If we did expect a Paradise of Sensual Pleasures, we might without Contradiction, by [Page 261] an impure Indulgence gratifie our Car­nal Appetites: but the State of future Blessedness is signified by the Apostle, that God shall be all in all. The Commu­nication of God to the blessed, may in some degree be conceiv'd by those Titles that are attributed to him, indistinctly to the Persons: He is stil'd Love and Light. Love signifies his communica­tive Goodness, the inclination of his Nature and Will to make his people happy, and his complacency in their Happiness. He will give grace and glory, he will rejoyce over them with singing. Now God being an Infinite Good, and of In­finite Goodness, we are sure his Will and Power are correspondent in making them happy. God is stil'd Light, which implies his most clear and perfect Know­ledge, for Light discovers all things. His unspotted Holiness: for Light can never be stain'd or sullied by shining on a Dunghil. His Sovereign Joy: for Light, joyn'd with Vital Heat, inspires univer­sal Nature with Joy. In Heaven, God inlightens the Understandings of the Saints with the knowledge of his Glo­rious Nature, of his Wise Counsels that are now seal'd in his Eternal Mind, and of his admirable Works, wherein the clear impressions of his Perfections ap­pear. He draws his Image upon them [Page 262] in all the Coelestial Colours, that give final Perfection to it. And from hence results that Joy, that is unspeakable and glorious, and is eternally exuberant in high and solemn praises of God. Bles­sed are those who are in thy House, they are always praising thee. Now can an unholy Soul delight in these Emanations of the divine Presence, and the exercise of the Saints above? Can those who feed with­out fear, and revel without restraint of their brutish Lusts, Taste how good the Lord is?

Suppose the Soveraignty of God should dispense with Obedience to his Law, and by an Act of Power an un-renewed Person were translated to Heaven, can the place make him happy? You may as reasonably imagine that a Swine, whose inseparable quality is to love wal­lowing in the Mire, can delight in a clean Room, adorn'd with beautiful Pictures. If the Tongue be depraved with a foul humour, and the Disease is the Taster, the most relishing Food is insipid: till the Palate be cleansed and recover its true Temper, it cannot judge aright. 'Tis equally impossible that an unholy Creature can enjoy Communion with the Holy God. Till we are pu­rified in our Minds and Affections, the Divine Presence cannot be Heaven to us. [Page 263] The Truth is, Carnal Men do not love and desire the Heaven reveal'd in the Gospel, but fear the Hell threaten'd, be­cause Fire and Brimstone are Terrible to Sense.

2. The hope of Heaven purifies us from the Condition of the Promises that are clear and explicit, in requiring Ho­liness in all that shall possess it. Blessed are the pure in heart, they shall see God: follow holiness, without which no man can see God. The Promise is infallible to those who are qualified, and the Exclu­sion is peremptory and universal of those who are unprepar'd. These are not Conditions prescrib'd by Ministers of a preciser strain, but by the Saviour of the World, who with great Solemnity de­clares, Verily, verily, I say unto you, un­less a man be born again, he cannot see the kingdom of God. The Soveraign dispenser of his own Favours may by his un-ac­countable Will appoint what terms he pleases in bestowing them, to which 'tis our Duty to Consent with humble Thank­fulness: but the Vital Qualifications re­quir'd in order to our admission into the Glory of Heaven, are not a meer arbitrary Constitution, but founded in the unchangable Nature of God. If there were any defect and irregularity in the Architecture of the visible World, [Page 264] in the Frame and order of its Parts, it were less dishonourable than if there were no Connexion between a Holy Life and Blessedness: for the first would only reflect upon his Wisdom and Power, but the other would asperse his Holiness and Justice, the most Divine Perfections of the Deity.

3. Christian Hope purifies, by the fre­quent and serious thoughts of the heaven­ly Glory. The Object of Hope fills the Mind and Memory, and gives Order and Vigor to our Endeavours. If Riches or Honour be the Object of our Expecta­tion, the Soul will entertain it self with the pleasant thoughts of them, and con­triving how to obtain them. Love and Hope are fix'd upon the same Objects, and have the same Efficacy: they trans­port the Soul to their distant Objects, and transform them into their likeness. The Object is Spiritual and Divine, and the frequent Contemplation of it has a warm Influence into the Affections, pu­rifies and raises them from the Earth. When our Thoughts are often Conver­sant upon the State of future Glory, we feel its attractive force more strongly working in us: as in a Chase, if there be a cold Scent, 'tis but coldly pursued; but when the Game is in view, 'tis eagerly prosecuted. When Heaven is [Page 265] seldom thought of, our desires and en­deavours are cool'd towards it; but when 'tis in the view of our Under­standings, and near us, our inclinations and endeavours are more fervent and zealous. The Apostle saith, Our Conver­sation is in Heaven, from whence we look for the Lord Jesus.

4. The hope of Heaven purifies us, from a Principle of Thankfulness to God, who is Donor of it. St. John breaks into an extasie of wonder, Behold what manner of Love the Father hath bestowed upon us, that we should be call'd the Sons of God! The Angels, those comprehensive Spirits, are astonish'd, that worthless Rebels should be taken into a Relation so high and near to God, who deserve­to be irrevocably banish'd from his King­dom. The Apostle observes the various degrees of this Happiness: Now we are the Sons of God, but it does not appear what we shall be: Now we are adopted, but the heigth of our Felicity, when we shall be crown'd, is a secret; but we are assured, we shall be like the Son of God, the glorious Original of all Perfection. Now the confirm'd Hope of this tran­scendent Happiness, inflames a Believer with sincere and supream Love to God, that will make us zealous to please him, [Page 266] by entire Obedience to his Precepts, and a likeness to his Nature.

3. The Purity of a Christian consists in a conformity to Christ. The Son of God incarnate is both the Author of our Holiness, and the Pattern of it. As the Sun is the first Fountain of Light, and a Christal Globe fill'd with Light, may be a secondary Fountain, transmitting the Beams unto us: So the Deity is the original cause of all created Holiness; but 'tis transmitted through the Media­tor. In his Life on Earth there was a Globe of Precepts, a perfect Model of Holiness. All the active and suffering Graces appear'd in their exaltation in his practice.

Our Relation to him inferrs our like­ness: For whom he did foreknow, he did predestinate to be conformed to the image of his Son, that he might be the first-born among many Brethren. The Image in Ne­buchadnezzar's Dream, had the Head of fine Gold, the Breast and the Arms of Silver, the Belly and Thighs of Brass, the Legs of Iron, the Feet part of Iron, part of Clay: But Christ united to his Church are not such an irregular composition: As the Head is holy, so are all the vital Members.

From hence we are inform'd how to judge of our Hopes, whether they are [Page 267] saving, and will attend us to the Gates of Heaven. If they purifie us, they will certainly be accomplish'd in Heavenly Blessedness: If we be like our Saviour in Grace, we shall be like him in Glory: But carnal and loose Hopes will issue in disappointment.

Our Saviour tells us, that every visible Christian, in a spiritual sense, is a buil­der, and raises a fabrick of Hope, that may appear fair to the Eye; but there is a time of tryal a coming, that will dis­cover how firm it is. 'Tis our Wisdom to descend to the foundation of our Hope, that we may understand whether it be a Rock that cannot be shaken, or the quick Sand that cannot bear the weight of it. Those who hear the Words of Christ, and do them, build upon a Foun­dation more stable than the Centre; the perfect Veracity of God is engaged in his Promises: But those who hear with­out doing, build upon the sinking Sand. Carnal Men will pretend they hope for Salvation, only for the infinite Mercies of God, and Merits of Christ: 'Tis true, these are Eternal Foundations; but to secure a Building, the Superstructure must be strongly fasten'd to the Founda­tion, or it cannot resist a Storm. If we are not united to Christ by the sanctify­ing Spirit, and a purifying Faith, our [Page 268] Hopes will deceive us. When Sin has dominion, which is certainly discovered by the habitual course of Mens Lives, when there is a remanent affection to it in Mens Hearts, which is known by their reflections upon past Sins with plea­sure, and the prospect of future Sins with desire, their Hope is like a Spider's web, that can bear no stress. Hope is subor­dinate to Faith, and Faith is regulated by the Promise. Some believe without Hope; they are convinc'd of the reality of the Future State, of the Eternal Judg­ment, and the consequents of it, but are careless and desperate in their wick­edness: Others hope to be well hereafter without belief of the Gospel. Indeed, there is none can bear up under despair­ing Thoughts, when they are raging in the Breast. He that is absolutely and with consideration hopeless, falls upon his own Sword. The Tempter deals with Sinners according to their conditi­ons: If they are swimming in Prosperity, he stupifies Conscience, and induces them to be secure; if they are sinking in deep Distress, he is so skilful in all the arts of aggravation, that he plunges them into Despair: And both Temptations are fa­tal; but the most perish by fallacious hopes. 'Tis strange, that the greatest number of Professors are more unwil­ling [Page 269] to suspect the goodness and safety of their condition, than to mistake and be deceived for ever. But they are so strongly allur'd by worldly Objects, that though in their Lives there are the visi­ble marks exclusive of Salvation, they are unconcerned. They are satisfi'd with carnal vain hopes; which are the seed of all Evils committed, and the spring of all Evils suffered. Hope that should in­courage Holiness emboldens Wickedness, and that should lead Men to Heaven, precipitates them into Hell.

How great will their fall be from a conceited Heaven into a real Hell. Hope, of all the Passions, is the most calm and quiet; but when utterly disappointed in a matter of high concernment, 'tis most turbulent; for the consequent Passions, Despair, Impatience, Sorrow, Rage, are the cruel tormentors of the Minds of Men. Now what will become of the hope of the Hypocrite, when God shall take away his Soul? He may feed and cherish it while he lives, but in the fatal moment, when he dyes, his blazing presumption will expire, not to be reviv'd for ever.

But the Righteous has hope in his death: The sanctified Spirit inspires and pre­serves Life in it, till 'tis consummate in that Blessedness that exceeds all our De­sires, and excludes all our Fears for ever.

[Page 270]2. The Hope of Glory should be a constant and commanding motive to pu­rifie our selves. Hope is the great spring of actions in this World; it enters into all our designs, and mixes with all our endeavours. The Husbandman ploughs in all the Frosts and Snows to which he is exposed, in hope of a fruitful Harvest. The Mariner sails through dangerous Seas, often inrag'd with Storms and Tempests, and among Rocks and Sands, for a hopeful Venture. How much more should the Hope of Heaven make us active and ardent in seeking for it; con­sidering we have infinitely greater secu­rity of obtaining it, the Word of God, and the Object is above all comparison with the things of this World. Here the wisest and most diligent are uncer­tain to obtain their Ends, the trifles which they earnestly expect, and are certain after a while to lose them: But if we in the first place seek the Kingdom of God, we shall certainly obtain it, and 'tis unforfeitable for ever. I will con­clude with the efficacy of this Argument declar'd by the Apostle, The Grace of God that bringeth Salvation has appeared unto all Men, teaching us, that denying Ungodliness and worldly Lusts, we should live godly, righteously and soberly in this present World, looking for that blessed hope, [Page 271] the glorious appearance of the great God, and our Saviour Jesus Christ. This will keep us stedfast and unmoveable, always abounding in the work of the Lord.

4. The Fear of God is a Grace of ex­cellent efficacy to perfect Holiness in us: 'Tis the Apostle's direction, perfecting Holiness in the fear of God. The Divine Wisdom has annex'd Rewards and Pu­nishments to strengthen the authority of the Law, to work upon Hope and Fear, which are the secret springs of Humane Actions; and for the Honour of his Goodness and Justice that are principally exercised in his Moral Government. That Hope may be a powerful motive to do our Duty, and Fear a strong bridle to restrain from Sin, the reward must exceed all the temptations of Profit, or Pleasure, or Honour, that can accrue by transgressing the Law, and the penalty of all the Evils that may be inflicted for obedience to it. From hence it is, that divine Hope and godly Fear have such a commanding conquering power in the Hearts of true Believers, and are so ope­rative in their Lives, that they will not neglect their Duty to avoid the greatest Evil, nor commit a Sin to obtain the greatest Good.

The Grace of Fear I have discours'd of in another place, and shall be the [Page 272] shorter in the account of its nature, and cleansing Vertue here. Fear introduces serious Religion, preserves and improves it: 'Tis the Principle of Conversion to God, and knocks at the door of the Soul, that Divine Love may have admission into it: It arises from the conviction of Guilt, and the apprehension of Judg­ment that follows. When Paul discour­sed of Righteousness, and Temperance, and Judgment to come, Felix trembled: The Prisoner, with the assistance of Consci­ence, made the Judge tremble. This Fear has more torment than reverence. According to the greatness and nearness of an Evil, and the apprehensions of it, the stronger is the Fear. In the turning of Sinners, the impressions of it are dif­ferent: Stronger degrees are requisite to rouse the obdurate, and to make them fly from the Wrath to come. The Jay­lor surprised with Terrors, cryes out, Sirs, what shall I do to be saved? 'Tis said, The Lord open'd the heart of Lydia, as with an oyl'd Key; but an Earthquake was necessary to open the Jaylors. Till there is felt something more tormenting than carnal sweets are pleasing, Men will not mortifie their Lusts. One will not suffer a part of his Body to be cut off, unless an incureable Gangrene threatens speedy Death▪ The World is present and [Page 273] sensible, and continually diverts men from the consideration of their Souls, un­less Eternal things are by a strong appli­cation impress'd on their Minds. Till urged by the Terrors of Everlasting Death, they will reject the offers of E­verlasting Life. While Carnal Men are in Prosperity, they hate Instruction to prevent Sin, and despise Reproof to correct Sin, they slight the fearful report of Thunder, and do no more tremble at the Torments of Hell, threaten'd in the Word of God, than at Squibs and Crac­kers, the sport of Boys. But in sharp Afflictions, and the approaches of Death, when Conscience draws near to God's Tribunal, it becomes bold, and resumes the Government, and calls them to an account for all their Rebellions, and forces them to Confess what they would fain Conceal, their fears of Eternal Judg­ment.

2. Holy Fear preserves and increases Religion. This may be consider'd as it includes Reverence of God, with Cir­cumspection and Caution. The Fear of Reverence is an inseparable Affection and Character of a Saint: Hear the prayers of thy servants who desire to fear thy name. The desires include the sincerity of this Grace, in opposition to Hypocrisie and pretences, for they are the unfeigned [Page 274] Issues of the Soul: and the freeness of the Affection in opposition to Violence and Constraint. The Name of God im­plies his Excellent Attributes, the pro­per Motives of Holy Fear. His Maje­sty is ador'd by the Angels in their hum­ble posture before his high Throne. HisIsa. 6. Purity, wherein God does so excel, and we are so defective, excites the most aw­ful respects of him. Who would not fear thee, for thou art holy? Holy and reverend is his name. His Goodness to a Holy ingenuous Soul is a motive of fear: they shall fear the Lord and his goodness. If Fear declines and slumbers, there is present danger of losing the purest sweet­ness of Love and Joy that proceed from intercourse and Communion with God. His Omniscience, and the recompences of his Justice and Power keeps the Soul Cautious, lest we should offend him. What Stupidity, what fury, to provoke so dreadful an Adversary, who can dis­patch a Sinner to the Grave and Hell in a Moment? Some object, that 'tis un­suitable to the gracious dispensation of the Gospel, for the Children of God to reflect upon his Terrible Attributes▪ But are they wiser than God, who uses this Discipline as Medicinal, either to prevent▪ Sin, or to correct them into their Duty: Are they more Evangelical than [Page 275] our Saviour, who counsell'd his Disci­ples, I say unto you my friends, be not afraid of them that can kill the body, and after that, have no more that they can do? But I will forewarn you whom you shall fear, fear him which after he hath kill'd, hath power to cast into hell, I say unto you fear him. Are they more Spiritual than St. Paul, who from the Consideration of our being accountable for all things done in the Body, before the inlightned Tri­bunal of Christ, infers, Knowing there­fore the terror of the Lord, we perswade men. This Influenc'd him to a zealous discharge of his Duty.

It may seem very difficult to reconcile the exercise of holy Fear, with Faith, and the Sanctified Affections of Love, Hope, and Joy. But it will appear they are very consistent.

1. Fear is the product of Faith: and assurance of God's Favour is preserved by the Fear of his Displeasure. Fear is not contrary to Faith, but to Presump­tion: Be not high-minded, but fear. A jealousie of our selves, lest we should provoke God, is joyn'd with a more en­tire and pure Trust in his Grace and Mercy.

2. The Love and Fear of God, have a mutual Causality on each other. The Love of God excites Thoughts of his [Page 276] continual Presence and Perfections, that cause an awful esteem of him, by which Love is maintain'd. Desires proceed from Love, and 'tis express'd in the fore­cited place, thy Servants who desire to fear thy Name. The fear of the Lord is their Treasure, not their Torment, for their fear to Offend him, is from their pure Love to Please him. Indeed servile Fear, that is meerly from the consideration of his Anger and Power, is consistent with the Love of Sin, and inconsistent with the Love of God: 'tis a judicial and violent impression on Conscience, that Carnal Men would sain deface, that they might freely enjoy their desir'd Objects, and 'tis by Fits, for God sometimes thunders in the Conscience as well as in the Air. But filial Fear is the Habitual Constitution of a Saint, he is voluntary and active to pre­serve it in continual Exercise.

3. The Fear of God, and Hope, are joyn'd in Scripture, and in the Hearts of Believers. The Lord delights in those that fear him, and hope in his mercy. Fear and Hope contemper each other: Fear with­out Hope is slavish, and Hope without Fear is secure. As the growth of things in Nature, Flowers and Fruits, is from the heat of the Days, and the cold moi­sture of the Nights, so growth in Grace is by the warm encouragements of Hope, [Page 277] and the chilling influence of Fear. A regular Hope in the Promises, is joyn'd with an humble Fear and Subjection to his Commands.

4. Holy Fear is mixed with Joy. Serve the Lord with fear, and rejoyce with trem­bling. Carnal Joy, and Carnal Fear and Sorrow, are contrary Extremes that pro­ceed from contrary Causes. A prospe­rous State in this World, and the Satis­faction of the Sensual Desires, is the root from whence carnal Joy springs, and is nourisht: and the being deprived of Temporal good things, disabled by Sick­ness to enjoy them, or the prospect of some imminent▪ Disaster, are the cause of Fear and Guilt. But the exercise of Spiritual Joy and Holy Fear are consistent at the same time: for the serious reflecti­on on the Divine Attributes, excite both those Affections. We read that when Mary Magdalen, with the other Mary, came to the Sepulchre of Christ, at the bright appearance of an Angel that de­clar'd his Resurrection, they went away with fear and great joy. Sinful Affections are opposite to Grace, but Gracious Af­fections are inseparable. The fear of offending God is a preservative of our Joy in him: as a Hedge of Thorns is a Fence to a Garden of Roses. In the Kingdom of Love and Joy, the Re­verent [Page 278] Fear of God is in its Exalta­tion.

2. There is a Fear of Caution, that is always joyn'd with the other, and ex­cites us to walk circumspectly and exact­ly, that we may be always approved and accepted of God. The fear of the Lord is clean, effectively. This will pre­vent secret Sins, which are only known to God. Thou shalt not curse the deaf, nor lay a stumbling-block before the blind, but fear the Lord. Fear is an Internal Guar­dian, that keeps the Heart pure, of which God is the inspector and judge. It will not suffer us to Sin freely in Thought, nor foully in Act. When Fear draws the Lines of our Duty, our Steps will be Regular. Fear keeps us close to God, by the perswasion of his All-seeing Eye, and is oppos'd to the forgetfulness of God, the cause of all the Errors of our Lives. Holy Fear will make us to per­form our Duty in those degrees that are commanded, to please God. 'Tis the Principle of Perseverance: thus God assures his People, I will put my fear in their hearts, and they shall never depart from me. The Causes of back-sliding are Allurements and Terrors: pleasant Temptations sometimes so strongly in­sinuate into the Affections, that Love calls in Fear to its Assistance to repel [Page 279] them; for strong Fear and Delight are inconsistent. If Terrors are objected to drive us from our Duty, the greater Fear will over-rule the less; the Fear of God will expel the fearfulness of Man: For the most flaming Anger of Men is more tolerable, than a spark of his Displea­sure.

From hence 'tis evident, that the Fear of God is the Fountain of hero­ick Courage, and fortifies the Spirit, that the threatenings of Men cannot sup­plant our constancy. If our residence were perpetual in this World, it were a point of Wisdom to secure the Favour of Men; but since we must shortly dye, as surely as we live, 'tis extreme folly, by compliance and low respects to Men, to lose our interest in God, and provoke him, with whom we must be either in his favourable and felicitating presence, or in his terrible presence for ever. The Rage of Man cannot reach beyond the Grave, but the Wrath of God extends to Eternity. 'Tis a fearful thing to fall into the hands of the living God, who lives for ever, and can punish for ever.

Let us therefore be exhorted to pass the time of our sojourning in fear. Temp­tations are frequent, and we are frail, and are never safe without circumspecti­on. The Fear of God is the beginning of [Page 280] Wisdom; the principal part of it. Wis­dom is not imployed about trivial things, but affairs of moment. Now what is there of such consequence in the World, as the directing the Soul to Eternal Bles­sedness? How to escape the most immi­nent and destructive Evil, and to obtain the most desirable Good.

Indeed the Passion of Fear, when ex­orbitant and overwhelming, causes a wretched neglect of the means of Salva­tion. If a Ship springs a leak, and the Waters pour faster into it, than the Ma­riners can pump it out, and they see no­thing but the Sea ready to swallow them up, their Hearts and Hands faint, and they give over all labour. If Men are desperate, they will be disobedient: But we can never raise our Fears of God too high, if we retain a firm belief of his Mercy that rejoices over Judgment. This will not infringe our Liberty, but in­large it; for 'tis the most ignominious slavery to be under the dominion of Sin, and the just apprehensions of its terrible Consequences.

The Fear of God ingages him to be our Friend, and rescues us from all the perplexities to which we are lyable in this open slate. Many Sins are commit­ted for the fear of the Anger of Men, and presumption of the Mercy of God; [Page 281] but 'tis often found that a Religious Constancy gains more Friends than Car­nal Obsequiousness. When a Man's ways please the Lord, he will make his enemies to be at peace with him.

Especially in all acts of Worship, this Grace should be in its highest exercise. 'Tis the Apostle's direction, Let us draw near with reverence and godly fear, for our God is a consuming fire. We must so­lemnly consider the Greatness of God, who dwells in Light inaccessible, and is a consuming Fire to all that disparage him by slight and careless Addresses. Shall not his Excellency make us afraid? In Prayer let us draw near to his Throne in the deepest sense of our meanness and unworthiness; and tremble at the hear­ing of his Word. This dispositin will make us acceptable in his Eyes. The Lord saith, The Heaven is my throne, and the Earth is my footstool; to him will I look, who is poor and of a contrite spirit, and trembles at my word.

And in times of Temptation, when pleasing Lusts are imperious and violent, then 'tis necessary to controul them by the fearful remembrance, that for all these things God will bring us to Judgment. This will clear the Mind from the eclipses and clouds of the Carnal Passions, and [Page 282] keep the Senses under the dominion of the superiour and surer Faculties.

Blessed is the Man that fears always, that is continually vigilant in secret and society; who considers that God's Eyes are always upon him, in order to Judg­ment, and whose Eyes are always upon God, in order to Acceptance.

I Am now come to the Third General Head, the Motives to inforce the Duty of striving after pure and perfect [Page 284] Holiness; the Promises specified in the antecedent Chapter, That the Lord Al­mighty will receive us, and we shall be his Sons and Daughters; that he will dwell in us, his living Temples, and walk in us. This divine Relation and Communion the consequent of it, should keep the state of Perfection always in our design and view, and inspire us with unchang­able resolutions to endeavour the obtain­ing it. I will consider the Dignity and Happiness of this Relation.

1. The Dignity. Secular Nobility that is transfused from the Veins of Progeni­tors into the Veins of their Progeny, de­rives its lustre from Flesh and Blood; and the glory of the Flesh is like the flower of the Grass, so despicably mean and fa­ding. A Family that is distinguish'd by an illustrious Lineage, if not qualified with internal vertuous Dispositions be­coming their Extraction, is of no value, but in the vain fancies of Men: But the Relation to God as our Father, confers an Honour substantial and durable, in comparison whereof all the magnificent Titles in this World are but Shadows, and Smoak, and Dreams. We are in a state of Union with the incarnate Son of God, and in that respect dignified above the Angles; for their Lord is our Bro­ther. We are made partakers of the [Page 285] Life and Likeness of God, and Heirs of his Kingdom. This Dignity is truly di­vine, and of more value than Soveraign­ty over the Principalities and Powers of Darkness. Our Saviour speaks to his Dis­ciples, In this rejoice not, that Spirits are subject to you, but rather rejoice that your names are written in Heaven.

2. The Happiness of this Relation will appear in the Priviledges that are con­sequent, and comprehensive of all Bles­sings.

(1.) The title of a Son has annex'd to it the promise of the Pardon of Sin. This is declar'd by God himself, I will Mal. 3. 17. spare them as a Father spares his Son that serves him. There are spots in the best of God's Children. 'Tis equally impos­sible, there should be absolutely pure Ver­tues in the state of Grace, as unmixed Elements in the state of Nature: But our Frailties lamented and striven against, rather move his Compassion, than se­vere Displeasure. Sins of a heinous Na­ture presumptuously committed, retract­ed by Repentance, are not excepted from his pardoning Mercy. Of this there is the most comfortable assurance in David's case: For after his complicated Sin, when he was melted in Tears of Con­trition, God sealed his Pardon, and sent the notice of it by Nathan the Prophet. [Page 286] God was so entirely reconcil'd to him, that after his Death he gave this Testi­mony of him, That David did that which was right in the sight of the Lord, and turned not from any thing, that he com­manded him, all the days of his Life, ex­cept in the matter of Uriah: He would not name that Sin of so high a Provo­cation.

The Pardon of Sin is attended with all the most excellent Blessings, the testi­monies of his Favour. Guilt seals the fountain, and stops the current of Mer­cies; it exposes us to the Terrors of the Lord. If Sin be pardon'd, Peace of Conscience is a Rain-bow of Tranqui­lity in the storms of outward Evils. If Guilt be not abolish'd, a Sinner in the most shining Prosperity, has fearful dark­ness within.

(2.) This Relation gives us an adop­tive freedom, and joyful access to God in Prayer. God, upon his Throne of Glory, or his Throne of Judgment, strikes us with Terror; but upon the Throne of Grace, as our Father, invites our Addresses. The Apostle incourages us to come with boldness to the Throne of Grace, or Grace upon the Throne, dispen­sing Grace and Mercy in time of need. We stand in need of Mercy to pardon, and Grace to preserve us from Sin, of [Page 287] Counsel and Comfort in our various Exi­gencies, and our Heavenly Father is able and ready to grant our Requests.

