A Description of the Unregenerate and the truly Christian Temper or State;

IN A SERMON PREACH'D before the University of Cambridge, ON COMMENCEMENT SUNDAY In the Forenoon, June 30. 1700.

By JOHN GASKARTH D. D. Sometimes Fellow of Pembroke-Hall, now Vicar of Alhallows Barking, London.

[...]. Greg. Nyss. Orat. Catechet. 40.

[...]. Clem. Alex. Paed. l. 3. c. 12.

[...]. Heb. 12.14.

CAMBRIDGE, Printed at the UNIVERSITY PRESS, for Edmund Jeffery, Bookseller in Cambridge, 1700.

Ephes. II. 1.

And you hath he quickned who were dead in in trespasses, and sins.

THE Apostle applies this as a general Doctrine not only to the Gentiles, but even to the best of those Educated under the Mosaic Discipline, himself, and his other Fellow-Apostles (ver. 3.) which he like­wise declares, Tit. 3.3. The word Quickned here is not in the original Greek, but the parallel place (Col. 2.13.) plainly proves that our Author had it now in his mind likewise, & that 'tis well supply'd by our Translators. Indeed we find it expresly set down nearer hand, even in a continu'd Sentence with the Text, and as it were a Re­petition of it, ver. 5. So that we may be sure of our English rendring of these words. And as on the one part they belong to all, whether in a mere State of Nature, or under the Legal Dispensation, or those that rest in a formal profession of the Gospel only, not being enliven'd by the Grace and Spirit that Christ purchased; or as they denote on the other that smaller number of true Christians, who from a sinful course of Life according to the corrupt de­sires of Flesh, are recover'd by the Spirit of holiness (Rom. 1.4.) the great Life-giving Gospel-principle into a Ver­tuous Demeanour, the proper Exercises of our reasonable kind, Justice, Godliness, Temperance, Humility, in their most exalted Christian degree, as the Text has this La­titude, or Comprehension in it.

I shall first explain both these Phrases, Dead in sins, and enlivened, or quickned, which divide the two Worlds of Mankind, the Ungodly, and the Righteous; pretenders on­ly, and true Believers; and then proceed on proper Heads of discourse from them.

First then, dead in sins, or thro' their effect, cannot here refer to this Animal Life, tho' Death often in this sense, a shorter period of this Animal-Life, than our natural Frame would otherwise arrive at, is the consequence of a course of Sin; but dead in this place must have another relation to a higher Life and Nature in us, which Sin de­stroys. And that is indeed a Spiritual Sensation, a just Perception, and relish of the Soul as to its proper Objects, while it exercises its Faculties more separately from Body, that portion of Matter with which it is vitally conjoyn'd, not in pursuance of sensual Propensions, or [...]nder the influence of these, but retaining its Liberty, or Dominion over them, with the true Apprehensions at first given it, and by this means chusing, or determining it self to right Mo­ral Instances, it becomes more capable of the displays of Grace, and is more freely acted by them. This is the true Life of Man; when his Reasonable part lives in him, he judges, and tasts by his Mind alone and his best Fa­culties, and then enjoys the plentiful effusions and beams of the Spirit; and so in His Light sees Light, that is, knows things with the fullest evidence, even in the de­monstration of this blessed Agent, as I may so speak. This true Life is destroy'd by Sin, or Men are dead to it thro' the habits thereof, while the Mind thus descends from its pure Acts, and forms its Judgments only with regard to the Ideas of Sense, and in confusion with them; and so must also be depriv'd of the freer influences of Divine Grace by that means.

Now Quickned is, when from this sunk, this liveless State, by a true Repentance, and thro' the Communications of the holy Spirit, (the privilege of Repentance, and strength to perform it, being both purchased for us by the meritori­ous Sacrifice of Christ) quickned is, when from this sunk, this liveless State we are thus restor'd to an uncaptivated use of our Minds, the true Apprehensions, the right Judgments belonging to them; and have the Rays of Grace more freely acting our Minds or Spirits, to deliver them more from the straitness of Sense, enlarge their Capacities beyond them­selves, [Page 3]and carry them to several advances of Knowledge in the way of Godliness, that could be no proper Acquirements of theirs, or result from them however honestly prepar'd and ex­ercis'd. Thus we attain the utmost advantages of reasonable Creatures, or become Christians indeed.

Let us now see how these two Principles, which define the Unregenerate, and the Regenerate State, Dead in sin, and dead to sin, so frequent Phrases in the New Testament, how each of these will act, or operate in the several Obligations Mankind are under, with respect to themselves, the other in­dividuals of Humane Nature their Brethren, and God; as likewise take notice of the Fates, and Consequences that at­tend these both.

And this lower Principle, when it determines, or governs the Man, only prompts to the pleasures of Sense, as corrupt Nature has the strongest Byass, or stands most inclin'd in se­veral Persons. Some it drives on to the grossest Satisfactions, an eager pursuance of the Affections of Flesh, Lusts proper­ly so call'd, That most war against the Soul, most hinder its native Aspirings, and Powers, and even degrade it from the eminency of its Nature, its Spiritual Kind, that it can em­ploy none of its Faculties on its proper Objects, not even on the eternal Being himself, whose Image it is, and in Com­munion with whom its truest, its chiefest felicity consists; but only use them with respect to the Body, wherein 'tis so immersed, to invent some new sensual Entertainments, or more enjoy the experienc'd Instances of this Brutish sort, or Apologize for them. And this the Heathen World, who had the Rules of Morality of their own making, not being bless'd with Revelation, an inspir'd Law, true Reason de­clar'd, and enacted by God, affords us a dismal example of, even in some who were of the most refin'd Thoughts, the most rais'd Philosophy among them. And 'twould be well, if many enjoying the advantages of the Gospel, in an utter re­jection of these advantages, and despite of the Spirit of Grace too, that more largely accompanies this Dispensation, did not still both pursue and defend, or maintain such wicked Courses.

And the reason of these Men is not only thus warp'd to pa­tronize Sin, and imploy it self in Fruitless searches of still some new sensual Delights, the lawful and allow'd Instances whereof, that are without Remorses also, ever affording the greatest; I say the reason of these Men is not only thus warp­ed, but in a great measure defac'd, and lost, while they so far consent, give themselves up to Carnal Relishes, confus'd Sa­tisfactions arising from Body, as both to destroy those Re­lishes, or Satisfactions thro' too vehement Indulgence of them, and even dispatch the Animal too; which one may believe, none would do, not considering an after State, destroy the thing they would obtain, and themselves like­wise, unless they were forsaken of Reason before.

Others this sensual Principle carries to as sensual an Effect, fordid Covetousness of this Earthly Mammon, either with regard to Carnal Enjoyments, that thro' the value this has in a Degenerate World, and in its procurement, they may drink more deeply of these Enjoyments; or perhaps on the account of still a more fordid, more unreasonable love of this Mam­mon it self, that they may obtain great stores thereof, while they are not able to answer, or satisfie any of the uses to which it serves; or that they may Infidelly rely upon it for all their Supplies, without having recourse to the invisible Hand, and Distributions of Providence, which requires more thought, more free abstracted exercise of Mind than such Persons are capable of; which Love and Dependence so unduly placed constitutes Idolatry in its formal Notion (Col. 3.5.) And when this Covetousness, and, what always attends it, Discon­tentment with his present share, influences the Man, how will it hurry him to all the Instances of Injustice, and Injury with whom his Intercourse, or Concerns are! For as to his Neighbour, this has no regard to his Advantages, no not even to the necessary Demands of his Nature, but still incites to some new Acquests, to pursue private Interests, his Pleasures or his Profits with the utmost Damages that can befall other People. This is the nature of Self-Love that is founded in Sense, which looks no farther than it feels, whether its Plea­sures, or its Pains; nor can Dictate in any larger compass, than to purchase the one, and redress, or prevent the other. And [Page 5]this narrow Self-Love determin'd to Body, was that which the Heathens built their whole Structure both of Politics and Morals upon; their own Advantages in this respect, a better Provision for this Animal Life, and that with regard to particular Persons, was the Ground of all their Rules, and Laws. Justice indeed had a name among them in their seve­ral Languages, and was prescribed by them, but as it were on the account of their great ones only, to fence these from In­juries, not for the Common Security, or Benefit of Mankind.

