A Description of the Unregenerate and the truly Christian Temper or State;  
IN A SERMON PREACHED 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 quickened 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 Quickened 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 supplied by our Translators. Indeed we find it expressly set down nearer hand, even in a continued Sentence with the Text, and as it were a Repetition of it, ver. 5. So that we may be sure of our English rendering 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 enlivened 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 recovered by the Spirit of holiness (Rom. 1.4.) the great Life-giving Gospel-principle into a Virtuous 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 quickened, 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 through 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 conjoined, 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 choosing, or determining itself 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 tastes 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 destroyed by Sin, or Men are dead to it through the habits thereof, while the Mind thus descends from its pure Acts, and forms its Judgements only with regard to the Ideas of Sense, and in confusion with them; and so must also be deprived of the freer influences of Divine Grace by that means.  
Now Quickened is, when from this sunk, this liveless State, by a true Repentance, and through 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) quickened is, when from this sunk, this liveless State we are thus restored to an uncaptivated use of our Minds, the true Apprehensions, the right Judgements 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, 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 prepared and exercised. 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 Bias, or stands most inclined in several Persons. Some it drives on to the grossest Satisfactions, an eager pursuance of the Affections of Flesh, Lusts properly so called, That most war against the Soul, most hinder its native Aspire, 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 experienced Instances of this Brutish sort, or Apologise for them. And this the Heathen World, who had the Rules of Morality of their own making, not being blessed with Revelation, an inspired Law, true Reason declared, and enacted by God, affords us a dismal example of, even in some who were of the most refined Thoughts, the most raised 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 warped to patronise Sin, and employ itself in Fruitless searches of still some new sensual Delights, the lawful and allowed 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 defaced, and lost, while they so far consent, give themselves up to Carnal Relishes, confused Satisfactions arising from Body, as both to destroy those Relishes, or Satisfactions through 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 through 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 itself, that they may obtain great stores thereof, while they are not able to answer, or satisfy 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 this narrow Self-Love determined 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 Commonwealths, they grasped into their possession whatever they could hold without Reprisals upon them, and then justified themselves by that true pretence, if rightly applied, and when 'tis so, always includes a Reward for others, the public good; but this they confined 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 prevailed in both. No Chancery lay between Opulent States, and their never so Innocent less Potent Neighbours, witness the Romans, who, tho' the most Civilised 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 Style of Justice to all their violent and usurping Attempts; as Lactantius somewhere remarks. And as the States behaved themselves in their public Actings, so we may be sure not only the great Ones, but even all others within those Provinces practised likewise as far as they were able, using no juster Methods severally, than the public Example was, or what the ruling Parties prescribed. Thus the Mind, or the Man, while immersed in Body, and operating under the Instincts of Sense will behave himself as to his Brethren, which I wish could not be observed 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 ourselves 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 downright 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 employment 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 determined with relation to these on Heavenly things. And it must be also the severest Meditation of a purified Soul by habits of Virtue, 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 itself 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, and at the best, when rightly fixed, 'twill be carried off by desultory Fancies, wand'ring 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 concerned, so much a cause, cannot be the ground of a steady 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 through 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 Being's likewise, whose Contexture he concludes will at last be dissolved, and they returned 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 maintained these to be capable of Dissolution, and that they should be actually dissolved in some time; the more immersed in this Animal State, or the worst sort to continue less space after Death; and even the most Virtuous, (who had exemplifyed the highest Morals, most lived up to their Reason, most resisted their lower Appetites, or Propensions of 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 dispersed into Atoms; whence we may observe their notion of Souls, as to their substance, that they thought them material or only more refined Body.  
And therefore this Person must only be determined to present Satisfactions, to gratify 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 Messiah in defiance of all that he has done; which the Apostle immediately styles 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 discerned. Rom. 8.7. 1 Cor. 2.14.  