'Tis the Law of Heaven, that Bles­sings are to be obtained by Prayer; for that is the homage due to God's eternal Greatness; 'tis the acknowledgment of his All-sufficiency, that he can supply all our Wants, satisfie our Desires, allay our Sorrows, subdue our Fears; 'tis the glorifying his Mercy that inclines him to relieve the miserable, and unworthy of his Benefits. The whole Trinity af­fords incouragement to our Faith in humble Prayer. The Mercy of the Fa­ther who receives them, the Merits of the Son who presents them, and the assistance of the Holy Spirit who indites them. If we come jealous as Strangers, or fearful as Slaves, and not with a Fi­lial freedom and relyance, we disparage his Love and Power. A regular trust, of Benignity in the giver, and distant from all presumption of Merits in the receiver, is very honourable to God, and beneficial to us. Our Saviour confirms our Hope by a powerful Argument; If you that are evil know how to give good gifts to your Children, how much more shall your heavenly Father give good things to them that ask him? The deduction is with convincing force and evidence: If [Page 288] the Natural Love of a Father be so deep­ly planted in his Heart, that 'tis prodi­gious if any deny necessary support to their Children; can you suspect that God will not supply the wants of his Chil­dren? An Earthly Parent may be unna­tural, or unable to relieve a Child; but in our Heavenly Father, Love and Power are truly infinite. The stedfast belief of this, is the soveraign Cure of piercing Cares, the great Composer of our di­stracted Passions. 'Tis the Apostle's Counsel, Be in nothing careful, but let your requests be made known with thanks­giving, and the Peace of God that passes un­derstanding, shall keep your hearts. There is no Blessing so great, no Evil so small, but we may pray in Faith to God, to bestow the one, and remove the other. Unvaluable Priviledge! He protects them from Dangers, relieves them in their Troubles, and releases them out of Trou­bles. His Eye is intent upon the Righ­teous; his Ear is open, and inclined to hear their cry; his Hand is as ready as powerful to deliver them from Death: David saith, I have set the Lord always before me: He is at my right-hand, I shall not be moved. In all his Combats, GodMagnum spec­tuculum videre Deum armatum pro te. Aug. Ps. 34. appear'd as his second: When his Dan­gers were extream, the sorrows of Death incompassed him, he dispatches a Prayer [Page 289] to Heaven for speedy relief; and God ap­pear'd in Arms for his defence.

I shall add for our Direction and Com­fort, that the Love and Providence of God is often as visible to the inlightned Mind, in denying some Petitions of his Children, as in granting others. Some­timesEt cum oras, magna ora, id est, ea quae sunt aeterna, non quae cadu­ca: Ista oratio ad Deum non pervenit, non audit Deus, nisi quod dignum ducit suis bene­ficiis. Amb. they play for temporal things, un­becoming their alliance with God, and their interest in his special Favour. 'Tis recorded of that Wise Theban, Epami­nondas, that when a Friend, greatly in his Esteem, requested his Favour to re­lease a mean Fellow, imprisoned for a Crime, he denyed him; and afterward released him at the desire of a despicable Person; and gave this Reason, That was not a Favour in proportion to the Dignity of Pelopidas, but suitable to the Quality of the other Petitioner. Thus the Children of this World, who believe no other Happiness, but the enjoyment of tem­poral things, sometimes obtain their De­sires▪ but the Children of Light are not heard in their Prayers for them; they being unsuitable to their Heavenly Dig­nity, and not the sure signs of God's Favour.

Sometimes, by mistakes, they pray for things prejudicial to their Salvation▪ and it would be a severe Judgment, if God should bestow them. We read of [Page 290] the possess'd Person in the Gospel, that the evil Spirit made use of his Tongue to request our Saviour, that he would not tor­ment him; that is, not expel him from his habitation. Thus the Carnal part, incens'd by the Tempter, is often clamo­rous to obtain as a Benefit, that which would be hurtful to the Soul, and God is merciful in the denyal. We know not what to ask, but our Heavenly Father knows what to give.

Sometimes God bestows equivalent or better Blessings than what his Children pray for. If God gives Contentment with Poverty, 'tis equivalent to Riches; if Patience with Sickness, 'tis better than Health; if eternal Life in Heaven, 'tis infinitely better than a long Life on Earth. He did not preserve the Martyrs fromMartyres non eripuit, nunquid deseruit? the Flames, nor forsake them in the Flames, but in those fiery Chariots con­vey'd them to Heaven.

Briefly, God never denies or delays to grant the Petitions of his Children, but for a greater Good to them: He always hears their main Desires; that is, be­stows such Blessings as are most condu­cive for his Glory, and their Good. This is the principal Petition of the Saints, in conformity to Christ in his exigency; he prayed to be saved from the approaching hour of his terrible sufferings; but subor­dinately [Page 291] to a higher request, Father glo­rify thy name.

Lastly, The Relation of Children to God, is not an Empty Title, but in­cludes an Interest in the Eternal Inhe­ritance. The Apostle infers, If sons, then heirs, heirs of God, co-heirs with Christ. The Sons of Earthly Parents cannot all inherit: the Eldest is the Heir, to maintain the Splendour and State of the Family; and the Younger have often but thin Provision. If a Kingdom be the Inheritance, 'tis appro­priated to one: the Throne is incommu­nicable. When Pharaoh made Joseph Viceroy of Egypt, he reserv'd the Throne to himself: In the throne I will be greater than thou. But all the Saints are Kings. Our Saviour comforts his Disciples, fear not little flock, 'tis your Fathers good plea­sure to give you the Kingdom: and his Power is equal to his Pleasure. They are the Children of the King and King­dom of Heaven. The Kingdom, with a Note of Excellency, in Comparison of it, all the Kingdoms of this World, in their blazing Glory are but a faint Figure and a Foil. Transcendent Privi­ledge▪ Infinite Bounty! All the Con­ceptions we can form of Happiness are eminently in God. He is the Glory, the Joy, the Perfection, the Satisfaction of [Page 292] Intelligent Creatures. He alone can fill the Capacity of Comprehensive Im­mortal Spirits. He is their Eternal and Entire Inheritance, possess'd equally by all, without diminution to any. As the Light of the World is enjoyed by all without prejudice to any: according to the Apostles Expression, The Inheritance of the Saints in Light. The Eternal Enjoyment of God, excludes all Fears of losing it: there is a perpetual security from all change and separation: and ex­cludes all possible desires of a better State. Without Divine Revelation we could never have had any discovery of this Super-natural Blessedness. The Apostle prays for the Ephesians, that the God of our Lord Jesus Christ, the Father of Glory, would give unto them the Spirit of Wis­dom and Revelation, in the knowledge of him, the eyes of their understanding being inlightned, that they may know what is the hope of his calling, and what is the riches of the glory of his Inheritance in the Saints. God is infinitely Rich in his Perfections, in Mercy, in Wisdom and Power, and as the Father said to his Son in the Go­spel, Son all that I have is thine; so all his Attributes are exercis'd for the hap­piness of his Children.

The difference is observable between an Earthly Inheritance, and the Hea­venly. [Page 293] For Estates and Honours, con­veyed by Descent, are not possess'd till the death of the Fathers, but we par­take of the heavenly Inheritance because our Father lives: and we must dye that we may enjoy it: for flesh and blood can­not inherit the kingdom of Heaven. What manner of love is it, that we should be the Sons of God? When Pharaoh's Daugh­ter compassionately preserved Moses, an expos'd Infant, and adopted him to be her Son, 'twas rare and wonderful Good­ness. The Priviledge was so high, that the Self-denial of Moses is Recorded with this Illustrious proof of it, that he refus'd to be call'd the son of Pharaohs daughter. But she had no Son of her own. Adop­tion is a Legal Supply, for the want of Natural Progeny. But God had an E­ternal Son the Heir of his Love and Glo­ry, the adequate Object of his Compla­cency, yet he raised us to so near an Alliance. Men adopt Sons for their Support and Comfort, and usually those in whom some praise-worthy qualities appear. God did not want a Son, but we wanted a Father: in thee the fatherless find mercy. There was nothing in us but Sin and Misery, an occasion of his Mercy.

'Tis added by the Apostle, we are co­heirs with Christ. This may seem to be a Usurpation upon his Prerogative, who [Page 294] is invested with the Supremacy of Hea­ven. But this is easily clear'd, by con­sidering that Christ has a double Title to the Inheritance: 1. A Natural Title as the Son of God, in a transcendent and peculiar manner. From Eternity there was a mutual Possession of the Father and the Son, wherein their Blessedness consists. This Title is singular and in­communicable. 2. An acquir'd Title by his Meritorious Obedience and Sufferings. Therefore God has exalted him above all Eph. 1. 21. principality and power, and might and do­minion, and every name that is nam'd, not only in this world, but in that to come. And such is his astonishing Love, he associates us with him in this Title: he communicates a right to us in his King­dom, by the Merits of his Death, and introduces us into Possession by his Me­diation. His Glory is consistent with ours and inseparable from ours: for when the Head is Crown'd, the Members Reign. The Saints sit down with him in his throne, as he is set down on his Fathers Throne.

2. Let us now consider how influen­tial this Priviledge is, to make us intirely Holy.

1. 'Tis most worthy of observation, that God, who might by meer Empire and Authority command us to do our [Page 295] Duty, is pleased by gracious inducements to endear our Duty to us. He might by Dominion and Power Constrain us, but he is pleased by the sweetest Affecti­ons to allure us. A wise Prince, accord­ing to the Rules of true Policy, will ra­ther govern by Love than Fear: for his Safety and Tranquility is more preserv'd by it. Fear may secure him from open Rebellions and Assaults: but Love from secret Underminings, from Treachery and Poison. 'Tis true, there is no such Motive inclines God to allure our Love, but his design is to gain our hearts to Obey him, that he may Crown our Obe­dience. Fear restrains us from provok­ing him, but Love makes us Active and Chearful to please him. Now what can be a more powerful Obligation to Love him, than the receiving us into the high and dear Relation of his Children? If we look up to God, and down upon our selves, we shall be struck with equal Ad­miration and Confusion. There is a rare and most affecting Example of hum­ble Thankfulness Recorded in Scripture, when David said to Mephibosheth, Fear 2 Sam. 9. 7, 8. not, I will surely shew thee kindness for Jo­nathan thy fathers sake, and will restore thee the land of Saul thy father, and thou shalt eat bread at my table continually; he bowed himself and said, What is thy Ser­vant, [Page 296] that thou shouldst look on such a dead Dog as I am? Mephibosheth was of Royal Extraction, and the Son of Jonathan, who infinitely deserv'd of David, yet how does he vilifie himself to magnifie the King's Favour? What an extream disparity is there between the Kindness of David, and the condescending com­passionate Love of God? He is the High and Holy One; we were Enemies to him, and had our Portion with Dra­gons, yet he has received us into his Family, and adopted us into the Line of Heaven.

2. Consider, the Promises so exceed­ing great and precious, so stable and sure, are conditional, and not to be obtain'd without consent to the terms specified in them. The Promises of the Gospel are most free in their original and rise, the Love of God; but their performance is suspended upon such terms, as the boun­tiful God requires of us. 'Tis true, his Grace assists us to perform them, and the performance is for the full and final Glory of his Grace: But the Conditions are indispensably requir'd. The terms of the Gospel are as strictly enjoyn'd to our obtaining Salvation, as the terms of the Law were to preserve the happy Life of Man in Paradise. 'Tis not within the compass of Omnipotence, to admit us to [Page 297] partake of Adoption and Communion with God, without our being cleansed from Sin, and being changed into the Image of God. It would disparage the unspotted Holiness of God to take one into Sonship, and to manifest his com­placential Love in him, that continues in the state of polluted Nature. While Men are alienated from the Life of God, they cannot have a Filial Relation to him: For God cannot deny himself, nei­ther can there be Communion with him. We are directed to draw near to God, and he will draw near to us; but we must cleanse our hands, and purifie our hearts. St. John declares the Heavenly Priviledge of Christians, Truly our Communion is with the Father, and with Jesus Christ; and he declares the terms of it, If we walk in the light, as he is in the light, we have fellowship one with another. Com­munion implies freedom and fruition, a mutual intercourse of Mercies and Du­ties; the Soul ascends to God by acts of Faith and Love, and God descends into the Soul by excitations of Grace, and in­fluences of Joy. There can be no Love without Likeness, nor Fellowship with­out Love. According to the degrees of our Holiness, the more exact is our re­semblance of God, and the more clear and comfortable is the evidence of our [Page 298] Filial Relation to him. Fire is more clearly discovered by Flame, than by a little Heat; so Grace is most conspicu­ous in the view of Conscience, by its radiant Operations.

The Spirit of Adoption is the Spirit of Regeneration: 'Tis from his testimony with our Spirits, that we have the com­fortable assurance, that we are the Chil­dren of God. The Spirit first works be­fore he witnesses, and his testimony is always in conformity to the Rule of the Word, wherein the infallible Characters of the Children of God are laid down. The testimony is argumentative and de­clarative from those divine Dispositions that constitute the Children of God.

God is terrible to the Conscience, and distastful to the Affections of the unholy. The bright and serene face of the Hea­vens is pleasant to the sight, but a black Cloud charg'd with Thunder-bolts, and that threatens Storms, is look'd on with fear. The Countenance of God is a re­freshing Light to his obedient Children, but is a tormenting Fire to the unsancti­fied. They are averse from the society of the Saints in the Ordinances, because God is peculiarly present with them. They are unwilling to retire from the Vanities and Business of the World, lest Conscience, God's Deputy, should re­member [Page 299] them of their neglected Duties to God; and above all things they are afraid to dye, because then, the Spirit returns to God that gave it.

Now if the Paternal Relation of God be the ground of his most dear and be­neficent Affection to us, shall it not be the motive of our dutiful Affection to him? If I be a Father, where is my ho­nour? We are commanded to follow God as dear Children: The obligation is clear­ly Natural, from our Heavenly Origi­nal and End. We are excited by our Re­lation; As obedient Children, not fashion­ing our selves according to the former Lusts in your ignorance; but as he who has called us is holy, so be ye holy in all manner of Conversation. And we are exhorted to be blameless and harmless, the Sons of God without rebuke, in the midst of a crooked and perverse generation, shining as Lights in the World. If we are cold and care­less in our Duty, how justly may we be upbraided with that Question of Confu­sion, Do you thus requite the Lord, O foolish People and unwise? Is he not thy Father, that bought thee, and made thee? Is any thing more contrary to natural Conscience and supernatural Grace, than for those who are in title and relation the Children of God, to renounce that Relation by a course of Life directly op­posite [Page 300] to it? To be called a Child of God, is a title of the highest Honour; and what a vile degeneracy is it, what a stain and infamy is it, for such to mind earthly things, to set their Affections on perishing Vanities, that defile and debase them? 'Tis a title of the most perfect Liberty; If the Son make you free, you are free indeed. What a disparagement is it to Believers to be fastened by the Chains and Charms of their Lusts, in a most ignominious slavish bondage? 'Tis a title of Consecration; Holiness to the Lord is ingraven in their foreheads, the visible profession of Christians: Now can they conform themselves according to the custom of this World, which lyes in wickedness, unless all Filial Affections to God be dead, or very languishing in their Breasts? A sacred Ambition, an active Zeal to adorn the Gospel, to live becoming the dignity and purity of our Divine Relation, is the great Duty in­cumbent on us.

To conclude this part, there may be sincere Grace in a Person, but through neglect of improving it to degrees of eminence, a Child of Light may walk in Darkness, and be deprived of the Sense of God's present Love, and the joyful Hope of future Happiness: He may fear that in every Affliction here, there is [Page 301] Anger without any mixture of Favour, and in the approaches to Eternity be in distracting Doubts about his Future State, and an anxious Expectation of an uncer­tain Sentence. 'Tis our Interest, as well as Duty, to strive to excel in Holiness.

I shall now apply this Doctrine; 1. By inquiring whether we are proceeding to Perfection. 2. Propound Directions how we should follow it.

1. I shall lay down some Rules where­by we may discern, whether we are pro­ceeding to Perfection. 'Tis requisite to premise, there may be an easie mistake in the Judgment, about the truth and strength of Grace in Mens Souls▪ In­deed, there are clear and plain Rules in Scripture to judge of our Spiritual State, but the dark and crooked Hearts of Men misapply them. Carnal Men are apt to mistake Presumption for Faith, and think the bolder they are in presuming with­out a Promise, the stronger they are in believing. They mistake a fruitless sor­row for Sin to be Repentance. They sin and repent, and after Repentance they sin; and walking in a circle of Repent­ings and Relapsings, take not one step towards Heaven. But real Saints are often complaining of their want of Grace, [Page 302] and condemning themselves for their not improving the Means of Grace. Their desires are ardent and ascending to Per­fection, and they judge of their defects by that Measure. He that Sails before the Wind in a River, and sees men walk­ing on the Shore, to his Eye they seem to stand still, because of the swift moti­on of the Boat. Thus the Saints judge of their Imperfections, by the swiftness of their desires after compleat Holiness. I shall lay down two general Rules of Trial, concerning growth in Grace; and proceed to particular discoveries.

1. The Vanquisting of Sin, is a cer­tain indication of the Power of Grace. During the present Life, from its first rise, to its last fall, the Corruption of Nature in some degrees remains in the Saints. The flesh lusts against the spirit, and the spirit against the flesh, that we cannot do the things we would. Now the strength of Sin is discover'd, by the rea­diness of the heart to a Temptation. Some are entangled at the first sight of a pleasant Object. The Tempter needs not raise a battery against them, for the treacherous Party within opens the Gates of the Senses to receive his Temp­tations. Others, though unrenewed by Sanctifying Grace, yet there is in them such a resistance between the Law of [Page 303] the Mind, and the Law of the Members, such a conflict between Conviction and Corruption, that they resolve to forsake Sin, and by Restraining Grace, are in some Instances kept from doing it: but ordinarily when Temptations are very inviting, they consent and commit Sin. Nay the Saints are sometimes surpriz'd and soil'd by the Tempter: David by a sudden glance was overcome, and fell into a Sin of a very foul Nature. Pet [...] at the challenge of a Servant denied his Master, and was almost frozen to death with Fear, 'till the compassionate Eye of our Saviour warm'd and melted him into tears of Repentance.

To prevent Mistakes, it must be con­sider'd, that the ceasing from the acts of Sin, does not always proceed from victo­rious Grace. In the absence of alluring Objects there is a ceasing from the vici­ous acts, but the sinful Affections may be then most intense: as Hunger is more sharp in a time of Famine, when there is no Food to satisfie it; and Thirst in a Wilderness where there are no Springs or Fruits to refresh it, is more burning and tormenting. Sometimes through Impotence or Age, Men are disabled from doing the Sin they still Love. As a Disease causes such a distast of pleasing Meats and Drinks, that an [Page 304] intemperate Person is forced to abstain from them. Sometimes a Man from his Constitution may be averse from a par­ticular lust without a Spiritual Change in the Heart. Some are frightned from Sin by the Terrors of Conscience, they dare not drink the pleasant Wines, from an abhorrence of the dregs at the bottom, and others are allur'd from a Sin by a new Temptation. But Spiritual Mortificati­on consists in this, the Carnal Affections, are Spiritualiz'd; Sensual Love is fast­ [...]ed upon the Beauty of Holiness, Co­vetous Desires change their Objects and are ardent after the Treasures of Hea­ven, and the dearest Lusts are kill'd.

Now the more easie, frequent and clear the victory over Sin is in propor­tion, Grace is advanc'd in the Soul, and its power is seen. Every Renewed Per­son is a Soldier under the illuminating Conduct and Empire of the Spirit; and acquires new strength by every new Victory over the Carnal part. Some­times the Carnal Appetite so strongly sollicits the Will to consent to a propo­sal, that 'tis wavering, and although the Inclination does not proceed to the act of Sin, and the Conception be Abortive, the Victory is then imperfect, and o [...] ­tain'd with difficulty. There are lin­gering Inclinations still wo [...]king in our [Page 305] Hearts, towards present and sensible things, but when Grace is in the Throne, it enables a Man freely and readily to re­sist those enticing Objects that ravish the Carnal Affections. We have an admi­rable Instance of this in Joseph, when tempted to Folly by his Mistress, he pre­sently and constantly rejected her Impor­tunity, and repeated Sollicitations; and as Paul easily shook the Viper from his Hand into the Fire without hurt, so he preserved his Purity untainted: This ar­gued the dominion Grace had over the sensual Appetite.

The more frequent our prevalency o­ver Temptations is, argues the strength of Sin is broken, and the firmer radica­tion and vigour of the Divine Nature. As the house of Saul grew weaker every day, the house of David grew stronger. As the old Man decays, the new Man in­creases in strength.

The more compleat the victory is over Sin, the more clear indication we have of the power of Grace. The compleat­ness either implies the extent of the vi­ctory over the whole body of Sin, all the Lusts of the desiring and angry Ap­petites, when no Sin is indulged, though pleasant and profitable, and though it may seem never so small; for the Com­mand of God is strict and severe against [Page 306] every Sin, as it was against the Amale­kites, all must be destroyed. Indeed, no Sin is truly subdued, but all are in some de­grees mortified. Or the compleatness of the victory implies, not only the abstain­ing from the outward act, but the mor­tifying of the inward Affections, the first seeds of Sin.

In short, the excellent degree of Grace is most evident in destroying the select and superiour Lust, that leads and ani­mates many other; as the honour and greatness of a Victory is from the strength of the Enemy that is vanquish­ed. And the power of Grace is disco­vered, in securing us from being foil'd by sudden unexpected Temptations. We read of the Tempter, He came to our Sa­viour, but found nothing in him, and could not fasten any impression on him. 'Tis true, 'tis morally impossible to attain to this Perfection, to be always watchful in this state of frail Flesh; then mili­tant Holiness would be triumphant: But it should be our earnest endeavour to be so fortified by holy Resolutions, and so vigilant, that though we are surrounded by innumerable Enemies, we may not be surprised by them. The present re­ward of subduing Carnal Lusts, exceeds all Carnal Satisfaction. What sweeter reflection can there be of Conscience, [Page 307] the only true and internal Comforter, than upon Innocence and Victory?

2. The discovery of our progress in Holiness, is made by the habitual frame of the Heart, and the fixed regularity of the Life. There cannot be a true Judg­ment of a Christian, either when he is best disposed, or when he is worst dis­posed. One that has less Grace, may sometimes in the use of the Ordinances, feel high and holy Affections in an un­usual manner: An excellent Saint, in time of temptation, may feel the power of Corruption strangely great. A strong Man in a fainting Fit is weaker than another; a weak Man in a Fever is stronger than two. But we may judge of the degrees of Grace by the spiritual frame of the Heart, and the actions flow­ing from it. The character and deno­mination of Men in Scripture is from two Principles, the Flesh and Spirit. The Apostle tells us, That they that are after the Flesh, do mind the things of the Flesh, and they that are after the Spirit, the things of the Spirit. Those who are not distinguish'd from the Carnal in the Resurrection of Grace, shall not be sepa­rated from them in the Resurrection of Glory.

The Carnal are under the prevalent influences of the outward Senses; their [Page 308] Minds and Wills, their Imaginations and Affections, their Discourses and Actions, are all pointed on the Earth; their weak Eyes are dazzled with the false lustre of worldly things; their Hearts are ra­vish'd with them. With what an accent and emphasis do they express their de­sires, Who will shew us any good? The World is the principal Object of their Esteem and Love; they labour conti­nually; they sweat and freeze, and move in a circle of toilsome Employments; their desires are uncessant and unsatisfied without obtaining it; and their acqui­ring one thing, kindles desires after ano­ther: But how slow and slack are their endeavours after eternal things? They use God to enjoy the World.

But the Saints are spiritual in their Principles, Objects and Ends. God is a pure Spirit, and the more we are spiri­tualiz'd, the more we partake of the Divine Nature, and are pleasing in his sight. This discovers it self by our E­steem, Affections and Conversations: When the Mind is purified from Carnal Prejudices and Passions, then the beauty and goodness of God, all his amiable excellencies, appear, and powerfully at­tract the Thoughts and Affections. The Christian that can say with the Spirit of [Page 309] the Psalmist, Whom have I in Heaven but thee, and there is none upon Earth I desire beside thee; and in the Expression of the Church, The Lord is my portion, saith my Soul, he is spiritually-minded. He places his Happiness in the Favour and Fruition of God: His temporal af­fairs are subordinate to his main design: He prosecutes with the greatest resolu­tion, diligence and delight, his blessed End: He uses the World to enjoy God: Riches is principally valued by him, as he sees God's Love in them, and shews his Glory by them. Now 'tis an infalli­ble Rule, as we are affected towards God, and those things that have the near­est resemblance to him, accordingly we may judge of the degrees of our Spiri­tuality.

More particularly,

1. The Divine Law is a clear Glass, wherein the Wisdom, the Rectitude, the Goodness and Holiness of God are evi­dent; and consequently according to our Valuations and Love to it, there is a sure sign of a Divine Temper, and its preva­lency in the Soul. David, the Man af­ter God's own Heart, declares it to be his incomparable Treasure, his dearest En­joyment: 'Twas the pleasing Object of his Mind and Will: 'Twas his meditation all the day. He expresses his Love to it [Page 310] in the highest degree, by intimating 'tis inexpressible. Oh how I love thy Law! He loved it, because 'twas pure. The Ho­liness of God so conspicuously shin'd in its Precepts, that it was as strong an in­gagement to his Affections, as the Ma­jesty of God by its Sanction, oblig'd his Conscience to obey it.

2. When the Worship of God, in its purity and simplicity, is the Object of our Esteem and Love, 'tis the effect of a spiritual frame of Soul. During the Levitical Dispensation, the Service of God was perform'd with Pomp and Lu­stre, suitable to the Church in its mino­rity, when Faith did need the assistance of the Senses: But now the Church is come to mature Age, and brought to nearer Communion with God, the gau­dy allurements of Sense are taken away. Men are naturally under the dominion of Sense; of this there is the most clear and palpable Proof in the Heathen World, that would rather worship visi­ble Idols, than the true invisible God. 'Tis a certain indication of Mens Carnal Minds, that they are pleased with Carnal Service, that lavishly runs out in For­malities, which by sympathy works up­on them. This affects the Eye, and is far more easie than Spiritual inward Wor­ship, that issues from the strength of the [Page 311] Soul, and is performed with attention and ardency. This is very disparaging to the Nature of God; for it proceeds from the conceiving of him to be like themselves, (who are not Heavenly and Spiritual) to be pleased with an Earthly Bodily Service. The introducing Thea­trical Ceremonies into the Service of God, is directly opposite to the simpli­city of the Gospel. Whatever pretences are made, that they set a gloss upon the plainness of Christian Worship, and make it more amiable and venerable, they are like the artificial Painting of natural Beauty, that corrupts and does not commend it. The productions of Humane Minds are imperfect at first, and are polish'd, and arrive to perfection by degrees: But Divine Institutions are compleat in their kind at first, and the more they recede from their original, they lose of their purity and perfection. How acceptable those parts of Worship are, (not chosen and commanded by God) we may clearly understand by con­sidering, that the enjoyning such new Rites, is a tacit presumption that the Reason of Man knows better how God should be honour'd than himself does; and how unprofitable they are to us, is evident; for being used without his War­rant and Promise, we cannot expect the [Page 312] conveyance of his Grace, and obtaining his Favour by them. Only Spiritual Re­ligion, the inward reality, is of value in his esteem. When the Understanding is spiritually inlightened, it esteems the sim­plicity of Gospel-worship to be its true Beauty: 'Tis like the nakedness of Pa­radise, the indication of the unstained Purity of our first Parents in that state.