To consider these Heathens in their sundry Common-Wealths, they grasped into their possession whatever they cou'd hold without Reprisals upon them, and then justify'd themselves by that true pretence, if rightly apply'd, and when 'tis so, always includes a Reward for others, the public good; but this they confin'd to their particular Societies, as if the rest of the World had been nothing to them, no parts of the great Community of Men. The Stronger ever took their Opportunity of the Weaker to pillage and spoil them of what they could; these were always Robbers as far as their rapacious Hands could reach, being like Beasts of Prey; as the same Brute Nature prevail'd in both. No Chancery lay between Opulent States, and their never so Innocent less Po­tent Neighbours, witness the Romans, who, tho' the most Civiliz'd of the Heathen Nations, yet could never manage their excessive Greatness with a due notion and sense of Right. They extended their vast Spread-Eagles-wings still where they saw they could probably Conquer, and gave the Stile of Justice to all their violent and usurping Attempts; as Lactantius somewhere remarks. And as the States behav'd themselves in their publick Actings, so we may be sure not only the great Ones, but even all others within those Pro­vinces practis'd likewise as far as they were able, using no juster Methods severally, than the publick Example was, or what the ruling Parties prescrib'd. Thus the Mind, or the Man, while immers'd in Body, and operating under the In­stincts of Sense will behave himself as to his Brethren, which I wish cou'd not be observ'd in Countries professing the holy Institution and Laws of Christ, or where our own Pilgrimage is.

And with respect to God, and the several Duties that every Perfection, or Attribute of His Challenges from us, where the Mind acts according to the Apprehensions that are excited in it from its Commerce with Body, and with that impairment of its own Faculties that necessarily belongs to that manner of its acting, or where the sensual Principle prevails, the Man can exert none of these bounden Obligations upon him, he can neither contemplate his all-perfect Nature, nor pray to him, nor trust in him, nor acquiesce under his Portion, or Allotments from him, as he ought to do.

Contemplation and Prayer require our deepest, our inten­sest Thoughts, an Abstraction from all the Suggestions of Body; we must have no sensible Ideas before us, when we address, or think of God; we must then free our selves of all Similitude, have no resemblances in our Minds, which if we should entertian, besides the Disturbance it would offer to our present Exercise, would be down-right Idolatry, while we advance even the most inactive senseless Nature, namely, Matter, all Similitude being in such, into the place of God, or at least make it a Compound with him, as some of the old Heathen did. (Tull. de N. D. L. 2.26.)

Our Prayers must be an inward Act, the imployment of our Spirits recollecting themselves from all the World about us: and as they must thus be the Exercise of our better parts, so they must be especially determin'd with relation to these on Heavenly things. And it must be also the severest Meditati­on of a purify'd Soul by habits of Vertue, and so capable of at­taining the right Perceptions belonging to it, while not per­verted, or captivated by Sense, that can furnish out the Ar­guments of a true Faith, and so lay the ground of our Reli­ance on God, or Resignation to him among the many diffi­culties of this Life.

But the sensual Principle, a Mind exerting it self under the influence of Body can never be able to reach these Acts it will ever petition, if it pray at all, and with an irregular ve­hemency too, wrong matter, very prejudicial to our true Good, such as will expose us to manifold hazards of our Spiritual State, viz. a great abundance of these Worldly En­joyments, [Page 7]and at the best, when rightly fixt, 'twill be carry'd off by desultory Phansies, wandring Affections, such necessari­ly being those, that mainly depend on a sensual Principle more warmly excited, a material Nature in continual Flux, that, where 'tis so concern'd, so much a cause, cannot be the ground of a sted­dy Thought; and 'twill always be full of Diffidence and Doubt, as it sees no farther than present things, if it admit at all of these great Duties, Faith in its just extent, or Prayer, and the Object of them; but where it is in its proper predominancy, it will certainly beget, a Renunciation of both. This is the dark Cave of Atheism, and of all desponding, despairing Thoughts, viz. the sensual Nature in its prevailing Habit, when the Mind forms its Apprehensions thence, which must needs then have ve­ry short Prospects of things, whatever its pure Capacities are, and very perverted Notions of them, see them much otherwise than they are in themselves, while it not only beholds them thro' such a thick Atmosphere, but as it were in an Animal Mixture and Confusion therewith. For according to the Ascendency this has over the Man, as it is the exalted Principle of his Life, he discerns more obscurely, or nothing at all of the great univer­sal Spirit, God, his comprehensive Providence as to every event, especially concerning any of his best, his reasonable Creatures; nor of a State of Immortality after this present Period is ended; he cannot look above the Sphere of Matter, what affects his Senses, and so denies all spiritual Subsistences, a God with his se­veral Administrations, and Acts; as the perpetuity of particu­lar Beings likewise, whose Contexture he concludes will at last be dissolv'd, and they return'd into their common Nature, a first Matter, whence all things happily sprung by chance, being the only eternal Subject he can conceive; thus the Stoics from such a kind of Philosophy argued even with respect to Souls themselves. Tull. Tusc. Q. L. 1.63. M. Ant. L. 6.24. Lips. Phys. Stoic. Lib. 3. Diss. 11. They maintain'd these to be ca­pable of Dissolution, and that they should be actually dissolv'd in some time; the more im­mers'd in this Animal State, or the worst sort to continue less space after Death; and even the most Vertuous, (who had exemplify'd the highest Morals, most liv'd up to their Reason, most resisted their lower Appetites, or Propensions of [Page 8]Flesh) not to surmount their fatal Period, the Conflagration of the World, but then to fall back into the friendly, and conge­nial Elements, as one speaks, or as another the greatest of that Sect, Marcus the Emperor, into the seminal Forms, or be dis­pers'd into Atoms; whence we may observe their notion of Souls, as to their substance, that they thought them material or only more refin'd Body.

And therefore this Person must only be determin'd to present Satisfactions, to gratifie Sense in all its Appetites, and his main Designs be to compass these without any regard either to the Bene­fits, or Rights of his Brethren, unless as he stands in Society with them, these comport with his own. This is the [...], the wisdom of the Flesh, that I am afraid still so go­verns even the new World of the Messias in defiance of all that he has done; which the Apostle immediately stiles Enmity a­gainst God, where he mentions it, that can never be subject to his Laws, but ever vehemently resists him, and urges a contrary behaviour to him. 'Tis the Spirit of the World still reigning in it, or of the natural Man that receiveth not the things of the Spirit of God, nor can know or perceive them, because they are spiritually discern'd. Rom. 8.7. 1 Cor. 2.14.