I do not deny but that there may be great fervours of Devotion, rapturous Affections even truly placed 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 Tenor, 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 observed, towards the things of this Earth, one may be fully convinced that these gleams of Piety are only Mechanical, proceeding from a certain temper of Body, and not from a rightly disposed 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 satisfied 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: unbridled Lusts, sensual Affections, or Desires let lose, 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 befall 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, one's 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 blessed with the Oracles of God, being lost through the delusions of customary sin, vices long indulged, or persevered in. Whence the Judgement is depraved, the true sense of the turpitude of Sin wholly taken away, and that other great Faculty bestowed on Man, his free Determination, the liberty of his Will, so mightily strengthened by the Grace of the Gospel towards the better part, a holy Conversation, abolished likewise; so that such a Person must be altogether managed 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 experienced 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 Upbraid of his Mind for his Brutish Behaviour, so utterly disagreeing to the Dictates or Verdicts of Reason, which Upbraid must needs be the greatest natural Torment, besides 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 itself. 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 disposed to him, that he can no ways partake of him in his blissful Emanations, that so freely descend on every Individual of the reasonable World, where they are not repulsed, 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 described) 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 inferior 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 lived at the best. But when we come into the spiritual World, where the Objects are of a refined Nature, and require such Faculties, and tastes in us, the sensitive Scene being over and finished 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 rectified Reason through the privileges of the Gospel, a spiritual Sensation advanced in our Minds by a due Observance of all the parts of a Christian Virtue, 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 qualified, and truly prepare us for that great Employment, our utmost felicity of Conversing with God, and 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 allowed for that purpose, possessing their Souls; and therefore unless this can be mortified, and the other revived 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 blissful Entertainments, even when they are in the proper Region, where these chief are.  
This is the spiritual Death, or Death of Sin, when the first Propension of the Soul towards God is diverted, and lost through 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 employ itself 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 dismissed, 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 removed from Egypt, except (as was intimated before) its present habit can be changed even here in this second Life, which is a Dependence altogether groundless, nay, which has the greatest Argument against it, when People have neglected the accepted Time, the Day of Salvation graciously offered them; or except God in the effect of his infinite Goodness would render us happy, as it were forcibly without ourselves, 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 satisfied that such a forcible change of men's. 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 and being Born again, or Renewed in the Spirit of their Minds through him.  
What positive Punishment, and to what degree may be poured forth on such Rebels to their Maker, nay, who have not only contemned his Authority, but insulted his Mercy in Christ Jesus, trodden under foot the Son of God, and the Ransom he purchased 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 delivered us out of this State, and what we must contribute towards our complete, our entire Deliverance from ourselves; 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 assured that he Mediated for us (who were in a State of Enmity with God) by his own Blood, offered 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 entering into the Atonement, and adding an infinite Merit to it, he not only procured 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 obtained such Communications of the Spirit to be even a preventing Influence, and conferred 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 enlightenings, sudden Admonitions cast into us concerning 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 itself, not as it were a flash in our Minds; as also Thoughts often long detained, or continued on our Spirits, and pressed upon them, these still pursuing us with great Importunity towards some Instance of Virtue, 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 acknowledged 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.) obtained 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 Virtues against every Temptation that shall at any time be permitted to befall 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 through our Lord's Mediation for all Mankind, as it were extraneous or without ourselves, but which may be brought into the Faculties of our Souls, and rendered 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 allowed to possess our Minds, and display his infinite Efficacy in them, that can only be resisted by ourselves, or the obstinacy of our Wills against him. God 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 raised him from the Dead. (Eph. 1.19, 20.)  
Hence then being thus throughly furnished unto all good Works, we must be sure to reduce these Heavenly Virtues 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 through the Instigations of these, or with respect to them: we must through 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 retrieved, 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 enlightenings 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 recovered 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 repressed, 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 inferior Creatures) quite unbecoming a reasonable Being; and that when the Soul once consents to such, or entertains itself with polluted Fancies, (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 relishes of Sense within ourselves, 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 unallayed 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 undistinguished 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 ourselves: 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 Virtues, (all which are linked 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 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 deserved such usage from any; I say, not only these Advantages attend Beneficence, where Men are so loosened 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 improved, and gradually carried 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 experienced, who so bravely surmounted the entanglements of Property, (the great Bane of most Virtues among Christians) and resigned 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 influenced from a Jealousy 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 hindered as to its true prospects, and warped by it.  