'Tis true, in the Worship of God, we are to glorifie him with our Bodies, to behave our selves in such a manner, as may express Reverence, and excite Affe­ction; but the joining Humane Devices upon that pretence, is the snare of Con­science, and has been fatal to the Peace of the Church.

3. The Mind, when spiritually illu­minated, sees the true worth of the Saints, though in an obscure condition, and accordingly honours and loves them. 'Tis the character of one that shall dwell Psal. 15. 4. in the holy hill of God, that in his Eyes a vile person is contemned; but he honours them that fear the Lord. Carnal Men are struck with outward Splendour, but inward Beauty is not within their pro­spect. They despise the holy, who are poor and mean in their outward circum­stances. But the Spiritual Man looks upon those who are lofty and lawless, with Contempt, as beneath Men, in an [Page 313] ignominious bondage to their Lusts: But the godly, who are dignified with the glorious Titles of the Saints, and Sons of God, are most precious and dear to him. It is easie to know a Picture well drawn, if we are acquainted with the Person whom it represents: Those who know what Holiness is in God, know what it is in Men. Holiness is the essen­tial purity of his Nature, whereby he is infinitely opposite to all Moral Evil. Accordingly, those who are undefiled with sinful Evils, are certainly his Chil­dren. David stiles them, The excellent in whom is all his delight. It argues a clearer Spirit, and more sacred Temper, to discover the shining excellencies of the Saints, notwithstanding their eclipse by the interposing medium of their Af­flictions. The Apostle tells us of some that wandred in sheeps-skins and goats-skins, Heb. 11. 37, 38. being destitute, afflicted, tormented, confi­ned to dens and caves, of whom the World was not worthy.

The Divine Image is renewed in the Saints, and shines in their Lives, and makes them amiable in God's Eyes, and so dear to him, that he gives them in charge to the Angels, the Armies of Light, those bright and vigilant Guar­dians, to secure them from Evil. They are glorious within, tho' often disguised [Page 314] and shaded by Poverty, and Afflictions. Without an internal Light their value is not known.

3. To preserve an equal temper of Mind, and tenor of Conversation, in the various turns and changes of the present state, argues an excellent degree of Ho­liness. The condition of Men in this World, is like the Sea, the Theatre of Inconstancy. Their Affections are like the Wind, some are Turbid, others Se­rene and Chearful; some Warm and Comforting, others Cold and Sharp; some Placid and Gentle, others Stormy and Furious; and 'tis as difficult to regulate the Affections, as to order those discor­dant Spirits in the Air. They are the most depraved Faculties in Man: there are some sparks of Light and Purity in the Natural Conscience, but the Passions are the Fountains of Sin and Folly. By their unruly Insurrection, the understand­ing is depos'd, and Men are brought in­to a brutish Servitude. They are some­times Jealous to Rage, Sad to Despair, Dead with Fear, Drunk with Joy and fond Hopes of conceited Happiness. To free us from their Vanity and Tyranny, is the most Noble effect of Grace.

[Page 315]Now these dark Powers are never more unruly and turbulent, than in the change of Conditions, whether Prospe­rous or Calamitous. The observation of Hippocrates, that the change of Seasons breeds Diseases in the Body, is equally true in the change of Mens Conditions with respect to the distempers of the Mind: especially if two Circumstances are joyn'd, that the Changes be great and sudden: as 'tis an insufferable vio­lence to Nature to pass immediately from one Extreme to another. 'Tis ar­gued on both sides whether sudden and great Calamities do more disorder the Mind by Despair, or sudden and great Prosperity, by vain Presumption. This may be said, that Afflictions are more apt to restore Reason that was lost in Prosperity, as is visible by frequent Ex­perience: and in sudden Prosperity ma­ny have lost the Understanding they had in a low Condition.

'Tis a point of high and holy Wisdom, little understood and less practis'd, to manage Prosperity with Humility and Discretion, and bear Adversity with Pa­tience, to possess the Soul, and guide it by clear and steddy Rules becoming eve­ry Condition. St. Paul declares, I have Phil. 4. 11, 12. [Page 316] learn'd in whatsoever state I am, to be con­tent: I know how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hun­gry, both to abound, and to suffer need. In Prosperity he was lowly and temperate, ready to resign all at the first call of the Giver. In Adversity he was content, as if he had a secret Treasure, a conceal'd Fountain issuing from within, he was Rich in his deep Poverty; for 'tis not acquiring Possessions, but the retrench­ing our Desires, that makes us truly Rich. All the Gold and Silver of the West-Indies, and the Pearls and Jewels of the East, cannot truly enrich the Soul. This Lesson he had learnt in the School of Heaven, and by Experience and Ex­ercise made it Familiar to him, as our Saviour learnt obedience by his Suffer­ings.

This is a Duty as difficult as excellent: therefore a wise and holy Man either conscious of his own weakness, or suspi­cious of his strength, so earnestly depre­catedProv. 30. 8, 9. the Extremes: Give me neither poverty nor riches, feed me with food con­venient for me, lest I be full and deny thee, and say, who is the Lord? Or lest I be poor and steal, and take the name of the Lord in vain. He was not without doubt or [Page 317] danger, lest he should be corrupted by Prosperity, or foil'd by Adversity. There is great hazard in either, but more in Fulness than in Want, as was touch'd on before. He that rows in a Shallop near the shore, needs not the Skill and Cou­rage of a Pilot that directs a Ship through Tempestuous Seas, and with his ill-go­vern'd Ship must sink to the bottom. The Temptations of Prosperity are more numerous: a swarm of Flyes come to sweet things: and are very grateful to the sensual Appetites: the Temptations of Adversity are troublesome and griev­ous, and at their appearance Nature re­coils from them: and accordingly the Tempter manages them: he insinuates into the Heart like a Serpent by Plea­sures, and transfuses his poison indis­cernibly, but like a Roaring Lion he pursues the Afflicted. Experience in­structs us that many have made an easie forfeiture of their Integrity, when Pro­sperous, and in sharp Afflictions have been recover'd. But in heavy Calami­ties, we are apt either to be fir'd with Discontent, and constructively to dis­pute with God about the Righteousness of his proceedings: or to faint and lan­guish by bleeding inwardly: Vexation and immoderate Sorrow hinder the free [Page 318] Exercise of Reason and Religion, and Mens sufferings occasionally increase their sins. As when Physick does not work well, it improves the Disease, and brings Death more speedily and pain­fully.

Now 'tis rare to a wonder to see a Person wisely to manage these wide ex­treams: and that there is not such a variation of Scenes in the Passions ac­cording to External accidents. If the Sun should make a search, it would dis­cover but few among the numberless number of Christians, that enjoy pro­sperity without Insolence, or suffer Ad­versity without Impatience, or such de­jection as exceeds the Rule of the Passi­ons. To endure the burning Line and frozen Pole, without distempering the Blood and Humours, proceeds from a sound and firm Constitution. To re­ceive no hurtful impressions by great changes of Condition, discovers a habit of Excellent Grace and Vertue in the Soul. Thus when a Person retains an humble Mind with rising Honour, when Affability, Modesty and Condescension are joyn'd with Courtly Dignity, 'tis the effect of great Vertue and Victory over the Natural Passions. 'Tis said by [Page 319] the Psalmist, The Sun knows its going down: when arrived at the Meridian Circle, and shining in his richest Beams, the revolution is certain, and he sets in the Evening. So when those who are in their highest elevation of Honour, understand themselves, and with sober and sad thoughts consider they must shortly decline, and set in the dark Grave, 'tis the effect of excellent Vertue. When those who from a mean Conditi­on, come to abound in Riches, do not set their hearts on them, remembering they often take Wings and fly to the Heavens, and the Possessors must short­ly fall to the Earth, when they do not furnish provisions for their Lusts and Licentiousness, but use them with dis­cretion, when they employ them for Sacred and Merciful Uses, considering they are not Proprietors but Stewards, when they consider their Receipts and Expences, and the strict Account they must give of all, this adorns the Go­spel.

And in the sudden Fall from a Pro­sperous, into a Calamitous Condition, when a Man looks upward to the Soveraign Disposer of all Events, with meek Submission, and resign themselves [Page 320] to the Will and Wisdom of God▪ whose end is to refine, not consume them, by a Fiery Trial: When they are more sollicitous to have their Af­fliction sanctified than removed, and bless God for taking, as well as giving his Benefits; this is the effect of Excel­lent Grace, and has a Rich Reward at­tending it.

4. TO be strict and severe in judg­ing our selves, to be can did and favourable to others, argues a Man to be a proficient in practical Religion. The Divine Nature planted in the Saints, is as contrary to Sin, as Life is to Death; and according as Grace is more lively in them, there is a quicker perception, a more feeling sense of Sin, and a stronger detestation of it. For the clearer appre­hensions we have of the Majesty and Pu­rity of the Law-giver, the more exten­sive understanding of the perfection of the Law, the Rule of our Duty and Judgment, the more intimate and exact inspection of our Hearts and Actions, the more deeply we are affected with our Defects and Defilements. How does Agur (whose Wisdom and Holiness ap­pears in his choice of a Mediocrity be­fore Riches) vilifie himself, Surely I am more brutish than any Man, and have not the understanding of a Man; I neither learned Wisdom, nor have the Understand­ing of the holy. With what an emphasis does he express it, Surely I have not: It was not a superficial acknowledgment, but proceeded from the depth of his Soul. How does the Psalmist aggravate [Page 323] his being surpriz'd by a strong Tempta­tion? So foolish was I, and so like a beast before thee. The Prophet Isaiah, after his vision of God upon a high Throne, and all the Sanctities of Heaven about him in a posture of Reverence, how does he break forth in perplexity! Wo Isa. 6. is me, for I am a Man of unclean Lips, and dwell with a people of unclean Lips; for mine Eyes have seen the King, the Lord of Hosts. St. Paul, tho' the most exact observer and example of the Duty of Christians, who never shed a Tear for his Sufferings, how passionately does he complain of the reliques of Sin? O wretched Man that I am, who shall deliver me from this body of death? A scratch in a piece of Canvas is hardly discovered; but if a Picture be drawn upon it, 'tis very visible. When the Image of God is drawn in the Soul, the least Sins are observ'd.

But with what allays does the Apostle speak of the fierce Zeal of the Jews, against the Doctrine of the Gospel, and the professors of it? I bear them record, Rom. 9. 2. they have a Zeal for God, but not accord­ing to knowledge. He distinguishes be­tween the sincerity of their Zeal, and the error of it in the mistaken Object. But he detests his own persecuting the Church, (though capable of the same [Page 324] allays,) as Fury and Madness. If there be any mitigating Circumstance, as in­voluntary Ignorance, sudden Surprize, or a strong Temptation, (as in Peter's case, his Mind was so intent upon avoid­ing the present danger, that he did not consider his Duty to his Master; and this qualified his Sin to be an Infirmity, and not treacherous Infidelity) if there be no design'd depravedness, and pesti­lent perverseness of Mind, Charity will make an indulgent allowance for it. It is the inseparable property and excellen­cy of that Grace, It bears all things, be­lieves all things, hopes all things, endures all things; so far as is consistent with Wisdom and Discretion. He that hatesPerfec [...]orum est nihil odisse in peccatore praeter peccatum. Aug. nothing in a Sinner but his Sin, has made a good progress to perfection.

There are many that dilate and dis­perse their sight to discover the faults of others, but do not contract it to look in­ward, and see their own. They are sharp in observing and aggravating other Mens Sins, to be esteem'd zealous; and sometimes Hypocrisie is spun so fine, as to seem to be uncounterfeit Holiness: But they cannot conceal themselves from God and Conscience. The sincere Chri­stian sees his own spots, and the sense of them inclines him to be favourable to those who are overtaken with a fault. To [Page 325] overcome our own Passions, and meekly to bear the Passions of others, is the ef­fect of victorious Grace. The deep sha­dow of Humility sets a lustre upon all other Graces, and makes them amiable in God's sight.

5. To prefer the testimony of an un­reproaching Conscience in the sight of God, before the esteem and praise of Men, is an argument of excellent Grace. There are many whose Vertue had ne­ver appear'd so bright in publick view, and gone so far, had not Vanity attend­ed it: For the relish of Praise they will do praise-worthy things. Their Good­ness is defective in the principle; and when the spring is down, their Religion is at an end. Their Works appear in their true colours, to the inlightened Conscience; for no Man can deliberate­ly deceive himself. Now in many In­stances it is evident, that the Judgment of God, and of the World are opposite; That which is highly esteemed among Men, is abominable in God's sight; and what is pleasing to God, is despised by Men. Now when a person, with Religious Constancy, proceeds in the way of Holi­ness, and of his universal Duty, though he is exposed to the imputation of Folly, and consequently the scorn of the World, and will not neglect his Duty to pre­serve [Page 326] his Fame, but fully and finally per­severes in his Obedience to God, he is a confirm'd Saint: For 'tis evident, he loves Goodness for its own sake, with­out mercenary mixtures; and despises all temporal respects that are inconsistent with it. The Apostle declares, 'Tis a small thing with me to be judged by Man's judgment: His ambitious labour was to be accepted of the Lord, whose favour­able testimony of his fidelity, would be his eternal honour, before the glorious and immense Theatre of Angels and Men, at the great day. He chose to be among God's treasures, though despis'd as the off-scouring of the World. The inward testimony of Conscience, which is the sweetest Friend or sorest Enemy, is incomparably more valuable, and to be preferr'd before all the painted air, the vain applause of this World. 'Twas Job's resolution, when his undiscerning and severe▪ Friends tax'd him for Hypo­crisie, My heart shall not reproach me so long as I live. There is such a convin­cing evidence of this Rule to judge Men by, that the Roman Philosopher says, Whoever despises the Fame and Reputation Boni Viri fa­mam propter Conscientiam. Sen. of a good Man, to preserve his Conscience inviolate, has attain'd to an heroick degree of Goodness.

[Page 327]6. The serious, constant and delight­ful performance of Religious Duties in secret, is a sure testimony of a holy and heavenly Spirit. The Duties of Prayer and Praise in society, are perform'd ma­ny times from custom, and false respects to the eyes of Men; and are fashional without the exercise of holy Affections, the life of those Duties. Our Saviour tells us, That the light of the Body is the Eye, if thine Eye be evil, thy whole Body is full of darkness: Without purity of Intention, our Religion, tho' varnish'd with a specious appearance, is vain. But the exercise of Religion conceal'd from publick view, is not lyable to the temp­tations of Vanity. Our Saviour com­mands us to pray in secret, and [...]e that sees in secret, shall reward us openly. The secrecy contributes to the free exercise of holy Affections in that Duty. The Pro­phet Jeremy tells the obstinate Jews, If Jer. 13. 17. ye will not hear, my Soul shall weep in se­cret places for your Pride, and mine Eye shall weep sore, and run down with tears, because the Lord's flock is carried away in­to captivity. His Sorrow was not coun­terfeit or shallow, but Eyes and Heart were engaged; the privacy contributed to the measure.

'Tis true, there may be formality in secret Duties; a Prayer may be repeated [Page 328] in the Closet without reverence and so­lemnity, without a holy heat of desires, as if the bodily service were accepted: But such Worship, instead of propitia­ting God, provokes his displeasure. Hea­ven is brass to all cold Petitioners, their Prayers cannot pierce through it. 'Tis observable, that secrecy is a counsellor and incentive to a vicious person to do Evil: He chooses the silent and dark night as the fittest season: When he is secure no ray of Light can discover what is done, he is effectually tempted to sa­tisfie his Lusts. On the contrary, a real Saint chooses to serve God in secret; for then he glorifies him as God, the Inspe­ctor and Judge of the Heart, and the privacy of his Worship, is to Conscience an evidence of his Sincerity, and of an excellent degree of Grace. Constancy is requisite in the performance of Reli­gious Duties in secret. Many when they feel present Pain, or fear imminent Dan­gers, will address their Requests to God in secret; but when freed from Trouble, they neglect their Duty. But Prayer is a Duty of daily revolution; the Natu­ral Life may be as well preserved with­out Breathing, as the Spiritual without Prayer. And since we have always pe­culiar Wants, and are often surprised with new Necessities, which are not fit [Page 329] to be discover'd to others, we should esteem the Precept to be our Priviledge, to present our selves to our Heavenly Father, and to pour forth our Souls into his Bosom, with an Assurance of his gra­cious hearing our Request.

Some by the Constraint of Natural Conscience dare not omit secret Devo­tion: but they are brought to it as a troublesome task, and are glad when 'tis done. These are in the state of Carnal Nature. But when there is a Sympathy between the Heart and the Duty, and the sweetness of Paradise is tasted in Communion with God, 'tis an evidence the Divine Nature is prevalent. Those happy Souls are in Heaven already: for in Heaven there is an Everlasting tenor of serving and praising God. In short, Internal Religion is the immediate and unfeigned issue of the Soul, whose praise is not of men; that cannot by their most searching Sight dive into the Heart, but of God, who is the maker and searcher of the Heart. Briefly as between Friends, Conversation increases Love, and Love increases Conversation, so between God and a Saint, Communion increases Love, and Love Communion.

7. To forgive Injuries, and overcome Evil with Good, discovers a Christian to be divinely Excellent. Love is the [Page 330] brightest Beam of the divine Beauty, wherein God doth most delight and ex­cel. The returning good for evil is the noblest effect of Love, wherein our near­est resemblance of God consists. We have the Example of it in the highest degree of Perfection in our Suffering Sa­viour. If ever any one had a right to Revenge Injuries, our Saviour had. His Innocence was entire, nay, his benefi­cent Goodness to his Enemy, was infi­nitely obliging: the Miseries he suffer'd were Extreme, a Death equally Ignomi­nious and Cruel: the Dignity of his Person was truly Infinite.. Yet in the extremity of his Sufferings, when the sense of Injuries is most quick and exas­perating, in the midst of their scornful Insultings, he earnestly prayed for their Pardon; Father forgive them, they know Luke 23. not what they do. He might have call'd upon the righteous Judge of the World, the Revenger of opprest Innocence, to have destroyed them by Fire from Hea­ven: but he Addresses his request by that Title that was most endearing him to God, Father forgive them, 'tis the desire of thy Son, dying in Obedience to thy Will, they know not the greatness of their guilt. Now the more we are con­form'd to our meek and forgiving Savi­our, the more we approach to Perfection. [Page 331] And the more the Corrupt Nature in us is provokt and fierce upon Revenge, the doing Good for Evil is the more sure proof of excellent Vertue and clear Victory over our selves.

8. The more receptive persons are of Spiritual Counsel and Admonition, for the preventing or recovery from Sin, they are the more Holy. 'Tis David's desire, Let the righteous smite me, it shall Psal. 141. 5. be a kindness, and let him reprove me, it shall be an excellent oil which shall not break my head. There is no Counsel so truly valuable, as that which proceeds from Wisdom and Love in matters of Impor­tance. If a Friend discovers by indica­tions and symptoms, a disease that insen­sibly has seiz'd on us, does not his com­passionate Advice endear him to us? How much rather should we meekly and thankfully receive a prudent and season­able reproof of a Spiritual Friend, for the healing our Souls, whose Diseases are far more dangerous, and less discer­nable than those of the Body. 'Tis the most sacred and beneficial Office of Friendship, and like the Compassionate Love of the Angel to Lot, in leading him out of Sodom. And as the most Excellent Metal Gold, is most pliant and easily wrought on, so the most Excellent Tempers are most receptive of holy Counsels.

[Page 332]Yet the Natural Man is very averse from a meek submission to reproof for Sin. A vicious Self-love, of which Pride is the production, makes us to overvalue our Reputation: now to reprove, im­plies a Superiority, which occasions Im­patience and Disdain. Though the Du­ty be perform'd with Prudence and Ten­derness, and respective Modesty, yet 'tis usually very unacceptable. Men will excuse and extenuate, and sometimes de­fend their Sins; nay, sometimes recoil with Indignation upon a faithful Re­prover. 'Tis as dangerous to give an Admonition to some proud Spirits, as 'tis to take a Thorn out of a Lions Foot. 'Tis therefore evident, that when a just Reproof is receiv'd with Meekness and Acceptance, there is a great Love of Holiness, as when one takes a very un­pleasant Medicine, it argues an earnest desire of Health. He is an Excellent Saint, that when Conscience has not by its directive Office prevented his Falling in­to Sin, and a sincere Friend endeavors to restore him, is not angry at the Reproof, but sorry he deserves it.

Lastly, The deliberate desire of Death, that we may arrive at the state of per­fect Holiness, is the effect of excellent Grace. There is no desire more natural [Page 333] and strong, than of the enjoyment and continuance of Life: There is no fear more insuperable, than of certain and in­evitable Death. Those who do not fear it at a distance, are struck with Terrors at the aspect and approaches of it. Car­nal Men, whose Heaven is here, at the fearful apprehensions and foresight of it, are ready to sink into Despair. Nay, holy Men, who have the prospect of Coelestial Happiness beyond Death, and believe that the pangs of Death are throws for their deliverance to Eternal Life, are apt to shrink at the thoughts of their Dissolution. If the change from an earthly to a heavenly state, were not by our being uncloth'd, but to be cloth'd upon with Glory, (which St. Paul declares to be the desire of Nature) the hopes of seeing Christ in his Glory, and being transformed into his Likeness, would so inflame their Affections, that they would be impatient of being absent from him. But the necessity of dying, that we may ascend into his reviving presence, is so bitter, that Divine Grace is requisite to induce us to consent to it. St. Peter was an ardent lover of Christ, and appeals to our Saviour's omnisciency for a testi­mony of it, Lord, thou that knowest all things, knowest that I love thee; yet our Saviour immediately tells him, When [Page 334] thou shalt be old thou shalt stretch out thy hands, and another shall carry thee where thou wouldst not, signifying his Death. The circumstance, when thou ar [...] old, im­plies an unwillingness to dye, when the natural term of Life was near expiring. Yet Peter had been a spectator of our Sa­viour's glorious Transfiguration, and of his triumphant Ascent to Heaven from Mount Olivet. The best of us have reason to joyn in the language and de­sire of the Spouse, Draw us to thy blessed presence, and we will run after thee: So strong is the band of natural Love, that fastens the Soul and Body, and such a re­luctancy there is against a Dissolution. But St. Paul declares, I desire to be dis­solved, and to be with Christ, which is far better: He was contented to live for the Service of Christ, but desirous to dye to enjoy his Presence in the Sanctuary of Life above. This was his fixed and un­satisfied desire. How few are arriv'd to such a heigth of Spirituality? This de­sire is the fruit of Faith, with respect to the Reality and Glory of the Eternal State, and our interest in it. According as the revelation of the invisible King­dom is in our Minds, such is its attra­ctive power in our Hearts. 'Tis the ef­fect of Divine Love in a degree of emi­nence. To vanquish the Terrors of [Page 335] Death, that are insuperable to Humane Resolutions, and with a clear and chear­ful Spirit to leave the Body in the Grave, that we may for ever be freed from Sin, and made like to Christ in Purity and Glory, is the effect of Love stronger than Death.

2. Use, is to excite us to follow Ho­liness; to make it the great design, stu­dy and endeavour of our Lives to grow in Grace. 'Tis true, the beginning, the prosecution, and perfection of Holiness is from God; but 'tis by the subordinate concurrence of the renewed Mind and Will, the leading Faculties, that we are advancing towards Perfection. God gives Vertue to the Seeds, Temper to the Sea­sons, and Form to the Fruits; but Men are to plant and water the Fruits of the Earth. Without God our Endeavours are weak and ineffectual, but by his Bles­sing are successful. I will first set down Directions how we should follow Holi­ness: Secondly, Answer the Carnal Al­legations against our striving after Per­fection: Thirdly, Proceed to add other Motives to enforce the Duty: Fourthly, Propound the Means that may be effe­ctual for this excellent End.

1. We must in our early Age follow Holiness. Men commonly deceive Con­science, [Page 336] and elude their Duty by delays: They are unwilling to be holy too soon, and in an excellent degree: They pre­sume there will be time enough hereafter for to reform themselves; after their Vo­luptuous Affections are satisfied, after their Worldly Acquisitions, they will forsake their Sins, and become holy. But this is unaccountable Folly, rather a De­lirium than Discourse. There are innu­merable Contradictions, of which the Lives of Men are compounded; they complain as if Time were intolerably short, and waste it as if it were intole­rably long: They use all Arts, that Months may seem as Hours, and Years pass as Days. But in no Instance is this Folly more visible, than in neglecting the working out their own Salvation, till Time and Grace are past, when no per­son can assure himself of the next Mi­nute: They presume upon such a remote possibility, that after the best of their days are spent in the Vanities and Busi­ness of the World, there will be time to do the one thing necessary. How many are dispatch'd to the Grave and Hell in the midst of their hopes of long Life, and their resolutions of future Repen­tance? Death often steals upon Men un­observ'd, and sometimes unfelt. Now since Time is so short and slippery, and [Page 337] Life is dying every day, it is astonishing that so many are careless of securing fu­ture Blessedness.

But suppose their Time is lengthened out, how is the difficulty increas'd of their being renewed, and reformed in their Hearts and Conversations? The natural vicious Inclinations by custom in Sin are confirm'd Habits; their Passions are more violent, the power and liberty of the Mind is broken, and cannot re­duce them under the empire of Reason. Men think there will be an ebbing and retiring of their Carnal Affections in Age, when the sensitive Faculties are disabled from the gross acts of Sin; but vicious desires are not cur'd by Impo­tence. The love to Sin increases by the repeated pleasure of it: Can the Aethio­pian change his skin, or the Leopard his spots, then may ye that are accustomed to do evil, do well. By Custom Mens Lusts are more rebellious to Reason, more un­tractable to Discipline, more a verse from holy Counsel.