I do not deny but that there may be great fervours of Devoti­on, rapturous Affections even truly plac'd on their Heaven­ly Father, fervent Charity towards their Brethren, strong pangs of Remorse for any inordinacies of carnal Appetite, which will produce as vehement Purposes or Resolutions against them; I do not deny, nay, I doubt not but all these may be in Persons acted by the sensual or lower Life, and as this is a more impetu­ous Principle, much more in them at certain times, than in the tru­ly Religious. But then these not being of an uniform Tenour, but some transient Ardours that quickly cool, not bringing forth a constant Duty, a Gospel Holiness in its several respects, but being often interrupted by some greater Misdemeanours, neg­lects again of these bounden Offices, even where they most in­dispensably relate to God, a Heart mainly set, as may be well ob­serv'd, towards the things of this Earth, one may be fully con­vinc'd that these gleams of Piety are only Mechanical, proceed­ing from a certain temper of Body, and not from a rightly dispos'd Spirit, a Christian habit, or frame of Mind.

Let us now consider the Fates and Consequences of this de­praved Estate. And first, what restless Turmoils must this sen­sual Principle, that can never be satisfy'd when it governs the Man without any Laws, or Restrains upon it; and what out­ward Afflictions, what Enmities and Contests with other Peo­ple, whom it will ever be invading in some respect, will it expose him to? This is evident, and obvious to all: unbridl'd Lusts, sen­sual Affections, or Desires let loose, are those that first fight within us, cause intestine Wars, and Disturbances at home, and then render us obnoxious to all the Distresses that can befal us from abroad, every one being as ready in this common Circum­stance, this sunk habit, to revenge himself, as any else can be to attempt an Injustice or Fraud upon him; so that this will found perpetual Mischiefs continually bandied from one another: (Gen. 16.12.) Not to mention the Bodily Diseases, the Pains and Maladies, as it were in the foreign subject to ones reasonable part, ones true self, that attend such courses: As neither to in­sist on the impairments of Understanding, the blindness and ig­norance, and wrong Sentiments brought into it by this means, when one must walk in the dark, not having the satisfaction of a right Notion, and rule of Duty, a steady Principle to live upon; this great advantage, if not belonging to a rational Creature, all Mankind, yet which certainly is the privilege of those who are bless'd with the Oracles of God, being lost thro' the delusions of customary sin, vices long indulg'd, or persever'd in. Whence the Judgment is deprav'd, the true sense of the turpitude of Sin wholely taken away, and that other great Faculty bestow'd on Man, his free Determination, the liberty of his Will, so mighti­ly strengthned by the Grace of the Gospel towards the better part, a holy Conversation, abolish'd likewise; so that such a Person must be altogether manag'd by his Appetites and Passi­ons, as those drive him on, and he still voluntarily undergo the worst sort of Slavery in the whole World, tho' he has experienc'd the Mischiefs of it a thousand times; I say, not to insist on these real Miseries, nor to bring into the account the Pangs of Conscience, that are nearer Sufferings, not so remote to us as our Bodies, in the centre of Perception, namely the Reproaches and Upbraidings of his Mind for his Brutish Behaviour, so ut­terly disagreeing to the Dictates or Verdicts of Reason, which Upbraidings must needs be the greatest natural Torment, be­sides [Page 10]what may be inflicted, in a thinking Nature, when it cannot endure its own censure of its Ways or Actions, and so as often as it reflects on them must ever accuse and corrode it self. I say, not to mention these pangs of Conscience, that will then certainly even here pursue Men, when the Appetites are sometimes surfeit­ed; Such contrary Tortures are in the breasts of Sinners, and so by that means never intermitting Pains there of one sort or other.

Nor can such a Person have any comforts flowing from the Deity, whatsoever his sufferings may at any time be, who has such dark Apprehensions thereof, no grounds of a sure Faith in God, so as to enjoy the mighty supports that even the notion of an infinite Being of such Moral Perfections affords Mankind; and who is also under such opposite Habits, so quite contrarily dispos'd to him, that he can no ways partake of him in his blis­ful Emanations, that so freely descend on every Individual of the reasonable World, where they are not repuls'd, or where a right temper and frame of Spirit can receive them. These are the Miseries that accompany an Unregenerate State (if they were not rather to be felt, than describ'd) even in this World.

But the dismal Scene commences after; here are some intervals of a pleasurable Entertainment, such as the sensual Faculties af­ford, and compensate Men withal in this state, where their al­luring Objects are, and they can exert their proper Acts, tho' these Pleasures be of an inferiour kind, below the great Enjoy­ments belonging to Men, and engage such Fatigues in the pur­chase of them, and ever defeat our Promises from them, and are so short liv'd at the best. But when we come into the spiritual World, where the Objects are of a refined Nature, and require such Faculties, and tasts in us, the sensitive Scene being over and finish'd with its whole delights, we must then be capable of enjoying God, and living upon him in the pure Exercises that re­fer to him, or else we must needs be miserable for ever. But it must be by a habit of rectify'd Reason thro' the privileges of the Gospel, a spiritual Sensation advanc'd in our Minds by a due Ob­servance of all the parts of a Christian Vertue, that these, viz. our Minds can be able to exert their own Powers, and follow the Tendences that are born in them, perceive, and relish abstracted­ly and freely from the infection of Body; 'tis this alone that can render us qualify'd, and truly prepare us for that great Im­ployment, our utmost felicity of Conversing with God, and [Page 11]his dwelling in us, or we in him. 1 John 3.24.4.12, 13. But this Principle is dead in profligate Sinners, the contrary tem­per, a sensual Habit, not slain in the opportunity allow'd for that purpose, possessing their Souls; and therefore unless this can be mortify'd, and the other reviv'd in our after Mansions, which the Scriptures afford us no hopes of, they being only alive to the things of sense and this World, as they went off hence, must ever be coveting quite unattainable Satisfactions there, with bit­ter Resentments, eager Remorses among vain Desires, and shall be able to partake of no blisful Entertainments, even when they are in the proper Region, where these chiefly are.

This is the spiritual Death, or Death of Sin, when the first Propension of the Soul towards God is diverted, and lost thro' Foreign Desires promoted in it from its Commerce with this gross Body, its habitual pursuance of the Delights of Sense; and its Communion intercepted with that only true beatifying Ob­ject, that it cannot imploy it self upon him in a pure Contemp­lation of his boundless Attributes, which is one part of the great Happiness of Intelligent Creatures, nor admit his gracious In­fluences into it: but standing quite in another Inclination to a sensual State now dismiss'd, and gone, that only had its Reason for our Probation a little while, it will ever be hankering after these poor Vanities, like the Israelites when they were remov'd from Egypt, except (as was intimated before) its present habit can be chang'd even here in this second Life, which is a Depen­dance altogether groundless, nay, which has the greatest Argu­ment against it, when People have neglected the accepted Time, the Day of Salvation graciously offer'd them; or except God in the effect of his infinite Goodness would render us happy, as it were forcibly without our selves, which is impossible, the na­ture of Happiness being such, that it must ever proceed from a voluntary Spring, and free Actions in a reasonable Being; tho' God declaring even his infinite Goodness in other particulars, all with relation to this World, and our attainment of Holiness, here, we may be well satisfy'd that such a forcible change of Mens. Tempers, if it could be, would be no proper Instance of his goodness, and that no Reserves thereof are to be expected after­wards. This is the sad dismal State with the Infelicities that at­tend Mankind in both Worlds without the Benefits of a Re­deemer [Page 12]and being Born again, or Renew'd in the Spirit of their Minds thro' him.

What positive Punishment, and to what degree may be pour­ed forth on such Rebels to their Maker, nay, who have not on­ly contemn'd his Authority, but insulted his Mercy in Christ Jesus, trodden under foot the Son of God, and the Ransom he pur­chas'd with his own Blood, we cannot define: however we may be certain from the Expressions of Scripture, whether lite­rally taken, or to denote Sufferings by Metaphorical Language, that these shall be very grievous ones, tho', if they should be our own Portion, we must confess such Offenders deserve.