And as to the Duties respecting God, the Man thus retrieved into the freedom of his Reason from its Servitude to Sense, and thus capable of the Influences of the Spirit of Grace, and thus enlivened or quickened thereby, he can easily baffle all 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 lodged, or confined 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 Virtue, and having purified 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 concerned among; giving up his Assent to whatever is revealed, after his Conviction of the Revelation itself, 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, distinguished every one by personal Acts, in the strictest unity of a spiritual Being. This he is fully persuaded of, being plainly delivered in the inspired Books, notwithstanding that he cannot account for it by any Faculties he has: the Carnal Part being well subdued, as I observed 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 itself, 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 delivered from the importunity of the Fleshy Appetites, that so obstruct these blissful Instances: whence he will enlarge the Faculties of his Soul through 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 Aspire more. Yet nevertheless but a small part of this Sacred Knowledge is thus obtained in this happy Person, being so qualified in his own Temper, the holy Spirit will diffuse himself freely upon him, and still by farther improved Beams, as this Christian Habit is more advanced, till his own weak Faculties be as it were absorbed in the Rays of this Comforter, and he only see, and act through 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 itself. This blessed Spirit will then be another vital Form within him wholly overruling his own Spirit, which being more recovered 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 through 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 complied withal, were not hindered, mainly as to most People, altogether in some, by unmortifyed Carnal Desires. For this Heavenly Advocate our Lord obtained for us, acting conformably to our free Constitution, in still small Voices, gentle Whispers to our Souls, or Breathe 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 perceived 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 arrived at this, as I may say, Science of God through our honest Compliance with the first Motions of Divine Grace, as also faithfully pursued a Virtuous Attainment in every respect, to purchase farther Measures thereof, and so have obtained in these Heavenly enlightenings a more convictive Assurance of his infinite Goodness, so abundantly exemplifyed to us-ward, his Fatherly Providence, or care of us here, and the everlasting Joys, the Rewards he has prepared for our Christian Obedience after this frail State is ended; when by this means we have arrived at these more enlarged notices of God, and more fully discovered that he is Love, we must needs be induced, 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 itself is, and ever augment this Science of God, a Gospel-Knowledge, and Virtue or Piety being mutual Causes of one another.  
Let us now observe what attends this Christian Habit, how it recompenses 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 stamped on our Souls, are under the direction of free Reason, and the more plentifully displayed Beams of the Spirit, when our Behaviour is thus governed 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 through the deceitfulness of sin they be stifled here, when being stripped 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 Purified and Capable, enjoy all the positive Degrees of Happiness: every sensual Extravagancy repressed, every Allurement or Temptation repelled found'st 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 inferior Natures, and the government of ourselves 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 determined 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 furnished withal, such as answer our Natures, and can satisfy all the Capacities of our Souls, and which will ever entertain them with fresh wonders, while they are fixed on a perfection that has no bounds, and can never be comprehended by created Being's?  
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 resigned temper or submission in our Spirits with regard to his sundry Methods with us, but a cheerful 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 particularising upon him, which always proceeds from some unsubdued Carnal-Affections, that are ever most eager for their proper Gratifications, such as we should continually be restrained from; and so these will place us indifferent, as we should be in the disposals of Heaven, the special distributions 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 enlarged Evidences of God will abundantly satisfy us, that whatever he does in our private Concerns, every particular Dispensation of his to us-ward is determined 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 assured Doctrines of a Sovereign Being, which can only be advanced from a due conquest of the Fleshly Affections, and the freedom of Reason, especially employing itself on the Inspired Writings, and the more liberal, the less hindered Influences of Divine Grace by that means, seeing the natural and proper Effects of the love and benignity of our Heavenly Father are again opened, and let lose towards sinful Men, through Christ Jesus; these assured Doctrines of a Sovereign Being, what grounds of undisturbed 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 possessed 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 ourselves 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 through them, that is, with respect to the revealed 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 revealed 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 diffused, or acting upon them, when by means at least of some degree of a suitable frame, a more advanced 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 Virtue; which may be a sign to ourselves that we are in this blessed 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 through Faith unto Salvation. (James 1.5.) These are the great Enjoyments, and Happiness that a Christian Temper possesses, one of an enlivened Soul, a Person quickened 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 blessed state, these grossly constituted, these refractory Bodies to the motions of our Minds being changed into Celestial, Spiritualised one's, compliant in all things; and the Pious Habits, the Propensions we have gained from a Life of Virtue, and towards God exerting themselves freely with the Influences of Grace, that now informing such disposed 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 replenished 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 Government of it, his several Dispensations with regard to the untoward dispositions of his free