The good or the evil Habits of one Age, are with their Vertues and Vices transfus'd to the next. 'Tis extraordi­nary when an evil Child becomes a sober modest Youth, or a dissolute Youth be­comes a religious Man. Childhood is as the Seed, in whose Vertue the Tree of [Page 338] Life is contain'd. The Characters that are cut in the Bark, when the Tree grows, deeply and visibly remain. 'Tis as painful as Death, to change a sinful Life of many Years, and begin a con­trary course of Actions. There are two branches of Folly visible in the World, Men will not do when they can, and afterwards cannot do when they would.

Besides, the Holy Spirit is griev'd and quench'd by their resisting his pure mo­tions; and if he be withdrawn, 'tis im­possible they should be renewed by a se­rious Repentance. 'Tis as reasonable to expect, that the Sun should cross the or­der of Nature, and rise in the West, as that the Sun of Righteousness should arise with healing in his wings, upon an habi­tual obstinate Sinner in the hour of Death. They are usually left to hardness and stupidity, to presumption or to despair. Some are as insensible; some presume to obtain an easie entrance into the King­dom of Life, and their disappointment exceedingly exasperates their sad exclu­sion; others who were fearless of the last Enemy when afar of, in his ap­proaches, they remember what they have been, and apprehend what they must be without a miraculous change; and Conscience, like a Pulse, beats quick and faint, the prognostick of Eternal [Page 339] Death. The Consideration, they are come to the end of their days, and shall lose the end of their desires and hopes, Eternal Happiness, cuts them more ter­ribly than the pangs of Death. The re­flection on their wasting the treasure of Time, without any improvement for their Souls, is a pricking thorn in their Eyes, and forces out just but unprofita­ble tears. How doleful is the separation of Soul and Body here, and how woful will their union be at the last day? O that Men were wise to consider their latter end, that they would call Death to counsel; with what evidence and efficacy would it convince them of the necessity of a timely preparation for Eternity? 'Tis too late to go to buy Oyl, when the Bridegroom is coming.

2. Let us follow Holiness zealously. Desires without consequent Endeavours, are pretences; ineffectual Resolutions contradict themselves. What fire, vi­gour, and activity, does the Apostle ex­press? If by any means I may attain to the resurrection of the dead. I follow after it, that I may apprehend that for which I am apprehended of Christ. Brethren, I count not my self to have apprehended; but this one thing I do, forgetting those things that are behind, and reaching forth unto those things that are before, I press for­ward [Page 340] to the mark, for the prize of the high calling in Christ. I follow, as the Hunts­man pursues the Game, with full speed. It should excite Compassion and Indig­nation, to see the Love of this vain pe­rishing World to be more active and zealous, than the Love of the blessed eternal World. That the Tempter with such wretched wages, the trifles of Time, should induce Men to be his Slaves; and God with the glorious Reward of an everlasting Kingdom, should not per­swade them to be his Sons, to be like him in Holiness. That Men should so violently run down the Hill to the Earth, and be so remiss and slow in their▪ mo­tion upward to Heaven. The vain-glo­rious, excited by the edge of Ambition, will venture on present Death, with fond hopes of future Fame: Strange pur­chase! The covetous, with the most ea­ger application of means, strive to heap up uncertain Riches: The voluptuous, with vehement Affections, follow Plea­sures. But to obtain the highest Ho­nour, Coelestial Treasure, to enjoy the purest Delights, Men think lazy forma­lity, and slack endeavours sufficient. Whereas the most serious Thoughts, fla­grant Desires, steddy Resolutions, and all possible Industry, are requisite in our holy Calling, that we may have an [Page 341] abundant entrance into the Kingdom of God.

3. Let us follow Holiness with alacri­ty and chearfulness. Our Saviour tells us, 'Tis his meat and drink to do his Fa­ther's will. The practise of Holiness is vital and nourishing, and pleasant to the taste. There is a high relish in Victory of any kind, but especially over our most dangerous Enemies; it replenishes with cordial Contentment; what Joy arises from subduing unruly Passions: Suppose Anger has often foil'd me, and like an unmanaged and unbridled Horse, has hurried me into dangers; if by Divine Grace, by Circumspection and Care, by Resolution and Striving, I finally over­come it, and all its former Victories, what a spring of Joy rushes into the Soul? If the Graces of the Spirit are more radiant and vigorous in their exer­cise, the Reward is such a clear serenity of Mind, as is the reflection of Paradise, a Heaven upon Earth. Prosperity in a Calling makes Men diligent and delight­ful in it. But when the practise of Re­ligion is constrain'd and tedious, God receives no Honour, and Man receives no Praise, nor Joy, as the Reward of it.

4. Let us with unfainting perseverance strive after perfect Holiness. There are [Page 342] tinctures of Original Sin cleaving to the best Saints defects in their Graces and best Duties: There are many degrees of as­cent before we come to the highest point of Perfection. Let us strive with our utmost possibility, to anticipate Heaven. We must not be satisfied with some at­tainments, and presume we are perfect. We must be contending, till our Con­quest over Sin be clear and compleat. The reflection upon our progress willDixisti sufficit peristi. Aug. give new Spirits to proceed to new work. To him that continues in well-doing, Glory and Immortality is the reward. Perseve­rance is the Crown of Christianity.

2. I now come to answer the Alle­gations, that are brought to discourage Men from endeavours after perfect Ho­liness. I have in the Preface Answer­ed some of the principal Objections, I will consider some others, to remove the most plausible Pretences.

The first Objection against the Divine Command, of being perfect as our Hea­venly Father is perfect, is the impossibi­lity of obeying it. How can sinful Dust and Ashes be perfect, as the holy God is? To this a clear Answer may be given.

[Page 343]1. 'Tis true, if a Law be absolutely impossible it cancels it self: For there can be no authority in a superiour to command, nor obligation on a Subject to obey, in a matter that is not capable of his choice. Absolute impossibility quenches desire, and causes despair; and that enervates the strength of the Soul, and cuts the sinews of Industry. Now we cannot suppose that God, whose Wisdom, Rectitude and Goodness, are essential and unchangable, should com­mand reasonable Creatures any thing ut­terly impossible; for then the cause of their Sin and Misery would not rise from themselves, but they would be fatally lost and undone for ever.

2. The Command signifies not a re­semblance of equality, for in that sense there is none holy as the Lord, but of analogy and conformity to his holy Na­ture, of which intellectual Creatures are capable.

3. In the present state our Conformi­ty is not entire, our Graces are not pure, our Vertues not refin'd without allay: But this is from our culpable impotence. And it cannot be imagined, that God should reverse this Law, and dissolve the obligation of it, because we have contracted a sinful disability to perform it. Besides, God is pleased to▪ offer di­vine [Page 344] assistance to enable us to be like God in the kind of Holiness, though not in the perfection of degrees. And though we cannot attain to Perfection here, we may be ascending to it. The Apostle exhorts Christians to strive for the com­prehension of the heigth and depth, and length and bredth of the love of Christ, that passes knowledge: That is, we must be adding new degrees of Light in our Minds. We cannot know as we are known, till we come to the full inlightned state above; and we cannot be holy as God is holy, till we come to his transforming presence in Heaven, but we must be aspiring to it. We have the most ex­cellent incouragement to this Duty: For if we are zealous in our desires and endeavours, God will pardon our imper­fections, and accept us as if they were perfect: But those who are settled in their defects, and lye still in their lazi­ness, will be justly condemned.

2. 'Tis objected, That this Duty is at least extreamly difficult. To this I an­swer;

1. Difficulty is an unreasonable pre­tence in matters of indispensable Duty, and infinite consequence. Our Saviour commands us to strive to enter in at the strait gate; for strait is the gate, and narrow is the way, ('tis hard to find, and [Page 345] hard to keep) but that only leads to Eter­nal Life. The Kingdom of Heaven is to be taken by violence, and the Wrath to come escap'd by flight. 'Tis better to take pains than to suffer Pains: The Cords of Duty are more easie than the Chains of Darkness.

2. There is nothing in Religion insu­perable to the Love of God, and of our Souls. Love is not cold and idle, but ardent and active in pursuit of its Ob­ject. There are many Instances that re­solved Diligence will overcome great ob­stacles to the designs of Men. Demo­sthenes the Athenian, was the most un­qualified for an Orator of a thousand: His Breath was so short, that he could not speak out a full Sentence; his Voice and Pronunciation was so harsh, and his Action so ungrateful and offensive to the most delicate Senses, the Eye and Ear, that the first time he spake in the pub­lick Assembly, he was entertained with Derision, and the second with Disdain by the People; yet by unwearied Indu­stry and Exercise, he corrected his de­fects, and became the most Eloquent and Perfect Orator that ever flourish'd in Greece. Now can there be any so diffi­cult heigth in Religion, but a strong re­solution, join'd with consequent endea­vours, and the supernatural assistance of [Page 346] the Holy Spirit, will gradually attain to?

To naked Nature, the Commands of plucking out the right Eye, and cutting off the right Hand, are extreamly hard: Carnal Men pretend they can as easily stop the circulation of the Blood, as mortifie their sensual Inclinations. But by the Grace of God 'tis not only possi­ble, but pleasant, to abstain from fleshly Lusts that war against the Soul. I can do all things through Christ that strengthens me, saith the Apostle; the word implies, I can easily: St. John declares, his Com­mands are not grievous: The yoke of Christ is a gracious yoke. The impotence of Men to obey Christ, consists in their obstinacy. They are not infected by Fate, nor determin'd by Destiny, and constrain'd by strict Necessity to follow their sinful Courses, but are chain'd to their alluring vicious Objects by the con­sent of their own Wills.

I will, to convince those who are Chri­stians only in title and profession, and pretend invincible impediments against performing their Duty, propound the Moral Excellencies that shin'd in some Heathens in regulating the angry and desiring Appetites. Socrates, who had a fiery Nature, that inclin'd him to sudden Anger, yet attain'd to such a constant [Page 347] equal Temper, that when provok'd by Injuries, his Countenance was more pla­cid and serene, his Voice more tempe­rate, his Words more kind and obliging. Plato, surprized with Passion for a great Fault of his Servant, took a Staff to beat him, and having lift up his Hand for a stroke, stop'd suddenly; and a FriendExigo poenas ab homine iracun­do. Oblitus servi quia ali­um quem potius castigaret inve­nerat. Sen. [...] Ira, lib. 3. coming in, and wondring to see him in that posture, said, I chastise an angry Man; reflecting with shame upon him­self: Thus he disarm'd his Passion. When Alexander had conquer'd Darius, and taken his Queen, a Woman of ex­quisite Beauty, he would not have her brought into his presence, that his Ver­tue might not be violated by the sight of her. Scipio having taken a Town in Spain, and among them a Noble Virgin very beautiful, resign'd her untouch'd, with her Ransom of great value, to the Prince to whom she was contracted. If it be said, that Vanity assisted Vertue in these Persons, and one Carnal Passion vanquish'd another, the Desire of Praise, the Pride of Life, the Lust of the Flesh: But shall not Divine Grace be more pow­erful than Humane Motives? The im­potence of Carnal Christians is not from the defect of assisting Grace, but their culpable neglect of using it. But for the intire Conviction of Carnalists that are [Page 348] under the tyranny of the voluptuous Appetites, and pretend they cannot re­sist the attractiveness, and unbind the charms that fasten them to the Objects of their impure Desires; let it be consi­dered, that a little contempt, or coldness of the Person by whom they are charm­ed, a favourable aspect upon a competi­tor, will turn their Love into Disdain, and break all society between them. And shall one Carnal Passion vanquish another, and the Terrors of the Lord, the Torments of an Everlasting Hell, be ineffectual to restrain them? The re­membrance of this will cover them with Eternal Confusion in the next World. The Traveller complain'd of the rough­ness of the way, when a Thorn in his Foot made it uneasie. Carnal Men com­plain, 'tis a sad task to obey the Gospel, but their Lusts make it so.

3. 'Tis alledged, that the striving after perfect Holiness is unnecessary; by the Covenant of Grace a Man may be saved without it.

Before I discover the falseness of this pretence, I shall observe that Carnal Men, that they may live easily, endea­vour to make their Principles correspon­dent with their Practices, they bend the Rule to their depraved Appetites, and will not order their Life by the holy [Page 349] Rule. The cursed and crafty Serpent will assist them in drawing false Conclu­sions from true Premisses, and in oppo­sing the Grace of the Gospel to its Pre­cepts. When the Carnal Affections cor­rupt the Judgment, the Mind will give license to the Affections; the case of such is dangerous, if not desperate. Thus the loose Opinion, That Men may be saved without absolute Perfection, therefore striving after it is unnecessary, makes Men remiss in Religion, and produces vain delusive hopes, that end in fearful dis­appointments. To undeceive Men, the following Considerations may be effe­ctual.

1. 'Tis true, we must distinguish be­tween the Preceptive Moral part of the Covenant of Works and of Grace, and the Foederal. They agree in the former, and differ in the latter. The Gospel in­joyns perfect Obedience as well as the Law; but the first makes it the Condi­tion of the Covenant, whereas the se­cond makes provision for our Imperfe­ctions. According to the tenor of the first, the transgressing of one Command was a violation of the Covenant, and Death was the unavoidable consequence of Sin: for entire Obedience was the Condition of it. Adam sin'd once, and must dye for ever: But to sin against [Page 350] the command of the Gospel and the Co­venant is not the same: The Mediator interposes between the Righteous Judge and the Sinner; and Faith in him, not­withstanding the killing Law, and the accusing Conscience, secures us from re­venging Justice. Only final Impenitence and Unbelief, cut off from the benefit of the Gospel.

2. Tho' the Gospel allays the severity and rigor of the Law, and pardons our defects, yet it as strictly requires our sincere earnest endeavours after Perfecti­on, as the Law requir'd exact Obedi­ence. We are commanded to grow in Grace, 'tis direct matter of Duty, we are obliged to be holy, as God is holy, in all manner of Conversation: the Rule is inflexible, and none can by dispensation or priviledge be exempted from serious and constant endeavours to be intirely like God. Those who are pleas'd with the pretence, that perfect Holiness is un­attainable here, and indulge their imper­fections, are in the state of unrenewed Nature. They are sure they shall be bad always, and therefore will not labour to be better. But the Consideration that we cannot attain to the highest pitch of Holiness, is a spur and incitati­on to the Saints to greater diligence, as [Page 351] appears by the example of St. Paul be­fore cited.

'Tis true there are different ages of the Children of God, some are as new born Babes, in a state of Infancy and Infirmity, others in their Minority, o­thers are arrived to more maturity: and as the crying of an Infant discovers life as well as active mirth, so mourning for our Imperfections discovers the truth of Grace. And Saints of different Degrees are receiv'd into Glory: but none are who did not aim and endeavour to [...]leanse themselves from all pollutions of flesh and spirit, and to perfect holiness. For with­out sincerity we are not capable of the present favour of God, nor future bles­sedness, and sincerity is inconsistent with the wilful neglect of our Duty.

Grace is a plant of Heaven, produ­ctive of Fruits suitable to its quality, and 'tis proper to its nature, to be tending to Perfection. A Tree that ceases to grow before 'tis come to its perfection, and brings not forth Fruit in its season, withers and dyes. A Christian that is unfruitful has no Life, but is expos'd to the just threatning of Excision and the Fire. He that limits himself in Religi­on, is in a state of Death. I have ins [...]st­ed the longer upon this matter, that by clearness and Conviction, Men may be [Page 352] dis-enchanted from that pernicious per­swasion, that without using sincer [...] ▪ en­deavors to be perfectly Holy, they may safely go to Heaven.

3. I shall add to what has been dis­cours'd of before, some other Arguments and Motives to excite us to be intentive to this great work. I shall first consider the perfection of the Rule laid down in the Gospel.

1. The Moral Law in its purity and perfection, that forbids Sin in every kind and degree, Thou shalt not Covet, and Commands Holiness in the most Spiri­tual Sublimeness, Thou shalt love the Lord with all thy mind, heart, soul and strength, is the Rule of our Duty prescrib'd in the Gospel. 'Tis true, that Personal perfect Obedience as the Condition of Life, is abolish'd, as was before observed: if that lives we must dye for ever. But the command binds without relaxation. There is no permission of the least Sin by the Gospel. The looking to the Bra­zen Serpent, did not alter the deadly qua­lity of the poison of the Fiery Serpent, but stopt its deadly operation: Faith in Christ does not change the nature of Sin to make it Lawful, but hinders its deadly malignity in Working. Our Saviour tells us, He came not to destroy the Law, [Page 353] but to fulfil it. And that heaven and earth should pass away, before one tittle of it shall fail; that is, lose its binding Authority. 'Tis as unalterable as the Law-giver, whose purity it represents.

Not only the Mysterious and Super­natural Doctrines, the Objects of Faith, but Moral Duties, the matters of Pra­ctice, are fully reveal'd only in the Go­spel. The Humane Understanding was Darkness to Supernatural Truths, and dim with respect to the Rules of Life. Our Saviour has clear'd the Law from the false Glosses of the Pharisees, who by favourable Explications, and Cor­rectives of its strictness, instead of curb­ing their Lusts, did cherish and foment them. But the Oracle speaks without ambiguity: the Interpretation of our Saviour is clear and decisive, that the purifying the Heart, as well as the clean­sing the Hand, is an Indispensable Duty▪ Holiness must be so pure, that we must not only abstain from polluting acts, but quench all polluting thoughts and desires: we must not only pardon externally the most provoking Injuries, but internally quench all inclinations to revenge: now it will require our Noblest Care, and most Excellent Endeavours to practice these high Rules.

[Page 354]If there were an extract of the Cor­rupt Morals in the Philosophy of the Heathens, it would be visible how de­fective it is to restore Man to his primi­tive Holiness. They were Idolaters, not merely by Temptation, but by Prin­ciple and Resolution: it was their Maxim that a Wise Man should Conform to the Worship practis'd in the places where they lived. Their Moral Philosophy ascended no higher than to instruct us how to act as Men: for it considers in them only Humane Qualities, and di­rects their Actions in a respective order to Natural Felicity. To do justly, to dye generously, to allay the fiery agita­tions of the Passions, that make Men miserable in themselves, and vexatious to others, is the highest pitch to which this Heathen Philosophy pretends. They had some glimmering confus'd Notions of their Duty towards God, but like the thin appearance of some Stars in a dark Night, without Efficacy.

But the Gospel reveals our Duty so as it may be clearly known, and strongly imprest on us. There are various Du­ties in the compass of a Christians pra­ctise, and 'tis an advantage to have them reduc'd to some comprehensive Heads, that may bring them often to our Minds. The Apostle gives us the bright sum of [Page 355] our Duty: The grace of God that brings salvation, hath [...]pp [...]'d unto all [...]n, teach­ing us, th [...] d [...]nying ungodliness and worldly lusts, [...] should li [...] godly, righteously [...]nd soberly in the pr [...]t world▪ There is no Rule more e [...]ve and influential into the Life of a Christian, th [...] to wal [...] worthy of God, becoming our Relation to him [...] ou [...] Heavenly Father, and our Union with his Son as our Spiritual Head, and the Supernatural Happiness reveal'd in his Word▪ We are com­manded to [...]l [...] ci [...]mspectly and [...]ctly▪ not as fools b [...] [...] wi [...]. Sometime [...] there is a particular e [...]umeration of our Du­ties: Finally brethren, whatsoever things are honest, whatsoever things are j [...]s [...], what­soever things are pure, whatsoever things are lovely, whatsoever things are of good r [...]port, if ther [...] be any vertue, any praise, think on these things.

From what has been said of the Ob­ligation of the Evangelical▪ Rule, 'tis evident how destructive the Doctrine of the Church of Rome is, that many things prescribed in the Gospel, are Counsels of Perfection, not Universal Laws. A Doctrine fatally fruitful of many pernicious Consequences: of Spi­ritual Pride, the poison of the Soul. They depress the Divine Law, while they Assert a more Excellent Holiness in un­commanded [Page 356] Works, and they exceed the rule in matters of Supererogation. It induces slothfulness: for they securely allow themselves in the neglect of their duty, and not only contradict the Gospel in their Practises, but supplant it in their Principles. And as they relax our obli­gation to the Precepts of the Law, so by other Doctrines they release Men from the fear of the Sanction and Penalty▪ for the Doctrine of Purgatory takes a­way the fear of Hell, and the Doctrine of Indulgences the fear of Purgatory.

2. The Gospel propounds to us Ex­amples of Perfection to raise us to the best heighth.

1. We are Commanded to be perfect as our heavenly Father is perfect. There are some Attributes of God, that are not the Object of our Desires and Imitati­on, but of our highest Reverence and Veneration. Such are his Eternity, Im­mensity, Omnipotence, Immutability. There are other Attributes, his Moral Perfections, that are imitable: Holiness, Goodness, Justice, Truth; which are purely and fully declar'd in his Law, and visibly in the Works of Providence. This Command as was before explain'd, is to be understood, not of an equality, but resemblance. He is Essentially▪ Transcendently and Unchangeably Holy, [Page 357] the Original of Holiness in understand­ing Creatures. There is a greater dis­proportion between the Holiness of God, and the unspotted Holiness of the Angels, than between the Celerity of the motion of the Sun in the Heavens, and the slow motion of the shadow upon the Dial that is regulated by it. It should be our utmost Aim, our most earnest En­deavour, to imitate the Divine Perfecti­on. As Wax is to the S [...]al, so is the Spirit of Man to his End, the same Cha­racters are ingraved in it. The Soul is God-like, when the principal leading Powers, the Understanding and Will; are influenc'd by him.

The Heathen Deities were distinguish­ed by their Vices, Intemperance, Impu­rity, and Cruelty, and their Idolaters sin [...]d boldly under their Patronage. The true God commands us, to be holy, as God is holy; to be followers of him as dear Children: For Love produces desires and endeavours of likeness.

2. The Life of Christ is a Globe of Precepts, a Model of Perfection, set be­fore us for our imitation. This in some respect is more proportionable to us; for in him were united the Perfections of God, with the Infirmities of a Man. He was h [...]ly, harmless, und [...]filed, and se­parate from Sinners. His Purity was ab­solute, [Page 358] and every Graoe in the most Di­vine degree was express'd in his Actions. His Life and Death were a compounded Miracle of Obedience to God, and Love to Men. Whatever his Father order'd him to undertake, or undergo, he entire­ly consented to▪ He willingly took on him the form of a Servant▪ 'twas not put upon him by compulsion. In his Life▪ Humility towards Men▪ infinite descen [...]s below him, Self-denial, Zeal for the Ho­nour of God, ardent Desires for the Sal­vation and Welfare of Men, were as visible as the Flame discovers Fire. In his Sufferings, Obedience and Sacrifice were united. The willingness of his Spirit was victorious over the repugnance of the Natural Will in the Garden; Not my Will, but thine be done, was his un [...]l­terable choice. His Patience was i [...] ­perable to all Injuries: He was betrayed by a Disciple for a vile Price, and a Mu [...] ­therer was preferr'd before him▪ He was scorn'd as a false Prophet, as a feigned King, and deceitful S [...]viour: He was spit on, scourg'd, crown'd with Thorns, and crucified; and in the heigth of his Sufferings never express'd a spark of Anger against his Enemies, nor the least degree of Impatience, that might lessen the value of his Obedience. Now consider, it was one principal Reason of [Page 359] his Obedience, to instruct and oblige us to conform to his Pattern, the certain and constant Rule of our Duty. We may not securely follow the best Saints, who sometimes through Ignorance and Infirmity, deviate from the narrow way; but our Saviour is the Way, the Truth, and the Life. What he said after his wa [...]hing the Disciples Feet, (an Action wherein there was such an admirable mixture of Humility and Love, that 'tis not possible to conceive which excell'd; for they were both in the highest Perfe­ction,) I have given you an Example, that what I have done to you, so do you, is applicable to all the kinds of Vertues and Graces exhibited in his Practice. He instructs us to do by his Doings, and to suffer by his Sufferings. He suffered for 1 Pet. [...]. us▪ leaving an Example, that we may follow his steps. He levels the way, and makes it like a Carpet, by going be­fore us. Those Duties which are very harsh to sensible Nature, he instructs us in, by his Preaching, and by his Passion. How can we decline them, when per­form'd by him, in whom the glorious Deity was personally united to the ten­der Humanity? His Life was a conti­nual Lecture of Mortification. 'Tis the Observation of the Natural Historian, that the tender Providence of Nature is [Page 360] admirable, in preparing Medicines for us Visu ipso ani­mos invitavit etiam deliciis auxilia per miscens. Plin. l. 22. in beautiful fragrant Flowers, that we might not refuse the Remedy, as more dis­tastful than our Diseases. But how asto­nishing is the Love of God, who sent his Son for our Redemption from Eter­nal Death, and in his Example has swee­ten'd those Remedies that are requisite for the Cure of our distemper'd Passions: the taking up the Cross, submitting to Poverty and Persecution, are made tole­rable, by considering that in enduring them, we follow our Redeemer. Can any Motive more ingage and incourage our Obedience, than the perswasive Pa [...] ­tern, and commandingly Exemplary ofDominus & Deus noster quicquid docuit fecit, ut disci­pulus excusatus esse non possit, qui discit & non facit. Cypr. Ep. 56. l. 1. our Soveraign and Saviour? Can we be averse from our Duty, when our Law­giver teaches us Obedience by his own practice? Can any Invitation be more attractive, than to do that for Love to him, which he did for Love to us and our Salvation? We are his Subjects by the dearest Titles, and our own Consen [...]; we are dedicated to his Honour; and as the Apostle tells the Galathians, If you are circumcised, you are debtors to keep the whole Law, by the same Reason, if we are baptized, we are obliged to obey the Law of Faith; to order our Lives ac­cording to the Doctrine and Example of Christ. An unholy Christian, is a Con­tradiction [Page 361] so direct and palpable, that one word destroys another; as if one should say, a living Carcass, or a cold Calenture. We must adorn the Gospel of Christ by the sacred splendour of our Actions. An innocent Life from gross notorious Sins, is a poor Perfection; we must shew forth the Vertues of him, who has called us to his Kingdom and Glo­ry. Men usually observe what is [...]mi­nently better, or extreamly worse, in any kind: The excellent Goodness of Chri­stians recommends the Goodness of the Gospel, and convinces Infidels, that it came from the Fountain of Goodness.