Let us now see how our Redeemer has deliver'd us out of this State, and what we must contribute towards our complete, our entire Deliverance from our selves; as likewise how the Redeem­ed, viz. true Christians will behave themselves, and what their Happiness redounding thence must be.

And as to the Benefits we partake of from Christ, we are ful­ly assur'd that he Mediated for us (who were in a State of En­mity with God) by his own Blood, offer'd himself a Propitia­tion, and Sacrifice on our behalf; the Dignity of whose Person, he being as far exalted above all the Orders or Degrees of An­gels, as the Creator of them is, and the voluntariness of the Ob­lation entring into the Atonement, and adding an infinite Merit to it, he not only procur'd us the Favour of God, Remission our Pardon of all our Offences on the only possible Term of our Happiness, a true Repentance, but likewise obtain'd such Com­munications of the Spirit to be even a preventing Influence, and conferr'd upon us without any Preparedness in our Tempers for them, (as the first Graces are so conferred according to the mani­fold Testimonies of Scripture (Phil. 2.13. Eph. 2.3, 4. 2 Tim. 1.9. Tit. 3.5. John 15.16.) or else we could never be partakers of them in our fallen State. And we may even demonstrate these from Experience: we often find such workings in our Minds, as could not probably proceed from them in the use of their own Faculties; as Checks of Conscience then pursuing us, while we are just about engaging in any unwarrantable Act, and the Ani­mal Affections being afloat overcome Consideration, and will not admit of any sober Thought; as likewise immediate Instantane­ous Enlightnings, sudden Admonitions cast into us concerning [Page 13]some important Duty, or Behaviour, whereas the progress of Reason is in a Chain of Things by Deductions, or Inferences, and the Lessons it teaches in the just and due Exercise of it self, not as it were a flash in our Minds; as also Thoughts often long de­tain'd, or continu'd on our Spirits, and press'd upon them, these still pursuing us with great Importunity towards some Instance of Vertue, or to heighten our Remorse for some ill Behaviour: when as our Minds so beset with the Affections of Sense, are ro­ving and inconstant, and especially not apt to fix on a Pious Me­ditation, and least of all on such as causes Trouble to them; these so haunting our Souls, and overcoming all the Pastimes of the World to remove them, nay, sometimes mastering our utmost Contrivance, the whole command we have of our Wills against them, and at last obtaining their happy Effect. These with the o­ther particulars at least must be thankfully acknowledg'd to the loving Spirit of God preventing us, and as Convictions thereof. And this blessed Spirit with all his saving Gifts or Influences is the Procurement of our holy Redeemer, who by his so highly Meritorious Sufferings, besides the Pardon of our Trespasses on the only true Term thereof, (John 7.38. Tit. 3.6.) obtain'd such liberal Measures of Grace on our account to attend our smallest Endeavours with them, nay, even excite these first of all, as, if we fail not, our Compliance with those Heavenly Suc­cours will rescue us from the Power of our past Offences, se­cure our Christian Behaviour or Vertues against every Tem­ptation that shall at any time be permitted to befal us, and while we duly peruse the written Revelation vouchsafed to us, reple­nish our Minds with all Sacred Knowledge, influential on God­liness, every necessary Article of a Saving Faith.

We have these Advantages, this common Treasure thro' our Lord's Mediation for all Mankind, as it were extraneous or without our selves, but which may be brought into the Fa­culties of our Souls, and rendred an inward might of theirs, if we please. The Graces of the Spirit, if we hinder not their force, will enable us for the highest Exercises of Piety; every inveterate Appetite of our Natures, all the Assaults of Sin upon us must submit to him, being allow'd to possess our Minds, and display his infinite Efficacy in them, that can only be resisted by our selves, or the obstinacy of our Wills against him. God [Page 14]will exhibit the same invincible Strength in us, and along with us for Moral Purposes, that he wrought in Christ after a Physical manner, when he rais'd him from the Dead. (Eph. 1.19, 20.)

Hence then being thus throughly furnish'd unto all good Works, we must be sure to reduce these Heavenly Vertues or Powers into Act, Crucify the whole Body of Sin, the old Man after the Image of the disobedient Adam with the Affecti­ons and Lusts, (Gal. 5.24.) so that we pronounce not of our Satisfactions, nor establish our Notions and Estimate of Things thro' the Instigations of these, or with respect to them: we must thro' these gracious supplies afforded us, that are only effectual in our Endeavours with them, repress and keep under the Appetites of Body, rescue our Minds from the most unna­tural subjection to them, that they may be able to exert them­selves freely, possess a clear Reason retriev'd, and set at liberty from sensual Byasses, which so being a right Conduct of Life, and discerning things truly, as far as its natural Sphere reaches, will easily submit to the farther Enlightnings of Divine Grace, that always both prevents us, contributes to the forming of such a just Habit of intelligent Creatures, and then more plentifully comes in with it.

Now this true Christian Principle, (our reasonable Natures, or Faculties recover'd into their free Estate, and then attended with more liberal, or less interrupted Influences of Grace) where it informs, or directs the Man; in respect of himself, it prompts to the strictest Temperance, or Purity, even with re­gard to the inmost Propensions, or Motions of the Heart, that these ever be repress'd, where they are enormous, and being brought into Act would be a Transgression of the Gospel-Law: It inspires a Man with the truest Thoughts, both of the Entertainments or Delights of Sense, and those relating to Mind, that the one are mere Brutal Instances (if some kinds of Intemperance be not worse than those, without any Example in inferiour Creatures) quite unbecoming a reasonable Being; and that when the Soul once consents to such, or entertains it self with polluted Phansies, (the Resolution of this our thinking Part one way or other, being that which determines the quality of our Actions) the Trespass is over in a right account, there lay­ing no difference between our allowing the luscious and unlawful [Page 15]relishes of Sense within our selves, and the acting there of, but the Contagion of the Fact, or the Injury reflecting and redound­ing on others in the latter case; and 'twill suggest to us, that the use of our upper Natures, as independently as we can of their gross Companions, the pure and abstracted Exercises of our Spi­rits on their right Objects, being our suitable Acts, or proper to our kind, must constitute all our unallay'd Pleasures, our true Delights.

And with respect to our Brethren, who partake with us in the same nature, it will incite an equal regard, the same common Offices, where opportunity is afforded, to all of these, that it would insist on in the nearest Interest, or Instance of Self. It helps a Man, as it delivers him from the confinements of Sense, to a true notion of the Grounds, and Reasons of a general Benefi­cence, or undistinguish'd Advantage where he is capable there­of, as well to others as his own Soul; not only that every Person stands in the same Prerogatives both with regard to the parts he consists of, and the Gospel-Promises, or the Heavenly Bounties he may enjoy, if he pleases, (so that according to an equitable Verdict no Preference lays) but because the Benefits we confer on others are more, so on our own account, reflect larger and better Advantages to our selves: when we supply the wants of any in any respect, there not only springs up a great sa­tisfaction in our own Breasts, the Results of Love, the sweet, the most delightful Passion of Joy, as we have defeated the Affli­ctions of our Brethren in some measure, at least afforded them a present Relief, if not mended their case for afterwards, which must needs communicate the same comfort, wherever the true Christian Temper and Sympathy is; not to reckon the Pleasure that so belongs to beneficent Persons, of their being in the fa­vour, as they may well suppose, and better regard of all People, which gives them the confidence of their own Kind, that they can freely address any of them, and affords all the benefits of Converse and Society, that Men are so made for, that is so ne­cessary in Humane Life, with one another. Or if because of their other Vertues, (all which are link'd in a Chain together, so that one cannot really and in truth be without the rest) the Re­proofs these are in a wicked World, they be disappointed of the due Treatment they might reasonably expect, and meet only [Page 16]with Insults instead thereof, 'twill more than support them, that they have done their part, been Friendly and Bountiful as they were able, and not deserv'd such usage from any; I say, not on­ly these Advantages attend Beneficence, where Men are so loos­ned from Self, and the World, as to be able to procure them, and be Possessors of them; but one far greater is still behind, our Minds are improv'd, and gradually carry'd on by the proper Acts of this great Gospel-Affection of Charity, to farther Attain­ments of the Habit thereof, and so still can admit of freer Com­munications of God's good Spirit, or Grace into them, which if they can admit, be sure they shall enjoy. These Advantages questionless in all respects the first Christians experienc'd, who so bravely surmounted the intanglements of Property, (the great Bane of most Vertues among Christians) and resign'd it up a­mong all their Brethren, equally distributing, or bequeathing their Estates, as every one had need, more to others than they left for their own share, if those needed more.