Creatures, whom he bestowed 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, unperceived 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 purified Habit than he 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 induced 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 hindered through the disadvantages of this State, opened 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 through a Glass darkly, that is through the gross Instruments of our outward Senses, which reason for the most takes its first hints from, and works or exercises itself 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 satisfied 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 forementioned Phrases: the one kind of these ways of Knowledge, as affording sufficient Evidence of the greatest Truths, if we duly employ 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, what a rapturous Love of him will it kindle in our Breasts, that Passion that found'st our utmost Happiness when thus rightly placed? How will this command all our Appetites towards him, and still create new ones as the former are answered, and have drunk their fill! (Ecclus. 24.21.) Eager Desires that can never be satisfied 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 through a Course of Gospel-Obedience we have well mastered 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 prepared 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 declared in the New Testament, a higher state of Holiness now required, (as some fond talk of the Kingdom of the Spirit (some more particulars to be believed, or practised; (not to mention some Doctrines, and Explications of certain Places repugnant to the Tenor 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 bestowed on the Apostles, even their very Doctrines, only perhaps in variety of Expressions, which so mainly delight some People, especially if delivered in a Canting Style, conceited Phrases, that more strike the Fancy, 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 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 used to that purpose, being fully delivered by such Miraculous Testimony, as cannot reasonably be denied; so that those, who will not be induced in the exercise of their Freedom to study this Revelation, which, God be thanked, he has given us in Writing, and observe or practise the Terms of their Happiness it proposes, can never certainly be prevailed 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 expressed according to their different ways of Education, and the prevailing Temper in them, as we may observe their Figures and Stile ever answered 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 delivered 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 Virtue 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 dispensed on our due Concourse with his first Motions, a Virtuous Temper by that means after some measure obtained 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 enjoins us, or is required 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 employ 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 enabled whether to Preach or to Pray, and, I am apt to think, as much without Forethought 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 satisfied with outward Performances, Opus operatum, bare Acts of Obedience, but every where condemns such, giving them their deserved Style of Hypocrisy, when they are alone, and requiring a compliance of the reasonable part, a reconcilement of the Heart to its several Precepts, that these be observed, or conformed 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 expressly says, he repeats 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 advanced 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 through the Faith of the operation of God, his Almighty Power declaring itself in our honest Endeavours, We must be raised with him to righteousness of Life, (Col. 2.12. Rom. 6.3.) That we must crucify 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 mortify 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 enjoined 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 transformed 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 performed from just Motives, viz. a Habit of Piety, as our Minds are recovered from the Affections of Body, a Spiritualised 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 performed, even habitually too, through 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 in such Persons. And the Apostle expressly confirms this, that it must be a Habit of Christian Purity, a Triumph or Mastery over the Desires of Flesh, that found'st 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 through the spirit ye do mortify 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 revealed 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 tother, not what is arbitrarily dispensed upon them: and methinks this more answers the wisdom of God, when things are so constituted, that men's 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 ourselves, he thus putting our Happiness in our own hands, that through 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 men's Aversion to him, the wicked Temper they have voluntarily acquired, 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 tenor 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; 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 carried 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 formed 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 Olympic Wrestlers, who had safely come off from so many hazards, that they mainly delighted to be Spectators of those savage Exercises, when years had deprived them of the Honour, as they esteemed 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 ourselves, how their Vices stick in their decrepit Natures, and what polluted Souls they carry about with them; and if this be so as to Vicious Courses, when People are disabled 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 Virtuous Act not only continues, but is ever increased 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 Virtue, 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 guests 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 dispensed, 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 found'st to all good Spirits, Angels, and God) we prepare ourselves 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 quickened through the Efficacy of the Spirit, and our earnest Diligence, or Strive with him; a Christian Temper, a Habit of the highest Gospel-Righteousness is thus to be obtained, or laid in our Minds. And I think no more can be urged 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 offered 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 through 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 ascribed by us, and every Creature in Heaven and Earth, all Honour, Glory, Thanksgiving and Praise.  
Amen, Amen.  
THE END.