The Primitive Christians endur'd the Fiery Tryal with insuperable Constan­cy; and the most powerful Argument that inspir'd their Courage, despising Life and Death, was, that Christ was their Leader in those terrible Conflicts; he was their Spectator, whenSi vos acies vocaverit, si cer­taminis vestri dies venerit, mi­litate fortiter dimicate constan­ter, scientes vos sub oculis pre­sen [...]s domini dimicare, & con­fessione nominis ejus, ad ipsius gloriam perve [...]ire. Quis non pre­tiosam in conspectu Domini mor­tem non fortiter & constanter excipiat, placiturus ejus oculie qui nos in confessione nominis sui de super spectans, volentes com­probat, ad juvat dimicantes, vincentes coronat. Cypr. they incounter'd fierce Beasts, and fiercer Tyrants, for the defence of his Truth, and Glory of his Name; and while they were suffering for him, he was preparing Im­mortal Crowns for them. This St. Cyprian, in his Pa­storal Letters to the Christi­ans in Africa, represents [Page 362] with such powerful Eloquence, that kin­dled in their Breasts a Love to Christ stronger than Death.

3. The Angels are propounded to us as a Pattern for our Imitation. Our Sa­viour directs our desires, that the Will of God may be done in Earth, as 'tis done in Heaven. The Will of God is either Decretive or Preceptive: The Decretive extends to all Events; nothing falls out at Random, nothing by rash Chance and Casualty, but all things come to pass according to the Counsel of his Will; by his Efficiency or Pormission. The Pre­ceptive Will of God is the Rule of our Duty▪ This is the Will of God, even yo [...]r Sanctification: This is intended here▪ for 'tis to be performed in conformity to the Obedience of the Angels. But [...]s comprehensive of our resign'd submission to the Will and Wisdom of God in the disposals of Providence, as well as to our active subjection to his Commands▪ We are equally obliged to acknowledge and honour his Sovereignty and Do [...]i­nion in ordering all things, as to yi [...]d Obedience to his Sovereignty declar'd in his Laws. The Psalmist addresses him­self to the Angels, as our Pattern; Bless the Lord ye his Angels that excel in strength, that do his Commandments, hear­kening to the voice of his Word [...] ▪ The [Page 363] Angels are the eldest off-spring of God's Power, Glorious, Heavenly and Immor­tal Spirits. The Title of Angels signi­fies their Office; their Nature we do not fully know. We can tell what they are not, not Fl [...]sh nor Blood; but negatives do not afford Knowledge. 'Tis not Knowledge to declare what things are not, but what they are. Their excellen­cy is discovered in Scripture, in that the highest degree of our Perfection is ex­press'd by likeness to the Angels. The Perfection of Beauty in Stephen is set forth, They saw his Face, as the Face of Acts 6. 15. an Angel. Excellent Wisdom in David; My Lord the King is wise as an Angel of 2 Sam. 14. 20. God. Perfect Eloquence▪ Tho' I speak 1 Cor. 13. 1. with the Tongues of Men and Angels. And the Apostle, in asserting the infinite dig­nity of the Mediator, proves it by this Argument that he is above the Angels; To whi [...]h of the Angels did he s [...]y, thou [...]t my Son? that is, in a high and pecu­liar manner: Now if they had not been in the highest order of Creatures, the Argument had not been conclusive; yet they are infinite descents below God▪ The Heavens are not clean in his sight, the Stars are not pure befor [...] him. The Seraphims v [...]il their Faces and their Feet in his glorious presence, and cry one to ano­ther, Holy, holy, holy, Lord God of Hosts, [Page 364] the whole Earth is full of thy Glory: His separate and transcendent Attributes are the Foundation of their Humility and Subjection.

2. They received their Being from his meer Pleasure. This most free Favour infinitely binds them to his Service. A derived Being has dependant operati­ons.

3. They are confirm'd in their state of ever-flourishing Fe [...]city, by pecullar Grace. In the morning of the Creation Heaven shin'd with innumerable Sta [...] the Angels of Light, of whom a vast number are by their Rebellion, become wandering Stars, to whom is reserv'd the blackness of darkness for ever. How dread­ful was their Fall? From what Felicity into what Woe? Now the good Angels are in a supernatural state, without the least danger of Change and Separation from the blessed Presence of God. The Grace of Confirmation renews their ob­ligation to the Divine Goodness; they are not safe in themselves, but their fide­lity is secur'd by the continual influence of the Holy Spirit. In them is perfect Light, and perfect Love, the fountains of their Obedience. The matter where­in their Obedience is exercis'd is secret to us; the Laws and admirable Order in Heaven, are not fully discovered: But [Page 365] we are assur'd, they continually magni­fie and celebrate the Perfections of God. In this lower World, they are ministring Spirits to the Heirs of Salvation, the adopted Children of God. The highest Angels are not exempted from this Ser­vice, nor the lowest Saints excluded from the Benefit of it. How many unfore­seen and inevitable dangers, as to Hu­mane prevention, do they prevent? The evil Angels would destroy the Saints, from a Principle of Revenge and Despite against the high and everlasting Judge, and are hindered by the interposing of the good Angels. Michael overcome the Devil, in the contention about the Body of Moses. The Devils have totally lost their Moral Excellency, and their Natu­ral Excellency, their Lustre and Power are lessen'd. But of what Power they have to do Mischief, there are terrible Proofs recorded in Scripture: They rai­sed the Storm that overthrew the House, wherein Job's Children were suddenly destroy'd; and struck his Body with loathsome and tormenting Boiles.

The good Angels inspire holy thoughts, and excite holy affections in the Saints: For certainly they have an inspiring Fa­culty for Good, as the Devils have for Evil. Satan put it into Judas his Heart to betray Christ. They execute Ven­geance [Page 360] [...] [Page 361] [...] [Page 362] [...] [Page 363] [...] [Page 364] [...] [Page 365] [...] [Page 366] upon the wicked: The Angel of the Lord destroyed in one night, [...] hun­dred fourscore and five thousand of the Assyrian Army. When the Saints leave the World, the Angels guard them through the Air, the dominions of Sa­tan, and secure them from the spiritual Pharaoh, who pursues them in their pas­sage to the Coelestial Canaan.

At the last day they shall gather the Elect from all the quarters of the World▪ before the Tribunal of Christ; and after the Judgment is past, they shall cast the Wicked into everlasting Fire.

The perfection of their Obedience is signified: They obey God readily with­out delay or reluctancy. Delay is a ver­tual denial of Obedience. The Angel told Zacharias, I am Gabriel that stand in the presence of God: It implies his prepared disposition to receive and per­form all his Commands. 'Tis said, they hearken to the voice of his Word: the first signification of his Will puts them in motion. They entirely obey him; there is no allay, no mixture of Contraries in their Principles, nothing suspends or breaks the entireness of their activity in God's Service. They obey him with all their Powers, and the utmost efficacy of them. 'Tis said, He makes his Angels Spirits, his Ministers a flam [...] of Fire: [Page 367] to signifi [...] their celerity and vigout in doing God's Will. They fly like the Wind, to rescue the Saints from immi­nent destructive Evils; and like a flame of Fire, are quick and terrible to con­sume the wicked. They fully perform his Commands: The two Angels that were sent to preserve L [...]t, from the de­struction of Sodom, while he lingred, they took him by the Hand, and brought him out of the City, and would not de­stroy it till he was safe. They freely and chearfully obey God, esteeming his Ser­vice their Glory and Felicity. They are stil'd Thrones and Dominions, Principali­ties and Powers; but they are more plea­sed in the title of his Angels; that is, Messengers, and in the relation of his Servants. They esteem it their highest Exaltation and Happiness to obey God. They with as much diligence and de­light watch over the meanest Saints, though never so obscure and despicable in the World, as those who are in Royal Dignity; because they in it obey the Orders of God. They are steddy and uniform in their Duty, above all temp­tations from Hopes or Fears that may slacken their Endeavours, and unstring the bent of their Resolutions in his Ser­vice. There is an eternal constancy in their Obedience.

[Page 368]It may be said, this Example is above our level in the present state: Our wings are broke, we flag, and cannot reach so high a flight. We sometimes conceive more clearly, sometimes more darkly of our Duty: We are sometimes declining, sometimes reviving and returning to our Duty: We do not practice Obedience with that degree of diligence as 'tis com­manded. The weakness of the Flesh controuls the willingness of the Spirit. How should it upbraid us that we fall so short in the imitation of Angelical Obe­dience, who are under equal, nay pecu­liar, Obligations to please God? The Grace of God in our Redemption, is more illustriously visible than in their Creation: The Goodness of God was most free in making the Angels; but 'tis merciful in saving Man from extream Misery, the desert of his Disobedience. The Divine Power made the Angels, but Men are redeemed by the dearest Price, the Blood of the Son of God. In this God commended his Love to us, that when we were Sinners, he gave his Son to dye for us. Now Beneficence is magni­fied by the principle and motive of it; Gifts are endear'd by the Affection of the Giver, and ingenuous Thankfulness chiefly respects it. All the precious Be­nefits, and vital Influences, that we re­ceive, [Page 369] are from the dearest Love of God: Supposing the Angels receive as great Favours from his bountiful Hand, yet there is a clearer discovery of his Heart, his tender and compassionate Love in our Salvation. How should this Consi­deration inspire our Prayers with a holy Heat, that God would inlighten our Minds to know his holy, acceptable and perfect Will, and incline our Wills to choose it, and enable us to do it, as the Angels, the most illuminate and zealous Servants of God?

4. The Scripture has lighted up ex­cellent Examples of Holiness in the Lives of the Saints upon Earth, for our dire­ction and imitation. There is a great advantage by looking on Examples; they are more instructive than naked Pre­ [...]pts, and more clearly convey the know­ledge of our Duty. A Work done in our sight by another, directs us better in the practise of it, is more acceptable, and of more powerful efficacy to reform us, than Counsel and Admonition by words. A Reproof, if spoken with an imperious air, wherein Vanity has a vi­sible ascendant, is heard with distaste, and often with disdain; but an excellent Example is a silent Reproof, not direct­ed immediately to irregular Persons, but discovers what ought to be done, and [Page 370] leaves the application to themselves, and the impression is more quick and pene­trating than of words. In difficult Pre­cepts, no Argument is more effectual than Examples; for the possibility of do­ing them is confirm'd by Instances in others; and the pretence of Infirmity is taken away. The Command binds us to our Duty, Examples incourage us to performance. The pattern of the An­gels, who are pure Spirits, is not so in­fluential upon us, as the pattern of the Saints, that is more correspondent and proportionate to our present state; as the Light of the Stars, that are so vastly distant, is not so useful in managing our Affairs, as the Light of a Candle that is near us. The Saints are nearly allied to us; they are clothed with the same frail garment of Flesh, they had like Passions, and were in the same contagi­ous World, yet they were holy and hea­venly in their Affections and Actions: They lived in civil Conversation with Men, and spiritual Communion with God. This will take away the pretence of Infirmity; for we have the same word of Grace, and spirit of Grace, to strengthen us.

The practise of Holiness is regular and uniform, wherein the Saints resemble one another; yet there is a conspicuous singu­larity [Page 371] of active or suffering Graces in some Saints, that eminently distinguish them from others; and these we should especially regard. Enoch walked with God: His Life was a continual regard of God▪ therefore he was translated into his glo­rious Presence. Abraham's Faith was illustrious, in that without reluctancy, he address'd himself to offer up his be­loved Son; a Command so heavy, that God would not permit his performing it. Moses Self-denial was truly admirable, in choosing to live in a solitary naked De­sert, rather than in the Egyptian Court, wherein was the heigth of Pomp, and the centre of Pleasure. Job's Patience was unparallel'd, when encompass'd with the sharpest Affliction. Daniel prefer'd a Den of Lyons to Darius's Palace, ra­ther than neglect one day his desired Duty of Prayer to God. Whom would it not inflame, to read the Narrative of the Tryals of the excellent Saints record­ed in the 11th to the Hebrews? They were persecuted and patient, afflicted and resign'd; they were victorious over the blandishments of the alluring World, and the terrors of the enraged World: From those Instances, the Apostle ex­horts us to run our race with Patience, looking to Jesus the author and finisher of our Faith. The Knowledge that is in [Page 372] our view from the practice of others, will make Obedience more easie, and best lead us to practice. These excellent Examples should make us blush with Shame, and bleed with Grief, that not­withstanding there is a more copious communication of Grace by the Gospel, than under the Law, and a more clear revelation of the glorious Reward, we are so many degrees below them. No­thingCur ergo ad ex­cujationes proni, quae fortiora sunt non intue­mur? will convince us more of our Ne­gligence, than comparative and exem­plary Instruction. There is an envious Emulation among those that are in Pub­lickNemo eorum qui in republica versantur, quos vincat, sed a quibus vincitur, aspicit: Et illis non tam jucun­dum est multos post se videre, quam grave aliquem ante se. Sen. Ep. 73. Places; 'tis not so pleasing to see many below them, as 'tis uneasie and grievous to see any above them. This seems to be one of those Plants, that in its native Soil is poisonous, but trans­planted into another Climate, and under another Heaven, is not only innocent, but healthful. 'Tis a noble Emulation worthy the breast of a Saint, to strive to excel others in Holiness.

5. Our present Joy, and future Glory, are improved according as we rise to Per­fection here. The Life of a Saint may be compar'd to the Labour of the Bees, who all the day either fly from their Hives to the Flowers, or from the Flow­ers to their Hives; and all their art and exercise is, where there is fragrancy or [Page 373] sweetness. In divine Worship the Soul ascends to God, by holy thoughts and ardent desires, and God descends into the Soul, by the communication of Grace and Comfort.

'Tis true, the Carnal Man cannot see nor taste the divine delight, that a Saint has real Experience of; for a lower Na­ture is incapable of the perceptions and enjoyments of an higher: A Plant can­not apprehend the pleasure of Sense, nor a Beast the pleasures of Reason; and Reason must be prepared and elevated to enjoy the pleasures of Holiness, which makes all the charming Contents of this World insipid and nauseous: For accor­ding to the excellency of the Objects, and the capacity and vigour of the Fa­culties exercised upon them, such is the delight that results from their union. The holy Soul is a Heaven inlightened with the Beams of the Sun of Righte­ousness; a Paradise planted with immor­tal Fruits, the Graces of the sanctifying Spirit; and God walks in it, communi­cating the sense of his Love.

Are not Life, and Light, and Liberty, productive and preservative of Joy? And consequently, as the natural Life, the more lively and vigorous, the more plea­sant it is, so the spiritual. The more we are like God, the more we are loved [Page 374] of him, and the more clear revelations of his Love are communicated to us. The more we are freed from the chains of Sin, and bondage of Satan, the more joyful and glorious is our Liberty. In­deed, the Saints are sometimes in dark­ness, but their Sorrows are from their defects in Holiness; from their not im­proving the means of Grace, whereby they might rise to Perfection: For as when Sadness oppresses us, the vital Spi­rits retire to the Heart, and are shut up in their springs, that Nature does not perform its operations with delight; so when the Holy Spirit, the Eternal Com­forter, is grieved, by our quenching his pure Motions, he withdraws his com­forting Influences, and the Soul is left desolate. The Experience of all the Saints is a demonstration, that Religion the more it fastens us to our Duty, and to God, by the bands of Love, the hap­pier we are; and that the state of a re­newed Christian, is so far from being gloomy and melancholy, that 'tis the joyful beginning of Heaven.

By excelling in Holiness, our future Glory will be increas'd. The life and order of Government consists in the dis­pensing Rewards and Punishments. God will recompence the wicked according to the Rule of Justice and their Desert; [Page 375] and the future Happiness of the Saints will be in degrees, according to the de­grees of their Holiness. Not as if there were any Merit in our Works to pro­cure the Eternal Reward, which is the Gift of his most free Love; but his Love rewards us according to his Promise, that they who sow bountifully, shall reap bountifully; and in proportion, as the Graces of the Saints are exercised here, their Glory will be in Heaven. In this the Goodness of God is admirable, he works all in us, and rewards his own work: His Service is the best; for he that commands, works; and he that obeys, reigns. If we respect the Glory of God, and our own, let us endeavour to be compleat in Holiness.

'Tis true, God bestows his Favours as a free Lord, and liberal Benefactor, va­riously; but he distributes Rewards in the next Life as a Governour, according to the inviolate Rule establish'd by his Wisdom in his Word. As the quality of the Reward is according to the kind of our Works, so the degrees are ac­cording to the measure of them. To imagine that a Carnal Man may be sa­ved without Holiness, is as unreasona­ble, as to think that a Man may be made miserable without Sin. It is to [Page 376] attribute an irregular Clemency to him. We must distinguish between the desert of the Reward, and the order of dis­pensing it. There is no possibility or shadow of Merit; for the Grace of Obe­dience is antecedent to the Grace of the Reward.

I Will now proceed to declare the means that are effectual for our obtaining Holiness in degrees of eminence.

[Page 378]1. Unfeigned Faith in the Lord Jesus Christ, who is the meritorious, efficient and exemplary Cause of inherent Holi­ness, and Actions flowing from it. The Death of Christ was our Ransom, not only to release us from the Curse of the Law, but the dominion of Sin: These were inseparable in the design of our Redeemer; and are in the accomplish­ment of it: None are pardon'd, but they are sanctified. If the reimpression of the Image of God in us, had been only re­quisite for the restoring us to his Favour, our Saviour's dying had been unnecessa­ry; his Instruction and Example, with the sanctifying Spirit's Operations, had been sufficient: But till our Guilt was expiated, the Fountain was sealed, no emanations of Divine Grace flow'd forth. Christ gave himself for us, that he might redeem us from all iniquity, and purifie us to himself a peculiar People, zealous of good works.

Christ is the efficient Cause of our Holiness. We receive from God, the Author of Nature, the Natural Life, with all its Faculties; and by the con­currence previous and concomitant of his powerful Providence, we act in the order of Nature: But the Supernatural Life is conveyed to us from the Son of God, the Mediator; Of his fulness we [Page 379] receive Grace for Grace: Our increase is from our Head, the Fountain of Spiri­tual Sense and Action. The Holy Spirit, who inspires us with the divine Life, confirms and improves it was purchased by his Sufferings, and is confer'd in his Exaltation. As in the operation of the sensitive Faculties, though the Eye be clear and qualified for sight, yet 'tis ne­cessary there be a supervenient Light to irradiate the Air, and actuate the visive Spirits, that there may be a discovery of Objects: Thus after the Soul is renewed by habitual Grace, there is necessary the exciting assisting Grace of the Spirit, to draw it forth into exercise every hour. The Sun is the heart of the World from which all vital cherishing Influences are derived: Thus from the Sun of Righte­ousness with healing in his wings, conti­nual Influences proceed; without which, the Life of Grace would languish and decay. In this there is a disparity be­tween the visible Sun, and the spiritual: though the fruitfulness of every Plant is from his vital Heat, and descending In­fluences, yet the quality and kinds of the Fruits, is from the Sap that distin­guishes them: Grapes are from the Vine, and Peaches and Apples are from several Trees; but every Grace in the Saints is from the descending influences of Christ. [Page 380] Now Faith is the means by which we receive the emanations of Grace from Christ. The Apostle tells us, The Life that I live in the flesh is by Faith in the Son of God. The first plantation of Ho­liness, and the highest perfection of it at­tainable in the present Life, is by Faith, that unites us to Christ. A sincere re­liance on him for continual supplies of Grace, gives vertue and efficacy to the means prescribed in the Word. We are commanded to grow in Grace, and in the experimental knowledge of our Lord and Saviour Jesus Christ, the effectual means to obtain it.

3. Contemplate our Saviour as the exemplary Cause of our Holiness. His Pattern is not only a powerful one (which is considered before) but means to bring us to Perfection. We are directed to look to Jesus, the author and finisher of our Faith, that we may run the race set before us, till we come to its period and perfe­ction. In the Gospel there is a divine representation of the Obedience and Suf­ferings of our Saviour, wherein every Grace that adorns the Children of God, is exactly represented, and all the Affli­ctions and tender Tryals, wherewith God exercises them in order to their Glo­ry, were consecrated by his Example. This is not a dead Object proposed to our [Page 381] view, but has a vital efficacy to trans­form us into his Likeness; as the sight of the Brazen Serpent conveyed a heal­ing Vertue to the wounded Israelites. The Apostle tells us, that we all with open 2 Cor. 3. 18. Face, beholding as in a glass, the Glory of the Lord, are changed into the same image, from Glory to Glory, as by the Spirit of the Lord. The Gospel is the Glass, wherein there is a permanent Image of Christ in his Life and Death, a full manifestation of all his Vertues; and this sight, by the operation of the Spirit, changes us into his Likeness, from Glory to Glory; that is, by several degrees of Grace to a full conformity to him in Glory. As a Pain­ter often fixes his Eye upon the Object, to form in his Imagination the Idea, that guides his Hand in the designing and colouring the Face, that the Copy may resemble the truth of Nature in the ori­ginal: So we should consider the Holi­ness and Perfection of our Saviour's Acti­ons, and draw the first Lines of Resolu­tion to imitate him, and every day en­deavour to fill and compleat them in Actions, till Christ be form'd in us. Let us often compare our Lives with the Life of Christ, that we may see our Imper­fections in his Excellencies, which will dis­cover them, and how to correct them.

[Page 382]Now, in that particulars are most in­structive, I will consider two Examples of our Saviour for our Imitation, in Du­ties of difficult practice. The first is, the Duty of Admonition, wherein great Prudence is requisite, mix'd with tender Love, lest the Reproof be taken for a Reproach, and the Person be provok'd and not reform'd; and with Zeal that may give efficacy to our Counsel. A Reproof must be managed like binding of a wounded part, which must be nei­ther too strait, nor too slack, lest it should oppress and exasperate the Wound, or lest there be not a close application of the Medicine. Of this mixture of Affe­ctions we have a clear discovery in our Saviour's carriage towards his Enemies▪ 'Tis related in the Gospel, That a Man Mark 3. 5. with a wither'd hand was present in the Synagogue; and some watched whether our Saviour would heal him on the Sabbath­day, that they might accuse him of profa­ning it: And when he propounded the que­stion, whether it were lawful to do good or evil on the Sabbath-day? they maliciously held their peace: which occasion'd his look­ing on them with Anger, being grieved for the hardness of their Hearts. This exact Pattern we should follow, joining mild Severity with melting Compassion, in reproving offenders.

[Page 383]The other instance is, how to Com­pose our Spirits, and resign our Wills to God, in the approaches of very afflict­ing Evils. Our Saviour in the apprehen­sion of his impendent Suffering, exprest a great perplexity, Now is my soul trou­bled, and what shall I say. The fearful expectation of the just and heavy punish­ment due for our Sins, perplex'd his Holy and Humane Nature: he address'd a Request to God, Father save me from this hour, but it was with a Revocation, but for this cause came I to this hour: it was subordinate to his main desire, Father, glorifie thy Name. When he wasJoh. 12. 27, 28. seized by his bloody Enemies, and Peter struck with his Sword one of them, he re­press'd his rash Zeal with that Conside­ration, The Cup which my Father has given shall I not drink of it? He regarded his Soveraign Will in giving it, and withQui in se non habuit quod ab illo calice sana­retur, ne tu dedignavis bi­bere, cui opus est ut bib [...]. Aug. Submission drank of the dregs of it. How instructive is this to us, to take the hottest and bitterest Potion that God our Father and Physician prepares for us.

2. Prayer is an Effectual Means to obtain an increase of Spiritual Blessings. 'Tis the Law of Heaven, that Blessings are to be obtain'd by Prayer, for this is most Honourable to God, and Beneficial to us. 'Tis the Supreme Act of Religi­ous [Page 384] Worship, discover'd by the Light of Nature to the Heathens. Prayer is the Homage due to his Eternal Greatness, the most glorious acknowledgement of his All-sufficiency: that he is Able and Wil­ling to relieve our Poverty from his im­mense Treasures, notwithstanding our unworthiness: for we are less than the Qui fingit sacros auro vel mar­more vultus, non facit ille Deos, qui rogat, ille facit. least of his mercies, and deserve the se­vere inflictions of his Justice. 'Tis the setting our Seal to his Truth, that he is a God hearing Prayer. 'Tis very benefi­cial to us: for it engages us to receive his Benefits with Adoration and Thank­fulness, and prepares us to receive new Favours; and by our obtaining Blessings in this way, we have a more Clear and Comfortable Sense of his Love, that gives the sweetest Tincture and Relish to them.

'Tis true, Prayer is not requir'd to inform God, or to incline him to be Gra­cious, and sometimes from his exuberant Goodness he prevents our desires, but we cannot regularly expect his Blessings without the Sense of our Wants, and Prayer to supply them.

Now all Blessings are originally from God, but some are immediately from him. As the Sun inlightens the World by its presence in the Day, and the Moon and Stars inlighten it in the Night, by [Page 385] Light borrowed from the Sun. St. James tells us, Every good and perfect gift de­scends from above, from the Father of Lights: All Blessings in the order of Nature, the Qualities of the Body, Beau­ty, Strength, Health; or the Endow­ments of the Mind, Knowledge, Wit, Eloquence are his Gifts; all Temporary Talents, Riches, Power, Dignity are from him, by the mediation of second Causes: but there are more precious and perfect Gifts that come from him imme­diately as the Father of Lights, Sancti­fying Graces, and Spiritual Comforts, by the Illumination, and Infusion of the Holy Spirit.

The first sort of Blessings we are not to pray for absolutely, for they may be pernicious, by our abuse of them, to our Souls, and are often bestowed upon Re­probate Sinners. But the other kind, saving Graces, deserve our most ardent desires. As the hart pants after the water­brooks, Psal. 106. 4. our Souls should seek after the Favour of God; and Sanctifying Grace, the infallible Testimony and effect of it. We must pray for them unsatisfiedly, not content with any thing else, nor without excellent degrees of them. Da­vid breaks out his ardent desires, O that my wayes were directed according to thy Statutes. O that my Soul may be bap­tiz'd [Page 386] with the Holy Ghost as with Fire, to purifie and refine me from all my dross: that as Gold taken from a vein of Earth, receives such a lustre from the Fire, as if it were the sole product ofNomen terrae in igni reliquit. Tert. Fire, so my renovation by the Spirit may be so intire, that all Carnality may be abolish'd.

Our Prayers should be for our perse­verance in well-doing. Perseverance is a most free Gift of God, a new Grace superadded to what we have received, without it we shall forsake God every Hour. God promises to give the sancti­fyingEzek. 36. 25, 26, 29, 30. Spirit as a permanent Principle of Holiness in his People, to cause them to walk in his Statutes, and declares, for this I will be enquired of by the house of Israel. We must imitate Jacob, who wrestled with the Angel, and would not let him go till he had blest him. This is an Emblem of fervent Prayer, wherein we strive with the strength and sinews of our Souls, and as it were offer vio­lence to the King of Heaven to bestow Spiritual Blessings upon us.