This Christian Principle moves the Man upon the generous grounds of Value, or Esteem of his own Kind, and Friendship towards it, and as its Instances are repeated, continually promotes that happy Temper in him, as free from all Suspicions, as pri­vate Designs. As to the behaviour of Heathens towards their Brethren, or whose Actions proceed not on the Gospel-doctrines, such a Principle in their Soul, all their Politics, and Morals in this respect are influenc'd from a Jealousie of Humane Nature, to fence as well as they can against Insults and Injuries, and offer less Hardships to other People on this alone slavish score, that they return not greater, or retaliate upon them. Good Humour and Benignity towards their Creator's and their own Image, which acts the Christian, is no Motive with them. This is the Spirit of the Leviathan, and other Materialists, as I may so call them, of the Epicurean Herd, who have writ of Governments, and put their Systems of Ethics upon us, that have their Foundations in Sense only, viz. Reason hindred as to its true prospects, and warp'd by it.

And as to the Duties respecting God, the Man thus re­triev'd into the freedom of his Reason from its Servitude to Sense, and thus capable of the Influences of the Spirit of Grace, and thus enliven'd or quickn'd thereby, he can easily bafle all [Page 17]the attacks of Atheism, carry his Faith and Assurance above the Region of Matter, believe an eternal Omnipresent Spirit no ways liable to Bodily Eyes, and other Immortal Spirits likewise created by him, that can only be the subjects of Reason and Thought, one whereof he knows is lodg'd, or confin'd within his feeble outside, his Tabernacle of Clay, and performs all the intelligent Acts there.

Discerning their reasonableness, the relation they bear to the Nature of Man, he will readily observe every Rule of the Gos­pel, the strictest Precepts of Righteousness and Vertue, and ha­ving purify'd his Mind by that means, brought down the stub­born Principle of Flesh, the Seat of haughty Conceit and Pride, and no Interest of his laying cross to the most comforta­ble Notion of an Almighty, Good, and Just Being, he will not only entertain this great Doctrine without the least diffi­dence, but extremely triumph in it, build all his Trust or Affi­ances upon it, and make it the support of his whole Life, what­ever Circumstances he be concern'd among; giving up his As­sent to whatever is reveal'd, after his Conviction of the Revela­tion it self, tho' he no ways comprehends the internal Reason or Mode thereof; as not only that one Spirit existing from no­thing, or without any Cause pervades the Universe, is present in every part thereof, to observe and govern all Events, but that there are three complete Subsistences, distinguish'd every one by personal Acts, in the strictest unity of a spiritual Being. This he is fully persuaded of, being plainly deliver'd in the inspir'd Books, notwithstanding that he cannot account for it by any Faculties he has: the Carnal Part being well subdu'd, as I ob­serv'd before, in which Arrogance is founded, there is nothing to oppose God, but the Mind presently submits to whatever he declares, even concerning the unconceivable Mysteries of his Nature, as every Creature that must needs be finite in its Powers, the highest Seraphin thinking wisely and understanding it self, will certainly do.

Such a Person, so acting above the Principle of Sense, and he only, can be duly Conversant in Spiritual Exercises, with a just Intention address God, offer up a more fervent Supplication to him, entertain himself suitably in Contemplation of him, the study of his All-perfect Being, or Nature, as as he's more deli­ver'd [Page 18]from the importunity of the Fleshy Appetites, that so ob­struct these blissful Instances: whence he will enlarge the Facul­ties of his Soul thro' this right determination, this due use of them, that they shall be able to discern more of God in their own mere act, while they attain their native Aspirings more. Yet nevertheless but a small part of this Sacred Knowledge is thus obtain'd in this happy Person, being so qualify'd in his own Tem­per, the holy Spirit will diffuse himself freely upon him, and still by farther improv'd Beams, as this Christian Habit is more advanc'd, till his own weak Faculties be as it were absorpt in the Rays of this Comforter, and he only see, and act thro' Him, as far as God can reveal himself to a Virtuous Soul, a Saint of His, or work by him, and produce the Fruits of Holiness in him con­sistently with the Freedom of a voluntary Creature, that must have its Behaviour reckoned to it self. This blessed Spirit will then be another vital Form within him wholy over-ruling his own Spirit, which being more recover'd into its pure Nature, and less subject to the will of the Flesh, the Root of Disobedi­ence, or Corrupt Desire, must be more easily governable by him, under his Conduct in all things, more securely led thro' his clearer Suggestions to every Instance of a Gospel-Behaviour. So that such a Person may say with St. Paul, 'Tis not he that lives, but this blessed Inspirer, this Spirit of Christ that lives in him, (Gal. 2.20.) This would be the circumstance of all Men, if this gently operating, but invincible might, where it is duly comply'd withal, were not hindred, mainly as to most People, altogether in some, by unmortify'd Carnal Desires. For this Heavenly Advocate our Lord obtain'd for us, acting conforma­bly to our free Constitution, in still small Voices, gentle Whis­pers to our Souls, or Breathings upon them, such as leave the Compliance entirely at our Pleasure, and the Action our own, with the Retributions belonging to it: his workings can no ways possibly be perceiv'd among reigning Affections, Appetites set in their full Strength whether to sensual Delights, or Profits; nor he attain any of his blessed Effects in those Persons, where these are after such a manner, as our Saviour tells us, most part of People being such, that the world cannot receive him. (John 14.17.)

Now when we have arriv'd at this, as I may say, Science of [Page 19]God thro' our honest Compliance with the first Motions of Di­vine Grace, as also faithfully pursu'd a Vertuous Attainment in every respect, to purchase farther Measures thereof, and so have obtain'd in these Heavenly Enlightnings a more convictive As­surance of his infinite Goodness, so abundantly exemplify'd to us-ward, his Fatherly Providence, or care of us here, and the everlasting Joys, the Rewards he has prepar'd for our Christian Obedience after this frail State is ended; when by this means we have arriv'd at these more enlarg'd notices of God, and more fully discover'd that he is Love, we must needs be induc'd, these certain Conclusions laid up in our Minds cannot but have a pre­vailing Efficacy on Humane Liberty to a more vigorous and ear­nest Endeavour of a Gospel-Holiness, if it were only in Gra­titude to our great Benefactor, that we should not offend him, and not a means of our own Bliss: which Gospel-Holiness will ever draw down more plentiful Influxes of the blessed Comfor­ter, the Spirit of Truth into our Minds in the same degree that it self is, and ever augment this Science of God, a Gospel-Knowledge, and Vertue or Piety being mutual Causes of one another.

Let us now observe what attends this Christian Habit, how it recompences Men for their Pious Diligence, their Honest La­bours in acquiring it, what its happy Effects are. And when our Actions answer the true bent, the first inclination stampt on our Souls, are under the direction of free Reason, and the more plentifully display'd Beams of the Spirit, when our Behaviour is thus govern'd in all respects, how secure shall we be from every thing that can interrupt our Happiness, whether the Distur­bances that always accompany a sinful Instance in any particular, a pursuance of sensual Affection too far, or Diseases of Body, or Remorses of Mind, that immediately follow the sinful In­stance, or will not long stay behind, especially this latter and worse sort, that at least will awaken in another World, if per­chance thro' the deceitfulness of sin they be stifl'd here, when be­ing stript of all sensitive Delights we shall have nothing to afford never so little interruption to them!

But we shall not only be thus negatively happy by this means, but, as far as our Natures are Purify'd and Capable, enjoy all the positive Degrees of Happiness: every sensual Extravagancy re­press'd, [Page 20]every Allurement or Temptation repell'd founds a Sa­tisfaction much above what results from our shameful Compli­ance with it, which will be no momentary, transient Business, but ever endure, and be a comfortable Reflection in our Minds. The subjecting of our inferiour Natures, and the government of our selves according to our best, our reasonable Faculties, and the holy Spirit influencing these, must needs afford us the most pleasurable Resentment, one of the chiefest, the truest Happi­ness belonging to Men.

But when these best Faculties of ours in the light of Grace are determin'd on their proper, their most suitable Object, viz. God, towards which they can never move with too much Tran­sport, what a Theatre of Heavenly Thoughts will this offer to them, or they be then furnish'd withal, such as answer our Na­tures, and can satisfie all the Capacities of our Souls, and which will ever entertain them with fresh wonders, while they are fixt on a perfection that has no bounds, and can never be compre­hended by created Beings?

And as to the quiet enjoyment of our Lives, these farther Discoveries into this vast Ocean, where there is still an infinite Prospect, or Sight beyond, viz. God, how will they establish our Affiance in him, render us secure in our dependence on him, not only advance a resign'd temper or submission in our Spirits with regard to his sundry Methods with us, but a chearful Obe­dience to his hardest Precepts, tho' we should not discern the Rea­sons of either, the one, or the other; because being then more ful­ly persuaded of his both immense Wisdom and Goodness, we shall be certain that he can order nothing in our behalf but with relation to our true advantage, our chiefest good!

And with reference to Prayer, the indispensable Duty of our sort of Creatures so frail, so indigent as we are, these clearer, and farther notices of God can only support a true Devotion, enable us to pray with a due Attention considering his awful, his tre­mendous Majesty, and for Blessings in general without deter­mining him, or particularizing upon him, which always pro­ceeds from some unsubdu'd Carnal-Affections, that are ever most eager for their proper Gratifications, such as we should continually be restrain'd from; and so these will place us indif­ferent, as we should be in the disposals of Heaven, the special di­stributions [Page 21]of the Divine Foresight with respect to any of us, that God sees most convenient for us, or our present state most requires. As these enlarg'd Evidences of God will abundantly satisfie us, that whatever he does in our private Concerns, every particular Dispensation of his to us-ward is determin'd from Goodness, and the kind working of a Fatherly Love: So they alone can furnish us with the Reasons of Thankfulness at all times, and beget that pious habit in our Souls.

Now these assur'd Doctrines of a Soveraign Being, which can only be advanc'd from a due conquest of the Fleshly Affecti­ons, and the freedom of Reason, especially imploying it self on the Inspir'd Writings, and the more liberal, the less hindr'd In­fluences of Divine Grace by that means, seeing the natural and proper Effects of the love and benignity of our Heavenly Fa­ther are again open'd, and let loose towards sinful Men, thro' Christ Jesus; these assur'd Doctrines of a Soveraign Being, what grounds of undisturb'd Contentment and Happiness must they be in every state of this present Pilgrimage! 'twill be im­possible that any Events should discompose us, when we are firmly possess'd of these several Articles of Faith in God.

But then still farther as we more put forth these proper Du­ties of Faith in him, Prayer, Affiance, Resignation, and the like, we form our selves more into his Image or Similitude, and become more capable of his pure Emanations, the only true Light, and Wisdom proceeding from him, and he actually too displays these more in our Minds, that we shall apprehend, and know thro' them, that is, with respect to the reveal'd Truths, which only are of true concernment to us, much above the reach of our own Faculties, or what they could attain in their best state by any Improvements they are capable of, these reveal'd Truths being the most important Objects of our Knowledge will appear more evident, and brighter to our Souls in the Beams of the Spirit more plentifully diffus'd, or acting upon them, when by means at least of some degree of a suitable frame, a more advanc'd Gospel Temper, there is less Impediment to those Heavenly Shinings.

Whence our principal Thoughts, our main Desires, the Themes of our Converse, the delights we take in the Society of our Brethren, will be all with regard to God and Vertue; which [Page 22]may be a sign to our selves that we are in this bless'd State, as our Saviour speaks concerning a truly Regenerate Person, That which is born of the spirit is spirit. John 3.6.

We shall then be intimately united to God, partake of a bles­sed Communion with him in all the Bounties of his diffusive Nature, as we attain to be true Christians, or are created again in Christ Jesus after his Image; (Eph. 4.23.) we shall thus be those Sheep of our Saviour, that are safe in his Father's hand, whom none can be able to pluck away from him, (John 10.28, 29.) being kept by the Power of God thro' Faith unto Salvati­on. (James 1.5.) These are the great Enjoyments, and Hap­piness that a Christian Temper possesses, one of an enliven'd Soul, a Person quickned by the Spirit of God enjoys even in this Life among all the Perplexities and Troubles of it.

But when we come into the Heavenly part of this bless'd state, these grosly constituted, these refractory Bodies to the motions of our Minds being chang'd into Celestial, Spiritualiz'd ones, compliant in all things; and the Pious Habits, the Pro­pensions we have gain'd from a Life of Vertue, and towards God exerting themselves freely with the Influences of Grace, that now informing such dispos'd Subjects are under no restraints, what bright displays of Divine Truth shall we perceive in our Minds? what farther discoveries of the Mysteries of the Deity shall we be ever replenish'd withal? how will the deep contrivances of the wisdom of God, and his infinite Love, not only in the Cre­ation, but more signally in the manner of his Redemption of the lapsed World, and his Goverment of it, his several Dispensati­ons with regard to the untoward dispositions of his free Creatures, whom he bestow'd so much of his own Prerogative upon, or made them such Images of himself? how will these great Sub­jects, that we so little attain at present, the knowledge whereof must most entertain our pure Minds, and unite them to God with an inseparable Affection that nothing can remove, how will these still more appear, and be manifested to us, which will ever afford our Minds thus without all Impediments, thus in their utmost preparation, fresh Scenes, unperceiv'd Instances both of Wisdom and Goodness, till they can arrive at Omniscience, or comprehend Infinity, that is, throughout endless Ages? Be­ing with St. Paul, and even in a more purify'd Habit than he [Page 23]then was, literally and really in Body and Spirit rapt up in­to the third Heaven, we shall see and discern unutterable Things, that our narrow Languages answering our scant Knowledge here can no ways express, nor we now appre­hend, if a charitable Angel should be induc'd to declare them to us, the Glories of the Spiritual World, and the Divine Actings with respect to the Souls of Men, far transcending the wonders of this material one. New Faculties shall be then afforded us, or, which are now hindred thro' the disadvantages of this State, open'd in our Minds; whence we shall discern naked Spirit, the substance of immaterial Natures, even the great Omnipresent Creator of all, by as evident a sight, as we now do Body.