Carnal Men are intemperate, greedy and passionate, in their desires of Tem­poral Blessings; tho' Reason, Religion, and Experience of their Vanity, should regulate them: They are impatient and insatiable, and will bear no denial nor [Page 387] delay but with regret, and reluctancy. But how remiss and cold are their de­sires for spiritual and eternal Blessings, they invite a denial. Their Prayers are defective in the Principle, they do not un­derstand the value, and their want of them. Divine Grace, the gift of God's saving Mercy, the dear purchase of the Sufferings of Christ, the precious fruit of his Holy Spirit, are of little price in their esteem. Our Saviour tells the Sa­maritan Woman, If thou knewest the gift of God, and who it is that asks thee, Give me to drink, thou wouldst have asked of him, and he would have given thee living water.

We are encouraged to be earnest and resolved Suppliants for the Graces of God's Spirit, because we are assur'd he is most willing to bestow them. Our Sa­viour sometimes encourages us from the resemblance of a Father, who cannot so unnaturalize himself, and devest his ten­der Affections, as to renounce his own off-spring, to deny a Child necessary Food for his subsistence: Will he give him a stone for bread, or a serpent for a fish? If ye then, being evil, know how to give good gifts to your children, how much more shall your heavenly Father give the holy Spirit to them that ask it? Some­times he excites us to pray, and not to [Page 388] faint, from the Parable of an incompas­sionate Stranger, a Judge that was o­vercome by importunity to afford relief to one in distress. God delights to hear and answer those Prayers that are for his best Blessings. When Solomon prayed for Wisdom to Rule his People, God was so pleas'd, that he gave him Wis­dom in an Eminent Degree, and as an accession, Riches and Honour. If we imitate Solomon in his Prayer, we shall have his Acceptance. St. James directs us, If any man wants wisdom, let him ask it of God, who gives liberally and upbraids no man: the Wisdom to manage Affli­ctions, that may be for his Glory and our Spiritual Advantage. He gives Liberal­ly, which either respects the Affection of the Giver, or the Measure of the Gift, or the repeated Acts of Giving: and upbraids not, neither with their un­worthiness, nor the frequency of their Addresses. Liberality among men is a costly Vertue, and but few have a Na­tural Generosity, or Christian Mercy and Means to express and exercise it. The Necessities of others do not affect Men with so quick a sense, as the parting with their Money to relieve them. As the Balsam Tree does not drop its healing Liquor, till the Bark is Cut. Some­times the great number of Suiters is a [Page 389] pretence to excuse from the exercise of Bounty. None of these can be Concei­ved of God. There is nothing more Divine in the Deity, and becoming his Nature, than his Inclination to do good. As the Mother with equal Pleasure nou­rishes the Child with her Milk, as the Child draws it. For the breast is un­easie till emptied. God much more re­joices in doing Good, than we in recei­ving it.

We are also assur'd of obtaining Spi­ritual Blessings by the Intercession of the Mediator. The dignity of his Person, who is higher than the Heavens, the Son of his Love, the Merits of his Obedi­ence and Sufferings assure us of his Po­wer with God. He takes us by the hand, and brings as to the Father, perfumes and presents our Requests to obtain a favourable Reception. When we are under impressions of Fear, that God will deny our Prayers for Spiritual Blessings, 'tis as if there were no Love in the Me­diator, nor prevalency in his Media­tion.

Besides, the Spirit of Holiness is plen­teously Conveyed under the Dispensa­tion of the Gospel. The gift of the Spi­rit, in the richest degrees, was reserved as an Honour to Christ in his Ascen­sion.

[Page 390]'Tis said, The Holy Ghost was not yet given, because Jesus was not yet glorified. The Blood of Christ was liberally shed, that the Spirit might be liberally poured forth. But the bestowing of the Spirit, was at the Triumphant Ascension of Christ. Thou hast ascended on high, thou hast led captivity captive, and received gifts for men: that is, from the Father, as the Reward of his Victory, that he might dispense them to Men. The Principal Gift is the Holy Ghost, comprehensive of all good things. The Promise is per­form'd under the Gospel, I will pour forth of my Spirit, the Spirit of grace and sup­plication, upon all flesh. There were some Sprinklings of it under the Law, and confin'd to a separate Nation, but now showers are poured down upon all Na­tions, to purifie them, and make them fruitful in Good Works. The Apostle declares the admirable Efficacy of the Gospel, The Law of the Spirit of Life has freed me from the Law of Sin and Rom. 8. Death. The Spirit of the Fiery Law, so call'd with respect to its Original and Operations, convinc'd of Sin, and con­strain'd Conscience to inflict tormenting impressions on the Soul the Presages of Future Judgment: but afforded no Spi­ritual Grace to obey it. Therefore 'tis said to be weak and unprofitable. But theHeb. 7. 18, 19. [Page 391] Gospel conveys Supernatural Strength, to obtain Supernatural Happiness. 'Tis foretold concerning the state of the Church in the times of the Gospel, He that Zech. 12. 8. is feeble among them shall be as David, and the house of David shall be as God, as the Angel of the Lord before them. Add far­ther the Holy Spirit directs our desires, and God knows the mind of the Spirit, who makes intercession for us according to the will of God. Christ is our Advocate in Heaven, and the Spirit in our Hearts, by inflaming our Affections, and exciting in us filial Trust in the Divine Mercy. They that wait on the Lord, shall renew their strength. If we are impotent in resisting Temptations, and in doing the Will of God, when Divine Assistance is ready upon our desires to confirm us, our Impotence is voluntary and does not excuse us from Consequent Sin, but is an antecedent Sin. The sharpest Re­proof we read from our Saviour to his Disciples was for their guilty Impotence: Jesus answer'd and said, O faithless and perverse generation, How long shall I be with you? How long shall I suffer you? He had given them Power to heal Diseases, and expel Evil Spirits, but they had not used the means of Prayer and Fasting, that was requisite for the exercise of that Power. How justly do we deserve [Page 392] that stinging Reproach, who, notwith­standing the Gospel is the ministration of the Spirit, do not by continual fervent Prayer apply our selves to God, to par­take of a rich abundance of Grace from the Holy Spirit?

I shall only add, that as Prayer is a means to obtain more Grace by impa­tration, so by the exercise of Grace in Prayer 'tis increas'd. Frequent Prayer has a cleansing Vertue, in that as those who often come into the King's Presence to speak to him, are careful to be in de­cent Habits, that they may not be dis­parag'd in his sight; so those who draw near to God, will cleanse themselves from Sin, that they may be prepar'd to appear before his Holy Majesty. Hu­mility, Faith, Reverence, Love, Zeal, Resignation to the Divine Will, Com­passion to the Afflicted, and other excel­lent Graces, are exercised in Prayer, as the sphere of their activity; and as ac­quir'd Habits so infused, are improved by exercise. Frequent shooting not only makes persons more skilful in directing the Arrow to the Mark, but more able to draw a stronger Bow. None are more holy in Conversation, than those that give themselves to Prayer. Our Saviour prayed himself into Heaven, and a Divine Lustre appear'd in his Counte­nance. [Page 393] By our drawing near to God, the beauty of Holiness will be impress'd upon us, and brighten our Conversations. Briefly, according to the raised operati­ons of Grace in Prayer, we shall obtain more excellent degrees of it from Hea­ven; for in bestowing the first Grace, God is a pure Giver, but in dispensing new degrees of Grace, he is a Rewarder, according to the Promise, To him that hath shall be given.

3. Frequent and attentive Hearing and Reading the Word, and serious Me­ditation of it, is a means appointed by the Divine Wisdom and Goodness, for our growth in Grace. The conception and propagation, the sustaining and in­creasing the Spiritual Life, is by the Word of Truth: 'Tis therefore com­par'd to those things that are the produ­ctive and preserving Causes of the Na­tural Life: 'Tis the incorruptible Seed and Food, to beget and nourish the Spi­ritual Life: 'Tis Milk for Babes, Wine for the faint, and strong Meat to con­firm those of maturer Age. There is an objective Vertue in it, whereby 'tis apt and sufficient to regenerate us, and to increase the vigour and activity of the new Life. The Apostle calls it, The Power of God to our Salvation. The word of Grace is able to build us up to an inhe­ritance [Page 394] among them that are sanctified. 'TisActs 20. 30. a kind of Miracle in Nature, that aMiratur (que) no­vas frondes, & non sua p [...]ma. Sience of a good Tree grafted into a sowre Stock, draws the vital Moisture from the Root, and converts it for the producing generous and pleasant Fruit: The ingrafted Word being a Divine Do­ctrine, over-rules the Carnal Nature, and makes the Mind, Will, Affections and Actions, holy and heavenly, answer­able to its quality. The Commands of it are clear and pure, directing us in our universal Duty; the Promises are pre­cious, encouraging us by the prospect of the Reward; the Threatenings terrible, to preserve us from Sin. There is an in­strumental fitness in the Word preached to perfect the Image of God in us; for the manner of conveying the Revelation to us, has a congruity to work upon the subject to whom 'tis revealed. The first insinuation of Sin was by the Ear; the first inspiration of Grace is by it: Through the Ear was the entrance of Death; 'tis now the gate of Life. In Heaven we shall know God by sight, now by hearing. When a Minister of the Gospel is inlightened from Heaven, and zealous for the Salvation of Souls, he is fitter for this Work, than if an Angel were a ministring Spirit in this sense, and imployed in this holy Office: For [Page 395] he that Preaches has the same interest in the Doctrine declar'd by him; his ever­lasting Happiness is nearly concern'd; and therefore is most likely to affect others. When a holy fire is kindled in the Breast, it will inflame the Lips; the Mind con­vinces the Mind, and the Heart per­swades the Heart. But we must consi­der, that as the Instrument cannot effect that for which 'tis made, without 'tis directed and applyed for that end; so without a superiour influence of the Holy Spirit, that gives vital Power to the preaching of the Word, 'tis without effi­cacy. What our Saviour speaks of the Natural Life, is applicable to the Spiri­tual, Man lives not by Bread alone, but by every Word that proceeds from God's mouth. A Minister, with all his Reason and Rhe­torick, cannot turn a Soul from Sin to Holiness, without the Omnipotent Ope­ration of the Spirit. The Apostle tells the Thessalonians, that the Gospel came not to them in Word only, but also in Power, and in the Holy Ghost: The Gospel then comes only in Word, when it pierces no further than the Ear, that is the sense to try Words, and distinguish different Sounds and Voices: But the Truth of God, directed and animated by the Spi­rit, doth not stop at the Ear, the door of the Soul, but passes into the Under­standing [Page 396] and the Heart, that make a change so real and great in the qualities of Men, as is express'd by substantial productions: 'Tis therefore said, We are begotten and born again by the incorrupti­ble seed of the Word.

The Word becomes effectual for the increase of Holiness when 'tis mix'd with Faith, which binds the Conscience to entire Obedience. 'Tis the Word of God, our King, Law-giver, and Judge; the Rule of our present Duty, and of future Judgment, in the great day of decision. The Divine Law is universal and un­changable, and the Duties of it are not necessary for some, and needless for others, but must be obeyed without par­tiality, notwithstanding the repugnance of the Carnal Passions: When 'tis se­riously believed and considered, the hearers are induced to receive it with preparation and resolution of yielding to it. There is no Truth more evident nor injur'd than this, that perfect Obedience is due to the Will of God, declar'd in his Word: This all profess in the gene­ral, but contradict in particulars, when a Temptation crosses the Precept. Now the first act of Obedience to the Truth, is the believing it with so stedfast an assent, wrought by the Spirit, that it [Page 397] purifies the Heart, and reforms the whole Man,

2. With Faith there must be joyn'd an earnest desire to grow in Holiness. This is declar'd by St. Peter, As new born babes desire the sincere milk of the Word, that ye may grow thereby. In the Natural Life there is an inseparable Ap­petite of Food to maintain it; the in­ward sense of its necessities, causes a hunger and thirst after suitable supplies to preserve and improve it. This is ex­perimented in every one that is born of the Spirit; they attend and apply the Word of God to them, not merely to prevent the sharp reflections of Consci­ence, for the impious neglect of their Duty, for that proceeds from Fear, not from Desire, but to grow in Knowledge and Holiness; not in an aiery flashy Knowledge, that is only fruitful to in­crease Guilt and Punishment, but sub­stantial and saving Knowledge, that is influential upon practice. Hearing is in order to doing, and doing is the way to Happiness. 'Tis not the forgetful hearer, but the doer of the Word shall be blessed in his deed. The bare knowledge of Evil does no hurt, nor the bare knowledge of our Duty without practice, does no Good. Feeding, without digesting the Food, and turning it into Blood and Spi­rits, [Page 398] affords no Nourishment nor Strength. The most diligent hearing, and compre­hensive knowledge of our Duty, with­out practice is not profitable. The ene­my of our Souls is content that Divine Truths should be in our Understandings, if he can intercept their passage into our Hearts and Conversations. He practices over continually the first Temptation, to induce us by Guile to choose the Tree of Knowledge before the Tree of Life. We are therefore commanded to be doers of the Word, not hearers only, deceiving our own Souls.

3. That the Spiritual Life may be in­creased by the Word, it must be laid up in the Mind and Memory, and hid in the Heart. David says, I have hid thy Word in my Heart, that I may not sin against thee. His Affection to the Word caused his continual Meditation of it, that it might be a living Root of the Fruits of Holiness in their season. If there were the same care and diligence in remem­bring and observing the Rules of Life prescrib'd by the Wisdom of God in the Scriptures, as Men use in remembring and practising Rules for the recovery of the Health of their Bodies, and 'tis just­ly requisite there should be more, (since the Life of the Soul infinitely excels the [Page 399] Life of the Body) how holy and blessed would they be?

The Advice of the Roman Physician that is conducive for the Health of the Body, is applicable to the Soul; After Post satietatem nihil agendum. Celsus. a full Meal abstain from laborious Actions, that the heat of the Spirits may be concen­tered in the Stomach for Digestion; other­wise, if diverted and imployed in Labour, the Stomach will be filled with Crudities. Thus after hearing the Word, our thoughts should not be scattered in the World; but we should recollect and re­volve it in our Minds, that it may be digested into practice. 'Tis said of the Virgin Mary, She kept th [...]se sayings, and Luke 2. 19. pondered them in her heart.

There are powerful Motives to ingage us to a conscientious attendance upon this Duty. Our Saviour tells us, He that hears me, that is, with subjection of Soul, hath Eternal Life. And in one Instance he has declar'd, how much approv'd and acceptable it was to him: For when Mar­tha was imployed about entertaining him, and Mary was attentive to receive his Instructions, he said, Mary has chose the better part, that shall not be taken from her. His feeding Mary was more plea­sing to him, than to be fed by Martha. But how many neglect and despise this Duty? Some pretend they know enough; [Page 400] such, if they do not want Instructers▪ want Remembrancers of their Duty. Others are infected with Pride, and a worse Leprosie than Naaman's, of whom we read, that when the Prophet sent him a Message, that he should go and wash in Jordan seven times, and he should be clean; he was wroth, and said, Are not Abana and Pharpar, Rivers of Damascus, better than the Rivers of Israel? May I not wash in them, and be clean? So there are some, who being directed to wash themselves often in the waters of Life, the Scriptures of Divine Inspiration, are apt to think, Are not the Rivers of Greece and Rome, the eloquent Discourses of Philosophers, better, more perfective of their Minds and Actions, than the plain Rules of the Word? But this proceeds from affected Ignorance, and wilful per­verseness; for not only supernatural Do­ctrines, necessary to be believed, are only revealed in the Scripture, but the Rules of Moral Duties, necessary for practice, are clearly and compleatly only laid down in it.

Besides, as every thing in Nature has its Vertue by the appointment of God, and works for that end for which it was ordain'd; so the preaching of the Gospel was appointed to begin and maintain the Life of the Soul, and powerfully works [Page 401] to that end. The attendance [...] has a Blessing annex'd, and the neglect exposes to Divine Displeasure; He that withdraws his Ear from hearing the Law, his Prayer shall be an abomination. And let it be seriously ponder'd, there is a time coming, when only Prayer can re­lieve them.

I shall add, that the serious reading the Scripture, that there may be an im­pression of the Characters of its Purity on the Soul, is a Duty of daily revolu­tion. We are commanded, that the Word of God should dwell richly in us, in all wisdom▪ As the Soul quickens the Bo­dy by its residence, and directs it in all its motions; so the Word should be in the Soul an inward principle of Life, to direct and excite, and enable it for the performance of every Duty. This Ad­vice of the Apostle is comprehensive, of all other Precepts, and the effectual means of obtaining Perfection. Our Reading must be with observation, and applying the Word for our Good. There is a great difference between sailing on▪ the water for Pleasure, and divin [...] in it for Pearls: Some read the Scriptures▪ to please their Minds in the History of the Creation, and the Wonders of God's powerful Providence, and the various Events in the Kingdoms of the World, [Page 402] recorded in them. But there must be diligent Enquiry for Spiritual Treasures to enrich the Soul.

How Careless are the most of this Duty? There are above Eight Thou­sand Hours in a Year, and how few are employed in Reading the Scriptures, that direct us in the Everlasting Way? The common pretence is necessary Business: but all Excuses are vain against the Command of God. Is the working o [...] our Salvation an indifferent idle matter? Must the principal Affair of our Life, be subordinate to lower Concerns? The infinite business of Governing a King­dom, is no exemption to Princes from Reading the Word of God: for the Command is to him that sits on the Throne▪ to read the Law of God all the days of [...] Life, that he may fear the Lord, and do [...] Statutes.

3. The Word must be sincerely re­ceived as 'tis sincerely deliver'd. The Rule is, to lay aside all superfluity of naugh­tiness, and receiv [...] the engrafted word, that is able to save our Souls. There is no food more easily turn'd into Blood tha [...] Milk: but if the Stomach be foul, [...] sowers and corrupts, and is hurtful to the Body. The Word of Grace, if re­ceived into a sincere Heart, is very nu­tritive, it Confirms and Comforts the [Page 403] Soul: but if there be false Principles, Carnal Habits, Sensual Affections, it proves dangerous. A Carnal Man will set the Grace of the Gospel against the Precepts, and apply the Promises with­out regarding the Conditions of them, and from holy Premisses draw sinful Con­clusions.

Briefly, Hearing the Word is not an Arbitrary, but an indispensable Duty. The Psalmist puts the question, He that plant­ed the ear, shall not he hear? and it may be said with the same Conviction, He that gives us the faculty of hearing, shall not he be heard? But we must not rest in the bare hearing, for 'tis an introductive preparing Duty in order to practise. There may be an increase in Knowledge, some Convictions like a flash of Lighten­ing, some melting of the Affections, like a dash of Rain, soon over; some Reso­lution▪ of Obedience, but without sin­cere practise, the Man is a Hearer only, and deceives himself. Every Sermon that he hears will, notwithstanding his vain Hopes, be an argument against him at the Day of Judgment. The Resi­dence of the practical Truths is rather in the Heart than in the Head: if they are only in the Head, they are kept in unrighteousness: yet there is no deceit more Common. Men think they are [Page 404] enrich'd with the Ideas and Notions of Divine Truths in their Minds, without the habits of Graces in their Hearts. Briefly, The End and Work of the E­vangelical Ministry is the Perfection of the Saints▪ as the Apostle declares, We warn every man, and teach every man, that we may present every man perfect in Christ Jesus. This testimony is given of Ep [...] ­phras, a Servant of Christ, That he al­ways labour'd fervently in Prayer, that the Colossians might be perfect and compleat in all the will of God.

3. The Religious Use of the Sacra­ment, of the Lord's Supper, is an excel­lent Means for the Increase of Grace. The state of Grace is represented under the Similitude of a New Man, born from Heaven, and partaker of a Spiri­tual Life, that Consists in Holiness and Joy. This Spiritual Life supposes a Spiritual Nourishment to preser [...]e it, and a Spiritual Appetite, and that a Spi­ritual Eating and Drinking. Our Savi­our denominates himself by the Chara­cter of Life: I am the way, the truth, and the life; he being the Principle and Pre­server of the Spiritual Life. In the Sa­crament, he is the Bread of Life: there are the Sacred Memorials of his Cruci­fixion, of his Body and Blood, which are meat indeed, and are drink indeed, that [Page 405] afford a more substantial and excellent Nourishment for the Life of the Soul, than the perishing Food that supports the Body. Our Saviour tells the Jews, Your fathers eat Mann [...] in the wilderness, John 6. and are dead: the Bread of Angels could not preserve them from Death, but the Bread of God is the Principle of Eternal Life. He is pleased to deal familiarly with us, suitably to our Composition and Capacity, and humbles himself in a Sa­cramental Union with the Elements, that sight may assist Faith.

This is a positive Institution, that de­rives its Authority and Goodness from the Precept of our Soveraign and Savi­our. It was his dying Charge to his Disciples, to which a special and most reverent observance is due. 'Tis revocable in its Nature, but not to cease without the Will of the Legislator, either ex­presly declar'd, or vertually by the cea­sing of the end of it. As the Ceremo­nial Law is abolish'd by the same Au­thority that ordain'd it, the end of the Institution being obtain'd. But this Or­dinance is by our Saviour commanded to continue till his Second Coming in Glory, the end of it being the revival of the memory of his Death.

I will not insist upon the several Con­formities between the Natural Food and [Page 406] the Spiritual; for the principal Compa­rison and resemblance is in the End for which food is necessary and appointed, without which there can be no subsisting Life: but consider how the Life of the Soul is strengthened in this Ordinance, which is not a naked sign of his Suffer­ings for us, but the seal of the Covenant of Grace, and wherein our Saviour, though his bodily Presence be confin'd to Heaven, yet does really and spiritually exhibit himself with all his saving Bene­fits to sincere Believers. Consider how Repentance, Faith and Love are in­creas'd by this Ordinance.

1. Repentance is a Vital, Operative Grace, not only in mortifying Sin, but in bringing forth many excellent Fruits suit­able to it. All the Terrors at Mount Sinai in giving the Law, cannot make such an impression on the Conscience of the righteous and fearful Anger of God for Sin, as the infliction of Wrath upon our dying Saviour. He receiv'd into his Breast the Arrows of the Almighty, that drank up his Blood and Spirits, though in himself he was perfectly Holy. Surely he has born our griefs, and carried our sorrows: he was wounded for our trans­gressions, and bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are heal'd. We read [Page 407] that Nathan was sent from God to David, when insensible of his Guilt of Murder and Adultery, to awaken him to review his Sin: he for that end us'd a very moving Parable, of a Rich Man that had many Flocks, yet to entertain a Stranger, rob'd a Poor Man of his only Lamb, and drest it for him. This Da­vid so resented, that he threatned the severest Revenge for such an unrighteous and unmerciful action. And when Nathan turned the point of the Parable against his Breast, charging him, Thou art the man, in what Agonies and Confusion was he surpriz'd, as his mournful Com­plaint declares. When we read in the Narrative of our Saviour's Sufferings, of the Treachery of Judas, the Malice of the Priests, the Fury of the People, the Cowardise of Pilate, and the Cruelty of the Soldiers, how apt are we to con­ceive Indignation against his Murderers? but when Conscience, like the true Pro­phet, shall with a piercing Reproach charge us that our Sins Condemn'd and Crucified him, how will this open the Springs of Godly Sorrow, and looking on him whom we have pierced, cause us to Mourn, as those that mourn for▪ a first­born? How will the Contemplation of him in his Sufferings, excite Indignation with Zeal and Revenge against our [Page 408] selves, for our choosing and committing those Sins that were the meritorious Cause of his Sufferings? Since he bore our Sins, 'tis just we should simpathize in his Sorrows. How instructive and exemplary was insensible Nature, as if capable of Knowledge and Affection in the time of his Sufferings? It was dis­order'd in the Heavens, and simpathiz'd in the Elements. The Sun was obscur'd against all possibility of Nature; for the Moon was opposite, and in the Full, and in the twinkling of an Eye past half the Circle of the Heavens; and being empty of Light towards the Earth, by its in­terposition,▪ hid the body of the Sun be­hind it. The Air was as dark at mid­day, as at mid-night. The Earth trem­bled; the Rocks rent. Have the Rocks softer Bowels than obdurate Sinners? 'Tis a greater prodigy, that those whose Sins made his Death necessary, are un­affected with it, than that Nature seem­ed to have changed its Principles and Properties to signifie its resentment of it. God's Anger darkens the Sun, and shakes the Earth; and shall sinful Men be un­relenting?

If by Faith and Consideration▪ we transport our selves to Mount Calvary, and with the blessed Virgin, stand at the foot of the Cross when our Saviour was [Page 409] dying, we shall feel the working of her Affections, when a Sword p [...]erc'd through her Soul. Now in the Sacrament there is a representation of Christ Crucified be­fore our Eyes, which is the most power­ful motive of Godly Sorrow, and the inseparable consequent of it, the destru­ctive hatred of Sin; and of holy Reso­lutions, that as he dyed for Sin, we will dye to it.

2. Faith, that is the Root from whence other Graces spring and flourish, is in­creas'd and confirm'd by the use of this Ordinance. As by the looking on the mysterious Brazen Serpent, there was an Antidote conveyed to heal the Israelites stung by the Fiery Serpents; so by the looking on Jesus in his Sufferings, our wounded Spirits are healed. The dig­nity of his Person, the depth of his Suf­ferings, and his voluntary yielding of himself to them, are the supports of Faith. The Sin-Offerings under the Law were entirely consumed in their Conse­cration to Divine Justice, and no part was reserved to be eaten by the Offerers: To signifie their Imperfection and Ineffi­cacy to reconcile God to Sinners, and to pacifie their accusing Consciences. The Beasts by substitution suffer'd Death for those who offer'd them, but could not purchase Life for them. Our Saviour is [Page 410] as truly given to us to communicate Life, as he was given for us in his Death. When he offer'd himself the most solemn Sacrifice on the Cross, he was not con­sum'd: His Body and Blood are the Feast of Love upon his Sacrifice, the clearest assuring sign of God's being re­concil'd to us. The Blood of the Lamb, the true Win [...], has rejoic'd the Heare of God and Man. Our High Priest con­tinually presents his Father, in the Coele­stial Sanctuary, his bloody Sacrifice, of which there is a Commemoration on the Holy Table. If God remember our Sins, we remember his anointed Priest to ex­piate them. If the timerous Conscience be in anxiety for the number and heinous­ness of Sins, and the number of Sinner [...] who must perish for ever without this Miracle of Mercy, as if one Sacrifice were not sufficient to abolish their Gui [...]; let it be consider'd that his Death is of infinite value; and what is infinite can­not be divided; he was intirely offer'd for every penitent unfeigned Believer. The weakest has as full an Interest and Bene­fit in it, as if it had been offer'd solely for him, and may apply and appropriate it to himself with as true solid Comfort, as if he had been present at our Saviour's Crucifixion, and heard him speaking the words of Life, I give my self for thee. [Page 411] His Blood cleanses from all Sin, and is a propitiation for the Sins of the world. These are no fictions of Fancy, but the real operations of the Holy Spirit, who brings to our remembrance the Death of Christ in that lively Sacramental Repre­sentation, and seals the pardoning Mercy of God to our Souls, and conveys all the precious Fruits of it to us. A lively Faith on our suffering Saviour, makes him ours by an intimate and inseparable union and fruition. We dwell in him, and he in us. How many drooping Souls have been raised, how many wounded Spirits have been healed, how many cloudy Souls have been inlightened in that Ordinance? Here the comforting Spirit breaths, our Saviour shews his reviving Countenance, God speaks Peace to his People. A Believer tasts the hid­den Manna, and the Love of Christ, that is sweeter than Wine. The bruised Reed becomes a strong Pillar in the Tem­ple of God, the smoaking Flax is che­rish'd into a purer and more pleasant Light, than springs from the Sun in its brightness.