To see God which is the Promise to the Pure in Heart, (Matt. 5.8.) those that follow Holiness, (Heb. 12.14.) not thro' a Glass darkly, that is thro' the gross Instruments of our outward Senses, which reason for the most takes its first hints from, and works or exercises it self upon, tho' they cannot admit, or at all acquaint us even with the contexture of Earthly Bodies; to see God not by means of these, from the Characters we gather of his infinite Perfections in this visible Universe, but face to face, know even as we are known, (1 Cor. 13.12.) to see him as he is (1 John 3.2.) plainly distinguishes between the knowledge of this, and the other World, and one would think, sets forth another mode of Ap­prehension of the now unperceivable Objects there, answer­able to the present Conviction of our Senses and corporeal Sight.

Indeed we may be satisfy'd of the Being of Spirit, as as­suredly as we can be of Matter, but then this is by long De­ductions, laborious Demonstration, not immediate Intuition or a present glance, which seems to explain the foremention'd Phrases: the one kind of these ways of Knowledge, as afford­ing sufficient Evidence of the greatest Truths, if we du­ly imploy our Faculties about them, being proper for our Probation or the Trial of our Honesty, and the other for the Reward thereof.

Now this Apprehension or Knowledge of God after an Intuitive manner, as it must be larger, and more comprehen­sive, [Page 24]what a rapturous Love of him will it kindle in our Breasts, that Passion that founds our utmost Happiness when thus rightly plac'd? How will this command all our Appetites towards him, and still create new ones as the for­mer are answer'd, and have drunk their fill! (Ecclus. 24.21.) Eager Desires that can never be satisfy'd are a true cause of our Felicity here, by means whereof as our Thirst is more, we shall continually more Communicate with him, and be always drawing down fresh Supplies from that only inexhaustible Spring, which will send forth Rivers of Plea­sure for evermore.

This is the Christian Habit or Principle, a Revival from the dead State of Nature, when thro' a Course of Gospel-Obedience we have well master'd the Affections of Sense, the lower Gratifications that the Soul perceives and enjoys from thence, and so partake of larger Communications of Grace or the Divine Nature: 'tis this that makes us capable of our true Felicity, the Kingdom of our Saviour, (which is within us, as he tells us, Luke 17.21.) both here, and here­after.

And thus having given an account of the freer Influences of the holy Spirit in the Souls of Men, as they have more prepar'd themselves by a Gospel-Virtue, I would not be un­derstood concerning Revelation properly speaking, as if I meant, that he should discover some farther Instances of the Mind of God to us-ward, than is declar'd in the New Te­stament, a higher state of Holiness now requir'd, (as some fondly talk of the Kingdom of the Spirit (some more par­ticulars to be believ'd, or practis'd; (not to mention some Doctrines, and Explications of certain Places repugnant to the Tenour of the rest of the Scriptures, which must pro­ceed from another Author) or that he should repeat by some new Teachers, and such Gifts in them as he bestow'd on the Apostles, even their very Doctrines, only perhaps in variety of Expressions, which so mainly delight some People, espe­cially if deliver'd in a Canting Stile, conceited Phrases, that more strike the Phansie, than inform the Understanding, such as our now pretended Prophets commonly use; whereas in truth there is no need of all this, (which if once requi­site [Page 25]must be done over again in every Age) but there is no need of this, the whole Counsel of God for the recovery of the lapsed World to his Grace or Favour, and the Methods he us'd to that purpose, being fully deliver'd by such Mi­raculous Testimony, as cannot reasonably be deny'd; so that those, who will not be induc'd in the exercise of their Free­dom to study this Revelation, which, God be thanked, he has given us in Writing, and observe or practice the Terms of their Happiness it proposes, can never certainly be prevail'd upon by any other Courses, that Heaven can design; nor do I mean that this Spirit should dictate words to People (which perhaps he never did either to Prophets or Apostles, only presenting a Scheme of Divine Truths to their Minds, but leaving the Language to themselves to be express'd according to their different ways of Education, and the prevailing Temper in them, as we may observe their Figures and Stile ever answer'd these) I say I do not mean that the Spirit should dictate words to People, enable them to speak even the known Doctrines or Rules of the Gospel after an Ex­tempore manner, which would supersede their own Faculties, and probably be an occasion of their Neglects in Heavenly Knowledge, as it would greatly administer to Spiritual Pride and Contempt of others, both which we may see the exam­ple of in a sort of Men among us that only conceit these things of themselves. But my meaning is, that the Spirit com­municates such Light and Grace, such clearer Informations of all saving Truths, with respect to the Understanding, such stron­ger Motives towards the rectifying of the Will, upon our com­pliance with the means afforded us, our due perusal of the Sacred Volumes, the Dictates of this Spirit, our honest En­deavours in the ways of Godliness, according to the Pre­cepts deliver'd in those Volumes, as will secure us from any dangerous Error in point of Doctrine, and enable us against all our evil Affections for every Vertue of a Christian Life, we ever obediently following his Guidance and comport­ing with him. This I mean by the larger Gifts of the holy Spirit in a Gospel-state, that being dispens'd on our due Con­course with his first Motions, a Vertuous Temper by that [Page 26]means after some measure obtain'd in our Minds, they are only in order to our farther attainment of that Temper, to afford our infirm, lapsed Natures proper Assistances for that end; not to operate in fluent Discourses, or particular Re­velations, when we already have a complete Book given forth by this Spirit of our Faith and Practice, that is, of our whole Duty, what God enjoyns us, or is requir'd of us in the nature of Things, with regard to our eternal Bliss; and especially we cannot suppose this holy Inspirer thus to ope­rate after this manner, where Men imploy not their main In­dustry, do not diligently Meditate in this Heavenly Book, which Moses with respect to the Old Testament, command­ed his Charge the Israelites, to do Night and Day; (Deut. 6.7.11.19.) nor prepare their Minds by a more eminent degree of Gospel-Morals or Holiness of Life, as some Peo­ple, who must be Conscious of their Defects in both these Instances, unreasonably maintain of themselves, and others, that they are enabl'd whether to Preach or to Pray, and, I am apt to think, as much without Fore-thought or Study too, as the Apostles were.

And then as to this Doctrine of Habits, the establishing the Spiritual Life, the Heavenly Felicities and Joys upon them, which I all-along here do, as I do likewise the more li­beral Gifts of the blessed Comforter in our Souls, tho' this may not possibly be admitted by all, but a pure Obedience, not as it any ways disposes us for them accounted the Term of those great Rewards, yet this Doctrine, I think, how­ever it may be rejected, plainly appears to be the Import of the Gospel-Law, as this is not satisfy'd with outward Perfor­mances, Opus operatum, bare Acts of Obedience, but every where condemns such, giving them their deserv'd Stile of Hypocrisie, when they are alone, and requiring a compliance of the reasonable part, a reconcilement of the Heart to its se­veral Precepts, that these be observ'd, or conform'd withal in our very Thoughts, which would be quite a needless Di­scipline, unless an inward frame thus attainable were neces­sary for the Graces our Lord purchased, the Joys he pro­poses.

And besides our blessed Saviour expresly says, he repeats [Page 27]it to us, that we must be born again, or else we cannot en­ter into the Kingdom of God, (John 1.13.3.3, 5.) that is, as he explains it, we are to obtain a new Nature, quite in opposition to the Desires of Flesh, have another Tem­per advanc'd in our Spirits according to the Mind and Will of God, so as that we may be capable of his Heavenly Bliss. And the Apostles frequently tell us in Emblematical Phra­ses with reference to Christ, that we must put off the Body of the Sins of the Flesh, be altogether dead to them, buried with our blessed Redeemer in Baptism, when taking upon us his holy Profession, we are to renounce those abominable Practices; and likewise thro' the Faith of the operation of God, his Almighty Power declaring it self in our honest Endeavours, We must be raised with him to righteousness of Life, (Col. 2.12. Rom. 6.3.) That we must crucifie the Flesh with the Affections and Lusts, whatever proceeds from that e­vil Principle, (Gal. 5.24.) that we being Dead, as Christi­ans should be, to these Worldly Enjoyments, and our true Life hid with Christ in God, we must mortifie the Members of our Unregenerate Man, which are set upon the Earth, Earthly Interests or Pleasures, there recounted by that Apo­stle (Col. 3.3, 5.) This old Man we are injoyn'd again to put off, which is corrupt according to the deceitful Lusts, and to put on the new Man, which after God is created in Righte­ousness, and true Holiness (Eph. 4.22, 24. Col. 3.9, 10.) we must be transform'd by the renewing of our Minds. (Rom. 12.2.) All which places being so many Testimonies of the holy Spirit, besides the plain Assertion of our Saviour, e­vidently set forth, that 'tis something beyond a mere Obe­dience, which duly distinguishing may be accounted the Ef­fect thereof, where sincerely perform'd from just Motives, viz. a Habit of Piety, as our Minds are recover'd from the Affections of Body, a Spiritualiz'd Temper, with such sort of Appetites or Desires in it, that disposes Men for their e­ternal Bliss; not the pure Instances of Obedience only, which may possibly be perform'd, even habitually too, thro' a kind of Mechanism, or for sinister Purposes without any amend­ment of Spirit, or reformation in the Soul, the sensual Na­ture with its proper Offspring still being the reigning Princi­ple [Page 28]in such Persons. And the Apostle expresly confirms this, that it must be a Habit of Christian Purity, a Triumph or Mastery over the Desires of Flesh, that founds the Disposi­tion for our true Happiness, declaring likewise that an In­dulgence of these lower Appetites is the Genuine Cause of our eternal Sufferings, the fruitful Parent or Seed-plot of our Miseries, whence they naturally spring: To be carnally minded is death, but to be spiritually minded is life and Peace. And again, if ye live after the flesh, ye shall die: but if thro' the spirit ye do mortifie the deeds of the Body, ye shall live. (Rom. 8.6, 13.) and again, he that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting. (Gal. 6.8.) and again in the latter respect only (Rom. 7.5.) The motions of sin do work in our members to bring forth fruit unto death.

And indeed I am apt to believe that all the reveal'd Pre­cepts of God are only Warnings of the Events of Things, what will fatally follow the kind of our Moral Behaviour or Actions, and the bent of our Minds one way or t'other, not what is arbitrarily dispens'd upon them: and methinks this more answers the wisdom of God, when things are so constituted, that Mens Fortunes attend the Habitudes they are under, and follow their free Actions, or the Dispositi­ons they have brought into their Minds by that means. This renders God as kind to us, as we will be to our selves, he thus putting our Happiness in our own hands, that thro' the Helps he has afforded us in his beloved Son, we may obtain it to what degree we please; and this acquits him of Seve­rity, which some call Injustice, on the account of eternal Punishments for Temporary Faults, when these are the Fates of Mens Aversion to him, the wicked Temper they have voluntarily acquir'd, and made in themselves.

I do not deny but that there will be both positive Re­wards and Punishments, but these are still founded and have their Cause in our own Tempers. And I cannot think but the contrary Doctrine, that the Heavenly Felicites are mere­ly with respect to a tenour of Obedience, that may be such an outside business, without deriving its effect to the Heart, and not on the ground of such an Effect, or internal Habit; [Page 29]I cannot think but this lessens the Notion of the Divine Wisdom, as it takes away the relation of the two States, this, and that of Heaven, to one another, not making their Happiness both of a piece, the same Temper or Principle with their proper Enjoyments carry'd on to their perfection there; and as it puts the Circumstances of the next World, Blessedness, or Mi­sery only upon an arbitrary Decree of God, not so corre­sponding with the Natures of things, or consequential to them: Nor seems it a consistent or agreeable Proceeding with a free Creature, that he should have any Events attending him, but what are, as it were necessary upon him, the Results of that Temper he has form'd in him.

But that we may even have the experience of this Do­ctrine or observe it in others, we plainly see that Habits of Life determine the sort, and found the most affecting Re­lish or Sense of all the Enjoyments we have; nay, that this Relish commonly lasts (not to say always) after the proper time is over of pursuing those Acts from whence it was, as Plutarch tells us concerning the old Olympick Wrestlers, who had safely come off from so many hazards, that they mainly delighted to be Spectators of those savage Exercises, when years had depriv'd them of the Honour, as they esteem'd it, of be­ing Parties themselves, viz. of spilling their own Blood, or that of others in them. And we may every day sadly remark in worn out Debauchees among our selves, how their Vices stick in their decrepid Natures, and what polluted Souls they carry about with them; and if this be so as to Vitious Courses, when People are disabl'd from acting any more the wicked Instance, much more will it hold with regard to the Habits of a Holy Life, where the capacity of the Vertuous Act not only continues, but is ever increas'd with a farther complacency, that must likewise attend it.

Thus we lay the Foundation of our after State, whether Hap­piness or Misery, from our own Behaviour; Heaven possesses us according to our Improvements of a Gospel Vertue, or Hell seizes us while we persist in our Evil Courses, these begin here, the one, and the other, how they will increase, or enlarge of themselves in a Spiritual World, (tho' we may pretty well guess [Page 30]at this part) and what positive degrees may be added to either of them, what Light and Glory, or what inflicted Punishment, we cannot tell farther than Revelation teaches us; but be sure they are both dispens'd, being said to be Recompenses, and eternal too, upon the ground of the use of our Wills, or our volunta­ry Behaviour, as that has wrought certain Dispositions in us; or to speak the Pythagorean Language, [...] (Hi­erocl. p. 314.) as by our growth and increase in Holiness, (the Assimilation That founds to all good Spirits, Angels, and God) we prepare our selves to be Partners with them in the freest Com­munications of that infinite Being, whereon depends all the Happiness of created Natures, as well theirs, as ours.

We are thus to be quickned thro' the Efficacy of the Spirit, and our earnest Diligence, or Strivings with him; a Christian Temper, a Habit of the highest Gospel-Righteousness is thus to be obtain'd, or laid in our Minds. And I think no more can be urg'd to engage us to the attainment thereof, than that 'twill make us as knowing in the best kind, and as happy as we can pos­sibly be, or our Natures will admit of, both here, and hereafter; unless that will more prevail, that the neglect of this, or the contrary Habit from a course of Sin will render us miserable to the same degrees, which is a matter of equal Truth, and a more forcible Argument with most People, tho' it express a great De­pravity, and Disingenuity in them. That therefore, by all the most prevailing Means, and Motives that can be offer'd a reason­able Creature, we may arrive at a State of Holiness, even accord­ing to the Doctrines of our blessed Saviour, God of his infinite Mercy grant thro' the Mediation of this blessed Saviour, and in the helps of the eternal Spirit, to whom, three Persons, and one undivided Essence or Nature, be eternally ascrib'd by us, and every Creature in Heaven and Earth, all Honour, Glory, Thanks­giving and Praise.

Amen, Amen.

THE END.

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