3. Love to Christ is increas'd by par­taking of this Ordinance, wherein his bloody Death is represented. Greater Love could not be express'd than in his dying for us, and lesser Love could not [Page 412] have saved us from perishing for ever. He dyed not only to satisfie his Father's Justice, but his own Love to us. 'Tis said by the Prophet, He shall see of the travel of his Soul, and be satisfied: The travel of his Soul implies his Affection and Affliction, the strength of his Love, and his immense Sorrows. Now nothing is more repugnant to the Principle so deeply engraven in Humane Nature, than not to return Love for Love. Our Sa­viour, by the dearest titles, deserves our Love; not only for his high Perfections, but his deep Sufferings. He was without Form and Comeliness in the Eyes of the Carnal VVorld, when disfigured by his Sufferings. But can he be less lovely in his Sufferings, wherein he declar'd his dearest Love? Astonishing Love appear­ed in his dying Countenance, flam'd in his quenched Eyes; flowed from his pier­ced Side. To a spiritual Eye, he is as amiable with his Crown of Thorns▪ as with his Crown of Glory.

Our Love to Christ, like Fire out of its sphere, must be preserved by renew­ing its Fewel, or it will decline. Now there is nothing more proper to feed it than Christ's Love to us, and in this Ordinance the sacred Fire is maintained: The Eye affects the Heart. The mourn­ings, the longings and delights of Love [Page 413] are most sensible in spiritual Communion with our Saviour at this Feast. The in­flamed Spouse, in a Rapture of Admira­tion and Complacency, breaks forth, I am my beloved's, and he is mine. St. Paul, who was rap'd up to the third Heavens, and heard unspeakable things, declares Christ crucified to be the most excellent Object of his Knowledge, his most pre­cious Treasure, and dearest Joy.

'Tis true, the carnal receiver of the Elements is a stranger to this Love and Joy, that is only felt by Faith and Ex­perience. There are many Christians in title, that never felt any vital emanati­ons from Christ in this Ordinance. The most content themselves with Sacramen­tal Communion without Spiritual, and feel no correspondent Affections to his extream Sufferings for us. But if there be a spark of Life in the Soul, if all be not cold and dead within, the re­membrance of Christ's bleeding and dy­ing Love will inexpressibly endear him to us.

Now our Sanctification was a princi­pal end of his Death. The Apostle de­clares, that Christ loved his Church, and gave himself for it, that he might sanctifie and cleanse it by the washing of the water, and by the word: That he might present to [Page 414] himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish. Can we allow any Sin in our Hearts and Lives▪ and defeat the design of his Love, and disparage the vertue of his Suffer­ings? Can we endure any Sin to reign in us, that was the cause of his Death▪ so full of Ignominy and Torment? He has declared how precious our Sanctifi­cation is in his esteem; 'tis one of the richest Veins in the whole Mine of Grace, and can we slight it? Can we imagine that his Death obtain'd for us an impure Indulgence for our Lusts, when the end of it was our absolute Purity? Can we content our selves with low degrees of Holiness, when he paid so dear a Price for our Perfection? The comfortable assurance that he was crucified for us▪ arises from our being crucified with him▪ to all the Vanities of the world. In­deed, the external receiving this Ordi­nance, is not beneficial to an Unbelieve [...] ▪ no more than that the setting a Feast be­fore a dead Body, that is uncapable of feeding and nourishment: Men must be­lieve before they can receive spiritual nourishment by it; and have the Life of Grace, before they can feed on the Bread of Life: But the unfeigned Believer finds his inward Man renewed by it.

[Page 415]I will add to what has been said, that in this Ordinance the Covenant of the Gospel is sealed by the contracting Par­ties; God ratifies his Promise of Grace, and we seal our Duty of Obedience. 'Tis true, we are bound by an antecedent right, and higher obligation than our own consent; the Command of God binds us to take this Covenant, and to keep it: We are bought with a price, and are not our own. Now if the Blood of the Son of God be our Ransom from the bondage of Sin and Death, and we in the Sacrament partake of his Blood, and by that solemn Right dedicate our selves to him, That whether we live, we live to the Lord; or whether we dye, we dye to him, how constraining is this to make us dili­gent in accomplishing the sacred ends of Christ's Institution? How just is it that since he dyed for our Salvation, we should live to his Glory; and when we renew our Right in the Blessings of the Cove­nant, we should sincerely renew our Ob­ligations to the Duties of it? If after our holy Engagement, we renounce our Al­legiance to our Prince and Saviour, by entertaining his Enemies, the Lusts of the Flesh, we incur a double Guilt, not only by transgressing the Law of God, but by violating our Oath of Fidelity; [Page 416] and double Guilt will bring double Dam­nation.

That the renewing our Co [...]ant a [...] the Lord's Supper may be more effectual, let us consider,

(1.) That holy Resolutions and En­gagements are the immediate Principle of Obedience. Till the Convictions of our Duty are wrought into Resolution [...], they are of no efficacy.

(2.) They must proceed from the d [...] ­liberate Judgment, and determin'd Will. The Apostle declares, The love of Chri [...] constrains us, we thus judge, if one dyed for all, then were all dead; and the con­sequence is strong, that we should live [...] him, who dyed for us. Empty valleit [...] are no volitions; faint and wave [...] Purposes have no force. Believers a [...] exhorted, with full purpose of H [...]art [...] Acts 11. [...]leave to the Lord.

(3.) The renewing our holy Enga [...] ­ments are very necessary for persevera [...] in our Duty. Our Hearts are false▪ [...] foolish, and apt to fly from God; th [...] are as changable as the Weather, and [...] Temptations are presented, apt to [...] fir'd with Carnal Desires, or frozen w [...] Carnal Fears, and to desert our Dut [...] Therefore 'tis necessary to fix them by repeated Vows of Obedience. We [...] [Page 417] directed to arm our selves with the same Minds; that is, with firm Resolutions to cease from Sin. The girdle of Truth, is a principal part of our spiritual Ar­mour, that fastens it upon us. Stedfast Engagements to obey God▪ are power­ful to excite every Grace in its season, to rise up in defiance against our spiri­tual Enemies. David says, I have sworn and will perform it, that I will keep thy Precepts. By the solemn and frequent renewing our Vows of Obedience, the Tempter is discourag'd, and flyes from us. Let us every Morning next our Hearts, resolve to walk with God all the day.

(4.) God is well pleased with our sin­cere Resolutions to keep close to him. Who is this that engages his Heart to close with Men? He is the Inspector and Judge of our Hearts, and notwithstanding ou [...] Infirmities, accepts our sincerity.

(5.) There are peculiar Circumstances that enforce the inviolable observation of our Sacramental Vows. Our origi­nal and permanent Obligation that we contracted in our Baptism, in the pre­sence of the Church, when we were list­ed under our Redeemer's Colours to op­pose his Enemies and ours, Satan in com­bination with the Flesh and the World, should have a strong and constant influ­ence [Page 418] into our Lives. Our understanding and voluntary renewings of this at the Lord's Supper, makes it more binding. 'Tis mentioned before, that God is plea­sed, by an admirable Condescension, to be a party in the Covenant, and binds himself to bestow his most free Favours, and takes pleasure in performing what is promised. 'Tis becoming his Wisdom to glorifie his Moral Perfections in his Transactions with Man; not only his Mercy, but his Truth, in saving us. The Deut. 7. 9. Lord thy God he is God, the faithful God, which keepeth Covenant and Mercy with them that love him, and keep his Command­ments. The Attribute of Faithfulness is set next the Deity, as very dear and pleasing to him. He engages himself partly for our Comfort, to dispel the Clouds of Fear, that are apt to rise in our Bosoms from the sense of our many and mighty Sins; therefore his Mercy is secur'd to us by a Covenant, and that Covenant establish'd by an Oath, the sure evidence 'tis irrevocable, and seal'd by the Blood of the Mediator; and part­ly, to instruct us by his Example, to maintain our Integrity, which we en­gage in sealing our part of the Covenant.

'Tis said of God, that he cannot Lye, from the Veracity of his Nature, and the unchangeableness of his Will, and [Page 419] he reckons of his People they will not Lye, from that Divine Disposition that is proper to them. Now that God is pleased in that Ordinance to give us the clearest and strongest Assurance of his Pardoning Mercy, should make us very observant and exact in performing the Condition of it: What our Saviour said to the Man, heal'd Miraculously of his Lameness, is vertually signified in every Pardon we receive, Go away, sin no more, lest a worse thing befal you. Sin is ex­tremely aggravated, when Perfidious­ness and Ingratitude are mix'd with Dis­obedience. Our Resolutions against Sin, are preventing Physick, but in breaking them, the Remedy increases the Disease, and accelerates Death, more painfully and suddenly. I will hear what God the Lord will speak, he will speak peace to his people, but let them not return to folly. To sin against the Law is a high provoca­tion, but to sin against special Love, grieves the Holy Spirit, and deeply wounds our Spirits.

Now since our hearts are deceitful above all things, and since our Resolutions are fleet and fading, let us earnestly pray for Divine Grace to Establish them, and entirely depend upon it. 'Tis more easie to raise a Fortification in time of Peace, than to defend it in time of [Page 420] War. In the absence of a Temptation, we readily purpose to abstain from Sin, but when they assault us, how often are we surpriz'd, and vanquish'd. David resolves, I will keep thy Statutes, but toPsal. 119. 8. keep his Resolution inviolate, he prays, O forsake me not utterly. He Promises, I will take heed to my ways, that I sin not Psal. 39. 1. with my tongue, I will keep my mouth as with a bridle: but he Addresses himself to God for assistance, Set a watch before my Psal. 141. 3. mouth, and keep the door of my lips. Our Resolutions are Light and Feathery, soon scatter'd by a storm of Fear: 'tis as dangerous to trust in a Heart of Flesh, as in an Arm of Flesh. Nothing is more un­stable than Water, but when pour'd into a strong Cistern, 'tis as sure as that that contains it. Thus Divine Grace preserves our unstable Heart from slipping.

4. The Religious observation of the Lords Day is an Excellent means for the increase of Holiness. 'Tis worthy of our serious Observing, that the Fourth Commandment is enforc'd with a Note of Excitation, Remember thou keep holy the Sabbath day, to impress the sense of our Duty upon Conscience, and to co [...] ­fine our transgressing Nature, that is so apt to alienate that time that is Sacred to God, and the Interest of our Souls, to Carnal and Profane Uses. 'Tis san­ctified [Page 421] and set apart by the Lord of our Persons and Time, for the celebrating the most Excellent Works of his Power and Goodness in Creation and Redemp­tion. He that gave us our Beings, and rais'd us from the Dust, to an Honour little lower than the Angels, those Hea­venly Spirits, and has ransom'd us from our woful Bondage; he that dignified us with the Impression of his own Image, and the Assumption of ours. The Mo­rality of the Command is perpetual that one day of seven be Consecrated and Separated for Divine Worship: but the designation of the Day to the Jewes, was in remembrance of their Delive­rance from Egypt, and to Christians, in remembrance of our Deliverance from the Tyranny of the spiritual Pharaoh, Satan and his infernal Army, Benefits exceeding those of Creation, and re­scuing from the Bondage of Egypt. In­deed every Day we should Redeem Time from business and pleasures for the immediate Service of God: but on the Lord's Day, we must be entirely Con­versant in Holy Duties, Publick and Pri­vate, and abstain from Common Works unless of Necessity and Mercy. The Religious Rest of the Fourth Command­ment, is to be observed by Christians so far as 'tis requisite for our attendance on [Page 422] the Service of God. 'Tis not only our Duty, but our heavenly Priviledge, that being tir'd in the dust and toil of the World, we have a freedom, and are call'd to draw near to God, with the pro­mise that he will draw near to us, that when we pay our Homage, we shall receive infinite Blessings: for then in the Com­munion of Saints we present our requests with a filial freedom to God, and we re­ceive his Precepts for the ordering our Lives to please him: and by a Temporal Holy Rest, are prepar'd for an Eternal Glorious Rest.

The observing this Command enables us to do the rest: for the Duties of it are Divine and Spiritual, and have a powerful influence in the Souls of Men: for the exercise of Grace, by a proper efficacy increases it, and in their sancti­fying that day, God sanctifies them, and liberally bestows the Treasures of Grace and Joy, the consequent Blessing of the divine Institution.

The Profaners of that Holy Time, do vertually renounce their Allegiance to the Cr [...]ator and Redeemer, they will not attend upon his Oracles, but despise the Persons and Office of the Ministers of Christ, and their Contempt reflects [Page 423] upon him. They make the Sabbath their de­light, in another sense than the Command­ment intends: they make it a Play-day. Others who are call'd and counted Chri­stians, who are good in every thing, but wherein they should be best; they are Just and Merciful, Temperate and Chaste, Affable and Obliging to Men, but wretchedly neglect the duties of Pie­ty to God, and the sanctifying his day. That precious and dear interval to a Saint, from the business of the World, is a galling restraint to Carnal Men from their secular Employments. 'Tis true, they will go to the publick Worship ei­ther for seculary respects, Custom, or the Coertion of the Laws, or the im­pulse of Conscience, that will not be quiet without some Religion, but they are glad when 'tis done, and by vain dis­courses dash out of their minds, the in­structions of the Word of God. They spend a great part of the day as if it were unsanctified time, in curious dressing, in Luxurious Feasting, in Complemental Visits, in Idleness, and sometimes in Actions worse than Idleness. The cer­tain Cause of this Profaneness is, they are not partakers of the divine Nature, that inclines the Soul to God, and raises our esteem of Communion with him as a Heaven upon Earth, and from hence [Page 424] it follows, that they come and go from the Publick Ordinances, neither cleansed from Sin, nor chang'd into the divine Image. But those who conscientiously employ that day in Duties proper to it, in Prayer and Hearing, and Reading the Scriptures, and spiritual Books, in holy Conference, whereby Light and Heat is mutually Communicated among the Saints, and in the Meditation of Eternal things, whereby Faith removes the Vail, and looks into the Sanctuary of Life and Glory; as Moses by Conversing with God in the Mount, came down with a shining Countenance, so a divine Lustre will appear in their Conversations in the following Week.

5. The frequent discussion of Con­science, and review of our Ways, is an effectual Means of rising to Perfection in Holiness. This Duty is difficult and distastful to Carnal Persons: for Sense is prevalent and fastens their Thoughts upon External Objects, that they are un­fit for reflecting upon themselves, for the proper and most excellent operations of the Reasonable Soul, wherein they are rais'd to the Rank of Angelical Spirits, and to a resemblance of the Deity, who Eternally Contemplates with Infinite De­light, the Perfections of his Nature, and the Copy of them in his Works. They [Page 425] are insensible of the Nobility of their Nature, and cannot sequester them­selves from Worldly things, and en­ter into the Retirements of their Souls. They are afraid and unwilling to look into their Hearts, lest they should be Convinc'd and over-argued by Conscience of their woful Condi­tion. Home is too hot for them. Their study is to Charm their Cares, and not to be disturb'd in their Secu­rity.

But the Duty is indispensable requir'd of us. We are commanded to stand Psal. 4. 4. in awe and sin not, and commune with our own hearts: to search and try our wayes, Lam. 3. 40. and turn to the Lord: to prove our own Gal. 6. 4. work. The benefit resulting from it, is worth our Care, and should make us to digest all difficulties in the perfor­mance. David declares, I thought on Psal. 119. my wayes, and turned my feet to thy testi­monies. He first reflected on his ways, and then reform'd them. Conscience must be awaken'd by Grace, or Judg­ment to Self-reflection.

The examen of Conscience either re­gards our spiritual State, or our Actions in their Moral Qualities of Good and Evil. The first is of infinite moment, that we may understand whether we are in the state of polluted Nature, or [Page 426] in a renewed state, and consequently, whether in the present Favour of God, or under his Displeasure, and according­ly what we may expect in the next World, a blessed or miserable Eternity.

But as was before observed, Men are very averse from the severe tryal of their state, for fear the issue will be perplex­ing; the exact inquiry into their Lives is like the Torment on the Rack: Or if sometimes they turn their thoughts in­ward to consider themselves, they do it slightly, not with sincere Judgment; and though their spiritual state be uncer­tain, or apparently evil, yet they are resolved not to doubt of it. This ne­glect is fatal to many, who comfort themselves with their Company, because the most are in no better condition than they are.

This I shall not insist on, but consider the survey of Mens Actions. Consci­ence is the centre of the Soul, to which all Moral Good and Evil has a tendency; 'tis an internal supervisor and guardian, which a Man always carries in his Bo­som. To perform its Office, it must,

1. Be inlightened with the clear know­ledge of the Divine Law in its Precepts; for Duties unknown cannot be practised, and Sins unknown and unconsider'd can­not be loathed and forsaken. The Law [Page 427] like a clear and equal glass (that reflects the Beams according to their incidence) discovers the beauties and spots of the Soul. There are contain'd in it general Rules that respect all, and particular Pre­cepts that concern the several relations of Men.

2. The discussion of Conscience that it may be effectual, must in the manner of it, be regulated by the matter of the discussion, that is, good and evil Actions, which are of eternal Consequence; and the end of it, the making us better. Ac­cordingly it must be,

(1.) Distinct in comparing our Acti­ons with the Rule, that we may under­stand the defects of our best Duties, and the aggravations of our Sins: The Law enjoyns the Substance and Circumstances of our Duties, and forbids all kinds and degrees of Sin. The more particular the discussion is, the more perfect.

(2.) It must be serious, and with sin­cere Judgment, as previous to our Tryal at God's Tribunal. This Consideration will excite the Conscience, which is the directive and applicative Mind, to be vigilant and impartial in sifting our selves, that no Sin of omission or commission may be past over; for what a high strain of Folly is it, to be subtle to conceal any Sin from our selves, which are open [Page 428] to the all-seeing Eyes of God? Men are apt to be insensible of Sins of omission, but there is no mere Sin of omission; for it proceeds from a dislike of the com­manded Duty, which exposes to Judg­ment. The more the Mind is mended and renewed, it discovers the Sins that were undiscern'd.

(3.) There must be a fixed resolution to reform our Lives, wherein we have been culpable. The Soul can never re­cover its lapse from above, but by re­turning thither; that is, by a real per­formance of the Duties of the Law, that fully represent the Law-giver's Will and Soveraignty. Now the reflecting upon our Hearts and Lives, to improve the Good, and correct the Evil in them, is very useful for that end.

(4.) It must be frequent, lest we be­come ignorant and forgetful of our selves.Faciebat hoc Sextius, ut con­summa [...]a die antequam se ad nocturnam qui­etem recepisset, interrogaret a­nimum suum, quod hodie ma­lum sanasti? Cui vitio obsti­tisti? Qua par­te melior es? Quotidie apud me causam di­co. Sen. de Ira. Some of the wiser Heathens made a scrutiny of their Actions every day. 'Tis related of Sextius a Philosopher, that in the end of the day, he throughly exa­min'd the Actions of it, What Evil have I cur'd? What Vice have I resisted? In what am I become better? Seneca tells us it was his daily practice, to give an ac­count of his Actions before the Judica­tory of Conscience. The Author of the Golden Verses gives Counsel in order to [Page 429] proficiency in Vertue, to revise in our thoughts at night, Wherein have I trans­gress'd, [...]. what have I done, what have I omitted? In doing this, we shall pre­serve Conscience more tender and sensi­ble; for continuance in Sin hardens it. This will be a preventive Medicine; for if the sting of Remorse follows our omis­sions of Good, and commissions of Evil, and a divine Joy is felt in remembrance of our progress in Holiness, this will be a constant motive to restrain us from dis­orderly Actions, and to form us to Per­fection. Besides, there is a great diffe­rence between the habits of the Body, and of the Mind; the first wear and de­cay by continual use, the habits of the Mind by frequent practice, whether vi­cious or vertuous, increase and are con­firm'd. And since in the most excellent Saints there remain Sins of unavoidable weakness, the renewing our Repentance every day is necessary to obtain the par­don of our Sins, which is promised to all that mourn and strive against Sin: We are commanded not to let the Sun go down on our wrath, much less on God's.

In short, let us every Morning consi­der the Duty of the day, which is a va­luable part of our Lives, and the proper seasons of doing it, and charge our Souls with a diligent regard to it. 'Tis pru­dent [Page 430] Advice how to make slothful Ser­vantsNulla est homi­nis nequissimi arctior custodia, quem operis ex­actio. industrious; in the Morning to prescribe their Work, in the Evening to require an account what is done, or left undone, and to commend or censure, to reward or punish, according to their di­ligence or neglect. There are rarely found Servants of so depraved a temper, so rebellious to Authority and Reason, so untractable, but they will mend by this managing. If this Duty be con­stantly practised in a due manner, it will be of infinite profit to us. We read in the process of the Creation, that God revis'd the Works of every day, and saw they were Good, and in the end, saw they were very good, and ordain'd a Sabbath, a sign of his complacence in his Works. Thus if in the review of our Actions we find our Conversation has been in godly sincerity, that we have been faithful to God and our Souls in striving after Perfection, this reflection will produce Rest and Joy unspeakable; Joy that centres in the Heart, and is united to the substance of the Soul; Joy that will flourish in Adversity, when Carnal Joy withers; a Joy that will not leave us at Death, but pass with us into the eternal World. This Oyl of Glad­ness will make us more active and chear­ful in our universal Duty: But if we [Page 431] have been slack and careless in Religion; if Sins have been easily entertain'd, and easily excus'd, the remembrance will im­bitter Sin, and make us more vigilant for the future.

To make this Duty more profitable, we should compare our selves with our selves, and with others.

1. With our selves, that we may un­derstand whether we are advancing to­wards Perfection. Sometimes there is a gradual declension in the Saints them­selves, not observed. When Sampson had lost his mysterious Hair, upon the preserving of which his Strength depend­ed, and the Philistines had seized him, he awoke out of his sleep, and said, I will go out as at other times before, and shake my self; and he wist not that the Lord was departed from him. Thus many de­cline in their valuations and affections to things spiritual, and are less circumspect in their Conversations, less fervent in their desires of Grace, and faithful in the improvement of it than formerly; and this deserves Heart-breaking Sorrow.

2. Besides, the comparing our selves with others who have excell'd us in Ho­liness, and have been more watchful to abstain from Sin, and more zealous in doing Good, is very useful. This will wash off the colour of the common Ex­cuse, [Page 432] That without the Holiness of an An­gel, 'tis impossible to be preserved undefiled in the midst of sensual Temptations: But as the Philosopher demonstrated the pos­sibility of Motion, by walking before a captious Caviller that denyed it, so when many Saints that have the same frail Natures, and are surrounded with the same Temptations, keep themselves pure in their Dispositions and Actions, when they are regular in Duties of civil Con­versation with Men, and in holy Com­munion with God, and we that have the same Spirit of Grace, and Word of Grace, to instruct and assist us, fall so short of their attainments, how will the comparison upbraid us, and cover us with confusion?

I shall add, that the deceitfulness of the Heart is discovered in this, Men are very apt to please themselves in the com­parison with those who are notoriously worse, but averse from considering those who are eminently better. But this will be of no avail in the day of Judgment; for the Law of God is the Rule to which we must conform, not the Ex­amples of others. Besides, how can any expect, that the Wickedness of others should excuse them in Judgment, and not fear that the Holiness of others shall accuse and condemn them?

7. COntinual Watchfulness is requi­site, that we may be rising to­wards Perfection in Holiness. The state of Sin in Scripture is represented by a deep Sleep, that is the true Image of Death; Awake thou that sleepest, and arise Eph. 5. 1 [...]. from the dead, and Christ shall give thee Light. The spiritual Sleep is understood by comparison with the natural. In the natural, the Instruments of Sense and [Page 434] Motion are bound up; the apprehensive Faculties that discover dangers, and the active Powers that resist or avoid them, are suspended from their exercise. Now spiritual Security is call'd a Sleep, as it implies ignorance of dangers that threa­ten the Soul, and unpreparedness to pre­vent them. Accordingly, in opposition to carnal security, Watchfulness consists in two things; in the foresight of ap­proaching Evils, and furnishing our selves with means, and using them for our safety. There is the Life of Grace in every regenerate Person, but Watch­fulness implies the lively exercise and activity of Grace: In the present state, the spirit of Slumber is apt to steal upon us; even the wise Virgins slumber'd and slept. The three Disciples at Christ's Transfiguration in the Mount, when it might be imagin'd there could be no in­clination in them, and no temptation to sleep, for that the glorious Light would powerfully excite and actuate the visive Spirits, yet fell asleep; and at his pri­vate Passion in the Garden, when there was the greatest cause of their sorrow and simpathy, yet were siez'd with un­welcome heaviness; for which our meek Redeemer so gently reprov'd them, Could ye not watch with me thus one hour? The [Page 435] best are liable to relapses into security, till they shall be awakened and raised by the Omnipotent Voice of the Son of God at the last day, to Immortality and Perfection.

Watchfulness may be consider'd either with respect to the preventing Evil, or the doing Good. With respect to the preventing Evil, there are such Motives as should make us very circumspect, lest we be overtaken and overcome by Temp­tations.

1. If we consider the Subtilty and Strength, the Malice and Diligence, with the mighty numbers of our Spiritual Ene­mies, there is great reason we should not only be awake, but watchful to oppose them.

(1.) The Tempter is surprizingly subtle, and understands all the arts of circumventing and corrupting us. He knows the several Characters of Mens Dispositions, the commixture of their Humours, all the radical Causes of their different Inclinations, and of those Lusts that have dominion in them. He knows the various impressions of Nature, from the Sex, the Age, the Country; from inherent or external Causes; from Health or Sickness, Nobility, Obscurity, Riches, Poverty, Prosperity, Adversity: He [Page 436] tempts to Sensuality in Youth, and Co­vetousness in Old Age; like the possess'd person in the Gospel, that was some­times cast into the Fire, and sometimes into the Water. Men often exchange their Lusts, and deceive themselves; as if a dead Palsie were the Cure of a burn­ing Fever. Sometime he will try to cool the Zeal of the Saints, who are serious in working out their Salvation, by sug­gesting that their diligence is not neces­sary: But if he cannot recall them to their former security, by the allurements of Sense, he will discourage their Hopes, and represent God as irreconcileable, and damp their Resolutions in seeking his Favour, and doing their Duty. Thus by stratagem and ambush, or by open assault, he attempts to ruine their Souls.

(2.) His strength is superiour to ours▪ Evil Spirits are stil'd, Principalities and Powers, and spiritual Wickednesses. We are frail Flesh and Blood: But we are encouraged, that by our vigilancy, and the assistance of the Holy Spirit, we shall be preserved against his utmost Power and Cruelty: For greater is he John 1. 4. that is in the Saints, than he that is in the World.

(3.) His Malice is deadly: Nothing can allay his Torment, but the invol­ving [Page 437] Men under his Judgment and Mi­sery.

(4.) His Activity and Diligence is equal to his Malice. The Spirits of Darkness never slumber nor sleep: They are not capable of weakness or weari­ness, as our faint Flesh is. He is rest­less in following his pernicious designs. What is recorded of Martellus, the Ro­manNec bonam nec malam ferre fortunam potest; seu vicit, [...]ero­citer insultat, seu victus, in­struerat victo­ribus ce [...]tamen. General, is applicable to Satan, If he obtains a Victory, he fiercely insults and pursues it; if he be repuls'd, he re­turns afresh. His Spight is never spent: He tempted our Saviour with distrust of God's Providence, with Presumption and Vain-glory; and being foil'd in all at­tempts, 'tis said, he departed for a season, and afterward made use of Peter as his Instrument, to make him decline his Sufferings for the Salvation of Men.

(5.) He has a mighty number of Prin­cipalities and Powers, and spiritual Wick­ednesses, under his Commands: There was a legion in one Man. St. Peter ear­nestly excites us to watchfulness; for our adversary the Devil, with innumera­ble infernal Spirits, goes about seeking whom he may devour. He is the most formidable and least fear'd Enemy in the World: We are surrounded with invisible Enemies, sooner felt than seen, [Page 438] and usually not discerned but by the Wounds they give us; and yet the Senses of Men are unguarded, and all the Gates are open, to give them an ea­sie entrance into their Souls. And tho' their operations in destroying Souls are secret, yet the deadly effects of their Hatred are visible; for how few are there in whom the signs of the Spiritual Life appear?

2. The World is the store-house of his Temptations; the Men of the World to allure us to Sin, or terrifie us from our Duty. The things of the World are suitable to our vicious Appetites, and foment them; like Food that is plea­sant, but unwholsome, and seeds the Di­sease. He puts a gloss and flattering co­lours upon earthly things, to give them a lustre in our Imaginations.

3. In our depraved state, we are ve­ry receptive of his Temptations. The Innocence of the first Adam did not se­cure him from seduction. The Carnal Affections are like Gun-powder, a spark sets all a-fire; and we cannot easily quench the unruly Flame when 'tis in­spir'd by the Tempter. 'Tis true, he cannot immediately act upon the Soul: But as in Paradise, he made use of the Serpent to deceive the Woman, and of [Page 439] the Woman, by her blandishments, to allure Adam, so he makes use of the car­nal part in every one, which proves as fatal as the Serpent, and the Woman were. All the corrupt Appetites, and disorder'd Affections, are manag'd by him, and draw Men with unforc'd con­sent to yield to him. He knows the in­sidious party within us that will admit his Temptations. When the Heart is dejected and sorrowful, he sends in Ter­rors and Griefs, knowing that his Facti­on within are ready to receive them. When 'tis cheerful and lively, he sends in vain Thoughts, excites the Carnal Affections, which are ready to comply with his design, and betray the Soul to Folly and Security. Now considering our Enemies without, and the deceitful Heart as the traytor within, that keeps correspondence with the Tempter, our danger is infinite. We are not by pri­viledge exempted from Temptations, nor invulnerable in our encounters with the Powers of Darkness; but by vigi­lance, and managing the Armour of God, we are victorious. There is no Saint on Earth but may fall as foully as David did, without a constant jealousie over his Heart and Ways. 'Tis said, While the Husband-man slept, the envious [Page 440] Man sowed Tares. He did not by Force enter into the Field. 'Tis not so much from Impotence, as Carelesness, that Temptations are let into the Heart, and Corruptions break out. 'Tis not so much the stock of Habitual Grace that secures us, but Grace in its vigorous Exercise. Surely David in his Youth had seen as exquisite Beauties as Bath­sheba, and was preserv'd by Watchful­ness: but the neglect of his Duty was fatal to his Purity and Peace. There­fore the Duty is so often inculcated up­on us.

We must be watchful to fly from Temptations: He that prays, Lead me not into Temptation, and leads himself into it, mocks God, despises the dan­ger, plays upon the hole of the Asp, and walks upon the brink of a Preci­pice. He provokes God justly to de­sert him. If a General commands a Soldier to fight a single Combat with an Enemy, he will furnish him with Armour of proof, and secure him from Trea­chery: but if one be Fool-hardy, and engages himself, he may dearly pay for his rashness. If by the order of Provi­dence, one be brought into tempting Circumstances, he may Pray in Faith for Divine Assistance, that the Lord will [Page 441] be at his right hand, and he shall not be moved: but if one ventures into Temp­tation he will hardly escape.

We are directed to be sober and vigi­lant against our spiritual Enemies. Vi­gilance discovers the Temptations, and Temperance substracts the Materials of them. Adam by Intemperance stain'd his Innocence, and forfeited his Feli­city.

We must be clad with the armour of Light, to oppose the powers of darkness. Strange Armour that is transparent and may be seen through. The Graces of the Spirit are Armour and Ornament, the Strength and Beauty of the Soul. They are call'd, The Armour of God, for he furnishes us with them, and teaches us to use them, and makes us Victorious. We must not only Watch but Pray against Temptations. We are preserved by the Intercession of Christ in Heaven, and the Spirits Illumination and Protection in our Spiritual Warfare. There are some things that directly strengthen our Enemies, all tempting Objects that excite and influence Fleshly Lusts that war against the Soul. Some things indirectly strengthen them; what­ever diverts us from Prayer, and other Holy Ordinances, disarms us; whatever [Page 442] distracts the Mind, and dissolves the firmness of the Will, exposes us more easily to be overcome. To be careless and secure, as if we were in a safe Sea, when there are so many visible Ship­wrecks, is unaccountable Folly.

'Tis our Duty and Wisdom to keep a Jealous Watch over our Hearts, to suppress the fix'd Inclinations to Sin; Thoughts and Desires are the Seeds of Action: and to guard our Senses, that we may not be suddenly corrupted. Lot's Wife by a lingering Look after Sodom, was turn'd into a Pillar of Salt, to make us fearful, by her Example, of the occasions of Sin. Especially we must direct our Care to prevent our being surpriz'd, against the Sins that so easily encompass us, and whereby we have been often foil'd. If a besieged City has one part of the Walls weaker, and more liable to be taken, Care will be taken to strengthen it, and to double the Guards there.

Let us be watchful against small Sins, if we desire to be preserv'd from grea­ter: for we are train'd on by sins of weaker evidence to sins of greater Guilt. Some are so Confirm'd in Holiness, that the Devil does not tempt them to trans­gress the Law in a notorious manner, [Page 443] but lays Snares for them in things of lesser moment. Besides, there are Sin­ners of different degrees, yet they all finally perish. Some with a full Career throw themselves head-long into Hell. Others go slowly step by step, but cer­tainly drop into it.

To Conclude, if we desire to be pre­serv'd from Sin, let us avoid engaging Company: many Persons would resist the force of Natural Inclination, but when that is excited by the Examples of others, they are easily vanquish'd. A pure Stream passing through a Sink will run thick and muddy. On the contra­ry, Society with the Saints is a happy Advantage to make us like them. As Waters that pass through Medicinal Minerals, derive a Healing Tincture from them. In short, the present World is a continual Temptation, and we should always be employed in those things, either in our General or Parti­cular Callings, that either directly or virtually may preserve us from its Con­tagion. We are in a state of Warfare: though not always in Fight, yet always in the Field expos'd to our Spiritual Enemies that War against our Souls: and our Vigilance and Care should be ac­cordingly.

[Page 444]2. The Duty of Watchfulness re­spects the doing good in its season, and with the Circumstances proper to it. To him that orders his Conversation a­right, I will shew the Salvation of God. Order in an Army contributes to Victo­ry more than Numbers. The accepta­ble Performance of a Duty, must de­pend upon its season. The Beauty of it is impair'd, when done out of its pro­per time. I will instance in one Duty very influential unto a Holy Life. We are commanded to Watch unto Prayer, that is, to preserve a Holy Frame of Spirit suitable to this Duty: and to re­deem time from the Vanity and Business of the World for Prayer. This Duty is as necessary for the Spiritual Life, as breathing for the Natural: and 'tis a part of Wisdom so to order our Affairs that we may have chosen Hours for Communion with God. And we are to watch in Prayer against distraction and indevotion. We are commanded to draw near to God with reverence and godly fear; for our God is a Consuming Fire, to those who disparage his Majesty by Coldness and Carelesness in his Service. There must be a strict Guard to prevent the excursion of our Thoughts in Divine Worship. The Soul should ascend to [Page 445] God on wings of Fire, with all possible Ardency of Affections: The effectual fer­vent Prayer of a righteous Man avails much. Watchfulness respects both the time and degrees of our Duties. We are commanded, as we have opportuni­ty, to do good unto all Men, especially to the houshold of Faith; and to shew Mercy with chearfulness. We should not lose the golden opportunity of relieving the Objects of Charity, and be diligent in our Business, and to cut off superfluous Expences, that we may be liberal. We should be careful to keep every Grace in its vigorous exercise. In short, the Soul is a principle of Life to the Body, from its first Being to its last Breath, guides its motions, prevents the dangers to which 'tis liable, provides for its wel­fare: How much more reasonable is it, that it should be a Soul to it self, vi­gilant and active, to improve every Advantage for its Happiness and Perfe­ction.

6. A due regard to the Duties of our several Relations is very necessary, in order to our perfecting of Holiness. Re­lations may be consider'd under three general Heads; Domestical, Sacred, Ci­vil. Domestical, between Husband and Wife, Parents and Children, Masters [Page 446] and Servants. There is a general Duty that binds all Relations, and particular Relative to their several states. There is Superiority in a Husband, Sovereignty in Parents, Authority in Masters, but it must be temper'd with Discretion, In­dulgence and Humanity, in the exercise of it. The mutual Duty of Husband and Wife is Love, wherein the Soci­ety, Sweetness and Felicity, of Mar­riage consists. In this is included the bearing with the Infirmities of one ano­ther, that allays the fierce Passions, that are the cause of Strife, and makes the patient party better. The exercise of this Affection is distinguish'd; the Love of the Husband is counselling and com­forting, providing and protecting; the Love of the Wife, obsequious and assist­ing. His Superiority and her Subjecti­on must be sweeten'd with Love. The Husband must not be bitter, nor the Wife sowre. The Husband must go­vern the Wife, as the Soul does the Bo­dy, with wisdom and tenderness. There is a servile Subjection, from fear of Pu­nishment, or hope of Gain, and a liberal Subjection, full of freedom, from Love; and this is of Wives to Husbands, and of Children to Parents. The Wife▪ tho' inferiour▪ is a fellow-ruler with him over [Page 447] Children and Servants. She is subject as his Vicegerent, always preserving Love and Reverence in Affection, and expres­sing Meekness and Obedience in Actions. She, as his Deputy, is to dispose things for his Credit and Profit. Prudence is requisite in both, that they may deposite their Cares in each others Bosoms, and trust their secret Thoughts as securely as in their own Hearts. The principal Duty of Husbands and Wives is, a ten­der Care for the Good of each others Souls: The Husband should lead her in the way to Eternal Life, by his Counsel and Example; and the Wife by her humble and holy Conversation, recom­mend Religion to his Mind and Affe­ctions.

The Soveraignty of Parents over Chil­dren must be mix'd with tender Affecti­ons, not with Rigour. We are com­manded, Parents provoke not your Chil­dren to wrath, lest they be discouraged. The Duty of Children, is to reverence and obey their Parents, in all things that are pleasing to God. There can be no du­tiful Love without Fear, nor Paternal Authority without Love. The religious and secular Government of the Family, is in the Husband and Wife, who are like the two great Luminaries in the [Page 448] Heavens, the one rules in the absence of the other: But 'tis principally in the Husband. This testimony is given of Abraham, that so endear'd him to the Favour and Friendship of God, as to reveal his secret Counsels to him; I know Abraham, that he will command his Children and Servants, and Houshold af­ter him, and they shall keep the way of the Lord.

The Master must not be imperious, austere and fierce, but manage his Power with that Condescension and Lenity, with that exact performance of what is due to his Servants, as becomes one that is accountable to the universal Master, before whom he must stand in an equal Line, and with whom there is no acceptance of Persons. Servants must be humble, incorrupt, diligent and faithful. Our Saviour inquires, Who is that wise and faithful Servant? And the Master calling his Servants to an account, says, Well done good and faithful Servant. The Wisdom and Goodness of a Servant con­sists in his Fidelity. In short, The ne­glect of Prayer, holy Instruction, and setting a Pattern of Holiness to the Fa­mily, the not watching for the Souls of Children and Servants to restrain them from Evil, and excite them to Good, [Page 449] will be a terrible Accusation against ma­ny Parents and Masters at the Day of Judgment.

The Provision for the Family is an indispensable Duty upon the Master of it. There is a Divine Alliance between the Precepts of the Law, they are all to be obeyed in their season. The Du­ties of the first Table, do not supersede our obedience to the Duties of the se­cond. If an Eagle should only gaze on the brightness of the Sun, and suffer its young ones to starve in the Nest, it were prodigiously unnatural. He that by a pretence of serving God in Acts of immediate Worship, neglects to provide for his Family, is worse than an Infidel. But how will those, who by wasting their Estates, or Idleness, Ruin their Families, appear before the Judgment-Seat of God?

The Superiours in the Family must preserve Order and Tranquility in it. The Fire of Discord turns a House into a Little Hell, full of the tormenting Passions, Sorrow and Anguish, Disdain and Despight, Malice and Envy, that blast the most flourishing Families. But when Religion, that is pure and peaceable, Governs the House, it turns it into a Paradise, where the God of Peace dwells, [Page 450] and delights, and dispenses the most precious Fruits of his Favour. Wis­dom and Watchfulness are requisite to maintain an Harmonious Agreement in Families▪wherein are Persons of diffe­rent and contrary Tempers. Some are of such unnatural Dispositions, that they love Jars and Dissentions, as some Plants thrive on the top of the Alps, where they are continually expos'd to Storms. There is such and Irregularity in the Dispositions of some, that between those Persons there is fierce Hatred, where intire Love is due: the Discord between Brothers is deeply wounding, and hardly curable. The reason of it is evident, for where by the Law of Nature, the dearest Love is requir'd and expected, the not obtaining it is so injurious and provoking, that the Hatred in one, is equal to the Love to which the other does not Correspond. The Spartan Ma­gistrates, Celebrated for their Wisdom and Justice, being inform'd of frequent Quarrels between two Brothers, likely to end in bloody Contentions, they sent for their Father and punish'd him, as more Culpable and Guilty, in not time­ly Correcting them. Ruling Wisdom in the Father of the Family, so as to conciliate Love with Respect, Soverity [Page 451] mix'd with Sweetness (which rarelyFamiliam Sua [...] coercuit, quod plerisque non mitius arduum quam regere Provinceam: Testimonium Taciti de Agricola: meet) are necessary to prevent, or com­pose▪ Dissentions in those little Common­wealths.

In order to this, the prime Care must be to quench the first sparks that appear, that are seeds pregnant with Fire: if they are blown up and fed with Mate­rials, they break forth into a sudden Flame. And in the second place, to ob­serve and imploy every one in the Family in what is proper for them. As theSocietas mixta lapidum forni­cationi similli­ma est, quae casura nisi in­vicem obstaretit▪ hoc ipso sustine­tur. Sen: Stones in an Arch must be so cut and form'd, that they may point one against another, and support one another: thus there are variety of Tempers and Ta­lents in a Family, and 'tis the Wisdom of Superiours to observe and employ the several Persons for the good of the whole

In short, Authority is accepted with more easie submission in the Title of a Father, than of a Master. Therefore as Seneca observes, the Romans, that they might prevent Envy towards Ma­sters, and Contempt of the Servants, call'd the Master, The Father of the Fa­mily.

2. There is a Sacred Relation be­tween Pastor and People. I shall but glance on the Duties belonging to them. [Page 452] Evangelical Pastors are compar'd to the Luminaries of Heaven, that by their Light, Heat and Influences are so bene­ficial to the lower World. If they are Clouded with Ignorance, or Eclips'd by the Interposition of Earthly things, they are useless. There are divers de­grees of substantial Learning and Spiri­tual Skill, but a sufficiency of Knowledge for the great work of saving Souls is requisite in all. Zeal united with Know­ledge, is an indispensable Qualification. When the Apostles were fill'd with the Holy Ghost, descending in the signifi­cant Emblem of Fiery Tongues, of what admirable Efficacy was their Preach­ing? The first Sermon Converted Three Thousand, that were Murderers of our Saviour, and had the stains of his Blood fresh upon them. Tongues of Flesh are without Vigour, and make no lasting Impression on the Hearers, but Tongues of Fire have a Divine Force and Ope­ration to dispel the Errors of Mens Minds, and quicken their Affections, to Refine and Purifie their Conversations. They must be diligent and watchful for the Souls of their people, as those who must give an Account to the Supreme Pastor and Redeemer of Souls. And as they must Teach what they Learn from the [Page 453] Gospel, so they must live as they Teach. If they are Sensual and Worldly, how can their Prayers ascend with Accep­tance to God, and descend with a Bles­sing to the People? There should be a singularity of Holiness, distinguishing those who are Consecrated to Instruct and Govern the Church. Their Sins are aggravated from the quality of their Persons: this is signified in the Levitical Law, that appointed the Expiatory Sa­crifice for the Sin of the Priest, should be as Costly as for the Sin of the whole Congregation. So if the tenor of their Lives be not Correspondent to their Ser­mons, it will destroy the force of the most inflaming Eloquence, and render the Doctrines of the greatest Purity with­out Efficacy. O that all who are engaged in this Holy, and (without their Per­sonal Holiness) dreadful Office, would duely Consider the Account they must1 Tim. 5. 17. Heb. 13. 7, 17. give of their managing of it, to the great Shepherd at his Appearance.

The Duty of the People is to Obey, to Imitate, to Honour their Faithful Pastors▪ otherwise, every Sermon they Hear will be an Accusation and Argu­ment against them in the Day of Judg­ment.

[Page 454]3. The Civil Relation between the Magistrates and People bind them to the respective Duties of their different States. Magistrates Supreme and Sub­ordinate, in the Scale of Government, are the Ministers of God for the good of the People. They derive their Au­thority from him, and are stiled Gods, by an Analogy and Deputation, which necessarily infers they must Rule for his Glory. The end of the Magistracy should be the end of the Magistrates in the exercise of Government, that their Subjects may lead a peaceable and quiet life, [...] Tim. 2. 2. in all godliness and honesty. The Prince, as the Natural Head, has the Supremacy in Place and Dignity over all the parts of the Body, and is vigilant for their Preservation, so being the Political Head, highly exalted above all degrees in the Kingdom, must be provident and soli­citous for the Temporal Interest, and the Eternal Benefit of his Subjects. He must make Laws Holy, Just and Good, as becomes his Lieutenancy to Christ, and to Command the Execution of them. He is to consider that the Acti­ons of Kings are Examples, and their Examples Rules, more influential unto the Lives of their Subjects than their Laws.

[Page 455]Those who are in the Seat of Judica­ture, must dispense Judgment with a clear Serenity, with calm Tranquility of Mind, without Partiality and Passi­ons; they must not Honour the Rich, nor Favour the Poor, but be true to their Light and Integrity.

All that are Concern'd, in their seve­ral Stations, should dispense a vigorous Influence for the suppressing Vice, and encouragement of Vertue: and accord­ing to the Apostles Rule, should be a ter­ror to evil doers, and a praise to those who do well. Especially they should be cloth'd with Zeal in punishing Offenders, that do not hide their horrid Abominations, but commit them without fear of the Light of the Sun or of Nature, and out-dare Satan: when Impudence and Incontinence, and Intemperance, tri­umph in the Ruins of Modesty, Cha­stity, and Sobriety. Seneca tells of some in old Rome, that were not asham'd of the [...]oulest Sins, but when describ'd and represented on the Theatre, gloried in their shame. This heighth of VillanyPlaudit & vi­ciis suis fieri convicium gau­det. was not limited to the Age of Nero, but to this Extremity Vice is arriv'd in our Times. If by just Severity, such Pub­lick and Crying Wickedness be not sup­prest, what reason is there to fear that [Page 456] the Righteous Judge of the World will make the Nation a spectacle of visible Vengeance, and vindicate the Honour of his despis'd Deity? How will Magi­strates, that are careless in the Executi­on of the Laws, appear before the im­partial Tribunal above, when besides the guilt of their Sins by Personal Commis­sion, they shall be charg'd with the Sins▪ Committed by their Connivance, such heap'd Damnation will sink them into the lowest Hell.

The Duty of Subjects, is the highest Reverence of the Sacred Authority wherewith Princes are Invested. They must pay Tribute for the support of the Government. They must Obey for God, as Princes must Rule for God. But in Sinful things, as Princes have no Power to Command, so the Subjects are under no obligation to obey.

To Conclude this Argument, there is no Counsel more directive and pro­fitable for our arriving to an excellent Degree of Holiness, than this▪: let our progress in the way to Heaven, be with the same Zeal, as we felt in our first entrance into it, and with the same se­riousness, as when we shall come to the end of it. The first and last Actions of the Saints, are usually the most Ex­cellent. [Page 457] David's first and last Wayes [...] Sam. 23. 5. [...] Pet. 2. 9. [...] Chron. 17. 3. were most Excellent; see his Divine Frame near his End: Although my house be not so with God, yet he hath made with me an everlasting Covenant, order'd in all things, and sure: this is all my desire, al­though he make it not to grow. New Converts when call'd out of Darkness into the mar­vellous Light of the Gospel, are more zea­lous in their opposition to Sin, and more Active and Chearful in the Service of God. The bitterness of Repentance, before Reconciliation, Causes an Ab­horrence of Sin. They remember the Prayers and Tears, the Anxieties of Conscience, th Restless Hours that Sin cost them. As one that is saved from Fire that was ready to devour him, re­tains so strong an Impression of the danger that makes him fearful ever af­ter. They are fill'd with the Affections of Love and Thankfulness to God, and Glorifie Mercy that spar'd them, when Justice might have destroy'd them. When no Eye had Compassion, and no Relief was afforded in their extreme Misery: when they lothed themselves, frighted with the Image of Satan prin­ted on their Soul, then God did regard them with tender Affection: when they fled from him, then he did overtake [Page 458] them by preventing and prevailing Grace. They have the quickest Sense of their Obligations to the Redeemer, and the most sensible Relishes of his Love, in Communion with him. We read of the Lame Man from his Birth, that upon his Miraculous Healing, when he felt a new current of Spirits in his Nerves, and his Feet and Arms were strengthen'd, that he entred with the Apostles into the Temple, Walking and Leaping and Praising of God. This is a resemblance of the Zealous Affecti­ons of new Converts, when they feel such an admirable Change in them they run in the wayes of God's Command­ments with enlarged hearts: they have such flashes of Illumination, and Rap­tures of Joy, that engage them in a Course of Obedience. The Holy Spirit inspires them with new Desires, and af­fords new Pleasures to endear Religion to them. 'Tis not only their Work, but Recreation and Reward. But a [...]as how often are the first Heats allayed, and stronger Resolutions decline to Remisness. Our Saviour tells the Church of Ephesus, I have somewhat a­gainst thee, b [...]cause thou hast left thy first love, Remember from whence thou art fal­len, and repent, and do thy first works. [Page 459] 'Tis said of Jehosaphat, that he walk'd in the first ways of his father David: inti­mating, there was a visible declension in his Zeal. He was not so accurate in his Conversation afterward. The Con­verted are many times not so frequent and fervent in God's Service, and though by the constraining Judgment of Con­science, Duties are not totally omitted, yet they are not perform'd with that Reverence and Delight as at first. They are more venturous to engage them­selves in Temptations, and more ready to comply with them. They are tir'd with the length of their Travel, and the difficulties of their Way, and drive on heavily. We should with Tears of Con­fusion remember the disparity between our Zealous Beginnings, and slack Pro­secution in Religion; we should blush with Shame, and tremble with Fear, at the strange decay of Grace, and re­collect our selves, and re-inforce our Will to proceed with Vigorous Con­stancy. And when the Saints are ready to enter into the Unchangeable State, when the Spirit is to return to God that gave it, how intire and intent are they to finish the Work of their Salvation? How Spiritual and Heaven­ly are their Dispositions? With what [Page 460] Solemnity do they prepare for the Di­vine Presence? How exactly do they dress their Souls for Eternity, and [...] their Lamps, that they may be admit­ted into the Joys of the Bridegroom▪ How is the World vilified in their E­steem, and unsavoury to their Desires? The Lord is exalted in that day.

The nearer they approach to Heaven▪ the more its Attractive Force is [...] When the Crown of Glory is in their view, and they hear the Musick of Heaven, and are refresh'd with the fragancy of Paradise, what a blaze of Holy Affection breaks forth? When Jacob was Blessing his Sons upon his Death-bed, he in a sudden Rapture Ad­dresses himself to God, O Lord, I have waited for thy salvation! As if his Soul had Ascended to Heaven before it lest the Body. O when shall I appear before God! was the fainting desire of the Psalmist. If Communion with God in the Earthly Tabernacle was so precious, how much more is the immediate Frui­tion of him in the Coelestial Temple? If one day in the Courts below be worth a thousand, an hour in the Courts above is worth ten thousand.

Let us therefore by our serious Thoughts often represent to our selves [Page 461] the approaches of Death and Judgment. This will make us Contrive and Con­tend for Perfection in Holiness. The Apostle Exhorts the Romans to Shew forth the Power of Godliness, from the Consideration of the Day of Grace they Enjoy, and the Day of Glory they Ex­pect; for now is Salvation nearer than when you believed. Let us do those things now, which when we come to dye we shall wish we had done. Thus doing, we shall be Transmitted from the Militant Church to the Triumphant, with a Solemn Testimony of our having adorned the Gospel in our Lives, with the Victorious Testimony of Consci­ence, that we have fought the good fight, kept the Faith, and have finished our Course, and received with the glorious Testi­mony of our Blessed Rewarder, Well done good and faithful Servant, Enter into the Joy of thy Lord.